Siyar Aʿlām al-Nubalāʾ - Shams al‑Din al‑Dhahabi - (10/317)

Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Abu’l-Faḍl Aḥmad ibn Tāj al-Umana informed us; ʿAbd al-Muʿizz ibn Muḥammad related to us; Zuhayr ibn Ṭāhir related to us; Abū Saʿd al-Kanjarūdhī related to us; ʿAbd Allah ibn Muḥammad al-Rāzī related to us; Muḥammad ibn Ayyūb related to us; Muslim ibn Ibrāhīm narrated to us; and Sahhāmah ibn ʿAbd Allah narrated, saying:

“Anas ibn Mālik came to us in Wāsiṭ and recounted that a man once approached the Prophet ﷺ, mentioning his need and his poverty. The prayer was about to be established, so the Prophet ﷺ rose to join it. The man, however, took hold of him, whereupon the Prophet remained standing with him until he had met his need, and only then did he enter the prayer.”

This ḥadith is ḥasan, with an exceptionally elevated chain of transmission, and Sahhāmah is listed in Ibn Ḥibbān’s Kitāb al-Thiqāt. (1)

Al-Bukhārī also recorded this report in his “Book of Manners” (2) through Abū Bakr ibn Abī al-Aswad, from Abū ʿĀmir al-ʿAqadī, from him.

ʿAlī ibn Aḥmad and others told us: ʿUmar ibn Muḥammad informed us; Abū Ghālib ibn al-Bannāʾ informed us; al-Ḥasan ibn ʿAlī al-Jawharī informed us; Abū Bakr al-Qaṭīʿī narrated to us; Ibrāhīm ibn ʿAbd Allah narrated to us; Muslim ibn Ibrāhīm narrated to us; Mubārak ibn Faḍālah narrated from al-Ḥasan, who said, “I heard ʿUthmān—may Allah be pleased with him—on several successive Fridays commanding that the dogs be killed and the pigeons slaughtered.”

Both isnāds are weak on account of Zuhayr and ʿUmar, for their neglect of the prayer. If I truly possessed scrupulousness, I would not have transmitted on behalf of one so described. (3)

(1) Among those who narrated from him are Abu Amir al-Aqadi, Wakiʿ, Muhammad ibn Rabiʿah, Muslim ibn Ibrahim, and Salam ibn Qutaybah. (2) Hadith no. 278. (3) May Allah have mercy on the author; he called himself lacking in scrupulousness because he related from someone of such standing, even though he had already clarified that person’s condition and uncovered his true state. What, then, should we say of those who transmit from liars and weak narrators, keep silent about them, and fail to disclose their status?!

أَخْبَرَنَا أَبُو الفَضْلِ أَحْمَدُ بنُ تَاجِ الأُمَنَاءِ، أَنْبَأَنَا عَبْدُ المُعِزِّ بنُ مُحَمَّدٍ، أَخْبَرَنَا زَاهِرُ بنُ طَاهِرٍ، أَخْبَرَنَا أَبُو سَعْدٍ الكَنْجَرُوْذِيُّ، أَخْبَرَنَا عَبْدُ اللهِ بنُ مُحَمَّدٍ الرَّازِيُّ، أَخْبَرَنَا مُحَمَّدُ بنُ أَيُّوْبَ، حَدَّثَنَا مُسْلِمُ بنُ إِبْرَاهِيْمَ، حَدَّثَنَا سَحَّامَةُ بنُ عَبْدِ اللهِ، قَالَ: قَدِمَ عَلَيْنَا أَنَسُ بنُ مَالِكٍ وَاسِطَ، فَحَدَّثَنَا: أَنَّ رَجُلاً جَاءَ إِلَى النَّبِيِّ ﷺ فَذَكَرَ مِن أَمْرِهِ حَاجَةً وَفَقْراً، فَأُقِيمَتِ الصَّلاَةُ، فَنَهَضَ النَّبِيُّ ﷺ لِيَدخُلَ فِيْهَا، فَتَعَلَّقَ بِهِ الرَّجُلُ، فَقَامَ مَعَهُ حَتَّى قَضَى حَاجَتَهُ، ثُمَّ دَخَلَ فِي الصَّلاَةِ. هَذَا حَدِيْثٌ حَسَنٌ، عَالٍ جِدّاً، وَسَحَّامَةُ مَذْكُوْرٌ فِي كِتَابِ (الثِّقَات) لابْنِ حِبَّانَ (١) . وَقَدْ أَخرَجَ لَهُ البُخَارِيُّ هَذَا الحَدِيْثَ فِي كِتَابِ (الأَدَبِ (٢)) ، عَنْ أَبِي بَكْرٍ بنِ أَبِي الأَسْوَدِ، عَنْ أَبِي عَامِرٍ العَقَدِيِّ، عَنْهُ. أَنْبَأَنَا عَلِيُّ بنُ أَحْمَدَ، وَغَيْرُهُ، قَالُوا: أَخْبَرَنَا عُمَرُ بنُ مُحَمَّدٍ، أَخْبَرَنَا أَبُو غَالِبٍ بنُ البَنَّاءِ، أَخْبَرَنَا الحَسَنُ بنُ عَلِيٍّ الجَوْهَرِيُّ، أَخْبَرَنَا أَبُو بَكْرٍ القَطِيْعِيُّ، حَدَّثَنَا إِبْرَاهِيْمُ بنُ عَبْدِ اللهِ، حَدَّثَنَا مُسْلِمُ بنُ إِبْرَاهِيْمَ، حَدَّثَنَا مُبَارَكُ بنُ فَضَالَةَ، عَنِ الحَسَنِ، سَمِعْتُ عُثْمَانَ ﵁ جُمَعاً مُتَوَالِيَاتٍ يَأْمُرُ بِقَتْلِ الكِلاَبِ، وَذَبْحِ الحَمَامِ. فِي الإِسْنَادَيْنِ ضَعفٌ مِنْ جِهَةِ زَاهِرٍ وَعُمَرَ؛ لإِخْلاَلِهِمَا بِالصَّلاَةِ، فَلَو كَانَ فِيَّ وَرَعٌ، لَمَا رَوَيتُ لِمَنْ هَذَا نَعْتُهُ (٣) .

(١) وروى عنه أبو عامر العقدي، ووكيع، ومحمد بن ربيعة، ومسلم بن إبراهيم، وسلم بن قتيبة. (٢) برقم (٢٧٨) . (٣) رحم الله المؤلف، فقد وصف نفسه بعدم الورع لأنه روى عمن هذا وصفه، مع أنه بين حاله، وكشف عن أمره، فكيف يكون حال من يروي عن الكذابين والضعفاء، ويسكت عنهم، ولا يبين حالهم؟ !