Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

al-Ḥasan ibn Sufyān when Ibn Khuzaymah, Abū ʿAmr al-Hīrī, and Aḥmad ibn ʿAlī al-Rāzī entered; they were on their way to Furāwah (1).

Al-Rāzī said, “I have copied this fascicle of your ḥadith.”
Al-Ḥasan replied, “Bring it here.”
So he read it to him, but slipped one chain of transmission into another, and al-Ḥasan rejected it. A short while later he did it again, and al-Ḥasan again rejected it. When it happened a third time, al-Ḥasan said to him, “What is this?! I have borne with you twice already while I am ninety years old. Fear Allah concerning the elders, for a supplication against you may be answered.”

Ibn Khuzaymah said to him, “Enough! Do not distress the shaykh.”
He answered, “I only wanted you to see that Abū al-ʿAbbās recognises his own ḥadith.”

ʿAbd al-Raḥmān ibn Abī Ḥātim (2) said: “Al-Ḥasan ibn Sufyān heard (ḥadith) from Hibbān ibn Mūsā, Qutaybah, and Ibn Abī Shaybah. He wrote to me, and he is truthful.”

Abū al-Walīd (3) Ḥassān ibn Muḥammad said: “Al-Ḥasan ibn Sufyān was a man of letters and a jurist. He acquired literature from the companions of al-Naḍr ibn Shumayl, jurisprudence from Abū Thawr, and he issued legal verdicts according to Abū Thawr’s school.”

Another stated: “Al-Ḥasan heard most of the Musnad of Ibn Rāhawayh, and he heard the Tafsīr of Muḥammad ibn Abī Bakr al-Muqaddamī.”

Ibn Ḥibbān said, “I was present at his burial in the month of Ramadan in the year 303 AH.”

(1) Al-Samani vocalizes the name in al-Ansab with a ḍamma on the letter fa; the author of al-Lubab follows him. Yaqut, however, records it in his Muʿjam, 4/245, with a fatḥa, noting that it is a small town belonging to Nasa, situated between Dahistan and Khwarazm, from which several scholars came forth; it is also called Ribat Farawa. (2) Al-Jarh wa al-Taʿdil, 3/16. (3) The manuscript reads “Abu al-bad,” which is incorrect; the correct name is Abu al-Walid, who is listed in Tadhkirat al-huffaz, 3/895.
الحَسَنِ بنِ سُفْيَانَ، فَدَخَلَ ابْنُ خُزَيْمَةَ، وَأَبُو عَمْرٍو الحِيْرِيُّ، وَأَحْمَدُ بنُ عَلِيٍّ الرَّازِيُّ، وَهُمْ مُتَوَجِّهُوْنَ إِلَى فُرَاوَةَ (١) . فَقَالَ الرَّازِيُّ: كَتَبْتُ هَذَا الطَّبَقَ مِنْ حَدِيْثِكَ. قَالَ: هَاتِ. فَقَرَأَ عَلَيْهِ، ثُمَّ أَدْخَلَ إِسْنَاداً فِي إِسْنَادٍ، فَرَدَّهُ الحَسَنُ، ثُمَّ بَعْدَ قَلِيْلٍ فَعَلَ ذَلِكَ، فَرَدَّهُ الحَسَنُ، فَلَمَّا كَانَ فِي الثَّالِثَةِ قَالَ لَهُ الحَسَنُ: مَا هَذَا؟! قَدِ احتَمَلْتُكَ مَرَّتَيْنِ وَأَنَا ابْنُ تِسْعِيْنَ سَنَةً، فَاتَّقِ اللهَ فِي المشَايِخِ، فَرُبَّمَا اسْتُجِيْبَتْ فِيْكَ دَعْوَةٌ. فَقَالَ لَهُ ابْنُ خُزَيْمَةَ: مَهْ! لاَ تُؤْذِ الشَّيْخَ. قَالَ: إِنَّمَا أَرَدْتُ أَنْ تَعْلَمَ أَنَّ أَبَا العَبَّاسِ يَعْرِفُ حَدِيْثَهُ. قَالَ عَبْدُ الرَّحْمَنِ بنُ أَبِي حَاتِمٍ (٢) :الحَسَنُ بنُ سُفْيَانَ سَمِعَ حِبَّانَ بنَ مُوْسَى، وَقُتَيْبَةَ، وَابْنَ أَبِي شَيْبَةَ، كَتَبَ إِلَيَّ وَهُوَ صَدُوْقٌ. قَالَ أَبُو الوَلِيْدِ (٣) حَسَّانُ بنُ مُحَمَّدٍ: كَانَ الحَسَنُ بنُ سُفْيَانَ أَدِيْباً فَقِيْهاً، أَخَذَ الأَدَبَ عَنْ أَصْحَابِ النَّضْرِ بنِ شُمَيْلٍ، وَالفِقْهَ عَنْ أَبِي ثَوْرٍ، وَكَانَ يُفْتِي بِمَذْهَبِهِ. وَقَالَ غَيْرُهُ: سَمِعَ الحَسَنُ مِنِ ابْنِ رَاهْوَيْه أَكْثَرَ (مُسْنَدِهِ) وَسَمِعَ مِنْ: مُحَمَّدِ بنِ أَبِي بَكْرٍ المُقَدَّمِيِّ (تَفْسِيْرَهُ) . قَالَ ابْنُ حِبَّانَ: حَضَرْتُ دَفْنَهُ فِي شَهْرِ رَمَضَانَ سَنَةَ ثَلاَثٍ وَثَلاَثِ مائَةٍ،
(١) كذا ضبطها السمعاني في " الأنساب " بضم الفاء، وتبعه على ذلك صاحب " اللباب ". أما ياقوت فقيدها في " معجمه " ٤ / ٢٤٥ بالفتح، وقال: هي بليدة من أعمال نسا، بينها وبين دهستان وخوارزم، خرج منها جماعة من أهل العلم، ويقال لها: رباط فراوة. (٢) في " الجرح والتعديل " ٣ / ١٦. (٣) في الأصل " أبوالبد " وهو خطأ، وأبو الوليد هذا مترجم في " تذكرة الحفاظ " ٣ / ٨٩٥.

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