Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

ʿAlī ibn al-Madīnī said, “We were with Yaḥyā ibn Saʿīd when a man recited Sūrah al-Dukhān; Yaḥyā collapsed and lost consciousness.”

Aḥmad ibn Ḥanbal remarked, “If anyone could have prevented such a swoon, it would have been Yaḥyā.”

Aḥmad ibn Muḥammad ibn Yaḥyā ibn Saʿīd said, “To the best of my knowledge I never saw my grandfather laugh aloud; he never entered a public bath, applied kohl, or used scented oil.”

ʿAbbās al-Dūrī relates from Yaḥyā: “Whenever the Qur’an was recited in his presence he would fall forward until his face touched the ground.” He also said, “I have never entered a privy without a woman accompanying me,” meaning that his heart was too faint to go alone.

Yaḥyā ibn Maʿīn reported, “A neighbor of his once began insulting and reviling him, saying, ‘That Khūzī!’ while we were in the mosque. Yaḥyā started to weep, repeating, ‘He is right. Who am I? What am I?’”

Ibn Maʿīn added, “Yaḥyā used to carry a string of prayer beads; he would slip his hand beneath his clothing and quietly glorify Allah.”

ʿAbd al-Raḥmān ibn Mahdī said, “People once disagreed in the presence of Shuʿbah and asked him to appoint an arbiter. He answered, ‘I am content with al-Aḥwal’—meaning al-Qaṭṭān. Al-Aḥwal came and judged against Shuʿbah, who exclaimed, ‘Who can endure your criticism, O Aḥwal (1)?!’”

Ibn Saʿīd concluded, “Yaḥyā was reliable, trustworthy, eminent, and an authoritative proof.”

(1) Muqaddimat al-Jarh wa al-Taʿdil, p. 232; Sharh ʿIlal al-Tirmidhi, 1:192. Ibn Abi Hatim comments: “This is the pinnacle of rank—for Shuʿba singled him out from among all the scholars, and his own influence and firmness in religion later grew so strong that he issued a judgment concerning Shuʿba himself.”
وَقَالَ عَلِيُّ بنُ المَدِيْنِيِّ: كُنَّا عِنْدَ يَحْيَى بنِ سَعِيْدٍ، فَقَرَأَ رَجُلٌ سُوْرَةَ الدُّخَانِ، فَصَعِقَ يَحْيَى، وَغُشِيَ عَلَيْهِ. قَالَ أَحْمَدُ بنُ حَنْبَلٍ: لَوْ قَدِرَ أَحَدٌ أَنْ يَدْفَعَ هَذَا عَنْ نَفْسِهِ، لَدَفَعَهُ يَحْيَى -يَعْنِي: الصَّعْقَ-. قَالَ أَحْمَدُ بنُ مُحَمَّدِ بنِ يَحْيَى بنِ سَعِيْدٍ: مَا أَعْلَمُ أَنِّي رَأَيْتُ جَدِّي قَهْقَهَ قَطُّ، وَلاَ دَخَلَ حَمَّاماً قَطُّ، وَلاَ اكْتَحَلَ، وَلاَ ادَّهَنَ. عَبَّاسٌ الدُّوْرِيُّ: عَنْ يَحْيَى، قَالَ: كَانَ يَحْيَى بنُ سَعِيْدٍ إِذَا قُرِئ عِنْدَهُ القُرْآنُ، سَقَطَ حَتَّى يُصِيْبَ وَجْهُهُ الأَرْضَ. وَقَالَ: مَا دَخَلْتُ كَنِيْفاً قَطُّ، إِلاَّ وَمَعِيَ امْرَأَةٌ -يَعْنِي: مَنْ ضَعْفِ قَلْبِهِ-. قَالَ يَحْيَى بنُ مَعِيْنٍ: جَعَلَ جَارٌ لَهُ يَشتِمُهُ، وَيَقَعُ فِيْهِ، وَيَقُوْلُ: هَذَا الخُوْزِيُّ، وَنَحْنُ فِي المَسْجَدِ. قَالَ: فَجَعَلَ يَبْكِي، وَيَقُوْلُ: صَدَقَ، وَمَنْ أَنَا؟ وَمَا أَنَا؟ قَالَ ابْنُ مَعِيْنٍ: وَكَانَ يَحْيَى يَجِيْءُ مَعَهُ بِمِسْبَاحٍ، فَيُدْخِلُ يَدَهُ فِي ثِيَابِهِ، فَيُسَبِّحُ. قَالَ عَبْدُ الرَّحْمَنِ بنُ مَهْدِيٍّ: اخْتَلَفُوا يَوْماً عِنْد شُعْبَةَ، فَقَالُوا لَهُ: اجْعَلْ بَيْنَنَا وَبَيْنَكَ حَكَماً. قَالَ: قَدْ رَضِيْتُ بِالأَحْوَلِ -يَعْنِي: القَطَّانَ-. فَجَاءَ، فَقضَى عَلَى شُعْبَةَ. فَقَالَ شُعْبَةُ: وَمَنْ يُطِيْقُ نَقْدَكَ يَا أَحْوَلُ (١) ؟! قَالَ ابْنُ سَعِيْدٍ: كَانَ يَحْيَى ثِقَةً، مَأْمُوْناً، رَفِيْعاً، حُجَّةً.
(١) " مقدمة الجرح والتعديل ": ٢٣٢، وشرح علل الترمذي ١ / ١٩٢، وعلق عليه ابن أبي حاتم، فقال: هذه غاية المنزلة إذ اختاره شعبة من بين أهل العلم، ثم بلغ من دالته بنفسه، وصلابته في دينه أن قضى على شعبة.

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