Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Ismaʿil ibn Jaʿfar and Ibn ʿUyaynah transmitted—on the authority of ʿAbd Allah ibn Dinar, who heard Ibn ʿUmar—that the Messenger of Allah ﷺ placed Usamah in command of a contingent, whereupon the people criticized his leadership. The Prophet said, “If you find fault with his command, you have already found fault with his father’s command. By Allah, he was certainly qualified to lead, and he was among the dearest of people to me; and this son of his is the most beloved of people to me after him.⦗1⦘”

Ismaʿil’s wording states: “and indeed his son is among the most beloved….”

Ibrahim ibn Tahman reported—from Musa ibn ʿUqbah, from Salim, from his father—a similar account, in which he says: “His father was surely fit for leadership, and he was, of all people, the one I loved most.”

Salim added, “I never heard my father narrate this hadith without saying, ‘By Allah, except for Fatimah.’⦗2⦘”

Ibrahim ibn Yahya ibn Haniʾ al-Shajari⦗3⦘ said: My father related to me, from Ibn Ishaq, from al-Zuhri, from ʿUrwah, from ʿAishah, who said: “Zayd ibn Harithah came to us, and the Messenger of Allah ﷺ rose to meet him…”

(1) Reported by Ahmad, Musnad, 2:20, 98, 106, 110 through several chains; by al-Bukhari, no. 6627 (Book of Faith and Vows, chapter: The Prophet’s saying “By Allah”), no. 3730 (Virtues of the Companions, chapter: Merits of Zayd ibn Haritha), no. 4250 (Military Campaigns, chapter: The Expedition of Zayd ibn Haritha), and no. 7178 (Judgments, chapter: Whoever disregards the criticism of those ignorant of the commanders’ ḥadith). Also transmitted by Muslim, no. 2426 (Virtues of the Companions, chapter: Merits of Zayd ibn Haritha), and by al-Tirmidhi, no. 3818 (Book of Merits, chapter: Merits of Zayd ibn Haritha). (2) All the transmitters in this chain are trustworthy. (3) The manuscript mistakenly reads “Ibrahim ibn Muhammad ibn Yahya ibn Hani al-Makhzumi.” The correct name, established by the biographical sources and by Sunan al-Tirmidhi (hadith 2732), is Ibrahim ibn Yahya, from whom Muhammad ibn Ismail al-Bukhari narrated, as the author will soon clarify.
إِسْمَاعِيْلُ بنُ جَعْفَرٍ، وَابْنُ عُيَيْنَةَ: عَنْ عَبْدِ اللهِ بنِ دِيْنَارٍ، سَمِعَ ابْنَ عُمَرَ: أَنَّ رَسُوْلَ اللهِ ﷺ أَمَّرَ أُسَامَةَ عَلَى قَوْمٍ، فَطَعَنَ النَّاسُ فِي إِمَارَتِهِ. فَقَالَ: (إِنْ تَطْعَنُوا فِي إِمَارَتِهِ، فَقَدْ طَعَنْتُم فِي إِمَارَةِ أَبِيْهِ، وَايمُ اللهِ، إِنْ كَانَ لَخَلِيْقاً لِلإِمَارَةِ، وَإِنْ كَانَ لَمِنْ أَحَبِّ النَّاسِ إِلَيَّ، وَإِنَّ ابْنَهُ هَذَا لأَحَبُّ النَّاسِ إِلَيَّ بَعْدَهُ (١)) . لَفْظُ إِسْمَاعِيْلَ: (وَإِنَّ ابْنَهُ لَمِنْ أَحَبِّ) . إِبْرَاهِيْمُ بنُ طَهْمَانَ: عَنْ مُوْسَى بنِ عُقْبَةَ، عَنْ سَالِمٍ، عَنْ أَبِيْهِ: فَذَكَرَ نَحْوَهُ. وَفِيْهِ: (وَإِنْ كَانَ أَبُوْهُ لَخَلِيْقاً لِلإِمَارَةِ، وَإِنْ كَانَ لأَحَبَّ النَّاسِ كُلِّهِم إِلَيَّ) . قَالَ سَالِمٌ: مَا سَمِعْتُ أَبِي يُحَدِّثُ بِهَذَا الحَدِيْثِ قَطُّ، إِلاَّ قَالَ: وَاللهِ مَا حَاشَا فَاطِمَة (٢) . إِبْرَاهِيْمُ بنُ يَحْيَى بنِ هَانِئ الشَّجَرِيُّ (٣) : حَدَّثَنِي أَبِي، عَنِ ابْنِ إِسْحَاقَ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، قَالَتْ: أَتَانَا زَيْدُ بنُ حَارِثَةَ، فَقَامَ إِلَيْهِ
(١) أخرجه أحمد ٢ / ٢٠، ٩٨، ١٠٦، ١١٠ من طرق، والبخاري (٦٦٢٧) في الايمان والنذور: باب قول النبي، ﷺ: وايم الله. و (٣٧٣٠) في فضائل الصحابة: باب مناقب زيد بن حارثة، و (٤٢٥٠) في المغازي: باب غزوة زيد بن حارثة، و (٧١٧٨) في الاحكام: باب من لم يكترث بطعن من لا يعلم في الامراء حديثا، ومسلم (٢٤٢٦) في فضائل الصحابة. باب فضائل زيد بن حارثة، والترمذي (٣٨١٨) في المناقب: باب مناقب زيد بن حارثة. (٢) رجاله ثقات. (٣) في الأصل " إبراهيم بن محمد بن يحيى بن هانئ المخزومي " وهو خطأ، والتصحيح من كتب الرجال، ومن سنن الترمذي - الحديث (٢٧٣٢) فإنه قد رواه عن محمد بن إسماعيل البخاري، عن إبراهيم بن يحيى هذا كما سيذكر المؤلف بعد قليل.

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