16
Very singular indeed. Despite the uprightness of its transmitters, it should not be related except from a written copy, for I judge that Ibn Wahb, despite his reliable memory, slipped in this narration; moreover, the text possesses an isnād other than this one.
His brother:
275 – The long-lived Abū al-ʿAbbās Muḥammad ibn Isḥāq al-Ṣibghī *
He heard (ḥadith) from: Yaḥyā ibn al-Dhuhlī, Sahl ibn ʿAmmār, and Ibrāhīm ibn ʿAbd Allāh al-Saʿdī.
It was said (1): He remained committed to futuwwa—the code of chivalric virtue—until the very end of his life, and his brother would forbid him from attending the samāʿ gatherings (2) whenever he engaged in them.
He lived one hundred and four years and held public dictation sessions.
He died in 354 AH.
(*) Al-Ansab, vol. 8, p. 34.
(1) I.e., al-Hakim.
(2) The complete wording in Al-Ansab reads: “The shaykh forbade us to read to him because he practiced it openly, not because there was any defect in hearing it….” In other words, his audition was valid. What prompted the prohibition was his involvement in matters of futuwwa (the chivalric ethos). The editor of volume eight of Al-Ansab erred when he deleted the phrase “not because there was any defect” and substituted his own words, “he does not feel uneasy in hearing it,” thereby reversing the intended meaning: he made the shaykh’s lack of unease the reason for the prohibition instead of his engagement in futuwwa—take note!}
غَرِيْبٌ جِدّاً.
مَعَ عدَالَة رُوَاته، فَلاَ تَنْبَغِي الرِّوَايَة إِلاَّ مِنْ كِتَاب، فَإِنِّي أَرَى ابْنَ وَهْبٍ مَعَ حِفْظه وَهِم فِيْهِ، وَللمَتْن إِسْنَادٌ غَيْرُ هَذَا.
أَخُوْهُ:
٢٧٥ - المُعَمَّرُ أَبُو العَبَّاسِ مُحَمَّدُ بنُ إِسْحَاقَ الصِّبْغِيُّ *
سَمِعَ: يَحْيَى بنَ الذُّهْلِيِّ، وَسَهْلَ بنَ عَمَّارٍ، وَإِبْرَاهِيْمَ بنَ عَبْدِ اللهِ السَّعْدِيّ.
قَالَ (١) :لَزِمَ الفُتوَّة إِلَى آخر عُمرُه، وَكَانَ أَخُوْهُ ينَهَاهُ، عَنِ السَّمَاع لَمَّا كَانَ يتعَاطَاهُ (٢) .
عَاشَ مائَة سَنَةٍ وَأَربع سِنِيْنَ، وَأَملَى مَجَالِس.
مَاتَ: سَنَةَ أَرْبَعٍ وَخَمْسِيْنَ وَثَلاَثِ مائَةٍ.
(*) الأنساب: ٨ / ٣٤.
(١) أي الحاكم.
(٢) النص بتمامه في " الأنساب ": " وكان الشيخ ينهانا عن القراءة عليه لما كان يتعاطاه ظاهرا، لا لحرج في سماعة ... ".
أي أن سماعه صحيح.
وتعاطيه أمور الفتوة هو سبب النهي، وقد جانب الصواب محقق الجزء الثامن من " الأنساب " حين حذف لفظة " لا لحرج " ووضع مكانها كلمة من عنده قلبت المعنى المراد " لا يتحرج في سماعه " فجعل عدم تحرجه في السماع هو سبب النهي، لا تعاطيه الفتوة..فتأمل!..