Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

So ʿAbd al-Rahman said to him, “It has reached me that you engage in religious disputation.”

The man replied, “Abu Saʿid, we only adopt their arguments so that we can use them to refute them.”

ʿAbd al-Rahman said, “Do you ward off falsehood with falsehood? All you are doing is countering words with words. Leave me; by Allah, I will never sell you my maid.”

Ibn al-Madini related that ʿAbd al-Rahman used to say, “Shun anyone who is a leader of an innovation and calls others to it (1).”

Ibn al-Madini also said, “I entered the house of ʿAbd al-Rahman ibn Mahdi’s wife—­I continued to visit her after his death—­and I saw a dark mark in the direction of the qiblah. I asked, ‘What is this?’

“She replied, ‘It is the spot where ʿAbd al-Rahman would rest. He would pray at night, and when drowsiness overcame him he would place his forehead there.’”

It is reported from Ibn Mahdi that he said, “Whoever pursues Arabic grammar ends up a schoolmaster; whoever pursues poetry ends up a poet who satirizes or praises with falsehood; whoever pursues speculative theology (kalam) ends up in heresy; but whoever pursues hadith—if he fulfills its requirements he becomes an imam, and if he is remiss yet later repents, people will still turn to him, for by then it will have matured and become sound.”

Yahya ibn Yahya said, “I used to ask ʿAbd al-Rahman about the shaykhs of Basra.”

More than one transmitter quoted ʿAbd al-Rahman ibn Mahdi as saying, “The Jahmites wanted to deny that Allah spoke to Moses and that He ascended over the Throne….”

(1) I.e. his hadith is to be rejected and his reports are not to be used as legal proof, even if he is personally reliable and possesses an excellent memory, whenever he is an innovator (*mubtadiʿ*) actively propagating his innovation (*bidʿa*). The sounder opinion, however, is that narration is rejected only when the transmitter denies a matter that is mass-transmitted (*mutawatir*) in the sacred law and known in the religion by necessity, or affirms its contrary. If that is not the case, and the narrator is both precise in transmission and known for piety and God-fearingness, his reports may be accepted without reservation, whether or not he publicly calls others to his innovation.
فَقَالَ لَهُ عَبْدُ الرَّحْمَنِ: بَلَغَنِي أَنَّكَ تُخَاصِمُ فِي الدِّيْنِ. فَقَالَ: يَا أَبَا سَعِيْدٍ! إِنَّا نَضَعُ عَلَيْهِم لِنُحَاجَّهُم بِهَا. فَقَالَ: أَتَدفَعُ البَاطِلَ بِالبَاطِلِ؟ إِنَّمَا تَدْفَعُ كَلاَماً بِكَلاَمٍ، قُمْ عَنِّي، وَاللهِ لاَ بِعْتُكَ جَارِيَتِي أَبَداً. قَالَ ابْنُ المَدِيْنِيِّ: قَالَ عَبْدُ الرَّحْمَنِ: اترُكْ مَنْ كَانَ رَأْساً فِي بِدْعَةٍ يَدعُو إِلَيْهَا (١) . وَقَالَ ابْنُ المَدِيْنِيِّ: دَخَلْتُ عَلَى امْرَأَةِ عَبْدِ الرَّحْمَنِ بنِ مَهْدِيٍّ - وَكُنْتُ أَزُورُهَا بَعْد مَوْتِهِ - فَرَأَيْتُ سَوَاداً فِي القِبْلَةِ، فَقُلْتُ: مَا هَذَا؟ قَالَتْ: مَوْضِعُ اسْتِرَاحَةِ عَبْدِ الرَّحْمَنِ، كَانَ يُصَلِّي بِاللَّيْلِ، فَإِذَا غَلَبَهُ النَّومُ، وَضَعَ جَبْهَتَهُ عَلَيْهِ. وَيُرْوَى عَنِ ابْنِ مَهْدِيٍّ، قَالَ: مَنْ طَلَبَ العَرَبِيَّةَ، فَآخِرُهُ مُؤَدِّبٌ، وَمَنْ طَلَبَ الشِّعْرَ، فَآخِرُهُ شَاعِرٌ يَهْجُو أَوْ يَمْدَحُ بِالبَاطِلِ، وَمَنْ طَلَبَ الكَلاَمَ، فَآخِرُ أَمرِهِ الزَّنْدَقَةُ، وَمَنْ طَلَبَ الحَدِيْثَ، فَإِنْ قَامَ بِهِ، كَانَ إِمَاماً، وَإِنْ فَرَّطَ ثُمَّ أَنَابَ يَوْماً، يُرْجَعُ إِلَيْهِ، وَقَدْ عَتُقَتْ وَجَادَتْ. قَالَ يَحْيَى بنُ يَحْيَى: كُنْتُ أَسْأَلُ عَبْدَ الرَّحْمَنِ عَنِ المَشَايِخِ بِالبَصْرَةِ. وَنَقَلَ غَيْرُ وَاحِدٍ عَنْ عَبْدِ الرَّحْمَنِ بنِ مَهْدِيٍّ، قَالَ: إِنَّ الجَهْمِيَّةَ أَرَادُوا أَنْ يَنْفُوا أَنْ يَكُوْنَ اللهُ كَلَّمَ مُوْسَى، وَأَنْ يَكُوْنَ اسْتَوَى عَلَى العَرْشِ،
(١) يعني رفض حديثه، وعدم الاحتجاج بروايته ولو كان ثقة حافظا إذا كان مبتدعا يدعو إلى بدعته، والمعتمد: أن الذي ترد روايته من أنكر أمرا متواترا من الشرع معلوما من الدين بالضرورة، أو اعتقد عكسه، وأما من لم يكن كذلك، وانضم إلى ذلك ضبطه لما يرويه مع ورعه وتقواه، فلا مانع من قبول روايته مطلقا، سواء كان داعية إلى بدعته أو لم يكن داعيا إليها.

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