Siyar Aʿlām al-Nubalāʾ - Shams al‑Din al‑Dhahabi - (22/73)

Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

strict in transmission; no one was able to collect many reports from him unless he had taken up residence with him.

Abū al-Ḥajjāj ibn Khalīl remarked: “He was a ḥāfiẓ, firmly reliable, of vast audition, prolific in authorship, and exacting; with him the science of ḥadith reached its seal.”

Abū Muḥammad al-Mundhirī (1) said: “He was trustworthy, a ḥāfiẓ, and keen to keep himself apart from those engrossed in worldly affairs.”

Shihāb al-Dīn Abū Shāmah (2) observed: “He was righteous, imposing, ascetic, devout, austere in his manner of living, and scrupulously God-fearing.”

Ibn al-Najjār also praised him, held him in great esteem, and wrote his biography (3).

Those who received hadith from him include: Ibn Nuqṭah; Zakī al-Dīn al-Barzalī; Ḍiyāʾ al-Dīn al-Maqdisī; Aḥmad ibn Salāmah al-Najjār; Shams al-Dīn ibn Khalīl; Abū Isḥāq al-Ṣarīfīnī; Shihāb al-Dīn al-Qūṣī; Jamāl al-Dīn ʿAbd al-Raḥmān ibn Sālim al-Anbārī; Zayn al-Dīn ibn ʿAbd al-Dāʾim; Jamāl al-Dīn Yaḥyā ibn al-Ṣayrafī; ʿAbd Allāh ibn al-Walīd, the Baghdadi muḥaddith; ʿĀmir al-Qalʿī; ʿAbd al-ʿAzīz ibn al-Ṣayqal; and many others—the last of them to pass away was the long-lived scholar Najm al-Dīn Abū ʿAbd Allāh ibn Ḥamdān. Despite his own virtue and powers of memorization, others surpassed him in retention and precision.

He began teaching hadith early on, and later held the post of Shaykh al-Ḥadith (4).

(1) Al-Takmila, vol. 2, entry 1399. (2) Dhayl al-Rawdatayn, p. 90. (3) His biography is also included in the selections made by al-Hasami al-Dumyati in Al-Mustafad. (4) He presided over the Muzaffariyya Dar al-Hadith in Mosul, an institution established before the Kamiliyya in Egypt; this disproves the claim that the Kamiliyya was the second school founded for hadith after the Nuriyya (see Al-Takmila al-Mundhiriyya, vol. 2, entry 1399).

عسراً فِي الرِّوَايَة، لاَ يُكثر عَنْهُ إِلاَّ مَنْ أَقَامَ عِنْدَهُ. وَقَالَ أَبُو الحَجَّاجِ بن خَلِيْل: كَانَ حَافِظاً، ثَبْتاً، كَثِيْر السَّمَاع، كَثِيْر التَّصنِيف، مُتْقِناً، خُتِمَ بِهِ علمُ الحَدِيْث. وَقَالَ أَبُو مُحَمَّدٍ المُنْذِرِيّ (١) : كَانَ ثِقَةً، حَافِظاً، رَاغِباً فِي الانْفِرَاد عَنْ أَربَاب الدُّنْيَا. وَقَالَ شِهَاب الدِّيْنِ أَبُو شَامَةَ (٢) : كَانَ صَالِحاً، مَهِيْباً، زَاهِداً، نَاسِكاً، خشن الْعَيْش، وَرِعاً. وَأَثْنَى عَلَيْهِ ابْن النَّجَّارِ، وَعظّمه، وَتَرْجَمَه (٣) . حَدَّثَ عَنْهُ: ابْنُ نُقْطَة، وَزَكِيّ الدِّيْنِ البِرْزَالِيّ، وَضِيَاء الدِّيْنِ المَقْدِسِيّ، وَأَحْمَد بن سَلاَمَةَ النَّجَّار، وَشَمْس الدِّيْنِ ابْن خَلِيْلٍ، وَأَبُو إِسْحَاقَ الصَّرِيْفِيْنِيّ، وَشِهَاب الدِّيْنِ القُوْصِيّ، وَجمَال الدِّيْنِ عَبْد الرَّحْمَنِ بن سَالِمٍ الأَنْبَارِيّ، وَزَيْن الدِّيْنِ بن عَبْدِ الدَّائِمِ، وَجمَال الدِّيْنِ يَحْيَى بن الصَّيْرَفِيّ، وَعَبْد اللهِ بن الوَلِيْدِ المُحَدِّثُ البَغْدَادِيّ، وَعَامِر القَلْعِيّ، وَعَبْد العَزِيْزِ بن الصَّيْقَلِ، وَخَلْق آخِرُهُم مَوْتاً المُعَمَّر العَلاَّمَة نَجْم الدِّيْنِ أَبُو عَبْدِ اللهِ بنُ حَمْدَان، وَمَعَ فَضله وَحفظه فَغَيْرُه أَحْفَظ مِنْهُ وَأَتقن. حَدَّثَ قَدِيْماً، وَوَلِيَ مَشْيَخَة الحَدِيْث (٤) .

(١) التكملة: ٢ / الترجمة: ١٣٩٩. (٢) ذيل الروضتين: ٩٠. (٣) بقيت ترجمته فيما اختاره الحسامي الدمياطي في " المستفاد ". (٤) ولي مشيخة دار الحديث المظفرية بالموصل، وهي مما أنشئ قبل الكاملية بمصر فيرد بذلك على من ادعى أن الكاملية كانت ثاني دار عملت للحديث بعد النورية (انظر التكملة المنذرية: ٢ / الترجمة ١٣٩٩) .