Siyar Aʿlām al-Nubalāʾ - Shams al‑Din al‑Dhahabi - (3/344)

Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

A similar account is recorded by Aḥmad in his Musnad: Hushaym narrated to us, from Abū Bishr, from Saʿīd ibn Jubayr, from Ibn ʿAbbās.

Muḥammad ibn ʿAmr reports—through Abū Salamah—from Ibn ʿAbbās, who said:
“I found that the bulk of the Messenger of Allah’s knowledge was kept by this clan of the Anṣār. I would go to one of them and be told, ‘He is asleep; if you wish, we can wake him for you.’ Yet I would leave him until he came out, so that (1) by doing so I might gladden (2) his heart.”

Yazīd ibn Ibrāhīm relates, from Sulaymān al-Aḥwal, from Ṭāwūs, from Ibn ʿAbbās:
“I would ask about a single matter from as many as thirty of the Prophet’s Companions.”
Its chain of transmission is sound.

Ibn ʿUyaynah narrates, from Abū Bakr al-Hudhalī, from al-Ḥasan, who said:
“Ibn ʿAbbās occupied a lofty station in Islam and a lofty station in the Qur’an. He would stand on this very pulpit of ours, recite Sūrat al-Baqarah and Āl ʿImrān, and interpret them verse by verse. Whenever ʿUmar—may Allah be pleased with him— …”

= I know nothing about it except what she says. Reported by Ahmad 1/337–338; al-Tirmidhi, no. 3362; al-Tabarani, nos. 10616 and 10617; Ibn Jarir 30/333; al-Hakim 3/539; Abu Nuaym 1/316–317. Al-Suyuti cites it in al-Durr al-manthur 6/407 and further attributes it to Saʿid ibn Mansur, Ibn al-Mundhir, Ibn Mardawayh, and al-Bayhaqi in Dalaʾil al-nubuwwa. The expression “qad wajadu ʿala ʿUmar” means “they were angry with ʿUmar.” The past-tense verb wajada is used polysemously to signify anger, love, wealth, or encounter. (1) In the printed edition this was mistakenly written as “la yastatib.” (2) Reported by Ibn Saʿd 2/368 (“I was informed by Muhammad ibn ʿAmr …”) and by al-Baladhuri 3/34–35 through Wahb ibn Baqiyya, from Yazid ibn Harun, from Muhammad ibn ʿAmr …; the isnad is sound. Their wording runs: “If I wished him to be awakened for me, he would be awakened. I would then sit at his door while the wind blows dust upon my face until he awoke whenever he awoke; I would ask him what I needed and then depart.”

وَرَوَى نَحْوَهُ: أَحْمَدُ فِي (مُسْنَدِهِ) : حَدَّثَنَا هُشَيْمٌ، عَنْ أَبِي بِشْرٍ، عَنْ سَعِيْدِ بنِ جُبَيْرٍ، عَنِ ابْنِ عَبَّاسٍ. مُحَمَّدُ بنُ عَمْرٍو: عَنْ أَبِي سَلَمَةَ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: وَجَدْتُ عَامَّةَ عِلْمِ رَسُوْلِ اللهِ ﷺ عِنْدَ هَذَا الحَيِّ مِنَ الأَنْصَارِ، إِنْ كُنْتُ لآتِي الرَّجُلَ مِنْهُم، فَيُقَالُ: هُوَ نَائِمٌ؛ فَلَو شِئْتُ أَنْ يُوْقَظَ لِي، فَأَدَعُهُ حَتَّى يَخرُجَ لأَسْتطِيبَ (١) بِذَلِكَ قَلْبَهُ (٢) . يَزِيْدُ بنُ إِبْرَاهِيْمَ: عَنْ سُلَيْمَانَ الأَحْوَلِ، عَنْ طَاوُوْسٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ: إِنْ كُنْتُ لأَسْأَلُ عَنِ الأَمرِ الوَاحِدِ ثَلاَثِيْنَ مِنْ أَصْحَابِ النَّبِيِّ ﷺ. إِسْنَادُه صَحِيْحٌ. ابْنُ عُيَيْنَةَ: عَنْ أَبِي بَكْرٍ الهُذَلِيِّ، عَنِ الحَسَنِ، قَالَ: كَانَ ابْنُ عَبَّاسٍ مِنَ الإِسْلاَمِ بِمَنْزِلٍ، وَكَانَ مِنَ القُرْآنِ بِمَنْزِلٍ، وَكَانَ يَقُومُ عَلَى مِنْبَرِنَا هَذَا، فَيَقرَأُ البَقَرَةَ وَآلَ عِمْرَانَ، فَيُفَسِّرُهُمَا آيَةً آيَةً. وَكَانَ عُمَرُ ﵁ إِذَا

= أعلم منها إلا ما تقول. وأخرجه أحمد ١ / ٣٣٧، ٣٣٨، والترمذي (٣٣٦٢) ، والطبراني (١٠٦١٦) و (١٠٦١٧) وابن جرير ٣٠ / ٣٣٣، والحاكم ٣ / ٥٣٩، وأبو نعيم ١ / ٣١٦، ٣١٧، وذكره السيوطي في " الدر المنثور " ٦ / ٤٠٧، وزاد نسبته إلى سعيد بن منصور، وابن المنذر، وابن مردويه، والبيهقي في " الدلائل ". وقوله: " قد وجدوا على عمر " معناه: غضبوا، ولفظ " وجد " الماضي يستعمل بالاشتراك بمعنى الغضب، والحب، والغنى، واللقاء. (١) تحرفت في المطبوع إلى " لا يستطيب ". (٢) أخرجه ابن سعد ٢ / ٣٦٨، فقال: أخبرت عن محمد بن عمرو ... ، وأخرجه البلاذري ٣ / ٣٤، ٣٥ من طريق وهب بن بقية، عن يزيد بن هارون، عن محمد بن عمرو ... وهذا سند حسن. ولفظه عندهما: لو شئت أن يوقظ لي لاوقظ، فأجلس على بابه تسفي الريح على وجهي التراب حتى يستيقظ متى استيقظ، فأسأله عما أريد، ثم أنصرف.