Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

And Sālim narrated from his father, tracing the report back to the Prophet: “A fire will emerge from the direction of Yemen (1) ….” Nāfiʿ, however, transmitted it from Ibn ʿUmar, who in turn quoted Kaʿb, relating it as Kaʿb’s own statement. It was said: Abū Sālim enjoys a higher rank than Nāfiʿ, yet the hadith of Nāfiʿ are nearer to what is correct.

Ibn Saʿd remarked (2): “Sālim was reliable, prolific in hadith, possessed lofty chains, and was devout.”

Abū Ḍamrah al-Laythī related: “Hishām ibn ʿAbd al-Malik (3) once performed the pilgrimage and met Sālim ibn ʿAbd Allāh. Admiring his countenance, he asked, ‘What do you eat?’ Sālim replied, ‘Bread and oil.’ ‘And if you do not fancy it?’ asked Hishām. ‘I leave it until I do fancy it,’ he answered. Hishām cast the evil eye on him (4); Sālim fell ill and died. Hishām attended the funeral, and the people converged in great numbers (5). Seeing this, Hishām exclaimed, ‘The people of Medina are indeed many!’ He then imposed a draft upon them, sending out a contingent of them, and not one of them returned. The people of Medina considered this an ill omen, saying, ‘He cast the evil eye on our jurist, and he has cast the evil eye on the people of our city as well’ (6).

Juwayriyyah ibn Asmāʾ narrated: Ashʿab al-Ṭamaʿ told me that Sālim said to him, “Do not ask anyone for anything except Allah, Exalted is He.”

Fitr ibn Khalīfah said: “I saw Sālim ibn ʿAbd Allāh with both head and beard entirely white” (7).

= The chain of transmission runs: Ibn Shihab – Salim – Ibn Umar. Muslim endorsed the same judgement earlier adopted by al-Nasa’i, while al-Bukhari preferred Salim’s version in which the hadith is raised to the Prophet (marfu‘), as al-Tirmidhi records from him in al-‘Ilal. (1) Al-Tirmidhi, no. 2217. (2) Al-Tabaqat, 5/200. (3) Ibn ‘Asakir’s wording reads: “Then Salim came …”. (4) ‘Aanahu: he struck him with the evil eye. (5) “Ajfala al-qawm”: the people all scattered and left. (6) The original manuscript has a‘ana, but we have retained the correct reading taken from Ibn ‘Asakir and Lisan al-‘Arab. The report is found in Ibn ‘Asakir, 7/17 b; cf. Ibn Sa‘d, 5/200–201. (7) Ibn Sa‘d, 5/197.
وَقَالَ سَالِمٌ، عَنْ أَبِيْهِ، مَرْفُوْعاً: (يَخْرُجُ نَارٌ مِنْ قِبَلِ اليَمَنِ (١) ... ) . وَرَوَاهُ: نَافِعٌ، عَنِ ابْنِ عُمَرَ، عَنْ كَعْبٍ، قَوْلَهُ. قَالَ: أَبُو سَالِمٍ أَجَلُّ مِنْ نَافِعٍ، وَأَحَادِيْثُ نَافِعٍ أَوْلَى بِالصَّوَابِ. وَقَالَ ابْنُ سَعْدٍ (٢) : كَانَ سَالِمٌ ثِقَةً، كَثِيْرَ الحَدِيْثِ، عَالِياً مِنَ الرِّجَالِ، وَرِعاً. قَالَ أَبُو ضَمْرَةَ اللَّيْثِيُّ: حَجَّ هِشَامُ بنُ عَبْدِ المَلِكِ (٣) فِي سَالِمِ بنِ عَبْدِ اللهِ، فَأَعْجَبَتْهُ سُحْنَتُهُ، فَقَالَ: أَيَّ شَيْءٍ تَأْكُلُ؟ فَقَالَ: الخُبْزَ وَالزَّيْتَ. قَالَ: فَإِذَا لَمْ تَشْتَهِهِ؟ قَالَ: أُخَمِّرُهُ حَتَّى أَشْتَهِيَهُ. فَعَانَهُ (٤) هِشَامٌ، فَمَرِضَ، وَمَاتَ، فَشَهِدَهُ هِشَامٌ، وَأَجْفَلَ النَّاسُ فِي جَنَازَتِهِ (٥) ، فَرَآهُم هِشَامٌ، فَقَالَ: إِنَّ أَهْلَ المَدِيْنَةِ لَكَثِيْرٌ. فَضَرَبَ عَلَيْهِم بَعْثاً، أَخْرَجَ فِيْهِ جَمَاعَةً مِنْهُم، فَلَمْ يَرْجِعْ مِنْهُم أَحَدٌ. فَتَشَاءمَ بِهِ أَهْلُ المَدِيْنَةِ، فَقَالُوا: عَانَ فَقِيْهَنَا، وَعَانَ أَهْلَ بَلَدِنَا (٦) . قَالَ جُوَيْرِيَةُ بنُ أَسْمَاءَ: حَدَّثَنِي أَشْعَبُ الطَّمَعِ، قَالَ: قَالَ لِي سَالِمٌ: لاَ تَسْأَلْ أَحَداً غَيْرَ اللهِ -تَعَالَى-. وَقَالَ فِطْرُ بنُ خَلِيْفَةَ: رَأَيْتُ سَالِمَ بنَ عَبْدِ اللهِ أَبْيَضَ الرَّأْسِ وَاللِّحْيَةِ (٧) .
= طريق ابن شهاب عن سالم عن ابن عمر. وقد رجح مسلم ما رجحه النسائي ورجح البخاري رواية سالم في رفع الحديث كما نقله الترمذي عنه في العلل. (١) الترمذي (٢٢١٧) . (٢) في الطبقات ٥ / ٢٠٠. (٣) لفظ ابن عساكر: " فجاءه سالم الخ؟ ؟ ". (٤) عانه: أصابه بالعين. (٥) أجفل القوم: انقلعوا كلهم فمضوا (٦) في الأصل: " أعان " والصواب ما أثبتناه؟ ؟ من ابن عساكر واللسان، والخبر في ابن عساكر ٧ / ١٧ ب، وانظر ابن سعد ٥ / ٢٠٠، ٢٠١. (٧) ابن سعد ٥ / ١٩٧.

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