Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

—so it is said (1).

He and Hushaym were the two foremost hadith shaykhs of their age in Baghdad.

Some of his high-isnād reports have reached me.

Scholars differ over the year of his death:

Ali ibn al-Madini, Ibn Saʿd, Khalifah, Muhammad ibn ʿAbbad al-Makki, Ahmad ibn Abi Khaythamah, and others stated that he died in 183 AH, and this is the sound view.

Saʿid ibn ʿUfair and Abu Hassān al-Ziyadi said that he died in 184 AH, at the age of seventy-five. Ibn ʿUfair added that in that very year he travelled to Iraq.

Abu Marwān al-ʿUthmani diverged—and indeed erred—saying, “I heard from Ibrahim ibn Saʿd in 185 AH, and he died after that.”

Abu Bakr al-Khatib said in al-Sābiq wa-l-Lāḥiq:

“Those who narrated from him include Yazid ibn ʿAbd Allah ibn al-Hād—his own teacher—and al-Husayn ibn Sayyār; there are one hundred and twelve years between their deaths. Ibn Sayyār died sometime after 250 AH.”

Furthermore, Layth ibn Saʿd—who was older than Ibrahim ibn Saʿd—transmitted a report from him through an intermediary.

(1) Imam al-Dhahabi authored a treatise kept in the Zahiri Library, bound in a collection under no. 7159, spanning 54 folios, entitled “Risalah al-Rukhsah fi al-Ghina wa-l-Tarab bi-Shartih” (A Dispensation Concerning Singing and Music, with Its Conditions). It is an abridged selection that al-Dhahabi extracted from the work “al-Imtaʿ fi Ahkam al-Samaʿ” by Shaykh Abu al-Fadl Jaʿfar ibn Thalab al-Shafiʿi. The treatise presents the positions and evidences of both the permissive and the prohibitive camps, and states that vocal singing unaccompanied by instruments was deemed lawful by several scholars, on the conditions that it does not arouse sexual desire and that its poetry contain nothing indecent.
فِيْمَا قِيْلَ (١) . وَكَانَ هُوَ وَهُشَيْمٌ شَيْخَي الحَدِيْثِ فِي عصرِهِمَا بِبَغْدَادَ. وَقَعَ لِي مِنْ عَوَالِيْهِ. وَاخْتُلِفَ فِي وَفَاتِهِ عَلَى أَقْوَالٍ: فَقَالَ عَلِيُّ بنُ المَدِيْنِيِّ، وَابْنُ سَعْدٍ، وَخَلِيْفَةُ، وَمُحَمَّدُ بنُ عَبَّادٍ المَكِّيُّ، وَأَحْمَدُ بنُ أَبِي خَيْثَمَةَ، وَغَيْرُهُم: إِنَّهُ تُوُفِّيَ: سَنَةَ ثَلاَثٍ وَثَمَانِيْنَ وَمائَةٍ، فَهَذَا هُوَ الصَّحِيْحُ. وَقَالَ سَعِيْدُ بنُ عُفَيْرٍ، وَأَبُو حَسَّانٍ الزِّيَادِيُّ: مَاتَ سَنَةَ أَرْبَعٍ وَثَمَانِيْنَ، وَهُوَ ابْنُ خَمْسٍ وَسَبْعِيْنَ سَنَةً. زَادَ ابْنُ عُفَيْرٍ: أَنَّهُ فِي هَذِهِ السَّنَةِ قَدِمَ العِرَاقَ. وَشَذَّ أَبُو مَرْوَانَ العُثْمَانِيُّ، بَلْ غَلِطَ، فَقَالَ: سَمِعْتُ مِنْ إِبْرَاهِيْمَ بنِ سَعْدٍ سَنَةَ خَمْسٍ وَثَمَانِيْنَ وَمائَةٍ، وَمَاتَ بَعْدَ ذَلِكَ. قَالَ أَبُو بَكْرٍ الخَطِيْبُ فِي (السَّابِقِ وَاللاَّحِقِ) : حَدَّثَ عَنْهُ: يَزِيْدُ بنُ عَبْدِ اللهِ بنِ الهَادِ -يَعْنِي: شَيْخَهُ- وَالحُسَيْنُ بنُ سَيَّارٍ، وَبَيْنَ وَفَاتَيْهِمَا مائَةٌ وَاثْنَتَا عَشْرَةَ سَنَةً. مَاتَ ابْنُ سَيَّارٍ: بَعْدَ الخَمْسِيْنَ وَمَائَتَيْنِ. وَقَدْ حَدَّثَ اللَّيْثُ بنُ سَعْدٍ، وَهُوَ أَكْبَرُ مِنْ إِبْرَاهِيْمَ بنِ سَعْدٍ، عَنْ رَجُلٍ عَنْهُ.
(١) للامام الذهبي المؤلف رسالة في المكتبة الظاهرية ضمن مجموع برقم (٧١٥٩) في ٥٤ ورقة تحت عنوان: رسالة الرخصة في الغناء والطرب بشرطه، مما اختصره وانتفاه الذهبي من كتاب " الامتاع في أحكام السماع " للشيخ أبي الفضل جعفر بن ثعلب الشافعي، يذكر فيها أقوال المجيزين وأدلتهم، وأقول المانعين وأدلتهم، ويبين أن الغناء المجرد عن الآلات الموسيقية قد أباحه غير واحد من العلماء بشرط أن لا يكون باعثا على تهييج الشهوة، وألا يكون الشعر في معين.

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