Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

in Medina, and while I was sitting in a study circle that included a number of Quraysh, a man approached whose clothes were coarse, whose body was coarse, and whose face was coarse.

He stood over them and declared, “Give the hoarders the glad tidings of stones that will be heated in the Fire of Hell. One of those stones will be set upon a man’s breast-nipple until it exits through the flesh of his shoulder, then it will be placed upon his shoulder until it comes out through his nipple—bouncing back and forth inside him.”

The narrator said: The people lowered their heads; I did not see a single one of them reply to him.

He turned away, and I followed him until he sat by a pillar. I said, “It seems those men disliked what you said to them.”

He replied, “Those people understand nothing. My intimate friend Abū al-Qāsim ﷺ once called me and said, ‘O Abū Dharr.’ I answered him, and he said, ‘Do you see (Mount) Uhud?’ I looked—shielding my eyes from the sun, for I thought he was about to send me on an errand—and said, ‘I see it.’ He then said, ‘It would not please me to possess gold equal to that mountain, spend it all, and keep back only three dinars—yet these people keep amassing the world and understand nothing!’

I said, ‘Why do you hold back from your Quraysh brothers—why do you neither visit them nor take anything from them?’

He said, ‘By your Lord, I will ask them for nothing of this world, nor will I consult them about religion, until I meet Allah and His Messenger.’ (1)

Al-Aswad ibn Shaybān narrated from Yazīd ibn al-Shikhkhīr, from his brother Muṭarrif, from Abū Dharr… and he mentioned part of the report. (2)

(1) Reported by al-Bukhari, 3/218, Book of Zakat, Chapter “Whatever zakah has been paid on is not a hoard,” and by Muslim, no. 992, Book of Zakat, Chapter “Those who hoard wealth and the stern warning against them,” both through the chain of al-Jariri, from Yazid ibn al-Shikhir, from al-Ahnaf ibn Qays. • al-radf (sing. radfa) denotes stones that have been heated. • al-naghad is the thin bone at the tip or upper part of the shoulder; the term derives from a root meaning “movement,” because that spot shifts when a person moves. • yatajaljal means “to plunge”; al-Bukhari and Muslim record the word as yatazalzal, i.e. “to quake and shake.” (2) Musnad Ahmad, 5/176; see also Fath al-Bari, 3/218; Siyar, 2/5.
المَدِيْنَةَ، فَبَيْنَا أَنَا فِي حَلْقَةٍ فِيْهَا مَلأٌ مِنْ قُرَيْشٍ، إِذْ جَاءَ رَجُلٌ أَخْشَنُ الثِّيَابِ، أَخْشَنُ الجَسَدِ، أَخْشَنُ الوَجْهِ. فَقَامَ عَلَيْهِم، فَقَالَ: بَشِّرِ الكَنَّازِيْنَ بِرَضْفٍ يُحْمَى عَلَيْهِ فِي نَارِ جَهَنَّمَ، فَيُوْضَعُ عَلَى حَلَمَةِ ثَدْيِ أَحَدِهِمْ حَتَّى يَخْرُجَ مِنْ نُغْضِ كَتِفِهِ، وَيُوْضَعُ عَلَى نُغْضِ كَتِفِهِ حَتَّى يَخْرُجَ مِنْ حَلَمَةِ ثَدْيِهِ يَتَجَلْجَلُ. قَالَ: فَوَضَعَ القَوْمُ رُؤُوْسَهُمْ، فَمَا رَأَيْتُ أَحَداً مِنْهُم رَجَعَ إِلَيْهِ شَيْئاً. فَأَدْبَرَ، فَتَبِعْتُهُ حَتَّى جَلَسَ إِلَى سَارِيَةٍ، فَقُلْتُ: مَا رَأَيْتُ هَؤُلاَءِ إِلاَّ كَرِهُوا مَا قُلْتَ لَهُمْ. قَالَ: إِنَّ هَؤُلاَءِ لاَ يَعْقِلُوْنَ شَيْئاً، إِنَّ خَلِيْلِي أَبَا القَاسِمِ ﷺ دَعَانِي، فَقَالَ: (يَا أَبَا ذَرٍّ) . فَأَجَبْتُهُ، فَقَالَ: (تَرَى أُحُداً؟) . فَنَظَرْتُ مَا عَلَيَّ مِنَ الشَّمْسِ - وَأَنَا أَظُنُّهُ يَبْعَثُنِي فِي حَاجَةٍ - فَقُلْتُ: أَرَاهُ. فَقَالَ: (مَا يَسُرُّنِي أَنَّ لِي مِثْلَهُ ذَهَباً أُنْفِقُهُ كُلُّهُ إِلاَّ ثَلاَثَةَ دَنَانِيْرَ) ثُمَّ هَؤُلاَءِ يَجْمَعُوْنَ الدُّنْيَا لاَ يَعْقِلُوْنَ شَيْئاً! فَقُلْتُ: مَا لَكَ وَلإِخْوَانِكَ مِنْ قُرَيْشٍ، لاَ تَعْتَرِيْهِمْ، وَلاَ تُصِيْبُ مِنْهُمْ؟ قَالَ: لاَ وَرَبِّكَ، مَا أَسْأَلُهْمُ دُنْيَا، وَلاَ أَسْتَفْتِيْهِمْ عَنْ دِيْنٍ حَتَّى أَلْحَقَ بِاللهِ وَرَسُوْلِهِ (١) . الأَسْوَدُ بنُ شَيْبَانَ: عَنْ يَزِيْدَ بنِ الشِّخِّيْرِ، عَنْ أَخِيْهِ مُطَرِّفٍ، عَنِ أَبِي ذَرٍّ، ... فَذَكَرَ بَعْضَهُ (٢) .
(١) أخرجه البخاري ٣ / ٢١٨ في الزكاة: باب ما أدي زكاته فليس بكنز، ومسلم (٩٩٢) في الزكاة: باب في الكنازين للاموال والتغليظ عليهم، كلاهما من طريق الجريري، عن يزيد بن الشخير، عن الاحنف بن قيس ... والرضف: الحجارة المحماة، الواحدة رضفة، مثل: تمر وتمرة، والنغض: العظم الدقيق الذي على طرف الكتف، أو على أعلى الكتف، وأصل النغض: الحركة، فسمي ذلك الموضع نغضا لأنه يتحرك بحركة الإنسان. ويتجلجل: يغوص، ورواية البخاري ومسلم " يتزلزل ": أي يضطرب ويتحرك. (٢) هو في " المسند " ٥ / ١٧٦، وانظر " الفتح " ٣ / ٢١٨. سير ٢ / ٥

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