Siyar Aʿlām al-Nubalāʾ - Shams al‑Din al‑Dhahabi - (9/8)

Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Fulful, ʿĀṣim al-Aḥwal, Sulaymān al-Aʿmash, ʿUmārah ibn al-Qaʿqāʿ, and others of their generation.

From him transmitted: Abū Dāwūd al-Ṭayālisī, ʿAffān, Musaddad, Yaḥyā ibn Yaḥyā, ʿUbayd Allah al-Qawārīrī, Qutaybah ibn Saʿīd, and a great many others.

Aḥmad ibn Ḥanbal declared him reliable.

Yaḥyā ibn Maʿīn said, “He is nothing.”

Yaḥyā al-Qaṭṭān judged him weak and said, “I scarcely ever saw him seeking knowledge.”

Abū Dāwūd al-Ṭayālisī remarked, “ʿAbd al-Wāḥid took the reports that al-Aʿmash used to transmit as mursal and linked every single one of them.” ⦗1⦘

Ibn al-Madīnī said: I heard al-Qaṭṭān say,

“I never saw ʿAbd al-Wāḥid pursuing hadith, whether in Basra or in Kufa. We would sit at his door on Friday after the prayer, and when I reviewed with him the hadiths of al-Aʿmash, he did not recognize a single letter of them.” ⦗2⦘

I say: He was still counted among the scholars of hadith, and his narrations appear in the Ṣaḥīḥ collections. ⦗3⦘ Yet ʿAbd al-Wārith had a better memory and was more precise than he.

Al-Fallās and others said he died in the year 176 AH.

Aḥmad ibn Ḥanbal said: in 177 AH.

(1) The original manuscript reads “Kathir,” but we have followed the wording found in the author’s Tadhhib al-Tahdhib. (2) Al-Hafiz Ibn Hajar writes in the Preface to Fath al-Bari, p. 421: “I maintain that this is not damaging, for he was an author in his own right and the leading compilers used him as evidence.” (3) In the author’s Mizan he notes: “The two Shaykhs (al-Bukhari and Muslim) cited him in the Sahihayn while avoiding the anomalous reports for which he had been criticized.”

فُلْفُلٍ، وَعَاصِمٍ الأَحْوَلِ، وَسُلَيْمَانَ الأَعْمَشِ، وَعُمَارَةَ بنِ القَعْقَاعِ، وَطَبَقَتِهِم. وَعَنْهُ: أَبُو دَاوُدَ الطَّيَالِسِيُّ، وَعَفَّانُ، وَمُسَدَّدٌ، وَيَحْيَى بنُ يَحْيَى، وَعُبَيْدُ اللهِ القَوَارِيْرِيُّ، وَقُتَيْبَةُ بنُ سَعِيْدٍ، وَخَلْقٌ كَثِيْرٌ. وَثَّقَهُ: أَحْمَدُ بنُ حَنْبَلٍ. وَقَالَ يَحْيَى بنُ مَعِيْنٍ: لَيْسَ بِشَيْءٍ. وَلَيَّنَهُ يَحْيَى القَطَّانُ، وَقَالَ: قَلَّمَا رَأَيْتُهُ يَطلُبُ العِلْمَ. وَقَالَ أَبُو دَاوُدَ الطَّيَالِسِيُّ: عَمَدَ عَبْدُ الوَاحِدِ إِلَى أَحَادِيْثَ كَانَ الأَعْمَشُ يُرْسِلُهَا، فَوَصَلَهَا كُلَّهَا (١) . قَالَ ابْنُ المَدِيْنِيِّ: سَمِعْتُ القَطَّانَ يَقُوْلُ: مَا رَأَيتُ عَبْدَ الوَاحِدِ يَطلُبُ حَدِيْثاً قَطُّ بِالبَصْرَةِ، وَلاَ الكُوْفَةِ، فَكُنَّا نَجلِسُ عَلَى بَابِهِ يَوْمَ الجُمُعَةِ بَعْدَ الصَّلاَةِ، فَأُذَاكِرُهُ حَدِيْثَ الأَعْمَشِ، لاَ يَعْرِفُ مِنْهُ حَرفاً (٢) . قُلْتُ: قَدْ كَانَ مِنْ عُلَمَاءِ الحَدِيْثِ، وَحَدِيْثُهُ مُخَرَّجٌ فِي الصِّحَاحِ (٣) ، وَلَكِنَّ عَبْدَ الوَارِثِ أَحْفَظُ مِنْهُ وَأَتقَنُ. قَالَ الفَلاَّسُ، وَغَيْرُهُ: تُوُفِّيَ سَنَةَ سِتٍّ. وَقَالَ أَحْمَدُ بنُ حَنْبَلٍ: سَنَةَ سَبْعٍ وَسَبْعِيْنَ وَمائَةٍ.

(١) في الأصل " كثير "، وما أثبتناه من " تذهيب التهذيب " للمؤلف. (٢) قال الحافظ في " مقدمة الفتح " ص ٤٢١: قلت: وهذا غير قادح، لأنه كان صاحب كتاب، وقد احتج به الجماعة. (٣) في ميزان المؤلف: احتجا به في " الصحيحين "، وتجنبا تلك المناكير التي نقمت عليه.