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wish, they adduce the ḥadith of ʿAmr ibn Shuʿayb—from his father, from his grandfather—and whenever they wish, they leave it aside.”
I say: This should be understood to mean that they vacillate over using it as evidence, not that they do so out of mere whim.
Al-Kawsaj related from Yaḥyā that he said, “His ḥadith is recorded.”
ʿAbbās likewise reported from him:
“When he narrates from his father who narrates from his grandfather, it is simply something written in a notebook, and he says, ‘My father—from my grandfather’; from there comes the weakness— or words to that effect. But when he narrates from Ibn al-Musayyib, or Sulaymān ibn Yasār, or ʿUrwah, he is reliable in what he conveys from them, or something close to that.”
ʿAbbās—and Muʿāwiyah ibn Ṣāliḥ as well—also transmitted from Yaḥyā that he said, “He is trustworthy.”
Abū Ḥātim said: “I asked Yaḥyā about him; he became angry and said, ‘What am I supposed to say? The leading imams have transmitted from him.’”
This hadith is transmitted by reliable, memorising narrators; it is as conclusive as holding someone’s hand in establishing that Shuayb ibn Muhammad actually heard it from his grandfather, Abd Allah ibn Amr. The author, may God have mercy on him, ratified this point in his Mukhtasar.
Abu Umar Ibn Abd al-Barr is among those who unequivocally judged the report authentic. In his work Al-Taqassi li-Hadith al-Muwattaʾ, pp. 254-255, he cites Malik’s statement: “It reached him that the Messenger of Allah forbade combining a sale with a loan.” He then comments: “This report is well known and widespread through the chain of Amr ibn Shuayb, from his father, from his grandfather, from the Prophet, and it is a sound hadith over whose acceptance and practical application the scholars do not differ.”
The tradition of Amr ibn Shuayb → his father → his grandfather is accepted by most specialists in transmission. Ibn Abd al-Barr further relates, with his own chain, from Ali ibn al-Madini: “He is Amr ibn Shuayb ibn Muhammad ibn Abd Allah ibn Amr ibn al-As. Amr ibn Shuayb heard from his father, and his father heard from Abd Allah ibn Amr ibn al-As.”
Al-Bayhaqi likewise states in his Sunan, 7/397: “The hearing of Shuayb ibn Muhammad ibn Abd Allah from his grandfather Abd Allah is authentic, but the chain leading to Amr must also be sound.”
Additional confirmation of direct hearing is Al-Bayhaqi’s report (5/92) from Amr ibn Shuayb, from his father, who said: “I was performing tawaf with my father, Abd Allah ibn Amr ibn al-As.”
This corroborates the author’s remark that Shuayb’s father left him while he was still young and that his grandfather Abd Allah ibn Amr raised him. Hence he here calls him “father,” for he is his forefather and his guardian. Al-Nawawi concluded: “Basing argument on the hadith of Amr ibn Shuayb, from his father, from his grandfather is the sound and preferred position held by the critical experts of hadith, the masters of this science; from them it is to be taken.”
شَاؤُوا، احْتَجُّوا بِحَدِيْثِ عَمْرِو بنِ شُعَيْبٍ، عَنْ أَبِيْهِ، عَنْ جَدِّهِ، وَإِذَا شَاؤُوا، تَرَكُوْهُ.
قُلْتُ: هَذَا مَحْمُوْلٌ عَلَى أَنَّهُم يَتَرَدَّدُوْنَ فِي الاحْتِجَاجِ بِهِ، لاَ أَنَّهُم يَفْعَلُوْنَ ذَلِكَ عَلَى سَبِيْلِ التَّشَهِّي.
وَرَوَى: الكَوْسَجُ، عَنْ يَحْيَى، قَالَ: يُكْتَبُ حَدِيْثُهُ.
وَرَوَى: عَبَّاسٌ، عَنْهُ، قَالَ:
إِذَا حَدَّثَ عَنْ أَبِيْهِ، عَنْ جَدِّهِ، فَهُوَ كِتَابٌ، وَيَقُوْلُ: أَبِي عَنْ جَدِّي، فَمِنْ هُنَا جَاءَ ضَعْفُهُ، أَوْ نَحْوُ هَذَا القَوْلِ، فَإِذَا حَدَّثَ عَنِ ابْنِ المُسَيِّبِ، أَوْ سُلَيْمَانَ بنِ يَسَارٍ، أَوْ عُرْوَةَ، فَهُوَ ثِقَةٌ عَنْهُم، أَوْ قَرِيْبٌ مِنْ هَذَا.
وَرَوَى: عَبَّاسٌ أَيْضاً، وَمُعَاوِيَةُ بنُ صَالِحٍ، عَنْ يَحْيَى: ثِقَةٌ.
وَقَالَ أَبُو حَاتِمٍ: سَأَلْتُ يَحْيَى عَنْهُ، فَغَضِبَ، وَقَالَ: مَا أَقُوْلُ؟
رَوَى عَنْهُ الأَئِمَّةُ. وَرَوَى: أَحْمَدُ بنُ
= حديث ثقات رواته حفاظ، وهو كالاخذ باليد في صحة سماع شعيب بن محمد، عن جده عبد الله بن عمرو، وأقره المؤلف رحمة الله عليه في " مختصره ".
وممن جزم بصحة حديثه أبو عمر بن عبد البر، فقد ذكر في كتابه " التقصي لحديث الموطأ " ص ٢٥٤، ٢٥٥: حديث مالك أنه بلغه أن رسول الله ﷺ: نهى عن بيع وسلف، ثم قال: هذا الحديث معروف مشهور من حديث عمرو بن شعيب، عن أبيه، عن جده، عن النبي ﷺ وهو حديث صحيح لا يختلف أهل العلم في قبوله، والعمل به.
وحديث عمرو بن شعيب عن أبيه، عن جده مقبول عند أكثر أهل العلم بالنقل، ثم روى بإسناده عن علي بن المديني قال: هو عمرو بن شعيب بن محمد بن عبد الله بن عمرو بن العاص سمع عمرو بن شعيب من أبيه، وسمع أبوه من عبد الله بن عمرو بن العاص.
وكذلك قال البيهقي في " السنن " ٧ / ٣٩٧: وسماع شعيب بن محمد بن عبد الله صحيح من جده عبد الله، لكن يجب أن يكون الإسناد إلى عمرو صحيحا.
ومما يؤكد الجزم بسماعه منه ما رواه البيهقي ٥ / ٩٢ عن عمرو بن شعيب، عن أبيه قال: كنت أطوف مع أبي عبد الله بن عمرو بن العاص.
فهذا يشير إلى صحة ما نقل المؤلف أن والد شعيب تركه صغيرا، ورباه جده عبد الله بن عمرو، ولذلك يسميه هنا أباه، إذ هو أبوه الأعلى، وهو الذي رباه وقال النووي ﵀: إن الاحتجاج بحديث عمرو بن شعيب عن أبيه عن جده هو الصحيح المختار الذي عليه المحققون من أهل الحديث، وهم أهل هذا الفن، وعنهم يؤخذ.