Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

—the very same male monkey—I recognized him. They took both her and him to a spot where the sand was deep, dug a small pit for them, placed the pair inside it, and then stoned them until they died. (1)

This was also transmitted by ʿAbd Allah ibn Abi Jaʿfar al-Razi, from ʿAbd al-Malik, with similar wording.

ʿAmr was declared trustworthy by Yahya ibn Maʿin and Ahmad al-ʿIjli.

Abu Ishaq said: ʿAmr ibn Maymun performed the pilgrimage sixty times, counting both Hajj and ʿUmrah.

Another report states: one hundred times. (2)

Mansur narrated from Ibrahim, who said: When ʿAmr ibn Maymun grew old, a peg was fixed for him in the wall; whenever he became weary of standing he would hold on to it, or cling to a rope. (3)

Yunus ibn Abi Ishaq related from his father: Whenever ʿAmr ibn Maymun was seen, Allah was remembered. (4)

ʿAbbad ibn al-ʿAwwam told us, from ʿAsim ibn Kulayb, who said: I saw ʿAmr ibn Maymun and Suwayd ibn Ghafalah meet and embrace one another.

Abu Ishaq narrated from ʿAmr ibn Maymun, who said: I was present on the morning ʿUmar was stabbed; I was standing in the second row. (5)

Hushaym reported from Abu Balj, from ʿAmr ibn Maymun, that he never wished for death,

(1) ʿIsa ibn Hattan is attested as reliable only by Ibn Hibban. Ibn ʿAbd al-Barr notes in al-Istiʿab, under the biography of ʿAmr ibn Maymun, that the entire narrative is transmitted through ʿAbd al-Malik ibn Muslim from ʿIsa ibn Hattan, and neither narrator is considered dependable. Consequently, the report is viewed by the majority of scholars as objectionable, because it attributes zina (illicit sexual intercourse) to a being not legally responsible and imposes hudud (prescribed legal penalties) on animals. (2) Abu Nuʿaym al-Isfahani, Hilyat al-awliyaʾ, vol. 4, p. 148. (3) Abu Nuʿaym al-Isfahani, Hilyat al-awliyaʾ, vol. 4, p. 150. (4) Ibn Saʿd, al-Tabaqat al-kubra, vol. 6, p. 118. (5) The base manuscript reads “ʿAmr was stabbed,” but we have retained the wording found in Hilyat al-awliyaʾ, 4/151, which continues further.
بِذَلِكَ القِرْدِ بِعَيْنِهِ - أَعْرِفُهُ - فَانْطَلَقُوا بِهَا وَبِهِ إِلَى مَوْضِعٍ كَثِيْرِ الرَّمْلِ، فَحَفَرُوا لَهُمَا حُفَيْرَةً، فَجَعَلُوْهُمَا فِيْهَا، ثُمَّ رَجَمُوْهُمُا، حَتَّى قَتَلُوْهُمَا (١) . رَوَاهُ: عَبْدُ اللهِ بنُ أَبِي جَعْفَرٍ الرَّازِيُّ، عَنْ عَبْدِ المَلِكِ، نَحْوَهُ. عَمْرٌو: وَثَّقَهُ: يَحْيَى بنُ مَعِيْنٍ، وَأَحْمَدُ العِجْلِيُّ. قَالَ أَبُو إِسْحَاقَ: حَجَّ عَمْرُو بنُ مَيْمُوْنٍ سِتِّيْنَ مَرَّةً، مِنْ بَيْنِ حِجَّةٍ وَعُمْرَةٍ. وَفِي رِوَايَةٍ: مائَةَ مَرَّةٍ (٢) . مَنْصُوْرٌ: عَنْ إِبْرَاهِيْمَ، قَالَ: لَمَّا كَبرَ عَمْرُو بنُ مَيْمُوْنٍ، أُوْتِدَ لَهُ فِي الحَائِطِ، فَكَانَ إِذَا سَئِمَ مِنَ القِيَامِ، أَمْسَكَ بِهِ، أَوْ يَتَعَلَّقُ بِحَبْلٍ (٣) . يُوْنُسُ بنُ أَبِي إِسْحَاقَ: عَنْ أَبِيْهِ: كَانَ عَمْرُو بنُ مَيْمُوْنٍ إِذَا رُئِيَ، ذُكِرَ اللهُ (٤) . عَبَّادُ بنُ العَوَّامِ: حَدَّثَنَا عَاصِمُ بنُ كُلَيْبٍ، قَالَ: رَأَيْتُ عَمْرَو بنَ مَيْمُوْنٍ، وَسُوَيْدَ بنَ غَفَلَةَ الْتَقَيَا، فَاعْتَنَقَا. أَبُو إِسْحَاقَ: عَنْ عَمْرِو بنِ مَيْمُوْنٍ، قَالَ: شَهِدْتُ عُمَرَ غَدَاةَ طُعِنَ (٥) ، فَكُنْتُ فِي الصَّفِّ الثَّانِي. هُشَيْمٌ: عَنْ أَبِي بَلْجٍ، عَنْ عَمْرِو بنِ مَيْمُوْنٍ: أَنَّهُ كَانَ لاَ يَتَمَنَّى المَوْتَ،
(١) عيسى بن حطان لم يوثقه غير ابن حبان، قال ابن عبد البر في " الاستيعاب " في ترجمة عمرو بن ميمون: القصة بطولها تدور على عبد الملك بن مسلم عن عيسى بن حطان، وليسا ممن يحتج بهما. وهذا عند جماعة أهل العلم منكر إضافة الزنى إلى غير مكلف وإقامة الحدود في البهائم. (٢) الحلية ٤ / ١٤٨. (٣) الحلية ٤ / ١٥٠. (٤) ابن سعد ٦ / ١١٨. (٥) في الأصل: (عمرو طعن) وما أثبتناه من الحلية ٤ / ١٥١ وله تتمة.

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