Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

ʿAbd al-Raḥmān ibn Abī Ḥātim said, “I heard Mūsā ibn Isḥāq, the judge, remark, ‘I have never met anyone with a better memory than your father.’

He had met Abū Bakr ibn Abī Shaybah, Ibn Numayr, Ibn Maʿīn, and Yaḥyā al-Ḥimmānī (1).

Al-Khaṭīb said, ‘Abū Ḥātim was one of the firmly grounded imams among the master memorizers of hadith… His first session of audition was in the year 209 AH (2).’

Abū al-Shaykh, the ḥāfiẓ, reported: ʿAbd Allah ibn Muḥammad ibn Yaʿqūb told us, “I heard Abū Ḥātim say:
‘We come from Isfahān, from the village of Jurwakān (3). During my father’s lifetime our relatives used to visit us, but after his death they stopped coming (4).’”

Al-Khalīlī said, “Abū Ḥātim was knowledgeable about the differing views of the Companions, the jurisprudence of the Successors, and those who followed them. I heard my grandfather and a number of others—who had heard ʿAlī ibn Ibrāhīm al-Qaṭṭān—say, ‘I have never seen anyone like Abū Ḥātim!’

We said to him, ‘But you met Ibrāhīm al-Ḥarbī and Ismāʿīl al-Qāḍī.’

He replied, ‘I have not seen anyone more comprehensive than Abū Ḥātim, nor anyone better than him.’”

ʿAlī ibn Ibrāhīm al-Rāzī said: Aḥmad ibn ʿAlī al-Raqqām narrated to us (5): I heard al-Ḥasan ibn al-Ḥusayn al-Dāristīnī say:

“I heard Abū Ḥātim say: Abū Zurʿah said to me, ‘I have never seen anyone more eager in seeking hadith than you.’

I answered, ‘My son ʿAbd al-Raḥmān is certainly keen.’

He replied, ‘Whoever resembles his father has done no wrong (6).’”

Al-Raqqām said:

(1) Al-Jarh wa-l-Taʿdil, vol. 7, p. 204. (2) Tarikh Baghdad, vol. 2, p. 73; it states: “His first transcription of hadith was in the year 209 AH.” (3) This is the spelling found in the base manuscript. In Yaqut’s Muʿjam it appears as “Jurawan” (with a u-vowel on the first syllable, then a silent r, followed by waw, alif separated by a hamza, and ending with nun): a large quarter of Isfahan; see Al-Ansab, 3/236. (4) Tarikh Ibn ʿAsakir, MS Kh, fol. 15/26 b. (5) Al-Raqqam—with an open ra and a doubled qaf—denotes a person associated with decorating cloth; cf. Al-Lubab. (6) Meaning: he did not place the resemblance where it does not belong. Al-Asmaʿi explained that the original sense of zulm (injustice) is “to put something in the wrong place.”
قَالَ عَبْدُ الرَّحْمَنِ بنُ أَبِي حَاتِمٍ: سَمِعْتُ مُوْسَى بنَ إِسْحَاقَ القَاضِي يَقُوْلُ: مَا رَأَيْتُ أَحْفَظَ مِنْ وَالِدِكَ. وَكَانَ قَدْ لَقِيَ أَبَا بَكْرٍ بنَ أَبِي شَيْبَةَ، وَابْنَ نُمَيْرٍ، وَابْنَ مَعِيْنٍ، وَيَحْيَى الحِمَّانِيَّ (١) . قَالَ الخَطِيْبُ: كَانَ أَبُو حَاتِمٍ أَحَدَ الأَئِمَّةِ الحُفَّاظِ الأَثبَاتِ ... أَوَّلُ سَمَاعِهِ سَنَةَ تِسْعٍ وَمائَتَيْنِ (٢) . قَالَ أَبُو الشَّيْخِ الحَافِظُ: حَكَى لَنَا عَبْدُ اللهِ بنُ مُحَمَّدِ بنِ يَعْقُوْبَ: سَمِعْتُ أَبَا حَاتِمٍ يَقُوْلُ: نَحْنُ مِنْ أَهْلِ أَصْبَهَانَ، مِنْ قَرْيَةِ جُرْوَكَانَ (٣) ، وَأَهْلُنَا كَانُوا يَقْدُمُوْنَ عَلَيْنَا فِي حَيَاةِ أَبِي، ثُمَّ انقَطَعُوا عَنَّا (٤) . قَالَ الخَلِيْلِيُّ: كَانَ أَبُو حَاتِمٍ عَالِماً بِاخْتِلاَفِ الصَّحَابَةِ، وَفِقْهِ التَّابِعِيْنَ، وَمَنْ بَعْدَهُم، سَمِعْتُ جَدِّي وَجَمَاعَةً، سَمِعُوا عَلِيَّ بنَ إِبْرَاهِيْمَ القَطَّانَ يَقُوْلُ: مَا رَأَيْتُ مِثْلَ أَبِي حَاتِمٍ! فَقُلْنَا لَهُ: قَدْ رَأَيْتَ إِبْرَاهِيْمَ الحَرْبِيَّ، وَإِسْمَاعِيْلَ القَاضِي؟ قَالَ: مَا رَأَيْتُ أَجْمَعَ مِنْ أَبِي حَاتِمٍ، وَلاَ أَفْضَلَ مِنْهُ. عَلِيُّ بنُ إِبْرَاهِيْمَ الرَّازِيُّ: حَدَّثَنَا أَحْمَدُ بنُ عَلِيٍّ الرَّقَّامُ (٥) ، سَمِعْتُ الحَسَنَ بنَ الحُسَيْنِ الدَّارِسْتِيْنِيَّ قَالَ: سَمِعْتُ أَبَا حَاتِمٍ، يَقُوْلُ: قَالَ لِي أَبُو زُرْعَةَ: مَا رَأَيْتُ أَحْرَصَ عَلَى طَلَبِ الحَدِيْثِ مِنْكَ. فَقُلْتُ لَهُ: إِنَّ عَبْدَ الرَّحْمَنِ ابْنِي لَحَرِيْصٌ. فَقَالَ: (مَنْ أَشْبَهَ أَبَاهُ فَمَا ظَلَم (٦)) . قَالَ الرَّقَّامُ:
(١) الجرح والتعديل: ٧ / ٢٠٤. (٢) تاريخ بغداد: ٢ / ٧٣. وفيه: " وكان أول كتبه الحديث في سنة تسع ومئتين ". (٣) كذا الأصل، وفي " معجم " ياقوت: جرواءان، بالضم ثم السكون وواو وألفين بينهما همزة وآخره نون: محلة كبيرة بأصبهان، وانظر الأنساب: ٣ / ٢٣٦. (٤) تاريخ ابن عساكر: خ: ١٥ / ٢٦ ب. (٥) الرقام، بفتح الراء، والقاف المشددة: نسبة إلى رقم الثياب. (اللباب) . (٦) معناه: فما وضع الشبه في غير موضعه. قال الاصمعي: أصل الظلم وضع الشئ =

Company

  • About
  • Pricing
  • Why Translate?

Support

  • Contact us
  • Report a bug
  • Support us
  • Donate
  • AI combat arena

Follow us

© 2026 Kutub. All rights reserved.
Terms and conditionsPrivacy policyCookies