Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

ʿAbd Allah ibn Jabr, Muḥill ibn Khalīfah, Abū al-Safar Saʿīd al-Hamdānī, Nājah ibn Kaʿb.

Wakīʿ said that Shuʿbah remarked, “I saw Nājah—the man from whom Abū Isḥāq narrates—playing chess, so I abandoned him and never wrote anything from him.”

Among them were also al-ʿAlāʾ ibn Badr, Ḥayyān al-Bāriqī, ʿAbd Allah ibn Abī al-Mujālid, and a number of others whom he named.

Aḥmad ibn Abī Khaythamah transmitted the list, then added further names: al-Walīd ibn al-ʿAyzār, Yaḥyā ibn al-Ḥuṣayn, Nuʿaym ibn Abī Hind, Ḥabīb ibn al-Zubayr, and Saʿīd ibn ʿAmr ibn Saʿīd ibn al-ʿĀṣ.

ʿAbd al-Ṣamad ibn ʿAbd al-Wārith reported: Shuʿbah told us, “I saw al-Ḥasan rise for the prayer; the people crowded in on him, whereupon he said, ‘These people need someone to restrain them.’ (1)” Al-Ḥasan used to sit by the old minaret at the far end of the mosque.

Ṣāliḥ ibn Sulaymān said, “Shuʿbah had a slight stutter. (2)”

Abū ʿAbd al-Raḥmān al-Muqriʾ said, “I heard Shuʿbah (3) say, ‘Part of a man’s lying is that, twice, he will declare: “It is nothing—just a trifle; it is nothing.” (4)’”

ʿAbd al-Raḥmān ibn Mahdī related that Shuʿbah said, “I used to watch Qatādah’s mouth: if he said, ‘I heard,’ or ‘He narrated to us,’ I would commit his words to memory; otherwise, I left them. (5)”

Aḥmad ibn Ḥanbal observed, “Shuʿbah’s slips were in the names.”

Al-Shāfiʿī said, “Shuʿbah would come to a man—meaning someone who was not qualified…"

(1) See p. 207 above, together with note 1. (2) tamtama: literally, reducing one’s speech to the sounds t and m; it is also said to denote speaking so quickly that the listener can barely understand. See Taj al-Arus. (3) Omitted in the base manuscript; the additional words are taken from Tarikh al-Islam, vol. 6, p. 194. (4) Al-Hilya, vol. 2, p. 203, and Tarikh al-Islam, vol. 6, p. 194, read: “except that it is nothing.” (5) In other words, he memorised Qatada’s hadith in which the latter explicitly says haddathana (he narrated to us), because he himself practised tadlis (concealing an intermediary in the chain of transmission).
عَبْدُ اللهِ بنُ جَبْرٍ، مُحِلُّ بنُ خَلِيْفَةَ، أَبُو السَّفَرِ سَعِيْدٌ الهَمْدَانِيُّ، نَاجِيَةُ بنُ كَعْبٍ. قَالَ وَكِيْعٌ: قَالَ شُعْبَةُ: رَأَيتُ نَاجِيَةَ الَّذِي يَرْوِي عَنْهُ أَبُو إِسْحَاقَ يَلْعَبُ بِالشَّطْرَنْجِ، فَتَرَكْتُهُ، فَلَمْ أَكْتُبْ عَنْهُ. وَمِنْهُمُ: العَلاَءُ بنُ بَدْرٍ، وَحَيَّانُ البَارِقِيُّ، وَعَبْدُ اللهِ بنُ أَبِي المُجَالِدِ ... ، وَسَمَّى جَمَاعَةً. رَوَاهَا: أَحْمَدُ بنُ أَبِي خَيْثَمَةَ، ثُمَّ زَادَ أُنَاساً: الوَلِيْدُ بنُ العَيْزَارِ، يَحْيَى بنُ الحُصَيْنِ، نُعَيْمُ بنُ أَبِي هِنْدٍ، حَبِيْبُ بنُ الزُّبَيْرِ، سَعِيْدُ بنُ عَمْرِو بنِ سَعِيْدِ بنِ العَاصِ. قَالَ عَبْدُ الصَّمَدِ بنُ عَبْدِ الوَارِثِ: حَدَّثَنَا شُعْبَةُ، قَالَ: رَأَيتُ الحَسَنَ قَامَ إِلَى الصَّلاَةِ، فَتَكَابُّوا عَلَيْهِ، فَقَالَ: لاَ بُدَّ لِهَؤُلاَءِ النَّاسِ مِنْ وَزَعَةَ (١) . وَكَانَ يَقَعدُ عِنْدَ المَنَارَةِ العَتِيْقَةِ، فِي آخِرِ المَسْجِدِ. وَقَالَ صَالِحُ بنُ سُلَيْمَانَ: كَانَتْ فِي شُعْبَةَ تَمتَمَةٌ (٢) . قَالَ أَبُو عَبْدِ الرَّحْمَنِ المُقْرِئُ: سَمِعْتُ شُعْبَةَ (٣) يَقُوْلُ: مِنْ كَذِبِ الإِنْسَانِ مَرَّتَيْنِ يَقُوْلُ: لَيْسَ بِشَيْءٍ، إِلاَّ شُوَيْءٌ، لَيْسَ بِشَيْءٍ (٤) . قَالَ عَبْدُ الرَّحْمَنِ بنُ مَهْدِيٍّ: قَالَ شُعْبَةُ: كُنْتُ أَتفقَّدُ فَمَ قَتَادَةَ، فَإِذَا قَالَ: سَمِعْتُ أَوْ حَدَّثَنَا، تَحفَّظْتُهُ، وَإِلاَّ تَرَكْتُهُ (٥) . قَالَ أَحْمَدُ بنُ حَنْبَلٍ: كَانَ غَلَطُ شُعْبَةَ فِي الأَسْمَاءِ. قَالَ الشَّافِعِيُّ: كَانَ شُعْبَةُ يَجِيْءُ إِلَى الرَّجُلِ -يَعْنِي: الَّذِي لَيْسَ أَهْلاً
(١) تقدم في الصفحة: ٢٠٧، انظره مع الحاشية: ١. (٢) التمتمة: رد الكلام إلى التاء والميم، وقيل: هو أن يعجل بكلامه فلا يكاد يفهمك. (انظر: تاج العروس) . (٣) سقط من الأصل، والزيادة من " تاريخ الإسلام ": ٦ / ١٩٤. (٤) في " الحلية ": ٢ / ٢٠٣، و" تاريخ الإسلام ": ٦ / ١٩٤: " إلا سوى ليس بشيء ". (٥) أي أنه كان يحفظ حديث قتادة الذي يصرح فيه بالتحديث، لأنه كان يدلس.

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