Siyar Aʿlām al-Nubalāʾ - Shams al‑Din al‑Dhahabi - (2/511)

Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Abū Rajāʾ narrated:
ʿImrān once came out to us wearing a khazz (silk brocade) mantle the like of which we had never seen before. He said, “The Messenger of Allah ﷺ said, ‘When Allah bestows a blessing upon a servant, He loves to see its effect upon him.’ (1)”

Ibn Sīrīn said: ʿImrān ibn Ḥuṣayn’s abdomen discharged fluid for thirty years; throughout that time cauterization was proposed to him, but he refused—until two years before his death, when he finally underwent cauterization. (2)

ʿImrān ibn Ḥudayr transmitted from Abū Mijlaz, who said: ʿImrān used to forbid cauterization, but when he was tested with illness he had himself cauterized, and he would groan loudly from the pain! (3)

Mutarrif said: ʿImrān said to me, “Do you realize that the salutation has returned to me?” Not long thereafter he passed away. (4)

Ibn ʿUlayyah narrated from Maslamah ibn ʿAlqamah, from al-Ḥasan, that ʿImrān ibn Ḥuṣayn made bequests to the mothers of his children and said, “Whoever wails over me shall receive no bequest.”

ʿImrān died in the year 52 AH.

His Musnad comprises 180 hadiths.

(1) Reported by Ahmad, 4/438, and by Ibn Saad, 4/291, through the chain: Shuʿbah – al-Fudayl b. Fadalah – Abu Rajaʾ al-ʿAtaridi ʿImran b. Milhan – ʿImran b. Husayn. The chain is sound. It is corroborated by the report of ʿAmr b. Shuʿayb, from his father, from his grandfather, in al-Tirmidhi (2819) with a good chain, and by another report from Abu Hurayrah in Ahmad, 2/311. (2) Ibn Saad, 4/288. The term al-saqi refers to a yellowish fluid that collects in the abdomen; the Arabs say: saqa batnahu yasqi suqyan (“his belly filled with fluid”). (3) The printed edition mistakenly reads “ʿUmar” instead of “ʿImran”. The verb yaʿijju means “to cry out loudly”. The remainder of the report, as preserved in al-Tabaqat, 4/289, reads: “He would say: ‘I branded myself with fire, yet it neither eased the pain nor cured the illness.’” (4) Ibn Saad, 4/289.

عَنْ أَبِي رَجَاءٍ، قَالَ: خَرَجَ عَلَيْنَا عِمْرَانُ فِي مِطْرَفٍ خَزٍّ لَمْ نَرَهُ قَطُّ، فَقَالَ: قَالَ رَسُوْلُ اللهِ ﷺ: (إِنَّ اللهَ إِذَا أَنْعَمَ عَلَى عَبْدٍ نِعْمَةً يُحِبُّ أَنْ تُرَى عَلَيْهِ (١)) . قَالَ ابْنُ سِيْرِيْنَ: سَقَى بَطْنُ عِمْرَانَ بنِ حُصَيْنٍ ثَلاَثِيْنَ سَنَةً، كُلُّ ذَلِكَ يُعْرَضُ عَلَيْهِ الكَيُّ، فَيَأْبَى؛ حَتَّى كَانَ قَبْلَ مَوْتِهِ بِسَنَتَيْنِ، فَاكْتَوَى (٢) . عِمْرَانُ بنُ حُدَيْرٍ: عَنْ أَبِي مِجْلَزٍ، قَالَ: كَانَ عِمْرَانُ يَنْهَى عَنِ الكَيِّ، فَابْتُلِيَ، فَاكْتَوَى، فَكَانَ يَعُجُّ (٣) ! قَالَ مُطَرِّفٌ: قَالَ لِي عِمْرَانُ: أَشَعَرْتَ أَنَّ التَّسْلِيْمَ عَادَ إِلَيَّ؟ قَالَ: ثُمَّ لَمْ يَلْبَثْ إِلاَّ يَسِيْراً حَتَّى مَاتَ (٤) . ابْنُ عُلَيَّةَ: عَنْ مَسْلَمَةَ بنِ عَلْقَمَةَ، عَنِ الحَسَنِ: أَنَّ عِمْرَانَ بنَ حُصَيْنٍ أَوْصَى لأُمَّهَاتِ أَوْلاَدِهِ بِوَصَايَا، وَقَالَ: مَنْ صَرَخَتْ عَلَيَّ، فَلاَ وَصِيَّةَ لَهَا. تُوُفِّيَ عِمْرَانُ: سَنَةَ اثْنَتَيْنِ وَخَمْسِيْنَ ﵁. مُسْنَدُهُ: مائَةٌ وَثَمَانُوْنَ حَدِيْثاً.

(١) أخرجه أحمد ٤ / ٤٣٨، وابن سعد ٤ / ٢٩١، من طريق شعبة، عن الفضيل بن فضالة، عن أبي رجاء العطاردي عمران بن ملحان، عن عمران بن حصين. وهذا سند صحيح، وله شاهد من حديث عمرو بن شعيب، عن أبيه، عن جده عند الترمذي (٢٨١٩) ، وسنده حسن، وآخر من حديث أبي هريرة عند أحمد ٢ / ٣١١. (٢) ابن سعد ٤ / ٢٨٨. والسقي: ماء أصفر يقع في البطن، يقال: سقى بطنه يسقي سقيا. (٣) تحرف في المطبوع " عمران " إلى " عمر ". ويعج: يضج ويرفع صوته، وتتمة الخبر كما في " الطبقات " ٤ / ٢٨٩: فيقول: " لقد اكتويت كية بنار، ما أبرأت من ألم، ولا شفت من سقم ". (٤) ابن سعد ٤ / ٢٨٩.