Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Abu Bakr al-Aʿyan narrated to us; Muhammad ibn Jaʿfar al-Madaʾini narrated to us, from Warqaʾ:
I said to Shuʿbah, “Why did you stop transmitting the hadith of Abu al-Zubayr?”
He replied, “I once saw him weighing out goods and taking the heavier side for himself, so I abandoned him.”

ʿAli ibn Sahl narrated to us; ʿAffan narrated to us; I heard Shuʿbah say, “Were it not for certain needs we have of you, I would not sit with you.”
ʿAffan explained, “Those needs were his requests on behalf of his poor neighbors.”

I also heard Shuʿbah say, “If we used to visit a man’s father and he honored us, then when his son later comes to us we honor him. But if we visited a man and he humiliated us, when his son comes to us we humiliate him.”

ʿUmar ibn Shabbah narrated to us; ʿAffan narrated to us, reporting that Yahya ibn Saʿid said, “I have never seen anyone whose hadith is better than Shuʿbah’s.”

Abu Bahr al-Bakrawi said, “I have not seen anyone more devoted in worship of Allah than Shuʿbah; he worshipped until the skin dried upon his bones and turned black. (1)”

Hamzah ibn Ziyad al-Tusi said, “I heard Shuʿbah—he had a slight lisp, and his skin had dried from worship—say, ‘If I were to narrate to you only from those I completely trust, I would not narrate to you from even three persons.’”

ʿUmar ibn Harun said, “Shuʿbah used to fast perpetually, all year long.”

Our teacher Abu al-Hajjaj mentioned in his Tahdhib that Shuʿbah recorded the names of three hundred shaykhs from whom he transmitted.”}

Tadlis is when a hadith transmitter relates a report from someone he actually met but did not hear that report from, or from a contemporary whom he never met, while giving the impression that he received it directly—for example, by saying “from So-and-so,” or “So-and-so said,” and the like. If, however, he explicitly states “I heard” or “he related to me” even though he never heard it from his shaykh and never read it to him, this is not classified as tadlis but as deliberate falsehood and moral corruption; such a narrator is rejected outright and his narration is never accepted. A second form of tadlis is to cite the shaykh by an unfamiliar name or kunya so as to conceal his identity and make it difficult to ascertain his reliability. (1) Tahdhib al-Kamal, fol. 584; it adds: “until the skin on his back dried, leaving no flesh between the two.” (2) Kh., fols. 582–583.
حَدَّثَنَا أَبُو بَكْرٍ الأَعْيَنُ، حَدَّثَنَا مُحَمَّدُ بنُ جَعْفَرٍ المَدَائِنِيُّ، عَنْ وَرْقَاءَ: قُلْتُ لِشُعْبَةَ: لِمَ تَرَكتَ حَدِيْثَ أَبِي الزُّبَيْرِ؟ قَالَ: رَأَيتُهُ يَزِنُ، فَاسْتَرجَحَ فِي المِيْزَانِ، فَتَرَكْتُهُ. حَدَّثَنَا عَلِيُّ بنُ سَهْلٍ، حَدَّثَنَا عَفَّانُ، سَمِعْتُ شُعْبَةَ يَقُوْلُ: لَوْلاَ حَوَائِجُ لَنَا إِلَيْكُم، مَا جَلَسْتُ لَكُم. قَالَ عَفَّانُ: كَانَ حَوَائِجُهُ: يَسْأَلُ لِجِيْرَانِهِ الفُقَرَاءِ. وَسَمِعْتُ شُعْبَةَ يَقُوْلُ: مَنْ ذَهَبْنَا إِلَى أَبِيْهِ، فَأَكْرَمَنَا، فَجَاءنَا ابْنُهُ، أَكْرَمنَاهُ، وَمَنْ أَتَيْنَاهُ، فَأَهَانَنَا، أَتَانَا ابْنُهُ، أَهَنَّاهُ. حَدَّثَنَا عُمَرُ بنُ شَبَّةَ، حَدَّثَنَا عَفَّانُ، قَالَ: قَالَ يَحْيَى بنُ سَعِيْدٍ: مَا رَأَيتُ أَحَداً قَطُّ أَحْسَنَ حَدِيْثاً مِنْ شُعْبَةَ. قَالَ أَبُو بَحْرٍ البَكْرَاوِيُّ: مَا رَأَيتُ أَحَداً أَعبَدَ للهِ مِنْ شُعْبَةَ، لَقَدْ عَبَدَ اللهَ حَتَّى جَفَّ جِلْدُهُ عَلَى عَظْمِهِ وَاسْوَدَّ (١) . قَالَ حَمْزَةُ بنُ زِيَادٍ الطُوْسِيُّ: سَمِعْتُ شُعْبَةَ - وَكَانَ أَلثَغَ، قَدْ يَبِسَ جِلدُهُ مِنَ العِبَادَةِ - يَقُوْلُ: لَوْ حَدَّثتُكُم عَنْ ثِقَةٍ، مَا حَدَّثتُكُم عَنْ ثَلاَثَةٍ. وَقَالَ عُمَرُ بنُ هَارُوْنَ: كَانَ شُعْبَةُ يَصُوْمُ الدَّهْرَ كُلَّهُ. ذَكَرَ شَيْخُنَا أَبُو الحَجَّاجِ فِي (تَهْذِيْبِهِ) : لِشُعْبَةَ ثَلاَثُ مائَةِ شَيْخٍ سَمَّاهُم.
= والتدليس: هو أن يروي المحدث عمن لقيه ما لم يسمعه منه، أو عمن عاصره ولم يلقه، موهما أنه سمع منه، كأن يقول: عن فلان، أو: قال فلان، أو نحو ذلك، فأما إذا صرح بالسماع أو التحديث، ولم يكن قد سمعه من شيخه، ولم يقرأه عليه، فلا يعد ذلك مدلسا، بل هو كاذب فاسق، يرد حيثه، ولا يقبل مطلقا. ونوع آخر من التدليس: هو أن يأتي باسم الشيخ أو كنيته على خلاف المشهور به تعمية لامره، وتوعيرا للوقوف على حاله. (١) تهذيب الكمال: خ: ٥٨٤، وفيه: " حتى جف جلده على ظهره، ليس بينهما لحم ". (٢) خ: ٥٨٢ - ٥٨٣.

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