Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Musa ibn ʿUbaydah reported: ʿImran ibn Abi Anas narrated to us, from Malik ibn Aws ibn al-Hadathan, who said:

Abu Dharr returned from Syria. He entered the mosque while I was sitting there, greeted us with peace, then went to one of the pillars and prayed two brief cycles. When he finished, he recited: “Your mutual rivalry for more and more has distracted you” [al-Takathur 102:1].

People crowded around him and said, “Tell us what you heard from the Messenger of Allah ﷺ.”

He replied, “I heard my dear one, the Messenger of Allah ﷺ, say: ‘For camels there is their obligatory charity, for cattle there is their obligatory charity, and for grain there is its obligatory charity. Whoever amasses a dinar, or bullion, or silver, without reserving it for a creditor and without spending it in the path of Allah, will be branded with it.’”

I said, “Abu Dharr! Be careful about what you attribute to the Messenger of Allah ﷺ, for these kinds of wealth have become widespread.”

He asked, “Who are you, my nephew?”
So I stated my lineage to him.

He said, “I already know your principal lineage. Do you not recite: ‘Those who hoard up gold and silver and do not spend it in the way of Allah…’ [At-Tawbah (1): 35]?”

Musa (i.e., ibn ʿUbaydah) was declared weak, though trustworthy narrators reported this from him.

Ibn Lahiʿah reported: Abu Qabil narrated to us, saying, “I heard Malik ibn ʿAbd Allah al-Ziyadi (2) relate from Abu Dharr:
that he came to seek permission to enter upon ʿUthman. Permission was granted, and he entered holding a staff in his hand.

ʿUthman said, ‘O Kaʿb! ʿAbd al-Rahman has died and left wealth; what is your view?’

Kaʿb replied, ‘If…’

(1) Reported by Ibn Abi Shayba, al-Musannaf, 3/213; cited in abridged form by al-Suyuti, al-Durr al-Manthur, 3/233, who also attributes it to Ibn Mardawayh. (2) The printed edition mistakenly reads “al-Dhimari.” In Taʿjil al-Manfaʿa, in the biography of Malik b. Abd Allah, Ibn Hajar notes that the correct nisba is “al-Bardadi” (ba with fatḥa, followed by a quiescent ra, then two dal letters separated by an alif). He adds that Ibn Yunus recorded it this way in the copy owned by the Egyptian scholar al-Habbal, and that Ibn Yunus knew the scholars of Egypt better than anyone else.
مُوْسَى بنُ عُبَيْدَةَ: حَدَّثَنَا عِمْرَانُ بنُ أَبِي أَنَسٍ، عَنْ مَالِكِ بنِ أَوْسِ بنِ الحَدَثَانِ، قَالَ: قَدِمَ أَبُو ذَرٍّ مِنَ الشَّامِ، فَدَخَلَ المَسْجِدَ وَأَنَا جَالَسٌ، فَسَلَّمَ عَلَيْنَا، وَأَتَى سَارِيَةً، فَصَلَّى رَكْعَتَيْنِ تَجَوَّزَ فِيْهِمَا، ثُمَّ قَرَأَ: ﴿أَلْهَاكُمُ التَّكَاثُرُ﴾ . وَاجْتَمَعَ النَّاسُ عَلَيْهِ، فَقَالُوا: حَدِّثْنَا مَا سَمِعْتَ مِنْ رَسُوْلِ اللهِ ﷺ. فَقَالَ: سَمِعْتُ حَبِيْبِي رَسُوْلَ اللهِ ﷺ يَقُوْلُ: (فِي الإِبِلِ صَدَقَتُهَا، وَفِي البَقَرِ صَدَقَتُهَا، وَفِي البُرِّ صَدَقَتُهُ، مَنْ جَمَعَ دِيْنَاراً، أَوْ تِبْراً، أَوْ فِضَّةً لاَ يُعِدُّهُ لِغَرِيْمٍ، وَلاَ يُنْفِقُهُ فِي سَبِيْلِ اللهِ كُوِيَ بِهِ) . قُلْتُ: يَا أَبَا ذَرٍّ! انْظُرْ مَا تُخْبِرُ عَنْ رَسُوْلِ اللهِ ﷺ فَإِنَّ هَذِهِ الأَمْوَالَ قَدْ فَشَتْ. قَالَ: مَنْ أَنْتَ، ابْنَ أَخِي؟ فَانْتَسَبْتُ لَهُ. فَقَالَ: قَدْ عَرَفْتُ نَسَبَكَ الأَكْبَرَ، مَا تَقْرَأُ: ﴿وَالَّذِيْنَ يَكْنِزُوْنَ الذَّهَبَ وَالفِضَّةَ وَلاَ يُنْفِقُوْنَهَا فِي سَبِيْلِ اللهِ﴾ [التَّوْبَةُ (١) : ٣٥] . مُوْسَى: ضُعِّفَ، رَوَاهُ عَنْهُ: الثِّقَاتُ. ابْنُ لَهِيْعَةَ: حَدَّثَنَا أَبُو قَبِيْلٍ، سَمِعْتُ مَالِكَ بنَ عَبْدِ اللهِ الزِّيَادِيَّ (٢) يُحَدَّثُ عَنْ أَبِي ذَرٍّ: أَنَّهُ جَاءَ يَسْتَأْذِنُ عَلَى عُثْمَانَ، فَأَذِنَ لَهُ وَبِيَدِهِ عَصَا. فَقَالَ عُثْمَانُ: يَا كَعْبُ! إِنَّ عَبْدَ الرَّحْمَنِ تُوُفِّيَ، وَتَرَكَ مَالاً، فَمَا تَرَى؟ قَالَ: إِنْ
(١) أخرجه ابن أبي شيبة في " المصنف " ٣ / ٢١٣ وذكره السيوطي في " الدر المنثور " ٣ / ٢٣٣ مختصرا، وزاد نسبته لابن مردويه. (٢) تحرف في المطبوع إلى " الذماري " وقد ذكر الحافظ في " تعجيل المنفعة " في ترجمة مالك بن عبد الله هذا، أن هذه النسبة محرفة، وأن الصواب " البردادي " بفتح الموحدة وسكون المهملة ودالين بينهما ألف، وقال: هكذا ضبطه ابن يونس في نسخة الحافظ الحبال المصري، وابن يونس أعلم بالمصريين من غيره.

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