Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

—a curious one.

He used to say, “Our companion So-and-so narrated it to us.” When that continued for a long time, however, the shaykh forgot; the report would be read aloud to him and he would relate it as coming from ʿAmr ibn Shuʿayb. (1)

Maymūn ibn Isbagh said: I heard Ibn Abī Maryam say, “Al-Qāsim ibn ʿAbd Allāh ibn ʿUmar narrated to us, from ʿAmr ibn Shuʿayb, the ḥadith about the fire.”

Saʿīd then commented, “Ibn Luhayʿah heard it from Ziyād ibn Yūnus al-Ḥaḍramī, from al-Qāsim. Ibn Luhayʿah liked the report, but later he began to claim that he was transmitting it from ʿAmr ibn Shuʿayb.”

Yaḥyā ibn Bukayr related: It was said to Ibn Luhayʿah, “Ibn Wahb alleges that you did not hear these narrations from ʿAmr ibn Shuʿayb.” Ibn Luhayʿah took offense and replied, “And what would Ibn Wahb know? I heard these aḥadith from ʿAmr before Ibn Wahb’s own parents had even met.”

Ḥanbal said: I heard Abū ʿAbd Allāh [Aḥmad ibn Ḥanbal] say, “Ibn Luhayʿah’s ḥadith is no proof in and of itself, but I still write it down for comparison, for some parts of it reinforce others.”

Abū ʿUbayd al-Ājurrī reports from Abū Dāwūd, who told me that Ibn Abī Maryam said, “None of Ibn Luhayʿah’s books were burned— not a single volume. A governor simply wished to pardon him, so he sent him five hundred dinars.” (2)

And I heard Qutaybah say, “We would write down nothing of Ibn Luhayʿah’s ḥadith except from the books of Ibn—”

(1) Al-Maʿrifa wa-l-Tarikh, vol. 2, p. 185. Al-Qasim al-ʿUmari is al-Qasim b. ʿAbd Allah b. ʿUmar b. Hafs b. ʿAsim al-ʿUmari. Imam Ahmad said: “He is worthless; he used to lie and fabricate hadith.” Yahya b. Maʿin likewise stated, “He is nothing,” and on another occasion, “a liar.” Abu Hatim and al-Nasaʾi judged him “abandoned,” al-Darqutni called him “weak,” and al-Bukhari noted, “They kept silent about him.” The hadith appears in al-ʿUqayli, al-Duʿafaʾ, no. 911; Ibn al-Sunni, ʿAmal al-Yawm wa-l-Layla, nos. 295–297; and Ibn ʿAdi, al-Kamil, all through very feeble chains from ʿAmr b. Shuʿayb. (2) The base manuscript reads yaʿfu (“he pardons”) without the particle an; this has been corrected from the author’s Tadhhib al-Tahdhib. Tahdhib al-Kamal gives the wording: “They only wished to ascertain the matter, so he transmitted it mursal.”
طَرِيْفٌ. قَالَ: فَكَانَ يَقُوْلُ: حَدَّثَنَا بِهِ صَاحِبُنَا فُلاَنٌ، فَلَمَّا طَالَ ذَلِكَ، نَسِيَ الشَّيْخُ، فَكَانَ يُقْرَأُ عَلَيْهِ، وَيَرْوِيْهِ عَنْ عَمْرِو بنِ شُعَيْبٍ (١) . مَيْمُوْنُ بنُ إِصْبَغٍ: سَمِعْتُ ابْنَ أَبِي مَرْيَمَ يَقُوْلُ: حَدَّثَنَا القَاسِمُ بنُ عَبْدِ اللهِ بنِ عُمَرَ، عَنْ عَمْرِو بنِ شُعَيْبٍ بِحَدِيْثِ الحَرِيْقِ. ثُمَّ قَالَ سَعِيْدٌ: هَذَا سَمِعَهُ ابْنُ لَهِيْعَةَ مِنْ زِيَادِ بنِ يُوْنُسَ الحَضْرَمِيِّ، عَنِ القَاسِمِ، فَكَانَ ابْنُ لَهِيْعَةَ يَسْتَحْسِنُهُ، ثُمَّ إِنَّهُ بَعْدُ قَالَ: إِنَّهُ يَرْوِيْهِ عَنْ عَمْرِو بنِ شُعَيْبٍ. وَقَالَ يَحْيَى بنُ بُكَيْرٍ: قِيْلَ لابْنِ لَهِيْعَةَ: إِنَّ ابْنَ وَهْبٍ يَزْعُمُ أَنَّكَ لَمْ تَسْمَعْ هَذِهِ الأَحَادِيْثَ مِنْ عَمْرِو بنِ شُعَيْبٍ. فَضَاقَ ابْنُ لَهِيْعَةَ، وَقَالَ: وَمَا يُدْرِي ابْنَ وَهْبٍ؟ سَمِعْتُ هَذِهِ الأَحَادِيْثَ مِنْ عَمْرٍو قَبْلَ أَنْ يَلْتَقِيَ أَبَوَاهُ. قَالَ حَنْبَلٌ: سَمِعْتُ أَبَا عَبْدِ اللهِ يَقُوْلُ: مَا حَدِيْثُ ابْنِ لَهِيْعَةَ بِحُجَّةٍ، وَإِنِّيْ لأَكْتُبُهُ أَعْتَبِرُ بِهِ، وَهُوَ يَقْوَى بَعْضُهُ بِبَعْضٍ. أَبُو عُبَيْدٍ الآجُرِّيُّ: عَنْ أَبِي دَاوُدَ، قَالَ لِي ابْنُ أَبِي مَرْيَمَ: لَمْ تَحْترِقْ كُتُبُ ابْنِ لَهِيْعَةَ، وَلاَ كِتَابٌ، إِنَّمَا أَرَادُوا أَنْ يَعفُوَ عَلَيْهِ أَمِيْرٌ (٢) ، فَأَرْسَلَ إِلَيْهِ أَمِيْرٌ بِخَمْسِ مائَةِ دِيْنَارٍ. وَسَمِعْتُ قُتَيْبَةَ يَقُوْلُ: كُنَّا لاَ نَكْتُبُ حَدِيْثَ ابْنِ لَهِيْعَةَ إِلاَّ مِنْ كُتُبِ ابْنِ
(١) " المعرفة والتاريخ " ٢ / ١٨٥، والقاسم العمري: هو القاسم بن عبد الله بن عمر بن حفص بن عاصم العمري، قال الامام أحمد: ليس بشيء كان يكذب ويضع الحديث، وقال يحيى: ليس بشيء، وقال مرة: كذاب، وقال أبو حاتم، والنسائي: متروك، وقال الدارقطني: ضعيف، وقال البخاري: سكتوا عنه. والحديث في " الضعفاء " للعقيلي ٩١١، وفي " عمل اليوم والليلة " رقم (٢٩٥) و (٢٩٦) و (٢٩٧) لابن السني، وفي " الكامل " لابن عدي من طرق ضعيفة جدا عن عمرو بن شعيب. (٢) في الأصل: " يعفو " بدون " أن " واستدركت من " تذهيب التهذيب " للمؤلف، والنص في " تهذيب الكمال ": " إنما أرادوا أن يقفوا عليه، فأرسل ".

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