Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

and Abū Mūsā also entered the mosque, whereupon Ḥudhayfah said, “One of those two men is a hypocrite.”

He then added, “The person whose conduct, comportment, and outward bearing most resemble those of the Messenger of Allah ﷺ is ʿAbdullāh.” (1)

I say: I do not know the precise intent behind this remark. ʿAbdullāh ibn Numayr heard it from him, and al-Aʿmash would further say, “We narrated to them about the anger of the Companions of Muhammad ﷺ, and they turned it into a creed.” (2)

ʿAbdullāh ibn Idrīs said, “Al-Aʿmash possessed genuine piety born of his fear of Allah.” (3)

I add: Al-Aʿmash was accused of a slight inclination toward Shiʿism, but I am uncertain about that.

There is no doubt that the extremist Shiʿites detest Abū Mūsā—may Allah be pleased with him—because he did not fight alongside ʿAlī. Later, when ʿAlī appointed him as arbiter on his own behalf, Abū Mūsā deposed both ʿAlī and Muʿāwiyah and proposed Ibn ʿUmar instead, and no orderly outcome ensued from that.

Ibn Saʿd said: Muḥammad ibn ʿUmar informed us; ʿĪsā ibn ʿAlqamah related to us, from Dāwūd ibn al-Ḥuṣayn, from ʿIkrimah, from Ibn ʿAbbās:

“I once said to ʿAlī on the day …”

(1) Its transmitters are trustworthy. Al-Fasawi also records it in his Tarikh, 2/771, through the chain: Muhammad b. Abd Allah b. Numayr—his father—al-Aʿmash—Shaqiq; Ibn Asakir cites it, p. 538. If this report from Hudhayfa is sound—though I consider it unlikely—then Hudhayfa would have been mistaken with regard to that eminent Companion whom the Prophet ﷺ appointed, together with Muadh, as governor of Yemen, who later served the two caliphs Umar and Uthman, and whose keen judgment, upright conduct, piety, and merit were acknowledged by the leading Companions. Moreover, al-Aʿmash’s forthcoming remark, quoted by the author, shows that Hudhayfa uttered those words only in a moment of anger, when a person may say things he does not truly endorse and would retract once the anger subsides; only those with diseased hearts cling to statements made in such a state. (2) The base manuscript reads fa-ghadiba, which is a scribal corruption. Al-Fasawi transmits it in his Tarikh from Abd Allah b. Numayr, who said: “I heard al-Aʿmash say….” Ibn Asakir reproduces it, p. 538. (3) Ibn Asakir, p. 539.
وَأَبُو مُوْسَى المَسْجِدَ، فَقَالَ: أَحَدُهُمَا مُنَافِقٌ. ثُمَّ قَالَ: إِنَّ أَشْبَهَ النَّاسِ هَدْياً وَدَلاًّ وَسَمْتاً بِرَسُوْلِ اللهِ ﷺ عَبْدُ اللهِ (١) . قُلْتُ: مَا أَدْرِي مَا وَجْهُ هَذَا القَوْلِ، سَمِعَهُ عَبْدُ اللهِ بنُ نُمَيْرٍ مِنْهُ، ثُمَّ يَقُوْلُ الأَعْمَشُ: حَدَّثْنَاهُمْ بِغَضَبِ أَصْحَابِ مُحَمَّدٍ ﷺ فَاتَّخَذُوْهُ دِيْناً (٢) . قَالَ عَبْدُ اللهِ بنُ إِدْرِيْسَ: كَانَ الأَعْمَشُ بِهِ دِيَانَةٌ مِنْ خَشْيَتِهِ (٣) . قُلْتُ: رُمِيَ الأَعْمَشُ بِيَسِيْرِ تَشَيُّعٍ فَمَا أَدْرِي. وَلاَ رَيْبَ أَنَّ غُلاَةَ الشِّيْعَةِ يُبْغِضُوْنَ أَبَا مُوْسَى ﵁ لِكَوْنِهِ مَا قَاتَلَ مَعَ عَلِيٍّ، ثُمَّ لَمَّا حَكَّمَهُ عَلِيٌّ عَلَى نَفْسِهِ عَزَلَهُ، وَعَزَلَ مُعَاوِيَةَ، وَأَشَارَ بِابْنِ عُمَرَ؛ فَمَا انْتَظَمَ مِنْ ذَلِكَ حَالٌ. قَالَ ابْنُ سَعْدٍ: أَخْبَرَنَا مُحَمَّدُ بنُ عُمَرَ، حَدَّثَنَا عِيْسَى بنُ عَلْقَمَةَ، عَنْ دَاوُدَ بنِ الحُصَيْنِ، عَنْ عِكْرِمَةَ، عَنِ ابْنِ عَبَّاسٍ: قُلْتُ لِعَلِيٍّ يَوْمَ
(١) رجاله ثقات: وأخرجه الفسوي في " تاريخه " ٢ / ٧٧١ من طريق محمد بن عبد الله بن نمير، حدثني أبي، عن الأعمش، عن شقيق، واقتبسه ابن عساكر: ٥٣٨. فإن صح هذا عن حذيفة ولا إخاله يصح، فإنه قد أخطأ في حق هذا الصحابي الجليل الذي استعمله النبي ﷺ هو ومعاذا على اليمن، وولي للخليفتين عمر وعثمان، وشهد له فضلاء الصحابة بوفور عقله، واستقامة سيرته، وورعه وفضله، على أن قول الأعمش الذي سيورده المصنف يفهم منه أن حذيفة إنما قال ذلك في حالة الغضب التي يقول فيها الإنسان كلاما لا يعتقد أحقيته إذا روجع، حين يسكت عنه الغضب، ولا يتعلق بما يقال في مثل هذه الحالة إلا الذين في قلوبهم مرض. (٢) في الأصل: فغضب وهو تحريف، أخرجه الفسوي في " تاريخه " عن عبد الله بن نمير قال: سمعت الأعمش يقول:..واقتبسه ابن عساكر: ٥٣٨. (٣) ابن عساكر: ٥٣٩.

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