Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

ibn ʿAlī ibn Aḥmad ibn Wahb al-Tamimi, the Baghdadi preacher, known as Ibn al-Mudhhib.

He was born in 355 AH.

He heard from Abū Bakr al-Qaṭīʿī the entire Musnad, the Kitāb al-Zuhd, the Virtues of the Companions, and other works.

He also studied under Abū Muḥammad ibn Māsi, Abū Saʿīd al-Ḥurfi, Abū al-Ḥasan ibn Luʾluʾ the stationer, Abū Bakr ibn Shādhān, and many others.

He was devoted to hadith and its pursuit, though others were stronger and more accurate than he.

Those who narrated from him include al-Khaṭīb, Ibn Khayrūn, Ibn Mākūlā, al-Ḥusayn ibn al-Ṭuyūrī, ʿAlī ibn Bakr ibn Ḥīd, ʿAlī ibn ʿAbd al-Wahhāb al-Hāshimī al-Khaṭīb, Muḥammad ibn Makkī ibn Dūst, Abū Ṭālib ʿAbd al-Qādir ibn Muḥammad, his cousin Abū Tāhir ʿAbd al-Raḥmān ibn Aḥmad al-Yūsufī, Abū Ghālib ʿUbayd Allah ibn ʿAbd al-Malik al-Shahrazūrī, Abū al-Maʿālī Aḥmad ibn Muḥammad ibn al-Bukhārī, Abū al-Qāsim Hibat Allah ibn Muḥammad ibn al-Ḥusayn, and others.

Al-Khaṭīb said (1): "I wrote from him. He transmitted the entire Musnad of Aḥmad from al-Qaṭīʿī, and his audition of it was sound except for certain portions in which he inserted his own name (2). He also narrated Aḥmad’s Kitāb al-Zuhd, yet he had no firm basis for it; the copy was merely in his own hand, and he is not a source upon whom proof may be based."

He reported from Abū Saʿīd al-Ḥurfi and Ibn Mālik, on the authority of Abū Shuʿayb

(1) Tarikh Baghdad, vol. 7, pp. 390–391. (2) Ibn al-Jawzi states: “This is not grounds for criticism, for once a person is certain that he has heard the book, it is permissible for him to record that audition in his own handwriting.” Al-Muntazam, vol. 8, p. 155.
بنِ عَلِيِّ بنِ أَحْمَدَ بنِ وَهْبٍ التَّمِيْمِيُّ، البَغْدَادِيُّ، الوَاعِظُ، ابْنُ المُذْهِبِ. مَوْلِدُهُ: فِي سَنَةِ خَمْسٍ وَخَمْسِيْنَ وَثَلاَثِ مائَةٍ. سَمِعَ مِنْ أَبِي بَكْرٍ القَطِيْعِيِّ: (المُسْنَدَ) ، وَ (الزُّهْدَ) ، وَ (فَضَائِلَ الصَّحَابَةِ) ، وَغَيْرَ ذَلِكَ. وَسَمِعَ مِنْ: أَبِي مُحَمَّدٍ بنِ مَاسِي، وَأَبِي سَعِيْدٍ الحُرْفِيِّ، وَأَبِي الحَسَنِ بنِ لُؤْلُؤٍ الوَرَّاقِ، وَأَبِي بَكْرٍ بنِ شَاذَانَ، وَطَائِفَةٍ كَثِيْرَةٍ. وَكَانَ صَاحِبَ حَدِيْثٍ وَطَلَبٍ، وَغَيْره أَقوَى مِنْهُ، وَأَمثَلُ مِنْهُ. حَدَّثَ عَنْهُ: الخَطِيْبُ، وَابْنُ خَيْرُوْنَ، وَابْنُ مَاكُوْلاَ، وَالحُسَيْنُ بنُ الطُّيُوْرِيِّ، وَعَلِيُّ بنُ بَكْرِ بنِ حِيْدٍ، وَعَلِيُّ بنُ عَبْدِ الوَهَّابِ الهَاشِمِيُّ الخَطِيْبُ، وَمُحَمَّدُ بنُ مَكِّيِّ بنِ دُوْسْتَ، وَأَبُو طَالِبٍ عَبْدُ القَادِرِ بنُ مُحَمَّدٍ، وَابْنُ عَمِّهِ؛ أَبُو طَاهِرٍ عَبْدُ الرَّحْمَنِ بنُ أَحْمَدَ اليُوْسُفِيُّ، وَأَبُو غَالِبٍ عُبَيْدُ اللهِ بنُ عَبْدِ المَلِكِ الشَّهْرُزُوْرِيُّ، وَأَبُو المَعَالِي أَحْمَدُ بنُ مُحَمَّدِ بنِ البُخَارِيِّ، وَأَبُو القَاسِمِ هِبَةُ اللهِ بنُ مُحَمَّدِ بنِ الحُصَيْنِ، وَآخَرُوْنَ. قَالَ الخَطِيْبُ (١) :كَتَبْتُ عَنْهُ، وَكَانَ يَرْوِي عَنِ القَطِيْعِيِّ (مُسْنَدَ أَحْمَدَ) بِأَسرِهِ، وَكَانَ سَمَاعُهُ صَحِيحاً إِلاَّ فِي أَجزَاءٍ مِنْهُ، فَإِنَّهُ أَلحَقَ اسْمَه (٢) ، وَكَانَ يَرْوِي (الزُّهْدَ) لأَحْمَدَ، وَلَمْ يَكُنْ لَهُ بِهِ أَصلٌ، إِنَّمَا كَانَتِ النُّسْخَةُ بِخَطِّه، وَلَيْسَ هُوَ مَحلّ الحُجَّةِ. حَدَّثَ عَنْ: أَبِي سَعِيْدٍ الحُرْفِيِّ، وَابنِ مَالِكٍ، عَنْ أَبِي شُعَيْبٍ
(١) " تاريخ بغداد " ٧ / ٣٩٠، ٣٩١. (٢) قال ابن الجوزي: وهذا لا يوجب القدح، لأنه إذا تيقن سماعه للكتاب جاز أن يكتب سماعه بخطه. " المنتظم " ٨ / ١٥٥.

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