Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

that he would make expiation. A few days later I spoke to him about the matter, but he showed no desire to perform the expiation, and after that I never heard him relate a hadith in full.

Al-Marwadhī said: I heard Abū ʿAbd Allāh in the army camp saying to his son,

“Allah—exalted is He—has said, ‘Fulfil your covenants’ (al-Māʾidah 1). Do you know what those covenants are? They are the pledges, and I hereby pledge myself to Allah—glorified and exalted.”

Then he declared, “By Allah, by Allah, by Allah, and upon me is the covenant (1) and pledge of Allah that I shall not transmit a complete hadith to anyone—near or far—until I meet Allah.”

He then turned to his son and added, “Even though this one might crave from it whatever he craves.”

News reached him that a man from the government—namely Ibn Aktham—had said, “I would like the Caliph to order him to atone for his oath and resume narrating.”

I heard Abū ʿAbd Allāh say to a man who had come on behalf of that speaker, “Even if you were to lash my back with whips, I would still not narrate.”

Of his humility:

Al-Khallāl relates: Muḥammad ibn al-Mundhir narrated to us; Aḥmad ibn al-Ḥasan al-Tirmidhī said:

“I saw Abū ʿAbd Allāh buying bread in the market and carrying it in a basket. More than once I saw him buy broad beans, wrap them in a cloth, and carry them himself while holding the hand of his son ʿAbd Allāh.”

Al-Khallāl: Al-Marwadhī informed us: I heard Abū ʿAbd Allāh say, “He intended that …”

(1) Al-Raghib explains that al-ahd (literally: "guarding and observing a thing") is the basis for calling a written guarantee an « uhda » (document of surety). The expression « ahd Allah » (God’s covenant) can denote: (a) the innate faith with which He created His servants when He took the primordial covenant from them; (b) anything He has emphatically enjoined in the Quran and the Sunnah; and (c) whatever a person voluntarily obliges himself to, such as a vow. Al-Hafiz Ibn Hajar adds in Fath al-Bari, 11/474, that al-ahd carries further shades of meaning—security, fidelity, bequest, oath, respect for sanctity, knowledge, meeting at close range, a specific period of time, and dhimma (protected status)—some of which overlap. God knows best. He also cites Ibn al-Mundhir’s view that anyone who swears “by the covenant (al-ahd)” and then breaks his word must perform the expiation for broken oaths, whether or not he intended it as an oath, a position held by Malik, al-Awzai, the Kufan jurists, al-Hasan, al-Shabi, Tawus, and others, and likewise by Ahmad ibn Hanbal. In contrast, Ata, al-Shafi‘i, Ishaq, and Abu Ubayd maintain that it is counted as an oath only if the person expressly intended it.
أَنَّهُ سَيُكَفِّرُ، فَلَمَّا كَانَ بَعْد أَيَّامٍ، قُلْتُ لَهُ فِي ذَلِكَ، فَلَمْ يَنشَطْ لِلْكَفَّارَةِ، ثُمَّ لَمْ أَسْمَعْهُ يُحَدِّثُ بِحَدِيْثٍ عَلَى تَمَامِهِ. قَالَ المَرُّوْذِيُّ: سَمِعْتُ أَبَا عَبْدِ اللهِ فِي العَسْكَرِ يَقُوْلُ لِولَدِهِ: قَالَ اللهُ -تَعَالَى-: ﴿أَوْفُوا بِالعُقُودِ﴾ [المَائدَةُ: ١] ، أَتدرُوْنَ مَا العُقودُ؟ إِنَّمَا هُوَ العُهُوْدُ، وَإِنِّي أُعَاهدُ اللهَ - جلَّ وَعَزَّ -. ثُمَّ قَالَ: وَاللهِ، وَاللهِ، وَاللهِ، وَعَلَيَّ عَهدُ اللهِ (١) وَمِيثَاقُهُ أَنْ لاَ حَدَّثتُ بِحَدِيْثٍ لِقَرِيْبٍ وَلاَ لِبَعيدٍ حَدِيْثاً تَامّاً حَتَّى أَلقَى اللهَ. ثُمَّ التَفَتَ إِلَى وَلدِهِ، وَقَالَ: وَإِنْ كَانَ هَذَا يَشتهِي مِنْهُ مَا يَشتهِي. ثُمَّ بَلَغَهُ عَنْ رَجُلٍ مِنَ الدَّوْلَةِ - وَهُوَ ابْنُ أَكْثَمَ - أَنَّهُ قَالَ: قَدْ أَردتُ أَنْ يَأمرَهُ الخَلِيْفَةُ أَنْ يُكفِّرَ عَنْ يَمِيْنِهِ، وَيُحَدِّثَ. فَسَمِعْتُ أَبَا عَبْدِ اللهِ يَقُوْلُ لِرَجُلٍ مِنْ قِبَلِ صَاحِبِ الكَلاَمِ: لَوْ ضَربتَ ظَهرِي بِالسِّيَاطِ، مَا حَدَّثْتُ. مِنْ تَوَاضُعِهِ: الخَلاَّلُ: حَدَّثَنَا مُحَمَّدُ بنُ المُنْذِرِ، حَدَّثَنَا أَحْمَدُ بنُ الحَسَنِ التِّرْمِذِيُّ قَالَ: رَأَيْتُ أَبَا عَبْدِ اللهِ يَشترِي الخُبْزَ مِنَ السُّوْقِ، وَيَحملُهُ فِي الزَّنْبِيلِ، وَرَأَيْتُهُ يَشترِي البَاقِلاَّءَ غَيْرَ مَرَّةٍ، وَيَجْعَلُهُ فِي خِرقَةٍ، فَيحمِلُه آخذاً بِيَدِ عَبْدِ اللهِ ابْنِهِ. الخَلاَّلُ: أَخْبَرَنَا المَرُّوْذِيُّ، سَمِعْتُ أَبَا عَبْدِ اللهِ يَقُوْلُ: أَرَادَ ذَاكَ
(١) قال الراغب: العهد: هو حفظ الشئ ومراعاته، ومن ثم قيل للوثيقة عهدة. ويطلق عهد الله: على ما فطر عليه عباده من الايمان به عند أخذ الميثاق، ويراد به أيضا ما أمر به في الكتاب والسنة مؤكدا، وما التزمه المرء من قبل نفسه كالنذر. قال الحافظ في " الفتح " ١١ / ٤٧٤: وللعهد معان أخرى غير هذه كالامان والوفاء والوصية واليمين ورعاية الحرمة والمعرفة واللقاء عن قرب والزمان والذمة، وبعضها قد يتداخل، والله أعلم. ونقل عن ابن المنذر أن من حلف بالعهد، فحنث، لزمه الكفارة، سواء نوى أم لا عند مالك والاوزاعي والكوفيين، وبه قال الحسن والشعبي وطاووس وغيرهم، وبه قال أحمد. وقال عطاء والشافعي وإسحاق وأبو عبيد: لا تكون يمينا إلا إن نوى.

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