Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

ʿAbdullāh ibn Muḥammad ibn ʿAmmārah al-Anṣārī stated: He belonged to the Aws, one of their own. He then traced his lineage, saying: He is the son of al-Tayyihān ibn Mālik ibn ʿAmr ibn Zayd ibn ʿAmr ibn Jusham ibn al-Ḥārith ibn al-Khazraj ibn ʿAmr ibn Mālik ibn al-Aws. His mother came from that very Banu Jusham.

Al-Wāqidī said: In the pre-Islamic era Abū al-Haytham loathed idols, sighed at them in disgust, and, together with Asʿad ibn Zurārah, affirmed tawḥīd (monotheism). They were among the first of the Anṣār to accept Islam in Mecca. He is counted among the eight who met the Messenger of Allah ﷺ in Mecca, among the six, among the twelve who gave the first ʿAqabah pledge, and among the seventy (1).

The Messenger of Allah ﷺ paired him in brotherhood with ʿUthmān ibn Maẓʿūn. He was present at Badr and the subsequent campaigns, and the Prophet ﷺ later sent him to Khaybar (2) as a khāriṣ, an assessor of produce (3), succeeding Ibn Rawāḥah.

Muḥammad ibn Yaḥyā ibn Ḥibbān related that the Messenger of Allah ﷺ once dispatched Abū al-Haytham as an assessor. When Abū Bakr later appointed him to the same task, he declined, saying, “Whenever I carried out an assessment for the Messenger of Allah ﷺ and returned, he would pray for me.”

Ṣāliḥ ibn Kaysān reported that Abū al-Haytham died during the caliphate of ʿUmar.

(1) The report appears in al-Tabaqat, vol. 3, p. 448, in a fuller version; consult it. (2) The words “to Khaybar” are missing from the printed edition. (3) Al-khars (crop estimation): the kha is ordinarily read with a fatḥa—some cite it with a kasra—and the ra is quiescent. It denotes the conjectural assessment of the amount of fresh dates still on the palms, an approximate estimate rather than an exact measure. Al-Tirmidhi quotes some scholars, in his explanation, that when the fruit of the rutab has ripened…
وَقَالَ عَبْدُ اللهِ بنُ مُحَمَّدِ بنِ عمَارَةَ الأَنْصَارِيُّ: هُوَ مِنَ الأَوْسِ، مِنْ أَنْفُسِهِم. ثُمَّ قَالَ: هُوَ ابْنُ التَّيِّهَانِ بنِ مَالِكِ بنِ عَمْرِو بنِ زَيْدِ بنِ عَمْرِو بنِ جُشَمَ بنِ الحَارِثِ بنِ الخَزْرَجِ بنِ عَمْرِو بنِ مَالِكِ بنِ الأَوْسِ. وَأُمُّهُ مِنْ بَنِي جُشَم المَذْكُوْرِ. قَالَ الوَاقِدِيُّ: كَانَ أَبُو الهَيْثَمِ يَكْرَهُ الأَصْنَامَ فِي الجَاهِلِيَّةِ، وَيُؤَفِّفُ بِهَا، وَيَقُوْلُ بِالتَّوْحِيْدِ هُوَ وَأَسَعْدُ بنُ زُرَارَةَ. وَكَانَا مِنْ أَوَّلِ مَنْ أَسْلَمَ مِنَ الأَنْصَارِ بِمَكَّةَ. وَيُجْعَلُ فِي الثَّمَانِيَةِ الَّذِيْنَ لَقَوْا رَسُوْلَ اللهِ ﷺ بِمَكَّةَ، وَيُجْعَلُ فِي السِّتَّةِ، وَفِي أَهْلِ العَقَبَةِ الأُوْلَى الاثْنَيْ عَشَرَ، وَفِي السَّبْعِيْنَ (١) . آخَى رَسُوْلُ اللهِ ﷺ بَيْنَهُ وَبَيْنَ عُثْمَانَ بنِ مَظْعُوْنٍ. شَهِدَ بَدْراً وَالمَشَاهِد، وَبَعَثَهُ رَسُوْلُ اللهِ ﷺ إِلَى خَيْبَرَ (٢) خَارِصاً (٣) بَعْدَ ابْنِ رَوَاحَةَ. وَعَنْ مُحَمَّدِ بنِ يَحْيَى بنِ حَبَّانَ: أَنَّ أَبَا الهَيْثَمِ بَعَثَهُ رَسُوْلُ اللهِ ﷺ خَارِصاً، ثُمَّ بَعَثَهُ أَبُو بَكْرٍ، فَأَبَى، وَقَالَ: إِنِّي كُنْتُ إِذَا خَرَصْتُ لِرَسُوْلِ اللهِ ﷺ فَرَجَعْتُ، دَعَا لِي. وَعَنْ صَالِحِ بنِ كَيْسَانَ، قَالَ: تُوُفِّيَ أَبُو الهَيْثَمِ فِي خِلاَفَةِ عُمَرَ.
(١) الخبر في " الطبقات " ٣ / ٤٤٨ بأطول مما هنا فراجعه. (٢) سقطت " إلى خيبر " من المطبوع. (٣) الخرص: بفتح الخاء، وحكي بكسرها، وبسكون الراء، وهو: حزر ما على النخل من الرطب ثمرا، وهو تقدير بظن لا إحاطة. وحكى الترمذي عن بعض أهل العلم، في تفسيره، أن الثمار إذا أدركت من الرطب =

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