Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Abu al-ʿAbbas al-Sarraj said: Muhammad ibn Sahl ibn ʿAskar related:

A stranger carrying an inkwell stepped forward to al-Maʾmun and said, “Commander of the Faithful, I am a hadith scholar who has become cut off on his journey.”

Al-Maʾmun asked him, “What do you have by heart on the subject of such-and-such?”
The man could not recall a single report.
Al-Maʾmun thereupon began, “Hushaym narrated to us, and Yahya narrated to us, and Hajjaj ibn Muhammad narrated to us …,” continuing until he had cited the entire chapter. Then he asked him about another topic, and again the man produced nothing.
So al-Maʾmun recited, “So-and-so narrated to us, and so-and-so narrated to us,” and then said to his companions, “One of them chases after hadith for three days and then proclaims, ‘I am a man of hadith!’ Give him three dirhams.” (1)

I say: He was open-handed, praised for his liberality; it is reported that in a single session he distributed twenty-six million dirhams. He used to drink the nabidh of Kufa.
Others said that he drank wine outright (2); Allah knows best.
It is also said that he once gave a Bedouin who lauded him thirty thousand dinars.

Masruq ibn ʿAbd al-Rahman al-Kindī said: Muhammad ibn al-Mundhir al-Kindī, a neighbor of ʿAbd Allah ibn Idris, told me:
When al-Rashid performed the pilgrimage and entered Kufa, only Ibn Idris and ʿIsa ibn Yunus failed to come to him. He therefore sent al-Amin and al-Maʾmun to them, and Ibn Idris related one hundred hadiths to the two of them.
Al-Maʾmun said, “Uncle, do you permit me to repeat them from memory?”
He replied, “Yes, do so.”
Al-Maʾmun repeated them, and Ibn Idris was astonished at his memorization (3). The two princes then went on to ʿIsa, who likewise narrated to them.
Al-Maʾmun ordered that ʿIsa be given ten thousand dirhams, but he refused, saying, “Not even a drink of water should be accepted in return for the hadith of the Messenger of Allah, peace and blessings be upon him.”

(1) Fawat al-Wafayat 2/237; Tarikh al-Khulafa, pp. 331–332. (2) By introducing this report with the phrase “it is said,” the author signals its fragility and lack of authenticity. Those who transmit accounts indiscriminately should beware, lest they put words in the biographee’s mouth or attribute to him what he is as innocent of as the wolf was of Joseph’s blood. (3) Tarikh al-Khulafa, p. 327.
رَجُلٌ غَرِيْبٌ بِيَدِهِ مِحْبَرَةٌ إِلَى المَأْمُوْنِ، فَقَالَ: يَا أَمِيْرَ المُؤْمِنِيْنَ! صَاحِبُ حَدِيْثٍ، مُنْقَطِعٌ بِهِ. فَقَالَ: مَا تَحْفَظُ فِي بَابِ كَذَا وَكَذَا؟ فَلَمْ يَذْكُرْ شَيْئاً. فَقَالَ: حَدَّثَنَا هُشَيْمٌ، وَحَدَّثَنَا يَحْيَى، وَحَدَّثَنَا حَجَّاجُ بنُ مُحَمَّدٍ حتَّى ذَكَرَ البَابَ، ثُمَّ سأَلَهُ عَنْ بَابٍ آخرَ، فَلَمْ يَذْكُرْ شَيْئاً. فَقَالَ: حَدَّثَنَا فُلاَنٌ، وَحَدَّثَنَا فُلاَنٌ، ثُمَّ قَالَ لأَصْحَابِهِ: يَطْلُبُ أَحَدُهُم الحَدِيْثَ ثَلاَثَةَ أَيَّامٍ ثُمَّ يَقُوْلُ: أَنَا مِنْ أَصْحَابِ الحَدِيْثِ، أَعْطُوْهُ ثَلاَثَةَ دَرَاهِمٍ (١) . قُلْتُ: وَكَانَ جَوَاَداً، مُمَدَّحاً، مِعَطَاءً، وَرَدَ عَنْهُ أَنَّهُ فَرَّقَ فِي جلسَةٍ سِتَّةً وَعِشْرِيْنَ أَلْفَ أَلفِ دِرْهَمٍ، وَكَانَ يَشْرَبُ نَبِيْذَ الكُوْفَةِ. وَقِيْلَ: بَلْ يَشْرَبُ الخَمْرَ (٢) ، فَاللهُ أَعْلَمُ. وَقِيْلَ: إِنَّهُ أَعْطَى أَعْرَابِيّاً مَدَحَهُ ثَلاَثِيْنَ أَلْفَ دِيْنَارٍ. مَسْرُوْقُ بنُ عَبْدِ الرَّحْمَنِ الكِنْدِيُّ: حَدَّثَنِي مُحَمَّدُ بنُ المُنْذِرِ الكِنْدِيُّ، جَارٌ لِعَبْدِ اللهِ بنِ إِدْرِيْسَ، قَالَ: حَجَّ الرَّشِيْدُ، فَدَخَلَ الكُوْفَةَ، فَلَمْ يتَخَلَّفْ إِلاَّ ابْنُ إِدْرِيْسَ، وَعِيْسَى بنُ يُوْنُسَ، فَبَعَثَ إِلَيْهِمَا الأَمِيْنَ وَالمَأْمُوْنَ، فَحَدَّثَهُمَا ابْنُ إِدْرِيْسَ بِمائَةِ حَدِيْثٍ. فَقَالَ المَأْمُوْنُ: يَا عمّ! أَتَأَذنُ لِي أَنْ أُعِيْدَهَا حِفْظاً؟ قَالَ: افعلْ. فَأَعَادَهَا، فَعَجِبَ مِنْ حِفْظِهِ (٣) ، وَمَضَيَا إِلَى عِيْسَى، فَحَدَّثَهُمَا. فَأَمَرَ لَهُ المَأْمُوْنُ بشعرَةِ آلاَفِ دِرْهَمٍ، فَأَبَى، وَقَالَ: وَلاَ شربَةَ مَاءٍ عَلَى حَدِيْثِ رَسُوْلِ اللهِ ﷺ.
(١) " فوات الوفيات " ٢ / ٢٣٧، و" تاريخ الخلفاء " ٣٣١ - ٣٣٢. (٢) تصدير المصنف هذا الخبر ب " قيل " يشعر بوهائه وعدم صحته، فليتقطن لهذا الذين ينقلون الاخبار دونما تمييز، فيقولون المترجم ما لم يقله، أو ينسبون إليه ما هو برئ منه براءة الذئب من دم يوسف. (٣) " تاريخ الخلفاء " ص ٣٢٧.

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