Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

and the reports of Abān al-ʿAṭṭār, which he could rattle off with striking fluency. He is dearer to us than Ibn Kathīr, for Ibn Kathīr—meaning Muḥammad—did not possess firm memorisation, although he was otherwise sound. (1)

Naṣr ibn ʿAlī said: I heard Muslim ibn Ibrāhīm say, “Once I was sitting with Shuʿbah reviewing the transmissions of Khālid ibn Qays, and he remarked, ‘You have almost met Abū Hurayrah!’—speaking by way of hyperbole. (2)

Aḥmad ibn ʿAbd Allāh al-ʿIjlī said: Muslim lived in Basra in a large house with only his elderly sister. Whenever the hadith scholars wished to provoke him, they would say, ‘Your sister is a Qadarī.’ He would reply, ‘No—by Allah—she affirms predestination.’ He was trustworthy, lost his sight toward the end of his life, and narrated from seventy women. (3)

Abū Zurʿah said: I heard Muslim ibn Ibrāhīm declare, ‘I have never engaged in intercourse, whether lawful or unlawful,’ and he was then a little over eighty years old. (4)

Abū Ḥātim said: ‘He had no need for it—that is, sexual relations—and he was reliable and truthful.’ (5)

He died in Ṣafar of the year 222 AH, when he was in his tenth decade—may Allah have mercy on him. (6)

(1) Tahdhib al-Kamal, folio 1323. (2) Tahdhib al-Kamal, folio 1323. (3) Tahdhib al-Kamal, folio 1323. The phenomenon of extensively transmitting hadith from women and studying with them endured until the author’s own era. His list of teachers includes numerous female scholars from whom he narrated and from whose learning he benefited. This is clear evidence that Islam encourages women to seek knowledge and to continue until they attain the rank of instructor from whom others learn. (4) Tahdhib al-Kamal, folio 1323. (5) al-Jarh wa-l-Ta'dil, vol. 8, p. 181. (6) Tabaqat Ibn Sa'd, vol. 7, p. 304.
وَحَدِيْثَ أَبَانٍ العَطَّارِ، يَهُذُّهُ هَذّاً، وَهُوَ أَحَبُّ إِلَيْنَا مِنِ ابْنِ كَثِيْرٍ، كَانَ ابْنُ كَثِيْرٍ -يَعْنِي: مُحَمَّداً- لاَ يَحْفَظُ، وَكَانَتْ فِيْهِ سَلاَمَةٌ (١) . قَالَ نَصْرُ بنُ عَلِيٍّ: سَمِعْتُ مُسْلِمَ بنَ إِبْرَاهِيْمَ يَقُوْلُ: قَعَدتُ مَرَّةً أُذَاكِرُ شُعْبَةَ عَنْ خَالِدِ بنِ قَيْسٍ، فَقَالَ: كِدتَ تَلقَى أَبَا هُرَيْرَةَ - يُرِيْدُ عَلَى سَبِيْلِ المُبَالَغَةِ (٢) -. قَالَ أَحْمَدُ بنُ عَبْدِ اللهِ العِجْلِيُّ: كَان مُسْلِمٌ يَسْكُنُ البَصْرَةَ فِي دَارٍ كَبِيْرَةٍ، وَإِنَّمَا مَعَهُ أُخْتُهُ عَجُوْزٌ كَبِيْرَةٌ، وَكَانَ أَصْحَابُ الحَدِيْثِ إِذَا أَرَادُوا أَنْ يَغِيْظُوهُ، قَالُوا: أُخْتُكَ قَدَرِيَّةٌ. فَيَقُوْلُ: لاَ -وَاللهِ- إِلاَّ مُثْبِتَةٌ. وَكَانَ ثِقَةً، عَمِيَ بِأَخَرَةٍ، وَرَوَى عَنْ سَبْعِيْنَ امْرَأَةً (٣) . قَالَ أَبُو زُرْعَةَ: سَمِعْتُ مُسْلِمَ بنَ إِبْرَاهِيْمَ يَقُوْلُ: مَا أَتَيْتُ حَلاَلاً وَلاَ حَرَاماً قَطُّ، وَكَانَ أَتَى عَلَيْهِ نَيِّفٌ وَثَمَانُوْنَ سَنَةً (٤) . قَالَ أَبُو حَاتِمٍ: كَانَ لاَ يَحْتَاجُ إِلَيْهِ -يَعْنِي: الجِمَاعَ- وَهُوَ ثِقَةٌ، صَدُوْقٌ (٥) . مَاتَ: فِي صَفَرٍ، سَنَةَ اثْنَتَيْنِ وَعِشْرِيْنَ وَمائَتَيْنِ (٦) ، وَهُوَ فِي عَشْرِ المائَةِ ﵀.
(١) " تهذيب الكمال " لوحة ١٣٢٣. (٢) " تهذيب الكمال " لوحة ١٣٢٣. (٣) " تهذيب الكمال " لوحة ١٣٢٣، وهذه الظاهرة ظاهرة الاكثار من الرواية عن النساء وأخذ العلم عنهن استمرت حتى عصر المؤلف، وفي مشيخته تراجم لكثير من النساء اللائي روى عنهن، وأفاد منهن، وهذا من أبين الأدلة على تشجيع الإسلام للمرأة أن تتعلم، وتستمر في العلم حتى تبلغ درجة الاستاذة، فيؤخذ عنها، ويستفاد منها. (٤) " تهذيب الكمال " لوحة ١٣٢٣. (٥) " الجرح والتعديل " ٨ / ١٨١. (٦) " طبقات ابن سعد " ٧ / ٣٠٤.

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