Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

Yahya ibn Maʿin said, “He was the most knowledgeable person regarding the hadith of Ibn Jurayj, yet he did not put himself forward for the sake of hadith (1).” He then spoke of the man’s nobility and dignified appearance.

He also said, “He was truthful; he never raised his gaze to the sky, and people held him in reverence.”

ʿAbd Allah ibn Ayyub al-Mukharri remarked, “Had you seen ʿAbd al-Majid, you would have beheld a venerable man owing to his worship.”

Al-Ḥusayn al-Raqqi reported, “ʿAbd al-Majid narrated to us, and he had not lifted his head toward the sky for forty years. He added, ‘And his father was even more devout than he.’”

Abu Dawud said, “ʿAbd al-Majid was a leading figure in irjāʾ (2).”

Yaʿqub ibn Sufyan stated, “He was an innovator and a caller to it (3).”

Salamah ibn Shabib recounted, “I was with ʿAbd al-Razzaq when news reached us of ʿAbd al-Majid’s death—in the year 206 AH—whereupon he said, ‘Praise be to Allah who has relieved the community of Muhammad from ʿAbd al-Majid’ (4).”

Ibn ʿAdi said, “The main criticism leveled against him concerned irjāʾ (5).”

Harun ibn ʿAbd Allah al-Hammal declared, “I have never seen anyone more humble before Allah than Wakiʿ, yet ʿAbd al-Majid was even more humble than he (6).”

Those described by God in verses 2–4 of Surat al-Anfal and verse 15 of Surat al-Hujurat; for such people, expressing an exception is permissible. The same concession applies to whoever adds the exception because he is unaware of his ultimate fate, or links the matter to God’s will—provided this is not due to doubt in his own faith. (1) Yahya ibn Ma'in, Tarikh, p. 370. (2) al-Mizzi, Tahdhib al-Kamal, fol. 851. (3) al-Fasawi, al-Ma'rifa wa-l-Tarikh, vol. 3, p. 52. (4) al-Mizzi, Tahdhib al-Kamal, fol. 851. (5) Ibn 'Adi, al-Kamil, fol. 654. (6) Ibn 'Adi, al-Kamil, fol. 654.
قَالَ يَحْيَى بنُ مَعِيْنٍ: كَانَ أَعْلَمَ النَّاسِ بِحَدِيْثِ ابْنِ جُرَيْجٍ، وَلَمْ يَكُنْ يَبذُلُ نَفْسَهُ لِلْحَدِيْثِ (١) ، ثُمَّ ذَكَرَ مِنْ نُبْلِهِ وَهَيْئَتِهِ. وَقَالَ أَيْضاً: كَانَ صَدُوْقاً، مَا كَانَ يَرْفَعُ رَأْسَهُ إِلَى السَّمَاءِ، وَكَانُوا يُعَظِّمُوْنَهُ. وَقَالَ عَبْدُ اللهِ بنُ أَيُّوْبَ المُخَرِّمِيُّ: لَوْ رَأَيْتَ عَبْدَ المَجِيْدِ، لَرَأَيْتَ رَجُلاً جَلِيْلاً مِنْ عِبَادتِهِ. وَقَالَ الحُسَيْنُ الرَّقِّيُّ: حَدَّثَنَا عَبْدُ المَجِيْدِ، وَلَمْ يَرْفَعْ رَأْسَهُ أَرْبَعِيْنَ سَنَةً إِلَى السَّمَاءِ. قَالَ: وَكَانَ أَبُوْهُ أَعْبَدَ مِنْهُ. وَقَالَ أَبُو دَاوُدَ: كَانَ عَبْدُ المَجِيْدِ رَأْساً فِي الإِرْجَاءِ (٢) . وَقَالَ يَعْقُوْبُ بنُ سُفْيَانَ: كَانَ مُبْتَدِعاً، دَاعِيَةً (٣) . قَالَ سَلَمَةُ بنُ شَبِيْبٍ: كُنْتُ عِنْدَ عَبْدِ الرَّزَّاقِ، فَجَاءنَا مَوْتُ عَبْدِ المَجِيْدِ، وَذَلِكَ فِي سَنَةِ سِتٍّ وَمائَتَيْنِ، فَقَالَ: الحَمْدُ للهِ الَّذِي أَرَاحَ أُمَّةَ مُحَمَّدٍ مِنْ عَبْدِ المَجِيْدِ (٤) . قَالَ ابْنُ عَدِيٍّ: عَامَّةُ مَا أُنْكِرَ عَلَيْهِ الإِرْجَاءُ (٥) . وَقَالَ هَارُوْنُ بنُ عَبْدِ اللهِ الحَمَّالُ: مَا رَأَيْتُ أَخْشَعَ للهِ مِنْ وَكِيْعٍ، وَكَانَ عَبْدُ المَجِيْدِ أَخشَعَ مِنْهُ (٦) .
= الذين وصفهم الله في الآية الثانية والثالثة والرابعة من سورة الانفال، والآية (١٥) من سورة الحجرات، فالاستثناء حينئذ جائز، وكذلك من استثنى وأراد عدم العلم بالعاقبة، وكذلك من استثنى تعليقا للامر بمشيئة الله، لا شكا في إيمانه. (١) " تاريخ يحيى بن معين ": ٣٧٠. (٢) " تهذيب الكمال ": لوحة ٨٥١. (٣) " المعرفة والتاريخ " ٣ / ٥٢. (٤) " تهذيب الكمال ": لوحة ٨٥١. (٥) " الكامل " لابن عدي: لوحة ٦٥٤. (٦) " الكامل " لابن عدي: لوحة ٦٥٤.

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