Siyar Aʿlām al-Nubalāʾ - Shams al‑Din al‑Dhahabi - (9/232)

Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

committed adultery, so the Prophet ﷺ ordered that he be flogged; when he was later informed that the man was a muḥṣan (one previously married), he had him stoned.
Yet on this report he was corroborated by Abū ʿĀṣim.
It was also recorded by Abū Dāwūd (1) and al-Nasāʾī.

Hārūn ibn Maʿrūf said: I heard Ibn Wahb say, “ʿAbd al-Raḥmān ibn Mahdī said to me, ‘Write down for me the ḥadiths of ʿAmr ibn al-Ḥārith.’ So I copied two hundred for him and related them to him.”

ʿAmr ibn Sawād reported that Ibn Wahb told him: “I heard from three hundred and seventy shaykhs, and I never saw anyone with a better memory than ʿAmr ibn al-Ḥārith; he would commit three ḥadiths to memory every single day.”

Yūnus narrates from Ibn Wahb, who said: “I was born in the year 125 AH; I began seeking knowledge at the age of seventeen, and I invited Yūnus to my wedding.”

ʿUthmān ibn Saʿīd said: I asked Yaḥyā ibn Maʿīn about Ibn Wahb, and he replied, “I hope he is truthful.”

ʿAbd Allah ibn ʿAdī stated: Abū Yaʿlā narrated to us, Ibn Maʿīn narrated to us, Saʿīd ibn Abī Maryam narrated to us, al-Layth narrated from ʿAbd Allah ibn Wahb, from al-ʿUmarī, from Nāfiʿ, from Ibn ʿUmar: that the Messenger of Allah ﷺ did not perform the two prostrations of forgetfulness on the day of Dhū al-Yadayn (2).

(1) Nos. 4438–4439 appear in the Hudud section, chapter “The Stoning of Maʿiz b. Malik.” The first chain runs: Ibn Wahb → Ibn Jurayj → Abu al-Zubayr → Jabir; the second (no. 4439): Abu ʿAsim → Ibn Jurayj → Abu al-Zubayr → Jabir. The report states that a man committed fornication with a woman; because his *ihsan* (prior consummated marriage) was unknown he was first flogged, and once it was established he was stoned. Both Ibn Jurayj and Abu al-Zubayr practised *tadlis* and here use the ambiguous transmission formula *ʿan*, rendering the chain weak. I did not find this narration in the printed edition of Sunan al-Nasaʾi abridged by Ibn al-Sunni; it is presumably only in the larger al-Kubra. (2) The chain is weak owing to al-ʿUmari—ʿAbd Allah b. ʿUmar b. Hafs b. ʿAsim b. ʿUmar b. al-Khattab. Al-Haythami cites the report in Majmaʿ al-Zawaʾid 2/153, ascribing it to al-Tabarani’s al-Kabir, and similarly judges it defective because of al-ʿUmari.

زَنَى، فَأَمَرَ بِهِ النَّبِيُّ ﷺ فَجُلِدَ، ثُمَّ أُخْبِرَ أَنَّهُ مُحْصَنٌ، فَرَجَمَهُ. لَكِنَّ هَذَا تَابَعَهُ عَلَيْهِ: أَبُو عَاصِمٍ. وَأَخْرَجَهُ: أَبُو دَاوُدَ (١) ، وَالنَّسَائِيُّ. قَالَ هَارُوْنُ بنُ مَعْرُوْفٍ: سَمِعْتُ ابْنَ وَهْبٍ يَقُوْلُ: قَالَ لِي عَبْدُ الرَّحْمَنِ بنُ مَهْدِيٍّ: اكْتُبْ لِي أَحَادِيْثَ عَمْرِو بنِ الحَارِثِ. فَكَتَبْتُ لَهُ مائَتَيْنِ، وَحَدَّثْتُهُ بِهَا. عَمْرُو بنُ سَوَّادٍ: قَالَ لِي ابْنُ وَهْبٍ: سَمِعْتُ مِنْ ثَلاَثِ مائَةٍ وَسَبْعِيْنَ شَيْخاً، فَمَا رَأَيْتُ أَحْفَظَ مِنْ عَمْرِو بنِ الحَارِثِ، وَذَلِكَ أَنَّهُ كَانَ يَتَحَفَّظُ كُلَّ يَوْمٍ ثَلاَثَةَ أَحَادِيْثَ. يُوْنُسُ: عَنِ ابْنِ وَهْبٍ، قَالَ: وُلِدْتُ سَنَةَ خَمْسٍ وَعِشْرِيْنَ وَمائَةٍ، وَطَلَبْتُ العِلْمَ، وَأَنَا ابْنُ سَبْعَ عَشْرَةَ، وَدَعَوْتُ يُوْنُسَ يَوْمَ عُرْسِي. قَالَ عُثْمَانُ بنُ سَعِيْدٍ: سَأَلْتُ يَحْيَى بنَ مَعِيْنٍ، عَنِ ابْنِ وَهْبٍ، قَالَ: أَرْجُو أَنْ يَكُوْنَ صَدُوْقاً. قَالَ عَبْدُ اللهِ بنُ عَدِيٍّ: حَدَّثَنَا أَبُو يَعْلَى، حَدَّثَنَا ابْنُ مَعِيْنٍ، حَدَّثَنَا سَعِيْدُ بنُ أَبِي مَرْيَمَ، حَدَّثَنَا اللَّيْثُ، عَنْ عَبْدِ اللهِ بنِ وَهْبٍ، عَنِ العُمَرِيِّ، عَنْ نَافِعٍ، عَنِ ابْنِ عُمَرَ: أَنَّ رَسُوْلَ اللهِ ﷺ لَمْ يَسْجُدْ يَوْمَ ذِي اليَدِيْنَ سَجْدَتَيِ السَّهْوِ (٢) .

(١) رقم (٤٤٣٨) في الحدود: باب رجم ماعز بن مالك من طريق ابن وهب، عن ابن جريج، عن أبي الزبير، عن جابر، وأخرجه أيضا (٤٤٣٩) من طريق أبي عاصم، عن ابن جريج، عن أبي الزبير، عن جابر أن رجلا زنى بامرأة، فلم يعلم بإحصانه، فجلد، ثم علم بإحصانه، فرجم. وابن جريج وأبو الزبير مدلسان، وقد عنعنا، فالسند ضعيف، ولم أجده في المطبوع من سنن النسائي اختصار ابن السني، فلعله في الكبرى. (٢) إسناده ضعيف لضعف العمري، واسمه عبد الله بن عمر بن حفص بن عاصم بن عمر بن الخطاب، وأورده الهيثمي في " المجمع " ٢ / ١٥٣، ونسبه إلى الطبراني في " الكبير " وأعله بالعمري.