Siyar Aʿlām al-Nubalāʾ - Shams al‑Din al‑Dhahabi - (1/258)

Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

the manuscript the phrase “blood of the son of Rabiʿah,” so he inserted an extra alif; evidently, because the child was so young, his name had not been preserved.

It is also said that his name was Tammām ibn Rabiʿah (1).

They report that Rabiʿah was two years older than his uncle al-ʿAbbās, and that at the time of Badr he was away in Syria.

Ibn Saʿd said: When al-ʿAbbās and Nawfal set out to the Messenger of Allah ﷺ as emigrants during the days of the Trench, Rabiʿah escorted them as far as al-Abwāʾ and then intended to turn back. They said to him, “Where are you going? Back to the land of idolatry, where you will fight the Messenger of Allah ﷺ and deny him, while his Companions have become strong and numerous? Return with us!” So he traveled on with them until they all arrived together as Muslims.

At Khaybar the Messenger of Allah ﷺ allotted Rabiʿah one hundred wasqs of produce each year; he was present with him at the Conquest (of Mecca) and at Ḥunayn, and he built a house in Medina.

He died during the caliphate of ʿUmar (2).

It is related that the Prophet ﷺ said: “What an excellent servant Rabiʿah ibn al-Ḥārith is—if only he would shorten his hair and raise his garment (3).”

Rabiʿah was also a business partner of ʿUthmān, and in the hadith of Jābir that is in

…ﷺ. All of them come through the isnad of Hatim b. Ismail: “Jaʿfar b. Muhammad related to us—from his father—who said: ‘We visited Jabir…,’ and the report is extremely long. Al-Nasaʾi also recorded it, 5/143 (Manasik al-Hajj, chapter: ‘The disapproval of dyed garments for the pilgrim in ihram’). (1) Ibn Saʿd, 4/1/33. (2) Ibn Saʿd, 4/1/33. (3) Usd al-Ghaba, 2/210, but the chain is not sound. What is actually authentic is what Ahmad (4/200), al-Bukhari in his Tarikh, al-Baghawi, and Ibn Manda transmitted: from Busr b. ʿUbayd Allah, from Samura b. Fatik al-Asadi—may Allah be pleased with him—that the Prophet ﷺ said: “What an excellent servant Samura is, if only he would trim his forelock and raise his waist-wrapper.” When that reached him, he did so. All the narrators are trustworthy, although the chain contains the tadlis of Hushaym.

الكِتَابِ دَمَ ابْنِ رَبِيْعَةَ فَزَادَ أَلِفاً، وَالظَّاهِرُ أَنَّهُ لِصِغَرِهِ مَا حَفِظَ اسْمَهُ. وَقِيْلَ: كَانَ اسْمُهُ تَمَّامُ بنُ رَبِيْعَةَ (١) . قَالُوا: وَكَانَ رَبِيْعَةُ أَسَنَّ مِنْ عَمِّهِ العَبَّاسِ بِسَنَتَيْنِ، وَنَوْبَةَ بَدْرٍ كَانَ رَبِيْعَةُ غَائِباً بِالشَّامِ. قَالَ ابْنُ سَعْدٍ: فَلَمَّا خَرَجَ العَبَّاسُ وَنَوْفَلٌ إِلَى رَسُوْلِ اللهِ ﷺ مُهَاجِرِيْنَ أَيَّامَ الخَنْدَقِ، شَيَّعَهُمَا رَبِيْعَةُ إِلَى الأَبْوَاءِ، ثُمَّ أَرَادَ الرُّجُوْعَ. فَقَالاَ لَهُ: أَينَ تَرْجِعُ؟ إِلَى دَارِ الشِّرْكِ تُقَاتِلُوْنَ رَسُوْلَ اللهِ ﷺ وَتُكَذِّبُوْنَهُ، وَقَدْ عَزَّ وَكَثُفَ أَصْحَابُهُ، ارْجِعْ. فَسَارَ مَعَهُمَا حَتَّى قَدِمُوا جَمِيْعاً مُسْلِمِيْنَ. وَأَطْعَمَ رَسُوْلُ اللهِ ﷺ رَبِيْعَةَ بِخَيْبَرَ مَائَةَ وَسقٍ كُلَّ سَنَةٍ، وَشَهِدَ مَعَهُ الفَتْحَ، وَحُنَيْناً، وَابْتَنَى دَاراً بِالمَدِيْنَةِ. وَتُوُفِّيَ فِي خِلاَفَةِ عُمَرَ (٢) . وَيُرْوَى أَنَّ النَّبِيَّ ﷺ قَالَ: (نِعْمَ العَبْدُ رَبِيْعَةُ بنُ الحَارِثِ، لَوْ قَصَّرَ مِنَ شَعْرِهِ، وَشَمَّرَ مِنْ ثَوْبِهِ (٣)) . وَكَانَ رَبِيْعَةُ شَرِيْكاً لِعُثْمَانَ فِي التِّجَارَةِ، وَقَدْ جَاءَ فِي حَدِيْثِ جَابِرٍ الَّذِي فِي

= ﷺ، كلهم من طريق حاتم بن إسماعيل، حدثنا جعفر بن محمد، عن أبيه، قال دخلنا على جابر - والحديث طويل جدا. وأخرجه النسائي ٥ / ١٤٣ في مناسك الحج: باب الكراهية في الثياب المصبغة للمحرم. (١) ابن سعد ٤ / ١ / ٣٣. (٢) ابن سعد ٤ / ١ / ٣٣. (٣) " أسد الغابة " ٢ / ٢١٠ وهو لا يصح. وإنما روى أحمد ٤ / ٢٠٠ والبخاري في تاريخه، والبغوي، وابن مندة: عن بسر بن عبيد الله، عن سمرة بن فاتك الأسدي، ﵁، أن النبي، ﷺ، قال: " نعم العبد سمرة لو أخذ من لمته، وشمر من مئزره. فبلغه ذلك ففعل " ورجاله ثقات إلا أن فيه تدليس هشيم.