Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Makhlad ibn al-Ḥusayn said, “I sat with Ayyūb and Ibn ʿAwn, but I found no one among them whom I would place above Ibn al-Mubārak.”

ʿAbdān reported: “Ibn al-Mubārak—when the subject of tadlīs (the practice of concealing one’s actual source) was mentioned—spoke of it with great severity (1). Then he recited:

He doctored his ḥadīths for the people;
By Allah, such concealment will never be accepted.

From Ibn al-Mubārak: “Whoever shows disrespect toward the scholars forfeits his Hereafter; whoever belittles the rulers loses his worldly life; and whoever disparages his brethren sacrifices his honour.”

We have already presented evidence for ʿAbd Allāh’s prowess in horsemanship.

Muḥammad ibn al-Muthannā related: ʿAbd Allāh ibn Sinān told us:

“I was with Ibn al-Mubārak and Muʿtamir ibn Sulaymān in Tarsus when the people cried out, ‘The alarm!’

“Ibn al-Mubārak went out with the rest. When the two forces had lined up, a Roman stepped forward and called for single combat. A man advanced to face him, but the unbeliever charged and killed him—indeed, he slew six Muslims in succession. Strutting between the two ranks, he kept demanding another opponent, yet no one dared confront him. Ibn al-Mubārak turned to me and said, ‘So-and-so, if I am killed, do such-and-such.’

“He then spurred his mount, advanced toward the infidel, and after a brief clash killed him. He challenged again; a second adversary emerged, and he killed him as well—until he had slain six of them. He called yet again for single combat, but they seemed to have lost their nerve before him (2)….”

(1) Tadlis: when a transmitter quotes a contemporary from whom he never actually heard, using wording that does not affirm direct audition, or when he describes the shaykh he cites with unfamiliar attributes. It is censured without exception. The eminent critic Shubah ibn al-Hajjaj went so far as to say, “I would rather commit adultery than practise tadlis,” and “Tadlis is a brother of lying.” The view endorsed by the foremost hadith authorities is that a narration from a recognised mudallis, if worded ambiguously without an explicit “I heard,” is rejected; if he explicitly states hearing and he is otherwise reliable, it is accepted. (2) kaa‘u ‘anhu: they lost their nerve; al-ka‘i denotes one who turns and flees.
وَقَالَ مَخْلَدُ بنُ الحُسَيْنِ: جَالَسْتُ أَيُّوْبَ، وَابْنَ عَوْنٍ، فَلَمْ أَجِدْ فِيْهِم مَنْ أُفَضِّلُهُ عَلَى ابْنِ المُبَارَكِ. قَالَ عَبْدَانُ: قَالَ ابْنُ المُبَارَكِ - وَذَكَرَ التَّدْلِيسَ - فَقَالَ فِيْهِ قَوْلاً شَدِيْداً (١) ، ثُمَّ أَنْشَدَ: دَلَّسَ لِلنَّاسِ أَحَادِيْثَهُ ... وَاللهُ لاَ يَقْبَلُ تَدْلِيْسَا عَنِ ابْنِ المُبَارَكِ، قَالَ: مَنِ اسْتَخَفَّ بِالعُلَمَاءِ، ذَهَبتْ آخِرَتُهُ، وَمَنِ اسْتَخَفَّ بِالأُمَرَاءِ، ذَهَبتْ دُنْيَاهُ، وَمَنِ اسْتَخَفَّ بِالإِخْوَانِ، ذَهَبتْ مُرُوءتُهُ. قَدْ أَسلَفْنَا لِعَبْدِ اللهِ مَا يَدلُّ عَلَى فُرُوْسِيَّتِه. وَقَالَ مُحَمَّدُ بنُ المُثَنَّى: حَدَّثَنَا عَبْدُ اللهِ بنُ سِنَانٍ، قَالَ: كُنْتُ مَعَ ابْنِ المُبَارَكِ، وَمُعْتَمِرِ بنِ سُلَيْمَانَ بِطَرَسُوْسَ، فَصَاحَ النَّاسُ: النَّفِيرُ. فَخَرَجَ ابْنُ المُبَارَكِ، وَالنَّاسُ، فَلَمَّا اصطَفَّ الجَمْعَانِ، خَرَجَ رُوْمِيٌّ، فَطَلَبَ البِرَازَ، فَخَرَجَ إِلَيْهِ رَجُلٌ، فَشَدَّ العِلْجُ عَلَيْهِ، فَقَتَلَهُ، حَتَّى قَتَلَ سِتَّةً مِنَ المُسْلِمِيْنَ، وَجَعَلَ يَتَبَخْتَرُ بَيْنَ الصَّفَّيْنِ يَطلُبُ المُبَارَزَةَ، وَلاَ يَخْرُجُ إِلَيْهِ أَحَدٌ، فَالْتَفَتَ إِلَيَّ ابْنُ المُبَارَكِ، فَقَالَ: يَا فُلاَنُ! إِنْ قُتِلْتُ، فَافعَلْ كَذَا وَكَذَا. ثُمَّ حَرَّكَ دَابَّتَه، وَبَرَزَ لِلْعِلْجِ، فَعَالَجَ مَعَهُ سَاعَةً، فَقَتَلَ العِلْجَ، وَطَلَبَ المُبَارَزَةَ، فَبَرَزَ لَهُ عِلْجٌ آخَرُ، فَقَتَلَهُ، حَتَّى قَتَلَ سِتَّةَ عُلُوجٍ، وَطَلَبَ البِرَازَ، فَكَأَنَّهُم كَاعُوا (٢) عَنْهُ،
(١) التدليس: أن يروي الراوي عمن عاصره ما لم يسمع منه بصيغة لا تقتضي السماع، أو يصف الشيخ الذي روى عنه بأوصاف لا تعرف، وهو مذموم على الاطلاق، حتى بالغ إمام الجرح والتعديل شعبة بن الحجاج، فقال: لان أزني أحب إلي من أن أدلس، وقال: التدليس أخو الكذب، والصحيح الذي رجحه أئمة الحديث وجهابذته أن ما رواه الموصوف بالتدليس بلفظ محتمل لم يصرح فيه بالسماع لا يقبل، وما صرح فيه بالسماع يقبل، وهذا إذا كان المدلس ثقة في روايته. (٢) كاعوا عنه: جبنوا، والكاعي: المنهزم.

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