Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

He heard from Ḍamrah ibn Rabīʿah, Yazīd ibn Hārūn, Ayyūb ibn Suwayd, Sayyār ibn Ḥātim the ascetic, Mālik ibn Suʿayr, Yaḥyā ibn Ādam, ʿAbd al-Razzāq ibn Hammām, and others of their generation.
He was counted among the learned ḥadīth scholars.
Those who narrated from him include Abū Dāwūd, al-Nasāʾī, Saʿīd ibn Hāshim al-Ṭabarānī, Ibn Jawṣā, Muḥammad ibn Tammām al-Bahrānī, Aḥmad ibn ʿAbd Allāh ibn Hilāl, and many others besides.
He undertook lengthy journeys in pursuit of knowledge during his youth and again in old age, teaching in Baghdad, Damascus, Aleppo, Homs, and Ramla.
ʿAlī ibn Abī Sulaymān relates: When Muʾammal arrived in Ramla the people flocked to him, yet he was rough and unapproachable. (1) They pressed him, but he refused, so they went to the governor. They chose two men from among themselves (2) who said, “We have a slave who enjoys the right of companionship and upbringing with us. Circumstances have brought us to sell him, but he refuses.”
The governor asked, “How can I know this is true?”
They replied, “We have with us a group of ḥadīth scholars who can testify to it.”
The governor accepted their word and summoned Muʾammal with the police. Muʾammal tried to stand his ground (3), but they dragged him off, saying, “We have been told that you have eaten at the tables of many lands.” (4)
When he was brought in, the governor said, “Is it not enough that you have absconded—do you now show pride before your master as well? To prison!” So they jailed him.
He was tall, sallow-complexioned, and lightly bearded, resembling the servants of the people of the Ḥijāz. He remained in prison for some days until his companions heard of it. They went to the governor and said, “This is Muʾammal ibn Yahāb, unjustly confined in your prison.”
The governor said, “I do not know this man—who is Muʾammal?”
They answered, “The one around whom the crowd had gathered.”
He asked, “Is he the runaway slave?”

(1) In Tarikh Baghdad the wording is “mumtaniʿan” (reluctant). (2) In Tarikh Baghdad the wording is “fiʾatayn” (two groups). (3) In Tarikh Baghdad the wording is “fa-taʿaḏḏara” (it proved impossible). (4) In Tarikh Baghdad the wording is “istaṭʿamtu al-abāq” (I asked the runaway slaves for food).
وَسَمِعَ: ضَمْرَةَ بنَ رَبِيْعَةَ، وَيَزِيْدَ بنَ هَارُوْنَ، وَأَيُّوْبَ بنَ سُوَيْدٍ، وَسَيَّارَ بنَ حَاتِمٍ الزَّاهِدَ، وَمَالِكَ بنَ سُعَيْرٍ، وَيَحْيَى بنَ آدَمَ، وَعَبْدَ الرَّزَّاقِ بنَ هَمَّامٍ، وَطَبَقَتَهُم. وَكَانَ مِنْ عُلَمَاءِ المُحَدِّثِيْنَ. حَدَّثَ عَنْهُ: أَبُو دَاوُدَ، وَالنَّسَائِيُّ، وَسَعِيْدُ بنُ هَاشِمٍ الطَّبَرَانِيُّ، وَابْنُ جَوْصَا، وَمُحَمَّدُ بنُ تَمَّامٍ البَهْرَانِيُّ، وَأَحْمَدُ بنُ عَبْدِ اللهِ بنِ هِلاَلٍ، وَخَلْقٌ سِوَاهُم. وَلَهُ رِحْلَةٌ طَوِيْلَةٌ فِي شَبِيْبَتِهِ، ثُمَّ فِي شَيْخُوْخَتِهِ، فَحَدَّثَ بِبَغْدَادَ وَدِمَشْقَ وَحَلَبَ وَحِمْصَ وَالرَّمْلَةَ. فَعَنْ عَلِيِّ بنِ أَبِي سُلَيْمَانَ: قَدِمَ مُؤَمَّلٌ الرَّمْلَةَ، فَاجْتَمَعُوا عَلَيْهِ، وَكَانَ زَعِراً مُتَمَنِّعاً (١) ، فَأَلَحُّوا، فَامْتَنَعَ، فَمَضَوْا إِلَى الوَالِي، وَأَلَّفُوا مِنْهُمُ اثْنَيْنِ (٢) ، فَقَالا: لَنَا عَبْدٌ لَهُ عَلَيْنَا حَقُّ صُحْبَةٍ وَتَرْبِيَةٍ، آلَ بِنَا الحَالُ إِلَى بَيْعِهِ، فَامْتَنَعَ. قَالَ: وَكَيْفَ أَعْلَمُ صِحَّةَ هَذَا؟ قَالَ: مَعَنَا جَمَاعَةٌ مُحَدِّثُوْنَ يَعْلَمُوْنَ ذَلِكَ. فَسَمِعَ قَوْلَهُم، وَطُلِبَ المُؤَمَّلُ بِالشُّرَطِ، فَتَعَزَّزَ (٣) ، فَجَرُّوهُ، وَقَالُوا: أُخْبِرْنَا بِأَنَّكَ تَطَعَّمْتَ بِالآفَاقِ (٤) . فَلَمَّا دَخَلَ، قَالَ: مَا يَكْفِيكَ إِبَاقُكَ حَتَّى تَعَزَّزَ عَلَى سُلْطَانِكَ؟ الحَبْسَ، فَحَبَسُوهُ. وَكَانَ طُوَالاً أَصفَرَ، خَفِيفَ اللِّحْيَةِ، يُشبِهُ عَبِيدَ أَهْلِ الحِجَازِ، فَلَمْ يَزَلْ فِي الحَبْسِ أَيَّاماً، حَتَّى عَلِمَ إِخْوَانُه، فَمَضَوا إِلَى الوَالِي، وَقَالُوا: هَذَا مُؤَمَّلُ بنُ يَهَابٍ فِي حَبْسِكَ مَظْلُوْمٌ. قَالَ: مَا أَعرِفُ هَذَا، وَمَنْ مُؤَمَّلٌ؟ قَالُوا: الَّذِي اجتَمَعَ عَلَيْهِ جَمَاعَةٌ. قَالَ: أَهو الآبِقُ؟
(١) في " تاريخ بغداد ": ممتنعا (٢) في " تاريخ بغداد ": فئتين. (٣) في " تاريخ بغداد ": فتعذر. (٤) في " تاريخ بغداد ": استطعمت الاباق.

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