178 – Abū Qilābah al-Jarmī, ʿAbd Allāh ibn Zayd ibn ʿAmr—or ʿĀmir—ibn Nātil (1) ibn Mālik, the imām, Shaykh al-Islām, Abū Qilābah al-Jarmī of Basra.
Jarm is a sub-clan of al-Ḥāf (2) ibn Quḍāʿah.
He travelled to Syria and settled in Dayriyā; I do not know the year of his birth.
He narrated from Thābit ibn al-Ḍaḥḥāk—reports from him appear in all of the major collections—
and likewise from Anas, and likewise from Mālik ibn al-Ḥuwayrith.
He also transmitted from Ḥudhayfah in Sunan Abī Dāwūd—although he did not actually meet him—from Samurah ibn Jundab in Sunan al-Nasā’ī, from ʿAbd Allāh ibn ʿAbbās in Sunan al-Tirmidhī, from ʿAnbasah ibn Saʿīd ibn al-ʿĀṣ in the Ṣaḥīḥs of al-Bukhārī and Muslim, from Zahdam ibn Muḍarrib (3), from his uncle Abū al-Mulahhab al-Jarmī, from Abū al-Ashʿath al-Ṣanʿānī, from Abū Hurayrah in Sunan al-Nasā’ī, from Muʿādhah al-ʿAdawiyyah, from Zaynab bint Umm Salamah, from ʿĀ’ishah the Elder—in Muslim, Tirmidhī, and Nasā’ī—from Muʿāwiyah in Abī Dāwūd and Nasā’ī, from ʿAmr ibn Salamah al-Jarmī in al-Bukhārī and Sunan al-Nasā’ī, and from al-Nuʿmān ibn Bashīr in Abī Dāwūd, Nasā’ī, and Ibn
(*) Ibn Saʿd, al-Tabaqat, 7/183; Khalifa, al-Tabaqat, no. 1730; al-Bukhari, al-Tarikh, 5/92; Ibn Qutayba, al-Maʿarif, 446; al-Yaʿqubi, al-Maʿrifa wa-l-Tarikh, 2/65; Ibn Abi Hatim, al-Jarh wa-l-Taʿdil, part 2 of vol. 2, p. 57; Tarikh Dariya, 60; Abu Nuʿaym, al-Hilya, 2/282; al-Shirazi, Tabaqat al-Fuqaha, 89; Ibn ʿAsakir, Tarikh, 9/156a; al-Mizzi, Tahdhib al-Kamal, pp. 685, 1645; al-Dhahabi, Tarikh al-Islam, 4/221; idem, Tadhkirat al-Huffaz, 1/88; idem, al-Ibar, 1/127; idem, Tadhhib al-Tahdhib, 2/146a; Ibn Kathir, al-Bidaya wa-l-Nihaya, 9/231; Ibn Hajar, Tahdhib al-Tahdhib, 5/224; Ibn Taghribirdi, al-Nujum al-Zahira, 1/254; al-Suyuti, Tabaqat al-Huffaz, 36; al-Khulasah fi Tadhhib al-Tahdhib, 198; Ibn al-Imad, Shadharāt al-Dhahab, 1/126; Ibn ʿAsakir, Tahdhib, 7/429.
(1) This is the vocalization found in the base manuscript and in Ibn Hazm’s Jamhara. Tarikh Dariya and Ibn ʿAsakir, however, read it as “Nayl.”
(2) Another form is al-Hafi, as Ibn Hazm’s Jamhara records. According to al-Ishtiqaq, al-haf is derived from al-hafa (going barefoot). The Arabs sometimes drop the ya’ and rely on the kasra, as in al-As ibn Umayya or the Qurʾanic expression daʿwat al-daʿi (Q 54:6); see Ibn al-Shajari, Amali, 2/73.
(3) Taqrib al-Tahdhib reads “Mudarris,” which is a scribal error.