Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Sufyān al-Thawrī never ceased loving Khalid ibn Maʿdān from the moment he heard this report about him. (1)

Al-Walīd ibn Muslim narrated from ʿAbdah bint Khalid, who said:
“Hardly ever would Khalid retire to his bed without speaking of his longing for the Messenger of Allah—may Allah bless him and grant him peace—and for his Companions from among the Emigrants and the Helpers. He would name them one by one and say:
‘They are my root and my branch; toward them my heart yearns. My yearning for them has grown long—so, my Lord, hasten to take me back to You.’
Sleep would overtake him while he was still repeating this.” (2)

Ibn al-Mubarak narrated from Thawr, from Khalid ibn Maʿdān, who said:
“A man does not attain complete understanding until he views people, in the sight of Allah, as no more than camels, then turns back to his own soul (3) and regards it as the most contemptible of them all.” (4)

Shujāʿ ibn al-Walīd narrated from ʿAmr al-Iyāmī, from Khalid ibn Maʿdān, who said:
“There is no human being who does not possess four (5) eyes: two in his head with which he sees the affairs of this world, and two in his heart with which he sees the affairs of the Hereafter. When Allah intends good for a servant, He opens the two eyes in his heart, so he beholds through them what has been promised in the unseen, and thus believes in the unseen by means of the unseen.” (6)

Baqiyyah narrated from Bahīr, from Khalid ibn Maʿdān, who said:
“When Abraham, the intimate friend of Allah, was brought a cluster of grapes, he would eat them one by one, mentioning Allah with every single grape.” (7)

Al-Awzāʿī said: “It reached me from Khalid ibn Maʿdān that he used to say, ‘Eating with praise is better than eating in silence.’” (8)

(1) Ibn ʿAsakir, History, vol. 5, p. 259b; see also Ibn Saʿd, vol. 7, p. 455, and Abu Nuʿaym, al-Hilya, vol. 5, pp. 210–211. (2) Abu Nuʿaym, al-Hilya, vol. 5, p. 210; Ibn ʿAsakir, vol. 5, p. 259b. (3) The base manuscript reads nafsiha, which is a copyist’s error. (4) Abu Nuʿaym, al-Hilya, vol. 5, p. 212. (5) The base manuscript has arbaʿa (four), a copyist’s error. (6) Ibn ʿAsakir, vol. 5, p. 260a; also cited by Abu Nuʿaym in al-Hilya, vol. 5, p. 212, through a different chain of transmission. (7) See Abu Nuʿaym, al-Hilya, vol. 5, p. 211. (8) Abu Nuʿaym, al-Hilya, vol. 5, p. 212.
زَالَ الثَّوْرِيُّ يُحِبُّ خَالِدَ بنَ مَعْدَانَ مُذْ بَلَغَهُ هَذَا عَنْهُ (١) . الوَلِيْدُ بنُ مُسْلِمٍ: عَنْ عَبْدَةَ بِنْتِ خَالِدٍ، قَالَتْ: قَلَّمَا كَانَ خَالِدٌ يَأْوِي إِلَى فِرَاشِهِ إِلاَّ وَهُوَ يَذْكُرُ شَوْقَهُ إِلَى رَسُوْلِ اللهِ ﷺ وَإِلَى أَصْحَابِهِ مِنَ المُهَاجِرِيْنَ وَالأَنْصَارِ، ثُمَّ يُسَمِّيْهِم، وَيَقُوْلُ: هُم أَصْلِي وَفَصْلِي، وَإِلَيْهِم يَحِنُّ قَلْبِي، طَالَ شَوْقِي إِلَيْهِم، فَعَجِّلْ رَبِّ قَبْضِي إِلَيْكَ. حَتَّى يَغْلِبَهُ النَّوْمُ، وَهُوَ فِي بَعْضِ ذَلِكَ (٢) . ابْنُ المُبَارَكِ: عَنْ ثَوْرٍ، عَنْ خَالِدِ بنِ مَعْدَانَ، قَالَ: لاَ يَفْقَهُ الرَّجُلُ كُلَّ الفِقْهِ حَتَّى يَرَى النَّاسَ فِي جَنْبِ اللهِ أَمْثَالَ الأَبَاعِرِ، ثُمَّ يَرْجِعُ إِلَى نَفْسِهِ (٣) ، فَيَكُوْنُ لَهَا أَحْقَرَ حَاقِرٍ (٤) . وَقَالَ شُجَاعُ بنُ الوَلِيْدِ: عَنْ عَمْرٍو الإِيَامِيِّ، عَنْ خَالِدِ بنِ مَعْدَانَ، قَالَ: مَا مِنْ آدَمِيٍّ إِلاَّ وَلَهُ أَرْبَعُ (٥) أَعْيُنٍ: عَيْنَانِ فِي رَأْسِهِ يُبْصِرُ بِهِمَا أَمْرَ الدُّنْيَا، وَعَيْنَان فِي قَلْبِهِ يُبْصِرُ بِهِمَا أَمْرَ الآخِرَةِ، فَإِذَا أَرَادَ اللهُ بِعَبْدٍ خَيْراً، فَتَحَ عَيْنَيْهِ اللَّتَيْنِ فِي قَلْبِهِ، فَأَبْصَرَ بِهِمَا مَا وُعِدَ بِالغَيْبِ، فَأَمِنَ الغَيْبَ بِالغَيْبِ (٦) . بَقِيَّةُ: عَنْ بَحِيْرٍ، عَنْ خَالِدِ بنِ مَعْدَانَ، قَالَ: كَانَ إِبْرَاهِيْمُ خَلِيْلُ اللهِ إِذَا أُتِيَ بِقِطْفٍ مِنَ العِنَبِ، أَكَلَ حَبَّةً حَبَّةً، وَذَكَرَ اللهَ عِنْدَ كُلِّ حَبَّةٍ (٧) . الأَوْزَاعِيُّ: بَلَغَنِي عَنْ خَالِدِ بنِ مَعْدَانَ، أَنَّهُ كَانَ يَقُوْلُ: أَكْلٌ وَحَمْدٌ، خَيْرٌ مِنْ أَكْلٍ وَصَمْتٍ (٨) .
(١) ابن عساكر ٥ / ٢٥٩ ب، وانظر ابن سعد ٧ / ٤٥٥ والحلية ٥ / ٢١٠، ٢١١. (٢) الحلية ٥ / ٢١٠ وابن عساكر ٥ / ٢٥٩ ب. (٣) في الأصل " نفسها " وهو تصحيف. (٤) الحلية ٥ / ٢١٢. (٥) في الأصل: " أربعة " وهو تصحيف. (٦) ابن عساكر ٥ / ٢٦٠ آ، وأورده أبو نعيم في الحلية ٥ / ٢١٢ بطريق آخر. (٧) انظر الحلية ٥ / ٢١١. (٨) الحلية ٥ / ٢١٢.

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