Siyar Aʿlām al-Nubalāʾ - Shams al‑Din al‑Dhahabi - (2/20)

Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

This report is also transmitted with a reliable chain through Abū Umāmah, and likewise on the authority of Anas and of Umm Hāniʾ (1).

Mujāhid said: “The first to proclaim Islam openly were seven: the Messenger of Allah ﷺ, Abū Bakr, Bilāl, Khabbāb, Suhayb …” — abridged (2).

Abū ʿUmar ibn ʿAbd al-Barr stated: “Abū Suhayb—or his uncle—served Kisrā as administrator over al-Ubulla, and their homes lay in the region of Mosul (3). The Byzantines raided them, captured Suhayb while he was still a boy, and he grew up among them. Later the tribe of Kalb bought him, sold him in Mecca to ʿAbd Allāh ibn Judʿān, and the latter set him free.

“As for his own kin, they claim that he escaped from the Byzantines and arrived in Mecca himself” (4).

Muṣʿab ibn ʿAbd Allāh narrated from his father, from Rabīʿah ibn ʿUthmān, from Zayd ibn Aslam, from his father, who said:

“I went out with ʿUmar until he entered an orchard belonging to Suhayb. When Suhayb saw him he called out, ‘People! O people!’

“ʿUmar said, ‘What is the matter with him, calling the people?’

“I replied, ‘Rather, it is a slave boy of his named Yuḥannas’ (5).

“ʿUmar then said to him, ‘If it were not for three qualities in you, O …’”

(1) The hadith of Abu Umama was transmitted by al-Tabarani; al-Haythami judged its chain sound. The hadith of Anas is likewise reported by al-Tabarani; al-Haythami notes that all its transmitters belong to the compilers of the two Sahihs except Imara ibn Zadhan, who is reliable though some dispute his standing. Ibn al-Athir also quotes it in Usd al-Ghaba, 3/37. The hadith of Umm Hani is recorded by al-Tabarani; al-Haythami observes that its chain contains Faid al-Attar, who is rejected as a narrator (Majma al-Zawaid, 9/305). (2) Cited by Ibn Saad through the isnad of Mansur from Mujahid, and by Ibn Asakir via Ibn Abi Shayba; see also Usd al-Ghaba, 3/380. (3) Al-Istiyab adds: “in a village on the bank of the Euphrates, toward the Jazira and Mosul.” (4) Al-Istiyab, 5/149. (5) Ibn al-Athir comments in Usd al-Ghaba that the Prophet gave him this epithet because of a speech impediment in his tongue.

وَجَاءَ هَذَا بِإِسْنَادٍ جَيِّدٍ مِنْ حَدِيْثِ أَبِي أُمَامَةَ، وَجَاءَ مِنْ حَديثِ أَنَسٍ، وَأُمِّ هَانِئ (١) . قَالَ مُجَاهِدٌ: أَوَّلُ مَنْ أَظْهَرَ الإِسْلاَمَ سَبْعَةٌ: رَسُوْلُ اللهِ ﷺ وَأَبُو بَكْرٍ، وَبِلاَلٌ، وَخَبَّابٌ، وَصُهَيْبٌ ... ، مُخْتَصَرٌ (٢) . قَالَ أَبُو عُمَرَ بنُ عَبْدِ البَرِّ: كَانَ أَبُو صُهَيْبٍ، أَوْ عَمُّهُ عَامِلاً لِكِسْرَى عَلَى الأُبُلَّةِ، وَكَانَتْ مَنَازِلُهُمْ بِأَرْضِ المَوْصِلِ (٣) ، فَأَغَارَتِ الرُّوْمُ عَلَيْهِم، فَسَبَتْ صُهَيْباً وَهُوَ غُلاَمٌ، فَنَشَأَ بِالرُّوْمِ، ثُمَّ اشْتَرَتْهُ كَلْبٌ، وَبَاعُوْهُ بِمَكَّةَ لِعَبْدِ اللهِ بنِ جُدْعَانَ، فَأَعْتَقَهُ. وَأَمَّا أَهْلُهُ فَيَزْعُمُوْنَ أَنَّهُ هَرَبَ مِنَ الرُّوْمِ، وَقَدِمَ مَكَّةَ (٤) . مُصْعَبُ بنُ عَبْدِ اللهِ: عَنْ أَبِيْهِ، عَنْ رَبِيْعَةَ بنِ عُثْمَانَ، عَنْ زَيْدِ بنِ أَسْلَمَ، عَنْ أَبِيْهِ، قَالَ: خَرَجْتُ مَعَ عُمَرَ حَتَّى دَخَلَ حَائِطاً لِصُهَيْبٍ. فَلَمَّا رَآهُ صُهَيْبٌ، قَالَ: يَا نَاسُ! يَا أُنَاسُ! فَقَالَ عُمَرُ: مَا لَهُ يَدْعُو النَّاسَ؟ قُلْتُ: بلْ هُوَ غُلاَمٌ لَهُ يُدْعَى يُحَنَّسَ (٥) . فَقَالَ لَهُ عُمَرُ: لَوْلاَ ثَلاَثُ خِصَالٍ فِيْكَ يَا

(١) أما حديث أبي أمامة فأخرجه الطبراني، وحسن إسناده الهيثمي، وأما حديث أنس، فرواه الطبراني أيضا، وقال الهيثمي: ورجاله رجال الصحيح غير عمارة بن زاذان، وهو ثقة وفيه خلاف، وذكره ابن الأثير في " أسد الغابة " ٣ / ٣٧ وأما حديث أم هانئ فرواه الطبراني، وفيه كما قال الهيثمي فائد العطار، وهو متروك " مجمع الزوائد " ٩ / ٣٠٥. (٢) أخرجه ابن سعد من طريق منصور عن مجاهد، وذكره ابن عساكر من طريق ابن أبي شيبة، وهو في " أسد الغابة " ٣ / ٣٨٠. (٣) زاد في الاستيعاب: في قرية على شط الفرات مما يلي الجزيرة والموصل. (٤) الاستيعاب: ٥ / ١٤٩. (٥) قال ابن الأثير في " أسد الغابة " وإنما قال ذلك لعقدة في لسانه.