Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

in them; take them back to him!”

His wife said, “If you ever need them, then use them; otherwise, put them where they belong.”

“I have nothing in which to carry them,” he answered.

So the woman tore a strip from her tunic, gave it to him, and he wrapped the coins in it. He then went out and distributed them among the children of the martyrs.

The messenger returned to ʿUmar, who asked, “What did he do with the gold?”

“I do not know,” he replied.

ʿUmar wrote, summoning him. When he arrived, the Caliph asked, “What became of the dinars?”

He said, “Why do you ask? I have already sent them on ahead for myself.”

ʿUmar ordered that food and two garments be given to him. He said, “I have no need of the food; as for the two garments, such-and-such a woman is without clothing.”

He took the garments and returned, and before long he died … and the remainder of the story was related. (1)

A similar account was transmitted by Kātib al-Layth from Saʿīd ibn ʿAbd al-ʿAzīz, who received it from al-Ḥasan al-Baṣrī: that ʿUmar… and he mentioned it.

Abū Ḥudhayfa likewise recorded something comparable in al-Mubtadaʾ, from a shaykh on the authority of another.

It is said: The ascetics of the Anṣār were three—Abū al-Dardāʾ, Shaddād ibn Aws, and ʿUmayr ibn Saʿd.

119 – Ṣafwān ibn Umayya ibn Khalaf al-Jumaḥī * (M, 4),
the son of Wahb ibn Ḥudhāfa ibn Jumah ibn ʿAmr ibn Ḥuṣayṣ ibn Kaʿb.

(1) In the chain given by the author appears Abd al-Malik b. Harun b. Antara, who reports from his father. Al-Daraqutni regarded both men as weak; Ahmad likewise called Abd al-Malik weak; Yahya labelled him “a liar,” and Abu Hatim judged him “abandoned, his hadith worthless.” Ibn Hibban further stated that he fabricated hadith. The second chain cited by the author is interrupted, and the scribe of al-Layth is poorly reliable. The author also reproduces it in Tarikh al-Islam, 2/241–242, and after quoting a lengthy portion comments that it is “a long, denounced report.” Sources: Musnad Ahmad, 3/400; 6/464; Tabaqat Ibn Saad, 5/449; Tabaqat Khalifa, 24.
بِهَا، رُدَّهَا عَلَيْهِ. قَالَتِ المَرْأَةُ: إِنِ احْتَجْتَ إِلَيْهَا، وَإِلاَّ ضَعْهَا مَوَاضِعَهَا. فَقَالَ: مَا لِي شَيْءٌ أَجْعَلُهَا فِيْهِ. فَشَقَّتِ المَرْأَةُ مِنْ دِرْعِهَا، فَأَعْطَتْهُ خِرْقَةً، فَجَعَلَهَا فِيْهَا، ثُمَّ خَرَجَ يَقْسِمُهَا بَيْنَ أَبْنَاءِ الشُّهَدَاءِ. وَأَتَى الرَّجُلُ عُمَرَ، فَقَالَ: مَا فَعَلَ بِالذَّهَبِ؟ قَالَ: لاَ أَدْرِي. فَكَتَبَ إِلَيْهِ عُمَرُ يَطْلُبُهُ، فَجَاءَ، فَقَالَ: مَا صَنَعَتِ الدَّنَانِيْرُ؟ قَالَ: وَمَا سُؤَالُكَ؟ قَدَّمْتُهَا لِنَفْسِي. فَأَمَرَ لَهُ بِطَعَامٍ، وَثَوْبَيْنِ، فَقَالَ: لاَ حَاجَةَ لِي فِي الطَّعَامِ، وَأَمَّا الثَّوْبَانِ، فَإِنَّ أُمَّ فَلاَنٍ عَارِيَةٌ. فَأَخَذَهُمَا، وَرَجَعَ، فَلَمْ يَلْبَثْ أَنْ مَاتَ ... ، وَذَكَرَ سَائِرَ القِصَّةِ (١) . وَرَوَى نَحْوَهَا: كَاتِبُ اللَّيْثِ، عَنْ سَعِيْدِ بنِ عَبْدِ العَزِيْزِ، بَلَغَهُ عَنِ الحَسَنِ البَصْرِيِّ: أَنَّ عُمَرَ ... ، فَذَكَرَهَا. وَرَوَى: أَبُو حُذَيْفَةَ فِي (المُبْتَدَأِ) نَحْواً مِنْهَا، عَنْ شَيْخٍ، عَنْ آخَرَ. وَيُقَالُ: زُهَّادُ الأَنْصَارِ ثَلاَثَةٌ: أَبُو الدَّرْدَاءِ، وَشَدَّادُ بنُ أَوْسٍ، وَعُمَيْرُ بنُ سَعْدٍ. ١١٩ - صَفْوَانُ بنُ أُمَيَّةَ بنِ خَلَفٍ الجُمَحِيُّ * (م، ٤) ابْنِ وَهْبِ بنِ حُذَافَةَ بنِ جُمَحِ بنِ عَمْرِو بنِ هُصَيْصِ بنِ كَعْبِ
(١) في ميزان المؤلف: عبد الملك بن هارون بن عنترة، عن أبيه. قال الدراقطني: هما ضعيفان، وقال أحمد: عبد الملك ضعيف، وقال يحيى: كذاب، وقال يحيى: كذاب، وقال أبو حاتم: متروك، ذاهب الحديث، وقال ابن حبان: يضع الحديث. والسند الثاني الذي ذكره المؤلف فيه انقطاع، وكاتب الليث سيء الحفظ، وأورده المؤلف في " تاريخ الإسلام " ٢ / ٢٤١، ٢٤٢، وقال: بعد أن ذكر قسما كبيرا منه: وذكر حديثا طويلا منكرا. (*) مسند أحمد: ٣ / ٤٠٠ و٦ / ٤٦٤، طبقات ابن سعد: ٥ / ٤٤٩، طبقات خليفة: ٢٤، =

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