Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Rabiʿah ibn Yazīd al-Qaṣīr said, “ʿAbd al-Malik ibn Marwān paused in his recitation, whereupon he turned to Rajāʾ ibn Ḥaywah and said, ‘Why did you not prompt me?’” (1)

ʿAbd Allāh ibn ʿAwn, whenever he named someone who impressed him, would mention Rajāʾ ibn Ḥaywah. (2)

Al-Aṣmaʿī relates: I heard Ibn ʿAwn say, “I have seen three men the like of whom I have never seen: Muḥammad ibn Sīrīn in Iraq, al-Qāsim ibn Muḥammad in the Ḥijāz, and Rajāʾ ibn Ḥaywah in Syria.” (3)

Al-Anṣārī, on the authority of Ibn ʿAwn, said, “Ibrāhīm, al-Shaʿbī, and al-Ḥasan would report a hadith according to its meaning, whereas al-Qāsim, Ibn Sīrīn, and Rajāʾ would repeat the hadith word for word.” (4)

Ḍamrah narrates from Rajāʾ ibn Abī Salamah: “Yazīd ibn ʿAbd al-Malik used to allot thirty dinars each month to Rajāʾ ibn Ḥaywah. When Hishām became caliph he said, ‘This is not sound policy,’ and cut it off. Hishām then saw his father in a dream, and his father reproached him for doing so; consequently, he reinstated the stipend.” (5)

I say: Hishām carried some resentment toward him (6) because, at the death of his brother Sulaymān, Rajāʾ had worked to postpone his accession and had transferred the caliphate to their cousin ʿUmar ibn ʿAbd al-ʿAzīz.

Rajāʾ ibn Abī Salamah said: “Rajāʾ ibn Ḥaywah once saw a man nodding off after

(1) Same source as above. The expression futiha ʿalayhi (lit. “it was opened for him”) means that he was taught and enabled to understand; hence the usage futiha ʿala al-qariʾ (prompting a Qurʾan reciter when he falters). Taj al-ʿArus. (2) Al-Hilya, vol. 5, p. 170. (3) Ibn ʿAsakir, vol. 6, fol. 118 b; al-Dhahabi, Tarikh al-Islam, vol. 4, p. 249—the text in brackets is taken from these two sources. See also al-Maʿrifa wa-l-tarikh, 1/548 and 2/368, and al-Hilya, 5/170. (4) Ibn ʿAsakir, 6/119 a; see also Ibn Saʿd, 7/454, and al-Maʿrifa wa-l-tarikh, 2/368. (5) Ibn ʿAsakir, 6/119 a, and al-Maʿrifa wa-l-tarikh, 2/370, with minor differences. (6) The material in brackets is missing from the base manuscript.
قَالَ رَبِيْعَةُ بنُ يَزِيْدَ القَصِيْرُ: وَقَفَ عَبْدُ المَلِكِ بنُ مَرْوَانَ فِي قِرَاءتِهِ، فَقَالَ لِرَجَاءِ بنِ حَيْوَةَ: أَلاَ فَتَحْتَ عَلَيَّ (١) ؟ وَكَانَ عَبْدُ اللهِ بنُ عَوْنٍ إِذَا ذَكَرَ مَنْ يُعْجِبُهُ، ذَكَرَ رَجَاءَ بنَ حَيْوَةَ (٢) . قَالَ الأَصْمَعِيُّ: سَمِعْتُ ابْنَ عَوْنٍ يَقُوْلُ: رَأَيْتُ ثَلاَثَةً مَا رَأَيْتُ مِثْلَهُم: مُحَمَّدَ بنَ سِيْرِيْنَ بِالعِرَاقِ، وَالقَاسِمَ بنَ مُحَمَّدٍ بِالحِجَازِ، وَرَجَاءَ بنَ حَيْوَةَ بِالشَّامِ (٣) . الأَنْصَارِيُّ: عَنِ ابْنِ عَوْنٍ، قَالَ: كَانَ إِبْرَاهِيْمُ، وَالشَّعْبِيُّ، وَالحَسَنُ يَأْتُوْنَ بِالحَدِيْثِ عَلَى المَعَانِي، وَكَانَ القَاسِمُ، وَابْنُ سِيْرِيْنَ، وَرجَاءٌ يُعِيْدُوْنَ الحَدِيْثَ عَلَى حُرُوْفِهِ (٤) . ضَمْرَةُ: عَنْ رَجَاءِ بنِ أَبِي سَلَمَةَ، قَالَ: كَانَ يَزِيْدُ بنُ عَبْدِ المَلِكِ يُجْرِي عَلَى رَجَاءِ بنِ حَيْوَةَ ثَلاَثِيْنَ دِيْنَاراً فِي كُلِّ شَهْرٍ، فَلَمَّا وَلِيَ هِشَامٌ الخِلاَفَةَ، قَالَ: مَا هَذَا بِرَأْيٍ. فَقَطَعَهَا، فَرَأَى هِشَامٌ أَبَاهُ فِي النَّوْمِ، فَعَاتَبَهُ فِي ذَلِكَ، فَأَجْرَاهَا (٥) . قُلْتُ: كَانَ فِي نَفْسِ هِشَامٍ مِنْهُ شَيْءٌ (٦) ؛ لِكَوْنِهِ عَمِلَ عَلَى تَأْخِيْرِهِ وَقْتَ وَفَاةِ أَخِيْهِ سُلَيْمَانَ، وَعَقَدَ الخِلاَفَةَ لابْنِ عَمِّهِ عُمَرَ بنِ عَبْدِ العَزِيْزِ. قَالَ رَجَاءُ بنُ أَبِي سَلَمَةَ: نَظَرَ رَجَاءُ بنُ حَيْوَةَ إِلَى رَجُلٍ يَنْعُسُ بَعْدَ
(١) المصدر السابق يقال: فتح عليه، علمه وعرفه، ومنه الفتح على القارئ إذا أرتج عليه (تاج) (٢) الحلية ٥ / ١٧٠. (٣) ابن عساكر ٦ / ١١٨ ب، وتاريخ الإسلام ٤ / ٢٤٩، وما بين الحاصرتين منهما، وانظر المعرفة والتاريخ ١ / ٥٤٨ و٢ / ٣٦٨ والحلية ٥ / ١٧٠. (٤) ابن عساكر ٦ / ١١٩ آ، وانظر ابن سعد ٧ / ٤٥٤ والمعرفة والتاريخ ٢ / ٣٦٨. (٥) ابن عساكر ٦ / ١١٩ آ، والمعرفة والتاريخ ٢؟ ؟ / ٣٧٠ بخلاف يسير. (٦) ما بين الحاصرتين ساقط من الأصل.

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