Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

—it is this very ḥadīth about which Yaḥyā ibn Maʿīn said, “If I could find a shield and a sword, I would march out to fight Suwayd al-Anbarī.”

Abū ʿAbd Allāh al-Ḥākim said: The report, “Whoever falls in love, remains chaste, conceals it, and then dies, dies as a martyr” (1) is rejected with regard to Suwayd.

He then added: When this ḥadīth was mentioned to Yaḥyā he said, “If I had a horse and a spear, I would set out to do battle with Suwayd.”

Ibrāhīm ibn Abī Ṭālib said: I asked Muslim, “How did you consider it permissible to transmit from Suwayd in the Ṣaḥīḥ?”

He replied, “Where else was I to obtain the manuscript of Ḥafṣ ibn Maysarah?”

I say: It was not appropriate for Muslim to include him among the primary transmitters, and I only wish he had supported the ḥadīths of Ḥafṣ ibn Maysarah by narrating them one rank lower as well.

Aḥmad ibn Hibat Allāh informed us—through Zaynab al-Shaʿriyyah; Fāṭimah bint Zaʿbal informed us; ʿAbd al-Ghāfir al-Fārisī informed us; Abū ʿAmr ibn Ḥamdān narrated to us; al-Ḥasan ibn Sufyān narrated to us; Suwayd narrated to us—from Shihāb ibn Khirāsh, from Muḥammad ibn Ziyād, from Abū Hurayrah, that the Prophet ﷺ said:

“Allah has never sent a prophet except that among his people were the Murjiʾah and the Qadariyyah who throw his community into confusion, and Allah has cursed them on the tongue of seventy prophets.” (2)

This narration is munkar—objectionable.

(1) Reported by al-Khatib al-Baghdadi in his Tarikh, 5:156, 262; 6:50–51; 13:184, and by Ibn Asakir and others, through several chains from Suwayd b. Saʿid al-Haddathani, who relates from ʿAli b. Mushir, from Abu Yahya al-Qattat, from Mujahid, from Ibn ʿAbbas. The isnad is weak because both Suwayd and Abu Yahya al-Qattat are unreliable. The early hadith masters unanimously graded it weak and traced the defect to Suwayd. Ibn al-Qayyim discusses this at length in Zad al-Maʿad, 4:275–278, and rules the report invalid. A second route appears in al-Kharaʾiti’s Iʿtilal al-Qulub, via Yaʿqub b. ʿIsa, but it too is weak and offers no evidence, for the hadith critics deemed him unreliable and even accused him of fabrication. (2) Cited by al-Dhahabi in al-Mizan, 2:250.
هَذَا الحَدِيْثُ الَّذِي قَالَ يَحْيَى بنُ مَعِيْنٍ: لَوْ وَجَدْتُ دَرَقَةً وَسَيْفاً، لَغَزَوْتُ سُوَيْداً الأَنْبَارِيَّ. وَقَالَ أَبُو عَبْدِ اللهِ الحَاكِمُ: أُنْكِرَ عَلَى سُوَيْدٍ حَدِيْثُ: (مَنْ عَشِقَ وَعَفَّ وَكَتَمَ وَمَاتَ، مَاتَ شهيداً (١)) . ثُمَّ قَالَ: فَقَالَ: إِنَّ يَحْيَى لَمَّا ذُكِرَ لَهُ هَذَا، قَالَ: لَوْ كَانَ لِي فَرَسٌ وَرُمْحٌ، غَزَوْتُ سُوَيْداً. وَقَالَ إِبْرَاهِيْمُ بنُ أَبِي طَالِبٍ: قُلْتُ لِمُسْلِمٍ: كَيْفَ اسْتَجَزْتَ الرِّوَايَةَ عَنْ سُوَيْدٍ فِي (الصَّحِيْحِ) ؟ قَالَ: فَمِنْ أَيْنَ كُنْتُ آتِي بِنُسْخَةِ حَفْصِ بنِ مَيْسَرَةَ؟ قُلْتُ: مَا كَانَ لِمُسْلِمٍ أَنْ يُخَرِّجَ لَهُ فِي الأُصُوْلِ، وَلَيْتَهُ عَضَدَ أَحَادِيْثَ حَفْصِ بنِ مَيْسَرَةَ، بِأَنْ رَوَاهَا بِنُزُوْلِ دَرَجَةٍ أَيْضاً. أَخْبَرَنَا أَحْمَدُ بنُ هِبَةِ اللهِ، عَنْ زَيْنَبَ الشَّعْرِيَّةِ، أَخْبَرَتْنَا فَاطِمَةُ بِنْتُ زَعْبَلٍ، أَخْبَرَنَا عَبْدُ الغَافِرِ الفَارِسِيُّ، أَخْبَرَنَا أَبُو عَمْرٍو بنُ حَمْدَانَ، حَدَّثَنَا الحَسَنُ بنُ سُفْيَانَ، حَدَّثَنَا سُوَيْدٌ، حَدَّثَنَا شِهَابُ بنُ خِرَاشٍ، عَنْ مُحَمَّدِ بنِ زِيَادٍ، عَنْ أَبِي هُرَيْرَةَ: عَنِ النَّبِيِّ ﷺ: (مَا بَعَثَ اللهُ نَبِيّاً إِلاَّ كَانَ فِيْهِمُ المُرْجِئَةُ وَالقَدَرِيَّةُ يُشَوِّشُوْنَ عَلَيْهِ أَمْرَ أُمَّتِهِ، وَإِنَّ اللهَ لَعَنَهُمْ عَلَى لِسَانِ سَبْعِيْنَ نَبِيّاً (٢)) . وَهَذَا مُنْكَرٌ.
(١) أخرجه الخطيب البغدادي في " تاريخه " ٥ / ١٥٦ و٢٦٢ و٦ / ٥٠، ٥١ و١٣ / ١٨٤ وابن عساكر وغيرهما، من طرق عن سويد بن سعيد الحدثاني، حدثنا علي بن مسهر، عن أبي يحيى القتات، عن مجاهد، عن ابن عباس. وسنده ضعيف لضعف سويد وأبي يحيى القتات. واتفق الأئمة المتقدمون من أهل الحديث على تضعيفه، وأعلوه بسويد. كما بسطه ابن القيم، ﵀، في " زاد المعاد " ٤ / ٢٧٥، ٢٧٨ وحكم ببطلانه، وله طريق آخر عند الخرائطي في " اعتلال القلوب " من رواية يعقوب بن عيسى، وهو ضعيف لا تقوم به حجة، فقد ضعفه أهل الحديث، ونسبوه إلى الكذب. (٢) أورده الذهبي في " الميزان " ٢ / ٢٥٠.

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