Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

al-Ṣādiq al-Nāṭiq, with his chain of transmission, from ʿUjayf, who said:

“Zughlumuj was seated among his companions and said, ‘Tell me who is the wisest of people.’ Each one gave the answer he thought best, whereupon he remarked, ‘You have missed the mark. The wisest of people is the one who does not work, because from work comes fatigue (1), from fatigue comes illness, and from illness comes death. So whoever works has aided his own destruction, and Allah says: “Do not kill yourselves” (al-Nisaʾ 4:29).’

“He then said, ‘Give us more of your reports.’

“So I told him: Abū ʿAbd Allah (2) al-Ṣādiq al-Nāṭiq also narrated to me, with his chain from Zughlumuj, that he said:

‘Whoever feeds his brother roasted meat (3), Allah will forgive him sins equal to the number of pits; whoever feeds his brother harīsa, Allah will forgive him sins as great as a church; and whoever feeds his brother a side of meat (4), Allah will forgive him every sin.’”

Isḥāq laughed and ordered that he be given two dirhams and two loaves of bread.

Ibn Ḥibbān recorded these reports without declaring them weak.

Aḥmad ibn Salamah said: I heard Isḥāq say:

“The emir ʿAbd Allah ibn Ṭāhir said to me, ‘Why are you called Ibn Rāhwayh? What does it mean, and do you dislike being addressed that way?’ I replied, ‘Know, O Emir, that my father was born on the road to Mecca, so the people of Marw said rāhwayh, meaning “born on the road.” My father disliked the name, but as for me, I do not mind it.’”

Al-Ḥākim said: Ḥasan ibn Khālid ibn Muḥammad al-Ṣāʾigh informed me; Naṣr ibn Zakarīyā narrated to us; I heard Isḥāq ibn Ibrāhīm say:

“Yahya ibn Maʿīn asked me about the report of al-Faḍl ibn Mūsā …, the ḥadith of Ibn ʿAbbās: ‘The Prophet ﷺ would glance during the prayer but would not twist his neck behind his back.’”

(1)–(2) Both additional phrases are taken from Ibn Hibban, al-Duafa, vol. 1, p. 87. (3) Al-Duafa reads: “tamra” (a date). (4) The base manuscript has the same; the preferable reading is “janba,” with the alif dropped to match the rhyme with “dhanb.” Al-janb denotes the animal’s flank. Al-Duafa, vol. 1, p. 88, likewise has “janba.” (5) Reported by Ahmad, Musnad, 1/275 and 1/306; and by al-Nasaʾi, 3/9, Book of Forgetfulness, chapter: The concession allowing one to turn (in prayer).
الصَّادِقُ النَّاطِقُ بإِسْنَادِهِ، عَنْ عُجَيْفٍ، قَالَ: قَعَدَ زُغْلُمُجُ فِي جُلَسَائِهِ، فَقَالَ: أَخْبِرُوْنِي بِأَعْقَلِ النَّاسِ. فَأَخْبَرَ كُلُّ وَاحِدٍ بِمَا عِنْدَهُ، فَقَالَ: لَمْ تُصِيْبُوا، بَلْ أَعْقَلُ النَّاسِ الَّذِي لاَ يَعْمَلُ؛ لأَنَّ مِنَ العَمَلِ يَجِيْءُ (١) التَّعَبُ، وَمِنَ التَّعَبِ يَجِيْءُ المَرَضُ، وَمِنَ المَرَضِ يَجِيْءُ المَوْتُ، وَمَنْ عَمِلَ، فَقَدْ أَعَانَ عَلَى نَفْسِهِ، وَاللهُ يَقُوْلُ: ﴿وَلاَ تَقْتُلُوا أَنْفُسَكُم﴾ [النِّسَاءُ: ٢٩] . فَقَالَ: زِدْنَا مِنْ حَدِيْثِكَ. فَقَالَ: وَحَدَّثَنِي أَبُو عَبْدِ اللهِ (٢) الصَّادِقُ النَّاطِقُ بِإِسْنَادِهِ عَنْ زُغْلُمُجَ، قَالَ: مَنْ أَطْعَمَ أَخَاهُ شِوَاءً (٣) ، غَفَرَ اللهُ لَهُ عَدَدَ النَّوَى، وَمَنْ أَطْعَمَ أَخَاهُ هَرِيْسَةًَ، غَفَرَ لَهُ مِثْلَ الكَنِيْسَةِ، وَمَنْ أَطعَمَ أَخَاهُ جنب (٤) ، غَفَرَ اللهُ لَهُ كُلَّ ذَنْبٍ. فَضَحِكَ إِسْحَاقُ، وَأَمَرَ لَهُ بِدِرْهَمَيْنِ وَرَغِيْفَيْنِ. أَوْرَدَهَا: ابْنُ حِبَّانَ، وَلَمْ يُضَعِّفْهَا. قَالَ أَحْمَدُ بنُ سَلَمَةَ: سَمِعْتُ إِسْحَاقَ يَقُوْلُ: قَالَ لِي الأَمِيْرُ عَبْدُ اللهِ بنُ طَاهِرٍ: لِمَ قِيْلَ لَكَ: ابْنُ رَاهْوَيْه؟ وَمَا مَعْنَى هَذَا؟ وَهَلْ تَكْرَهُ أَنْ يُقَالَ لَكَ ذَلِكَ؟ قَالَ: اعْلَمْ أَيُّهَا الأَمِيْرُ أَنَّ أَبِي وُلِدَ فِي طَرِيْقِ مَكَّةَ، فَقَالَتْ المَرَاوِزَةُ: رَاهْوَيْه؛ لأَنَّه وُلِدَ فِي الطَّرِيْقِ، وَكَانَ أَبِي يَكْرَهُ هَذَا. وَأَمَّا أَنَا، فَلاَ أَكْرَهُهُ. قَالَ الحَاكِمُ: أَخْبَرَنِي الحَسَنُ بنُ خَالِدِ بنِ مُحَمَّدٍ الصَّائِغُ، حَدَّثَنَا نَصْرُ بنُ زَكَرِيَّا، سَمِعْتُ إِسْحَاقَ بنَ إِبْرَاهِيْمَ يَقُوْلُ: سَأَلَنِي يَحْيَى بنُ مَعِيْنٍ، عَنْ حَدِيْثِ الفَضْلِ بنِ مُوْسَى ... ، حَدِيْثِ ابْنِ عَبَّاسٍ: كَانَ النَّبِيُّ ﷺ: يَلْحَظُ فِي الصَّلاَةِ، وَلاَ يَلْوِي عُنُقَهُ خَلْفَ ظَهْرِهِ) .
(١) و (٢) الزيادتان من " الضعفاء " لابن حبان ١ / ٨٧. (٣) في " الضعفاء ": " تمرا ". (٤) كذا الأصل، والوجه " جنبا " وحذفت الالف لمراعاة " ذنب " والجنب: شق الشاة، وفي " الضعفاء " ١ / ٨٨: جنبا. (٥) أخرجه أحمد ١ / ٢٧٥ و٣٠٦، والنسائي ٣ / ٩ في السهو: باب الرخصة في الالتفات =

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