Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

by nursing him herself, and she would take him to the Companions of the Messenger of Allah ﷺ while he was still a small child. His mother remained constantly in Umm Salamah’s service, so the Companions would pray for him. She once presented him to ʿUmar, who supplicated for him, saying: “O Allah, grant him deep understanding of the religion and make him beloved to the people.” (1)

I say: its isnad is mursal.

Yunus transmitted from Hasan, from his mother, that she used to wet-nurse on behalf of Umm Salamah.

Al-Madaʾini related that Hasan said: “My father and mother were owned by a man from the Banu al-Najjar. He married a woman from the Banu Salimah and placed my father and mother in her bridal payment, whereupon that woman of the Salimah clan set us free.” (2)

Yunus narrated from Hasan: al-Hajjaj once asked me, “How old are you, Hasan?” I replied, “Two years into ʿUmar’s caliphate.” (3)

He was the foremost man of his age in knowledge and practice. Muʿtamir ibn Sulayman reported that his father used to say, “Hasan is the shaykh of the people of Basra.” It is also reported that Umm Salamah’s breast produced milk for him and that he nursed from her on more than one occasion. (4)

He saw ʿUthman, Talha, and the senior Companions.

He narrated hadith from ʿImran ibn Husayn, al-Mughira ibn Shuʿba, ʿAbd al-Rahman ibn Samura, Samura ibn Jundab, Abu Bakra al-Thaqafi, al-Nuʿman ibn Bashir, Jabir, Jundub al-Bajali, Ibn ʿAbbas, ʿAmr ibn Taghlib, Maʿqil ibn Yasar, al-Aswad ibn Sariʿ, Anas, and many other Companions.

He recited the Quran to Hittan ibn ʿAbd Allah al-Raqashi.

He also transmitted from numerous Followers.

(1) Akhbar al-Qudat, vol. 2, p. 5. (2) See Ibn Saʿd, vol. 7, p. 156. (3) Ibn Saʿd, vol. 7, p. 157. The noun amad (limit, term) has two applications: the first refers to a person’s birth, the second to his death. Al-Hajjaj’s usage corresponds to the first, as noted in al-Taj, s.v. “amd.” (4) See the report in Hilyat al-Awliyaʾ, vol. 2, p. 147.
وَتُخْرِجُهُ إِلَى أَصْحَابِ رَسُوْلِ اللهِ ﷺ وَهُوَ صَغِيْرٌ، وَكَانَتْ أُمُّهُ مُنْقَطِعَةً إِلَيْهَا، فَكَانُوا يَدْعُوْنَ لَهُ، فَأَخْرَجَتْهُ إِلَى عُمَرَ، فَدَعَا لَهُ، وَقَالَ: اللَّهُمَّ فَقِّهْهُ فِي الدِّيْنِ، وَحَبِّبْهُ إِلَى النَّاسِ (١) . قُلْتُ: إِسْنَادُهَا مُرْسَلٌ. يُوْنُسُ: عَنِ الحَسَنِ، عَنْ أُمِّهِ: أَنَّهَا كَانَتْ تُرْضِعُ لأُمِّ سَلَمَةَ. قَالَ المَدَائِنِيُّ: قَالَ الحَسَنُ: كَانَ أَبِي وَأُمِّي لِرَجُلٍ مِنْ بَنِي النَّجَّارِ، فَتَزَوَّجَ امْرَأَةً مِنْ بَنِي سَلِمَةَ، فَسَاقَ أَبِي وَأُمِّي فِي مَهْرِهَا، فَأَعْتَقَتْنَا السَّلَمِيَّةُ (٢) . يُوْنُسُ: عَنِ الحَسَنِ، قَالَ لِي الحَجَّاجُ: مَا أَمَدُكَ يَا حَسَنُ؟ قُلْتُ: سَنَتَانِ مِنْ خِلاَفَةِ عُمَرَ (٣) . وَكَانَ سَيِّدَ أَهْلِ زَمَانِهِ عِلْماً وَعَمَلاً. قَالَ مُعْتَمِرُ بنُ سُلَيْمَانَ: كَانَ أَبِي يَقُوْلُ: الحَسَنُ شَيْخُ أَهْلِ البَصْرَةِ. وَرُوِيَ أَنَّ ثَدْيَ أُمِّ سَلَمَةَ دَرَّ عَلَيْهِ، وَرَضِعَهَا غَيْرَ مَرَّةٍ (٤) . رَأَى: عُثْمَانَ، وَطَلْحَةَ، وَالكِبَارَ. وَرَوَى عَنْ: عِمْرَانَ بنِ حُصَيْنٍ، وَالمُغِيْرَةِ بنِ شُعْبَةَ، وَعَبْدِ الرَّحْمَنِ بنِ سَمُرَةَ، وَسَمُرَةَ بنِ جُنْدَبٍ، وَأَبِي بَكْرَةَ الثَّقَفِيِّ، وَالنُّعْمَانِ بنِ بَشِيْرٍ، وَجَابِرٍ، وَجُنْدُبٍ البَجَلِيِّ، وَابْنِ عَبَّاسٍ، وَعَمْرِو بنِ تَغْلِبٍ، وَمَعْقِلِ بنِ يَسَارٍ، وَالأَسْوَدِ بنِ سَرِيْعٍ، وَأَنَسٍ، وَخَلْقٍ مِنَ الصَّحَابَةِ. وَقَرَأَ القُرْآنَ عَلَى: حِطَّانَ بنِ عَبْدِ اللهِ الرَّقَاشِيِّ. وَرَوَى عَنْ: خَلْقٍ مِنَ التَّابِعِيْنَ.
(١) أخبار القضاة ٢ / ٥. (٢) انظر ابن سعد ٧ / ١٥٦. (٣) ابن سعد ٧ / ١٥٧، والامد: أمدان، الأول عند ولادة الإنسان، والثاني عند موته. وقول الحجاج من الأول كما في التاج (أمد) . (٤) انظر الخبر في الحلية ٢ / ١٤٧.

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