Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

and Jaʿfar ibn Muḥammad ibn Ḥarb. Sulaymān ibn Ḥarb narrated to us; the two of them said:

Ḥammād ibn Salamah narrated to us, from Thābit al-Bunānī, from Shuʿayb ibn ʿAbd Allāh ibn ʿAmr, who said:

“I heard ʿAbd Allāh ibn ʿAmr say: The Prophet ﷺ was never seen eating while reclining, nor did two men ever follow directly upon his heel.” (1)

Thus Shuʿayb states explicitly that he heard it from ʿAbd Allāh himself.

After that, Abū Ḥātim ibn Ḥibbān, who had first been reluctant to grant lenient acceptance to ʿAmr ibn Shuʿayb, was led by his own reasoning to deem him trustworthy. He wrote:

“The correct approach regarding ʿAmr ibn Shuʿayb is that he should be transferred from this section to the History of the Trustworthy Narrators, for his uprightness has already been established.

As for the objectionable reports in his narration when he says, ‘from my father, from my grandfather,’ they are to be treated just as we treat discontinuous and mursal material transmitted by other reliable narrators: the interrupted and mursal reports are left aside, and the sound, connected report is taken as evidence.”

This makes it clear that Ibn Ḥibbān’s settled view held two points: (1) ʿAmr is reliable in himself, and (2) his transmission “from his father, from his grandfather” is sometimes broken (munqaṭiʿ) or mursal. Undeniably, part of it is fully connected musnad material, while part of it may have reached him only by discovering it in writing (wijādah) or by direct audition; this, therefore, remains open to examination and possibility.

Accordingly, we do not rank ʿAmr’s compilation “from his father, from his grandfather” among the categories of indisputable ṣaḥīḥ, both because of the element of wijādah and because it contains objectionable reports.

His narrations must be examined: whatever is objectionable should be avoided, while the remainder may be cited in the works of Sunan and legal rulings, with the isnād judged worthy of improvement. Indeed, a number of leading scholars have relied upon him and, in general, declared him trustworthy; only a few have withheld complete endorsement, and I know of no one who has altogether abandoned him.

Shurayk, from Layth, from Mujāhid, from ʿAbd Allāh ibn ʿAmr, said: “Nothing inclines me …”

(1) All the narrators in its chain are reliable. The hadith is also reported by Abu Dawud (no. 3770) and Ibn Majah (no. 244) through the isnad of Hammad ibn Salama – Thabit al-Bunani – Shuayb b. Abd Allah – from his father. The phrase “no two men should tread on his heels” means that no two men are allowed to walk directly behind him, let alone a larger number.
حَرْبٍ، حَدَّثَنَا سُلَيْمَانُ بنُ حَرْبٍ، قَالاَ: حَدَّثَنَا حَمَّادُ بنُ سَلَمَةَ، عَنْ ثَابِتٍ البُنَانِيِّ، عَنْ شُعَيْبِ بنِ عَبْدِ اللهِ بنِ عَمْرٍو، قَالَ: سَمِعْتُ عَبْدَ اللهِ بنَ عَمْرٍو يَقُوْلُ: مَا رُئِيَ النَّبِيُّ ﷺ يَأْكُلُ مُتَّكِئاً، وَلاَ يَطَأُ عَقِبَهُ رَجُلاَنِ (١) . فَهَذَا شُعَيْبٌ يُخْبِرُ أَنَّهُ سَمِعَ مِنْ عَبْدِ اللهِ. ثُمَّ إِنَّ أَبَا حَاتِمٍ بنَ حِبَّانَ تَحَرَّجَ مِنْ تَلْيِيْنِ عَمْرِو بنِ شُعَيْبٍ، وَأَدَّاهُ اجْتِهَادُهُ إِلَى تَوْثِيْقِهِ، فَقَالَ: وَالصَّوَابُ فِي عَمْرِو بنِ شُعَيْبٍ أَنْ يُحَوَّلَ مِنْ هُنَا إِلَى تَارِيْخِ الثِّقَاتِ؛ لأَنَّ عَدَالَتَهُ قَدْ تَقَدَّمَتْ. فَأَمَّا المَنَاكِيْرُ فِي حَدِيْثِهِ إِذَا كَانَتْ فِي رِوَايَتِهِ، عَنْ أَبِيْهِ، عَنْ جَدِّهِ، فَحُكْمُهُ حُكْمُ الثِّقَاتِ إِذَا رَوَوُا المَقَاطِيْعَ وَالمَرَاسِيْلَ بِأَنْ يُتْرَكَ مِنْ حَدِيْثِهِمُ المُرْسَلُ وَالمَقْطُوْعُ، وَيُحْتَجَّ بِالخَبَرِ الصَّحِيْحِ. فَهَذَا يُوْضِحُ لَكَ أَنَّ الآخَرَ مِنَ الأَمْرَيْنِ عِنْدَ ابْنِ حِبَّانَ: أَنَّ عَمْراً ثِقَةٌ فِي نَفْسِهِ، وَأَنَّ رِوَايَتَهُ، عَنْ أَبِيْهِ، عَنْ جَدِّهِ، إِمَّا مُنْقَطِعَةٌ أَوْ مُرْسَلَةٌ، وَلاَ رَيْبَ أَنَّ بَعْضَهَا مِنْ قَبِيْلِ المُسْنَدِ المُتَّصِلِ، وَبَعْضُهَا يَجُوْزُ أَنْ تَكُوْنَ رِوَايَتُهُ وِجَادَةً أَوْ سَمَاعاً، فَهَذَا مَحَلُّ نَظَرٍ وَاحْتِمَالٍ. وَلَسْنَا مِمَّنْ نَعُدُّ نُسْخَةَ عَمْرٍو، عَنْ أَبِيْهِ، عَنْ جَدِّهِ مِنْ أَقْسَامِ الصَّحِيْحِ الَّذِي لاَ نِزَاعَ فِيْهِ مِنْ أَجْلِ الوِجَادَةِ، وَمِنْ أَجْلِ أَنَّ فِيْهَا مَنَاكِيْرَ. فَيَنْبَغِي أَنْ يُتَأَمَّلَ حَدِيْثُهُ، وَيَتَحَايَدَ مَا جَاءَ مِنْهُ مُنْكَراً، وَيُرْوَى مَا عَدَا ذَلِكَ فِي السُّنَنِ وَالأَحْكَامِ مُحَسِّنِيْنَ لإِسْنَادِهِ، فَقَدِ احْتَجَّ بِهِ أَئِمَّةٌ كِبَارٌ، وَوَثَّقُوْهُ فِي الجُمْلَةِ، وَتَوَقَّفَ فِيْهِ آخَرُوْنَ قَلِيْلاً، وَمَا عَلِمْتُ أَنَّ أَحَداً تَرَكَهُ. شَرِيْكٌ: عَنْ لَيْثٍ، عَنْ مُجَاهِدٍ، عَنْ عَبْدِ اللهِ بنِ عَمْرٍو، قَالَ: مَا يُرَغِّبُنِي
(١) رجاله ثقات، وأخرجه أبو داود (٣٧٧٠) وابن ماجه (٢٤٤) من طريق حماد بن سلمة، عن ثابت البناني، عن شعيب بن عبد الله، عن أبيه. وقوله: لا يطأ عقبه رجلان. أي: لا يمشي خلفه رجلان فضلا عن الزيادة.

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