Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Abū Ṭalḥah the ophthalmologist to ask him for a specific prescription while he was on horseback, and I noticed that his beard was ash-grey.

Ibn Idrīs narrated, through Abū Isḥāq al-Shaybānī from ʿAbd al-Malik ibn Iyās al-Shaybānī, who said:
“I asked Ibrāhīm al-Nakhaʿī, ‘Whom shall we consult after you?’ He answered, ‘Ḥammād.’”

Ibn Idrīs added, “I never heard al-Shaybānī mention Ḥammād without commending him.”

Ibn ʿAwn said: “I saw Ḥammād enter upon Ibrāhīm carrying some atrāf (1), and he began asking Ibrāhīm about them. Ibrāhīm said to him, ‘What is this? Did I not forbid this?’ Ḥammād replied, ‘They are only atrāf.’”

Manṣūr narrated from Ibrāhīm that he said, “There is no harm in writing atrāf.”

Shurayk narrated from Jāmiʿ Abū Ṣakhrah who said: “I saw Ḥammād writing in the presence of Ibrāhīm, saying, ‘We seek no worldly gain by this,’ and he was wearing an Anbijānī cloak.”

Ibn ʿUyaynah said: “Maʿmar used to say, ‘Among these people I have not seen anyone more versed in jurisprudence than al-Zuhrī, Ḥammād, and Qatādah.’” He also said, “Ḥammād had a keener grasp of Ibrāhīm’s views than al-Ḥakam.”

Ibn Idrīs said: “I heard my father relate from Ibn Shubrumah, ‘No one has endowed me with knowledge more than Ḥammād.’”

Abū Bakr ibn ʿAyyāsh narrated from Mughīrah, who said: “We went to visit Ibrāhīm when he had withdrawn, and he said, ‘Turn to Ḥammād, for he has asked me about everything the people have asked me about.’”

(1) atrāf: loose memoranda or small notebooks containing abbreviated hadith reports or legal points.

(1) Jamaʿa taraf means “a small portion”; that is, he wrote down part of the hadith to verify it. Ibrahim al-Nakhai disliked committing knowledge to writing and preserving it in notebooks, but the correct view—adopted by the majority—is the opposite: a hadith can be accurately retained only by writing it down, then collating, studying, revisiting, memorizing, and discussing it. See: al-Khatib, al-Muhaddith al-fasil, 363–388; id., Taqyid al-ʿilm, 109–112; Ibn ʿAbd al-Barr, Jamiʿ bayan al-ʿilm, 89–100.
أَبِي طَلْحَةَ الكَحَّالِ يَسْتَنْعِتُهُ مِنْ شَيْءٍ بِعَيْنِهِ وَهُوَ عَلَى فَرَسٍ، فَرَأَيْتُهُ أَشْهَبَ اللِّحْيَةِ. وَقَالَ ابْنُ إِدْرِيْسَ: عَنْ أَبِي إِسْحَاقَ الشَّيْبَانِيِّ، عَنْ عَبْدِ المَلِكِ بنِ إِيَاسٍ الشَّيْبَانِيِّ، قَالَ: قُلْتُ لإِبْرَاهِيْمَ النَّخَعِيِّ: مَنْ نَسْأَلُ بَعْدَكَ؟ قَالَ: حَمَّادٌ. قَالَ ابْنُ إِدْرِيْسَ: فَمَا سَمِعْتُ الشَّيْبَانِيَّ ذَكَرَ حَمَّاداً إِلاَّ أَثْنَى عَلَيْهِ. قَالَ ابْنُ عَوْنٍ: رَأَيْتُ حَمَّاداً وَقَدْ دَخَلَ عَلَى إِبْرَاهِيْمَ وَمَعَهُ أَطْرَافٌ (١) ، فَجَعَلَ يَسْأَلُ إِبْرَاهِيْمَ عَنْهَا. فَقَالَ لَهُ إِبْرَاهِيْمُ: مَا هَذَا؟ أَلَمْ أَنْهَ عَنْ هَذَا؟ فَقَالَ: إِنَّمَا هِيَ أَطْرَافٌ. رَوَى: مَنْصُوْرٌ، عَنْ إِبْرَاهِيْمَ، قَالَ: لاَ بَأْسَ بِكِتَابَةِ الأَطْرَافِ. وَرَوَى: شَرِيْكٌ، عَنْ جَامِعٍ أَبِي صَخْرَةَ، قَالَ: رَأَيْتُ حَمَّاداً يَكْتُبُ عِنْدَ إِبْرَاهِيْمَ، وَيَقُوْلُ: إِنَّا لاَ نُرِيْدُ بِذَلِكَ دُنْيَا، وَعَلَيْهِ كِسَاءٌ أَنْبِجَانِيٌّ. قَالَ ابْنُ عُيَيْنَةَ: كَانَ مَعْمَرٌ يَقُوْلُ: لَمْ أَرَ مِنْ هَؤُلاَءِ أَفْقَهَ مِنَ: الزُّهْرِيِّ، وَحَمَّادٍ، وَقَتَادَةَ. قَالَ ابْنُ عُيَيْنَةَ: وَكَانَ حَمَّادٌ أَبْصَرَ بِإِبْرَاهِيْمَ مِنَ الحَكَمِ. ابْنُ إِدْرِيْسَ: سَمِعْتُ أَبِي، عَنِ ابْنِ شُبْرُمَةَ، قَالَ: مَا أَحَدٌ أَمَنَّ عَلَيَّ بِعِلْمٍ مِنْ حَمَّادٍ. أَبُو بَكْرٍ بنُ عَيَّاشٍ: عَنْ مُغِيْرَةَ، قَالَ: أَتَيْنَا إِبْرَاهِيْمَ نَعُوْدُهُ حِيْنَ اخْتفَى، فَقَالَ: عَلَيْكُمْ بِحَمَّادٍ، فَإِنَّهُ قَدْ سَأَلَنِي عَنْ جَمِيْعِ مَا سَأَلَنِي عَنْهُ النَّاسُ.
(١) جمع طرف: الطائفة من الشئ، أي أنه كتب من الحديث طرفا منه ليستثبته وكان إبراهيم النخعي يكره كتابة العلم وتخليده في الكراريس، والصواب خلافه، كما هو رأي الجمهور، فإن الحديث لا يضبط إلا بالكتابة، ثم بالمقابلة والمدارسة والتعهد والتحفظ والمذاكرة، انظر " المحدث الفاصل " ٣٦٣ - ٣٨٨، و" تقييد العلم " ١٠٩ - ١١٢، و" جامع بيان العلم " ٨٩ - ١٠٠.

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