His Name, Lineage, and Background
Qatadah ibn Diʿamah ibn ʿAziz, and it was also said Qatadah ibn Diʿamah ibn ʿUkabah, was known as Abu al-Khattab al-Sudusi al-Basri. He belonged to the Sudus branch of Shayban from Bakr ibn Waʾil. He was blind from birth and was born in the year 60 AH. Despite being born blind, he became one of the greatest scholars of tafsir and hadith in his time, known for his strength in memorisation and his vast knowledge.
Those Who He Narrated From
Qatadah narrated from many senior scholars and Companions, including Abdullah ibn Sarjis, Anas ibn Malik (d. 93 AH), Abu al-Tufayl al-Kinani (d. 100 AH), Said ibn al-Musayyib (d. 94 AH), Abu al-ʿAliyah Rafiʿ al-Riyahi (d. 93 AH), Safwan ibn Muharriz, Abu Uthman al-Nahdi (d. 95 AH), Zararah ibn Awfa (d. 93 AH), al-Nadr ibn Anas, Ikrimah the freed slave of Ibn Abbas (d. 105 AH), Abu al-Malih ibn Usamah, al-Hasan al-Basri (d. 110 AH), Bakr ibn Abdullah al-Muzani, Abu Hassan al-Aʿraj, Hilal ibn Yazid, Ata ibn Abi Rabah (d. 114 AH), Maʿadhah al-ʿAdawiyyah (d. 80 AH), Bashir ibn Kaʿb, Abu al-Shaʿtha Jabir ibn Zayd (d. 93 AH), Muslim ibn Yasar (d. 100 AH), Qazʿah ibn Yahya, Amir al-Shaʿbi (d. 103 AH), Muhammad ibn Sirin (d. 110 AH), and many others. Some narrations from Companions like Abu Hurayrah (d. 59 AH) were transmitted by him without a direct chain (mursal).
His Students and Those Who Narrated From Him
The major scholars of Islam narrated from Qatadah, including Ayyub al-Sakhtiyani (d. 131 AH), Ibn Abi Arubah (d. 156 AH), Maʿmar ibn Rashid (d. 154 AH), al-Awzaʿi (d. 157 AH), Masʿar ibn Kidam (d. 155 AH), Shuʿbah ibn al-Hajjaj (d. 160 AH), Abu ʿAwanah al-Waddah (d. 175 AH), and many others. His students carried forward his teachings, spreading his tafsir and hadith across the Muslim world.
His Knowledge, Memorisation, and Character
Qatadah was famous for his incredible memory and deep understanding. He once said, “There is no verse in the Quran except that I have heard something about it,” and, “I did not hear anything except that I memorised it.” Muhammad ibn Sirin (d. 110 AH) said that Qatadah was among the most memorising of the people. Bakr ibn Abdullah al-Muzani said that whoever wanted to see the greatest memoriser of their time should look at Qatadah.
He stayed with Said ibn al-Musayyib (d. 94 AH) for eight days, and after a few days, Said said to him, “Leave, O blind man, for you have exhausted me,” showing how eager and sharp Qatadah was in seeking knowledge.
Despite his blindness, he had an incredible sharpness in gathering knowledge. Al-Shaʿbi (d. 103 AH) compared him to a night-time wood-gatherer, meaning that he gathered everything without seeing what he was picking up. Some scholars explained that this was like a student who picks up all kinds of knowledge, including what might harm him if he is not careful.
His Standing Among the Scholars
Abdul Razzaq reported that when al-Zuhri (d. 124 AH) was asked whether Qatadah or Makḥul (d. 112 AH) was more knowledgeable, he answered that Qatadah was far more knowledgeable. Shuʿbah (d. 160 AH) said that Qatadah would become annoyed if someone questioned him about isnad, but when he liked a hadith and trusted its source, he would memorise it carefully. He never liked repeating narrations and warned that retelling hadiths too many times would cause their light to fade.
He disliked giving opinions based on analogy. Qatadah said: “I have not spoken based on opinion for forty years,” showing his strict adherence to narration and textual evidence. He hated giving fatwas without knowledge, and Shuʿbah and Abu ʿAwanah both testified to his caution and precision in narrations.
His Worship To Allah and His Ettiquete
Qatadah lived a life of simplicity and humility. During Ramadan, he would teach the Quran to students. He would open the knot of his waistband when eating with others, showing his comfort and humility. He advised that narrations should be read while in a state of purity and strongly encouraged memorising knowledge from youth, saying it was like engraving on stone.
He spoke with wisdom about speech and knowledge, saying: “A man becomes full from speech like he becomes full from food,” and “If you want your companion to lie, prompt him.”
Qatadah also lived among the righteous. It was said that Basrah’s people fell into laziness whenever he left, due to his impact upon their religious life. Despite criticisms about his belief in qadr, the major scholars still praised his knowledge, memorisation, truthfulness, and adherence to the Sunnah.
His Criticism (Jarh) and Errors
It is true that Qatadah had some errors. He was known to have fallen into the belief of qadr according to the view of the Muʿtazilah, but the scholars forgave him due to his effort to glorify Allah and his clear striving for the truth. It was the rule among the scholars that someone whose knowledge and virtue outweighed his mistakes would be forgiven, and people would not be led astray because of him.
Shuʿbah carefully differentiated between what Qatadah had heard directly and what he narrated by tadlis (concealing the chain). If Qatadah said “He narrated to us,” it was clear he heard it directly. If he said “So-and-so said,” then it might not have been direct. However, he was considered a proof when he clearly stated he had heard something.
His Sayings and Wisdom
Qatadah’s sayings were full of wisdom. He taught that memorising a chapter of knowledge that benefits oneself and others is better than the worship of a whole year. He also said that one should not keep prompting a speaker, as it might cause him to lie. He taught that seeking knowledge was a lifelong pursuit, and that it should be written and preserved, as Allah Himself recorded all things.
He explained verses of the Quran with rare insight, such as his explanation that thunder is an angel who drives clouds. He narrated that rarely is a man who spends his night awake (in worship) a hypocrite.
Qatadah continued learning, teaching, and preserving knowledge until his death, never abandoning the pursuit of ilm.
His Death
Qatadah died in the year 117 AH while he was in Wasit, under the governance of Khalid ibn Abdullah al-Qasri. He had entrusted his final affairs to Matarr al-Warraq. His death was mourned by the scholars, and his legacy remained through the thousands of narrations and the deep tafsir that he left behind.
Siyar A’lam Nubala By Ad Dhahabi (5/269-283)
