Nuzhat al-Nazar fi Tawdih Nukhbat al-Fikar - Tahqiq al-Qasim - Ibn Hajar Al-Asqalani - (250)

Nuzhat al-Nazar fi Tawdih Nukhbat al-Fikar - Tahqiq al-QasimIbn Hajar Al-Asqalani

Among them is Yahyā ibn Abī Kathīr: he narrated from a transmitter named Hishām, and a Hishām narrated from him in turn. The teacher above him is Hishām ibn ʿUrwah—one of his contemporaries—while the narrator who reports from him is Hishām ibn Abī ʿAbdillāh al-Dastuwāʾī.

Another instance is Ibn Jurayj: he transmitted from Hishām, and Hishām transmitted from him; the upper narrator is Hishām ibn ʿUrwah, and the lower is Hishām ibn Yūsuf al-Ṣanʿānī.

A further example concerns al-Ḥakam ibn ʿUtaybah: he reported (1) from Ibn Abī Laylā, and Ibn Abī Laylā reported (2) from him. The elder of the two is ʿAbd al-Raḥmān, while the younger is Muḥammad ibn ʿAbd al-Raḥmān just mentioned.

Many other examples could be cited (3).

[Identifying Single-Name Narrators]

Another important branch of this discipline is recognizing the narrators known only by a single name. Several leading scholars have compiled such lists. Some did so without any further restriction, such as Ibn Saʿd in al-Ṭabaqāt, Ibn Abī Khaythamah (4), al-Bukhārī in his two Tārīkh works (5), and Ibn Abī Ḥātim (6) in al-Jarḥ wa-l-Taʿdīl (7).

(1) Codices W and Z read: “yarwi” (he narrates). (2) Codex L reads: “wa rawa ʿanhu” (and he was narrated from). (3) In the margin of L, in the author’s own handwriting, appears: “thumma balagha kadhalik” (then it likewise reached). (4) Codex K has the phrase “wa ibn,” vocalised for both the nominative and the genitive, whereas the accepted reading follows J, D, and L. (5) Codex H reads “tarikhuhu” (his history), while W, H, and K read “tarikhuhuma” (their history). A portion of Ibn Abi Khaythama’s al-Tarikh al-Kabir has been published, and Bukhari’s al-Tarikh al-Kabir is also in print. (6) Codex K likewise gives “wa ibn” with nominative and genitive endings; the reading established by J, D, and L is retained here. (7) It, too, has been published.

وَمِنْهَا: يَحْيَى بْنُ أَبِي كَثِيرٍ، رَوَى عَنْ هِشَامٍ، وَرَوَى عَنْهُ هِشَامٌ، فَشَيْخُهُ هِشَامُ بْنُ عُرْوَةَ، وَهُوَ مِنْ أَقْرَانِهِ، وَالرَّاوِي عَنْهُ هِشَامُ بْنُ أَبِي عَبْدِ اللَّهِ الدَّسْتَوَائِيُّ. وَمِنْهَا: ابْنُ جُرَيْجٍ، رَوَى عَنْ هِشَامٍ، وَرَوَى عَنْهُ هِشَامٌ، فَالأَعْلَى ابْنُ عُرْوَةَ، وَالأَدْنَى ابْنُ يُوسُفَ الصَّنْعَانِيُّ. وَمِنْهَا: الحَكَمُ بْنُ عُتَيْبَةَ، رَوَى (١) عَنِ ابْنِ أَبِي لَيْلَى، وَعَنْهُ (٢) ابْنُ أَبِي لَيْلَى، فَالأَعْلَى عَبْدُ الرَّحْمَنِ، وَالأَدْنَى مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ المَذْكُورِ. وَأَمْثِلَتُهُ كَثِيرَةٌ (٣). [معرفة الأسماء المجرّدة] (وَ) مِنَ المُهِمِّ فِي هَذَا الفَنِّ: (مَعْرِفَةُ الأَسْمَاءِ المُجَرَّدَةِ)، وَقَدْ جَمَعَهَا جَمَاعَةٌ مِنَ الأَئِمَّةِ؛ فَمِنْهُمْ مَنْ جَمَعَهَا بِغَيْرِ قَيْدٍ، كَابْنِ سَعْدٍ فِي «الطَّبَقَاتِ»، وَابْنِ (٤) أَبِي خَيْثَمَةَ، وَالبُخَارِيِّ فِي «تَارِيخَيْهِمَا (٥)»، وَابْنِ (٦) أَبِي حَاتِمٍ فِي «الجَرْحِ وَالتَّعْدِيلِ» (٧).

(١) في و، ز: «يروي». (٢) في ل: «وروى عنه». (٣) في حاشية ل - بخطِّ المُصنِّف -: «ثم بلغ كذلك». (٤) في ك: «وابن» بالرَّفع والجرّ، والمثبت من ج، د، ل. (٥) في هـ: «تاريخه» وفي و، ح، ك: «تاريخهما». و «التاريخ الكبير» لابن أبي خيثمة مطبوع جزء منه، و «التاريخ الكبير» للبخاري مطبوع. (٦) في ك: «وابن» بالرَّفع والجرِّ، والمثبت من ج، د، ل. (٧) وهو مطبوع.