Siyar Aʿlām al-Nubalāʾ - Shams al‑Din al‑Dhahabi - (4/358)

Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

He was declared trustworthy by Aḥmad ibn ʿAbd Allāh and others.

Muḥammad ibn Saʿd (1) said: “He was a Yemeni who later settled in Damascus.”

The ḥadith master Ibn ʿAsākir (2) said: “It is likely that he came from Ṣanʿāʾ in Yemen and then took up residence in the Ṣanʿāʾ quarter of Damascus.” (3)

I say: He died sometime after 100 AH. Al-Bukhārī did not include any of his reports—nor those of Abū Salām—because the two of them seldom state explicitly that they met, and al-Bukhārī is not satisfied with mere contemporaneity. (4)

In Ṣaḥīḥ Muslim, through the chain Ayyūb—from Abū Qilābah—who said:

“I was in Syria sitting in a study circle in which Muslim ibn Yasār was present. Abū al-Ashʿath came in, and the people said, ‘Abū al-Ashʿath! Abū al-Ashʿath!’ He sat down, and they said to him, ‘Relate to our brother the ḥadith of ʿUbādah ibn al-Ṣāmit.’

“He replied, ‘Certainly. We set out on an expedition while the commander over the people was Muʿāwiyah. We gained spoils, and among what we captured were some vessels of silver. Muʿāwiyah ordered a man to sell them and add the proceeds to the soldiers’ stipends, so the people hastened to take part in that. ʿUbādah ibn al-Ṣāmit thereupon stood and said:

“I heard the Messenger of Allah ﷺ forbid…’’

(1) Al-Tabaqat, 5/536. (2) Al-Tarikh, 8/9b. (3) Sanaa in Yemen is the country’s chief town and finest district; likened to Damascus for its plentiful fruit and abundant water. It lies north of Aden, sixty-eight miles away. Sanaa of Damascus, by contrast, is a village at the city gate, before al-Mazza. See Muʿjam al-Buldan. (4) Imam al-Bukhari stipulates, for a hadith transmitted by an upright, precise narrator who is not a mudallis and uses the formula “ʿan” (from), that the narrator must be proven to have met the shaykh at least once. Imam Muslim, however, considers mere contemporaneity sufficient; in the preface to his Sahih he criticises Bukhari’s condition, calling it an unprecedented claim and asserting that the consensus of earlier and later hadith scholars is that sharing the same era is enough. See the Introduction to Sahih Muslim, 1/28–29.

وَثَّقَهُ: أَحْمَدُ بنُ عَبْدِ اللهِ، وَغَيْرُهُ. قَالَ مُحَمَّدُ بنُ سَعْدٍ (١) : هُوَ يَمَانِيٌّ، نَزَلَ دِمَشْقَ. وَقَالَ الحَافِظُ ابْنُ عَسَاكِرَ (٢) : لَعَلَّهُ مِنْ صَنْعَاءِ اليَمَنِ، فَنَزَلَ صَنْعَاءَ دِمَشْقَ (٣) . قُلْتُ: تُوُفِّيَ بَعْدَ المائَةِ، وَلَمْ يُخَرِّجْ لَهُ البُخَارِيُّ، وَلاَ لأَبِي سَلاَّمٍ؛ لأَنَّهُمَا لاَ يَكَادَانِ يُصَرِّحَانِ بِاللِّقَاءِ، وَهُوَ لاَ يَقْنَعُ بِالمُعَاصَرَةِ (٤) . وَفِي (صَحِيْحِ مُسْلِمٍ) : عَنْ أَيُّوْبَ، عَنْ أَبِي قِلاَبَةَ، قَالَ: كُنْتُ بِالشَّامِ فِي حَلْقَةٍ فِيْهَا مُسْلِمُ بنُ يَسَارٍ، فَجَاءَ أَبُو الأَشْعَثِ، فَقَالُوا: أَبُو الأَشْعَثِ، أَبُو الأَشْعَثِ. فَجَلَسَ، فَقَالُوا لَهُ: حَدِّثْ أَخَانَا حَدِيْثَ عُبَادَةَ بنِ الصَّامِتِ. قَالَ: نَعَمْ، غَزَوْنَا غَزَاةً، وَعَلَى النَّاسِ مُعَاوِيَةُ، فَغَنِمْنَا، فَكَانَ فِيْمَا غَنِمْنَا آنِيَةٌ مِنْ فِضَّةٍ، فَأَمَرَ مُعَاوِيَةُ رَجُلاً أَنْ يَبِيْعَهَا فِي أُعْطِيَاتِ النَّاسِ، فَتَسَارَعَ النَّاسُ فِي ذَلِكَ. فَقَامَ عُبَادَةُ بنُ الصَّامِتِ، فَقَالَ: إِنِّي سَمِعْتُ رَسُوْلَ اللهِ ﷺ يَنْهَى

(١) في الطبقات ٥ / ٥٣٦. (٢) في تاريخه ٨ / ٩ ب. (٣) صنعاء اليمن: هي قصبتها وأحسن بلادها، تشبه بدمشق لكثرة فواكهها، وتدفق مياهها، تقع إلى الشمال من عدن، وتبعد عنها ثمانية وستين ميلا. وصنعاء دمشق: قرية على بابها، دون المزة. انظر معجم البلدان. (٤) يشترط البخاري ﵀ في الحديث، الذي يرويه العدل الضابط غير المدلس عن شيخه بلفظ عن، ثبوت ملاقاة الراوي لمن روى عنه ولو مرة واحدة، بينما يكتفي الامام مسلم بالمعاصرة، وقد أنكر على شيخه البخاري في خطبة صحيحه اشتراط اللقي وادعى أنه قول مخترع لم يسبق قائله إليه، وأن الشائع المتفق عليه بين أهل العلم بالاخبار قديما وحديثا أنه يكفي في ذلك كونهما في عصر واحد. انظر مقدمة صحيح مسلم ١ / ٢٨، ٢٩.