from Balkh, the leather-worker who journeyed far and wide.

He narrated from: al-Shaʿbi, Mujahid, al-Dahhak, Ikrimah, Ibn Buraydah, Shahr ibn Ḥawshab, Salim ibn ʿAbd Allah, Muslim ibn Hayṣam, ʿUmar ibn ʿAbd al-ʿAziz, and several others.

Those who transmitted from him include: his own teacher ʿAlqamah ibn Marthad, Bukayr ibn Maʿruf, Ibrahim ibn Adham, ʿAbd Allah ibn al-Mubarak, ʿUmar ibn al-Rammah, ʿIsa Ghunjar (1), Maslamah ibn ʿAli al-Khushani, ʿAbd al-Rahman al-Muharibi, and many more.

One of his narrations appears in Ṣaḥīḥ Muslim, conveyed through ʿAlqamah on his authority. He was counted among the practising scholars—devout, virtuous, and an upholder of the Sunnah.

He fled Khurasan during the days of Abu Muslim, the architect of the Abbasid state, to the region of Kabul, where he called the people to Allah and many embraced Islam at his hands.

Yahya ibn Maʿin said: “Reliable.”

Abu Dawud said: “There is nothing wrong with him,” and elsewhere also deemed him reliable.

Al-Darqutni said: “His hadith is sound.”

Ibn Khuzaymah said: “I do not rely on him.”

Ahmad ibn Sayyar stated: “He had brothers—Musʿab, Hasan, and Yazid. Their family quarter in Marw is known as the Alley of Ḥayyan. They were clients of Banu Shayban. He enjoyed high standing with the governor Qutaybah ibn Muslim. Muqatil fled to Kabul, and through him many people entered Islam.”

ʿAbd al-Ghani al-Azdi remarked about him: “He is al-Kharrāz—spelled with a rāʾ followed by a zāʾ.”

I say: He died around 150 AH.

The exegete Muqatil ibn Sulayman—the weak transmitter—lived on for several years after him.