Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

in the year 229 AH. (1)

I (the author) say: Nuʿaym was one of the great repositories of knowledge, yet the heart does not feel at ease with his narrations.

Abū Zurʿah al-Dimashqī (2) said: I said to Duḥaym,

“Nuʿaym ibn Ḥammād related to us, from ʿĪsā ibn Yūnus, from Ḥarīz ibn ʿUthmān, from ʿAbd al-Raḥmān ibn Jubayr, from his father, from ʿAwf ibn Mālik, that the Prophet ﷺ said:

‘My community will split into a few-and-seventy sects; the greatest trial for my community will be a people who measure matters by their own opinion, thereby declaring the unlawful to be lawful and the lawful to be unlawful.’ (3)”

He replied, “This is the ḥadith of Ṣafwān ibn ʿAmr—the ḥadith of Muʿāwiyah.”

Abū Zurʿah continued: I mentioned Nuʿaym’s version of this report to Ibn Maʿīn and he rejected it.
I asked, “Where did the error come from?”
He said, “It was confused for him. (4)”

Muḥammad ibn ʿAlī ibn Ḥamzah said: I asked Yaḥyā ibn Maʿīn about this, and he replied, “It has no sound basis, and Nuʿaym is reliable.”
I said, “How can a trustworthy transmitter relate something baseless?”
He answered, “It was confused for him. (5)”

Al-Khaṭīb remarked: Supporting Nuʿaym in it are ʿAbd Allāh ibn Jaʿfar al-Raqqī and Suwayd ibn Saʿīd, and it is also transmitted from ʿAmr ibn ʿĪsā ibn Yūnus—all of them from ʿĪsā. (6)

(1) Tahdhib al-Kamal, fol. 1419. (2) In his Tarikh, 1 / 622. (3) Cited by al-Khatib in Tarikh Baghdad, 13 / 307-308, and by Ibn ‘Adi in al-Kamil, 2 / 370. (4) Abu Zur‘a’s Tarikh Dimashq, 1 / 622. (5) Tarikh Baghdad, 13 / 307-308. (6) Tarikh Baghdad, 13 / 308.
سَنَةَ تِسْعٍ وَعِشْرِيْنَ (١) . قُلْتُ: نُعَيْمٌ مِنْ كِبَارِ أَوْعِيَةِ العِلْمِ، لَكِنَّهُ لاَ تَرْكَنُ النَّفسُ إِلَى رِوَايَاتِهِ. قَالَ أَبُو زُرْعَةَ الدِّمَشْقِيُّ (٢) : قُلْتُ لِدُحَيْمٍ: حَدَّثَنَا نُعَيْمُ بنُ حَمَّادٍ، عَنْ عِيْسَى بنِ يُوْنُسَ، عَنْ حَرِيْزِ بنِ عُثْمَانَ، عَنْ عَبْدِ الرَّحْمَنِ بنِ جُبَيْرٍ، عَنْ أَبِيْهِ، عَنْ عَوْفِ بنِ مَالِكٍ: عَنِ النَّبِيِّ ﷺ قَالَ: (تَفْتَرِقُ أُمَّتِي عَلَى بِضْعٍ وَسَبْعِيْنَ فِرْقَةً، أَعْظَمُهَا فِتْنَةً عَلَى أُمَّتِي قَوْمٌ يَقِيْسُوْنَ الأُمُوْرَ بِرَأْيِهِم، فَيُحِلُّوْنَ الحَرَامَ، وَيُحَرِّمُوْنَ الحَلاَلَ (٣)) . فَقَالَ: هَذَا حَدِيْثُ صَفْوَانَ بنِ عَمْرٍو حَدِيْثُ مُعَاوِيَةَ. قَالَ أَبُو زُرْعَةَ: وَقُلْتُ لابْنِ مَعِيْنٍ فِي حَدِيْثِ نُعَيْمٍ هَذَا، فَأَنْكَرَهُ. قُلْتُ: مِنْ أَيْنَ يُؤْتَى؟ قَالَ: شُبِّهَ لَهُ (٤) . وَقَالَ مُحَمَّدُ بنُ عَلِيِّ بنِ حَمْزَةَ: سَأَلْتُ يَحْيَى بنَ مَعِيْنٍ عَنْ هَذَا، فَقَالَ: لَيْسَ لَهُ أَصْلٌ، وَنُعَيْمٌ ثِقَةٌ. قُلْتُ: كَيْفَ يُحَدِّثُ ثِقَةٌ بِبَاطِلٍ؟ قَالَ: شُبِّهَ لَهُ (٥) . قَالَ الخَطِيْبُ: وَافَقَ نُعَيْماً عَلَيْهِ: عَبْدُ اللهِ بنُ جَعْفَرٍ الرَّقِّيُّ، وَسُوَيْدُ بنُ سَعِيْدٍ، وَيُرْوَى عَنْ عَمْرِو بنِ عِيْسَى بنِ يُوْنُسَ، كُلُّهُم عَنْ عِيْسَى (٦) .
(١) " تهذيب الكمال " لوحة ١٤١٩. (٢) في " تاريخه " ١ / ٦٢٢. (٣) أخرجه الخطيب في " تاريخ بغداد " ١٣ / ٣٠٧، ٣٠٨، وابن عدي في " الكامل " ٢ / ٣٧٠. (٤) " تاريخ دمشق " لأبي زرعة ١ / ٦٢٢. (٥) " تاريخ بغداد " ١٣ / ٣٠٧، ٣٠٨. (٦) " تاريخ بغداد " ١٣ / ٣٠٨.

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