Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

the mosque and found the Messenger of Allah ﷺ in prostration, so he joined him in prostration. When the Prophet ended the prayer with the taslīm, Muʿādh made up the units he had missed. A man said to him, “What did you just do? You went into prostration but did not count (1) that rakʿah!” Muʿādh replied, “I never see the Messenger of Allah ﷺ in any state without wishing to be with him in it.” This was mentioned to the Prophet ﷺ, and it pleased him; he said, “This is a sunnah for you.” (2)

Ibn ʿUyaynah narrated—from Zakariyyā—from al-Shaʿbī—who said: ʿAbd Allah recited, “Indeed, Muʿādh was an ummah, devout to Allah, upright.” Farwah ibn Nawfal said to him, “Surely that refers to Abraham,” so he repeated the verse and then explained, “An ummah is a teacher of goodness, and devout (qānit) means obedient; Muʿādh, may Allah be pleased with him, was like that.” (3)

Hayyān transmitted a similar report from al-Shaʿbī. Someone said to him, “Abū ʿAbd al-Raḥmān, you have forgotten the verse.” He replied, “No, but we used to liken Muʿādh to Abraham.”

Ibn ʿUlayyah narrated—from Manṣūr ibn ʿAbd al-Raḥmān—from al-Shaʿbī: “Farwah ibn Nawfal al-Ashjaʿī told me the same.”

Firās, Mujālid, and others also narrated it from al-Shaʿbī—from Masrūq—from ʿAbd Allah.

ʿAbd al-Malik ibn ʿUmayr narrated—from Abū al-Aḥwaṣ: While ʿAbd Allah was speaking to them he said, “Indeed, Muʿādh was an ummah, devout to Allah, upright, and he was not among the idolaters.” (4)

And from Muḥammad ibn Sahl ibn Abī Ḥathmah (5)—from his father—who said: “Those who issued legal verdicts during

(1) In the printed edition the word has been mistakenly rendered as “taqtad.” (2) Its isnad (chain of transmission) is extremely weak—indeed fabricated. ‘Ata is Ibn al-‘Ajlan al-Hanafi. Al-Hafiz Ibn Hajar states in Taqrib that he is “abandoned,” and Ibn Ma‘in, al-Fallas, and others even called him a liar. (3) See the following report. (4) Related by Abu Nu‘aym in Hilyat al-Awliya 1/230 and by al-Hakim 3/271–272 through most of these chains; al-Hakim judged it sound (sahih) and al-Dhahabi agreed. Al-Bukhari cited part of it without full chain in his commentary on Surah al-Naml 8/384; see Ibn Hajar’s notes and explanation of this athar. (5) “Ibn Abi Hithma” has been misprinted as “‘an Abi Khaythama.” Several narrators transmitted from Muhammad ibn Sahl; al-Bukhari mentions him without criticism, and Ibn Hibban lists him among the trustworthy (thiqat). His father Sahl was a young Companion whose hadith appear in all six canonical collections.
المَسْجِدَ، وَرَسُوْلُ اللهِ سَاجِدٌ، فَسَجَدَ مَعَهُ، فَلَمَّا سَلَّمَ، قَضَى مُعَاذٌ مَا سَبَقَهُ. فَقَالَ لَهُ رَجُلٌ: كَيْفَ صَنَعْتَ! سَجَدْتَ وَلَمْ تَعْتَدَّ (١) بِالرَّكْعَةِ؟ قَالَ: لَمْ أَكُنْ لأَرَى رَسُوْلَ اللهِ ﷺ عَلَى حَالٍ إِلاَّ أَحْبَبْتُ أَنْ أَكُوْنَ مَعَهُ فِيْهَا. فَذُكِرَ ذَلِكَ لِلنَّبِيِّ ﷺ فَسَرَّهُ، وَقَالَ: (هَذِهِ سُنَّةُ لَكُم (٢)) . ابْنُ عُيَيْنَةَ: عَنْ زَكَرِيَّا، عَنِ الشَّعْبِيِّ، قَالَ: قَرَأَ عَبْدُ اللهِ: إِنَّ مُعَاذاً كَانَ أُمَّةً قَانِتاً لِلِّهِ حَنِيْفاً. فَقَالَ لَهُ فَرْوَةُ بنُ نَوْفَلٍ: إِنَّ إِبْرَاهِيْمَ - فَأَعَادَهَا - ثُمَّ قَالَ: إِنَّ الأُمَّةَ: مُعَلِّمُ الخَيْرِ، وَالقَانِتَ: المُطِيْعُ، وَإِنَّ مُعَاذاً ﵁ كَانَ كَذَلِكَ (٣) . وَرَوَى: حَيَّانُ، عَنِ الشَّعْبِيِّ نَحْوَهَا. فَقِيْلَ لَهُ: يَا أَبَا عَبْدِ الرَّحْمَنِ! نَسِيْتَهَا. قَالَ: لاَ، وَلَكِنَّا كُنَّا نُشَبِّهُهُ بِإِبْرَاهِيْمَ. وَرَوَاهُ: ابْنُ عُلَيَّةَ، عَنْ مَنْصُوْرِ بنِ عَبْدِ الرَّحْمَنِ، عَنِ الشَّعْبِيِّ، حَدَّثَنِي فَرْوَةُ بنُ نَوْفَلٍ الأَشْجَعِيُّ بِنَحْوِهِ. وَرَوَاهُ: فِرَاسٌ، وَمُجَالِدٌ، وَغَيْرُهُمَا، عَنِ الشَّعْبِيِّ، عَنْ مَسْرُوْقٍ، عَنْ عَبْدِ اللهِ. وَرَوَاهُ: عَبْدُ المَلِكِ بنُ عُمَيْرٍ، عَنْ أَبِي الأَحْوَصِ، قَالَ: بَيْنَمَا عَبْدُ اللهِ يُحَدِّثُهُم، إِذْ قَالَ: إِنَّ مُعَاذاً كَانَ أُمَّةً قَانِتاً لِلِّهِ حَنِيْفاً، وَلَمْ يَكُ مِنَ المُشْرِكِيْنَ (٤) . وَعَنْ مُحَمَّدِ بنِ سَهْلِ بنِ أَبِي حَثْمَةَ (٥) ، عَنْ أَبِيْهِ، قَالَ: كَانَ الَّذِيْنَ يُفْتُوْنَ عَلَى
(١) تحرفت في المطبوع إلى " تقتد ". (٢) إسناده ضعيف جدا، بل موضوع. عطاء هو ابن العجلان الحنفي. قال الحافظ في " التقريب ": متروك. بل أطلق عليه ابن معين، والفلاس وغيرهما: الكذاب. (٣) انظر الخبر التالي. (٤) أخرجه أبو نعيم في " الحلية " ١ / ٢٣٠، والحاكم ٣ / ٢٧١ - ٢٧٢ من معظم هذه الطرق، وصححه ووافقه الذهبي. وعلق بعضه البخاري في تفسير سورة النمل ٨ / ٣٨٤ وانظر شرح الحافظ وتعليقه على هذا الاثر. (٥) " ابن أبي حثمة " تحرفت في المطبوع إلى " عن أبي خيثمة ". ومحمد بن سهل هذا روى عنه غير واحد. وذكره البخاري ولم يذكر فيه جرحا. وذكره ابن حبان في " الثقات ". وأبوه سهل صحابي صغير أخرج حديثه الجماعة.

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