Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

He transmitted hadith from his grandfather, as well as from al-Ḥasan and ʿAṭāʾ ibn Abī Rabāḥ. Those who reported from him include the two Sufyāns, Ibn al-Mubārak, Abū Muʿāwiyah, Ḥafṣ ibn Ghiyāth, Abū Nuʿaym, Abū Usāmah, and many others.

He is judged truthful, and both Ṣaḥīḥ collections employ his narrations as evidence. Abū Ḥātim, however, said, “He is not to be relied upon.” Al-Nasāʾī remarked, “He is not strong.” Abū Ḥātim also added, “He is not firm, yet his hadith may be written.” Al-Fallās declared, “I never heard Yaḥyā or ʿAbd al-Raḥmān relate anything from him at all.” Ibn Maʿīn, al-ʿIjlī, and others pronounced him “trustworthy.” Aḥmad ibn Ḥanbal observed, “He narrates objectionable reports; Ṭalḥah ibn Yaḥyā is preferable to me.” Ibn ʿAdī said, “I found nothing in his narrations that I disapprove of except the report: ‘When Allah intends good for a nation, He takes its Prophet (1).’

None narrated from him more often than Abū Usāmah; his transmissions from him are sound, and I hope there is nothing amiss with them.

I (the author) say: he died in the early 140s AH. He has several narrations recorded in the two Ṣaḥīḥs.

He also rejected the hadith, “When Allah wishes good for a community, He takes its Prophet before it,” although some scholars nevertheless included it in their Sahih collections. Ahmad said, “He narrates munkar (problematic) reports.” I reply: all of the leading imams have used his narrations as evidence. Ahmad and others employ the term munkar for reports transmitted in complete isolation. (1) Muslim, no. 2288, Book of Virtues, chapter: “When Allah shows mercy to a nation He takes its Prophet before it.” Muslim cites it in a suspended form, through Abu Usama – Buraid b. Abd Allah – Abu Burda – Abu Musa, from the Prophet, peace be upon him: “When Allah, Mighty and Exalted, intends mercy for a nation of His servants, He takes its Prophet before them, making him a forerunner and intercessor for them. But when He wills the destruction of a nation, He punishes it while its Prophet is still alive, annihilating them before his very eyes and thus gladdening him with their fate after they denied him and disobeyed his command.” Abu Yaʿla, al-Hakim and others reported it with a fully connected chain.
حَدَّثَ عَنْ: جَدِّهِ. وَعَنِ: الحَسَنِ، وَعَطَاءِ بنِ أَبِي رَبَاحٍ. وَعَنْهُ: السُّفْيَانَانِ، وَابْنُ المُبَارَكِ، وَأَبُو مُعَاوِيَةَ، وَحَفْصُ بنُ غِيَاثٍ، وَأَبُو نُعَيْمٍ، وَأَبُو أُسَامَةَ، وَعَدَدٌ كَثِيْرٌ. وَهُوَ صَدُوْقٌ، احْتَجَّا بِهِ فِي (الصَّحِيْحَيْنِ) . وَقَالَ أَبُو حَاتِمٍ: لاَ يُحْتَجُّ بِهِ. وَقَالَ النَّسَائِيُّ: لَيْسَ بِالقَوِيِّ. وَقَالَ أَبُو حَاتِمٍ أَيْضاً: لَيْسَ بِالمَتِيْنِ، يُكْتَبُ حَدِيْثُهُ. وَقَالَ الفَلاَّسُ: لَمْ أَسْمَعْ يَحْيَى وَعَبْدَ الرَّحْمَنِ يُحَدِّثَانِ عَنْهُ بِشَيْءٍ قَطُّ. وَقَالَ ابْنُ مَعِيْنٍ، وَالعِجْلِيُّ، وَغَيْرُهُمَا: ثِقَةٌ. وَقَالَ أَحْمَدُ بنُ حَنْبَلٍ: يَرْوِي مَنَاكِيْرَ، طَلْحَةُ بنُ يَحْيَى أَحَبُّ إِلَيَّ مِنْهُ. وَقَالَ ابْنُ عَدِيٍّ: لَمْ أَجِدْ فِي حَدِيْثِهِ مَا أُنْكِرُهُ، سِوَى حَدِيْثِ: (إِذَا أَرَادَ اللهُ بِأُمَّةٍ خَيْراً، قَبَضَ نَبِيَّهَا (١)) . وَلَمْ يَرْوِ عَنْهُ أَحَدٌ أَكْثَرُ مِنْ أَبِي أُسَامَةَ، وَأَحَادِيْثُه عَنْهُ مُسْتقِيْمَةٌ، وَأَرْجُو أَنْ لاَ يَكُوْنَ بِهِ بَأْسٌ. قُلْتُ: تُوُفِّيَ سَنَةَ نَيِّفٍ وَأَرْبَعِيْنَ وَمائَةٍ. وَلَهُ عِدَّةُ أَحَادِيْثَ فِي الصِّحَاحِ.
= وأنكر ما رواه حديث " إذا أراد الله بأمة خيرا قبض نبيها قلبها " ومع ذلك فقد أدخله قوم في صحاحهم. وقال أحمد: روى مناكير. قلت: احتج به الأئمة كلهم. وأحمد وغيره يطلقون المناكير على الافراد المطلقة. (١) أخرجه مسلم (٢٢٨٨) في الفضائل، باب: إذا أراد الله رحمة أمة، قبض نبيها قبلها، تعليقا، عن أبي أسامة، عن بريد بن عبد الله، عن أبي بردة، عن أبي موسى، عن النبي، ﷺ، قال: " إن الله عزوجل، إذا أراد رحمة أمة من عباده، قبض نبيها قبلها، فجعله لها فرطا وسلفا بين يديها، وإذا أراد هلكة أمة عذبها، ونبيها حي، فأهلكها وهو ينظر، فأقر عينه بهلكتها حين كذبوه، وعصوا أمره ". وقد وصله أبو يعلى، والحاكم وغيرهما.

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