92 – Ibn al-Mājishūn ʿAbd al-Malik ibn ʿAbd al-ʿAzīz at-Taymī * (S, Q)
The erudite scholar, jurist, and official mufti of Madinah, Abū Marwān ʿAbd al-Malik, son of the Imām ʿAbd al-ʿAzīz ibn ʿAbd Allāh ibn Abī Salamah ibn al-Mājishūn at-Taymī, their client; a native of Madinah, adherent of the Mālikī school, and a direct disciple of Imām Mālik.
He narrated hadith from his father; from his maternal uncle, Yūsuf ibn Yaʿqūb al-Mājishūn; from Muslim az-Zanjī, Mālik, Ibrāhīm ibn Saʿd, and a number of others.
Those who transmitted from him include Abū Ḥafṣ al-Fallās, Muḥammad ibn Yaḥyā adh-Dhuhlī, the jurist ʿAbd al-Malik ibn Ḥabīb, az-Zubayr ibn Bakkār, Yaʿqūb al-Fasawī, Saʿd ibn ʿAbd Allāh ibn ʿAbd al-Ḥakam, and others besides.
Muṣʿab ibn ʿAbd Allāh said, “He was the mufti of the people of Madinah in his day.” (1)
Ibn ʿAbd al-Barr remarked, “He was an accomplished jurist and an eloquent speaker; the issuing of legal verdicts in his time revolved around him—as they had around his father before him—and he was blind.”
It was said that he lost his sight toward the end of his life. He said:
(*) Ibn Saʿd, Tabaqat, 5/442; al-Bukhari, al-Tarikh al-Kabir, 5/424; idem, al-Tarikh al-Saghir, 2/329; Ibn Abi Hatim, al-Jarh wa-l-Taʿdil, 5/358; Ibn ʿAbd al-Barr, al-Intiqaʾ, p. 57; al-Shirazi, Tabaqat al-Fuqahaʾ, p. 148; al-Qadi ʿIyad, Tartib al-Madarik, 2/360, 365; Ibn Khallikan, Wafayat al-Aʿyan, 3/166-167; al-Mizzi, Tahdhib al-Kamal, fol. 850; al-Dhahabi, Tadhhib al-Tahdhib, 2/251/2; idem, Mizan al-Iʿtidal, 2/658-659; idem, al-ʿIbar, 1/363; Ibn Hajar, al-Kashif, 2/211; al-Suyuti, Nukat al-Himyān, 2/197; Ibn Farhun, al-Dībāj al-Mudhahhab, 2/866; Ibn Hajar, Tahdhib al-Tahdhib, 6/408; Khulasat Tadhhib al-Kamal, pp. 244-245; Ibn al-ʿImad, Shadharat al-Dhahab, 2/28; al-Makkari, Shajarat al-Nur al-Zakiyya, 1/56.
The name al-Majshun may be pronounced with the jim in kasra, fatha or damma. Al-Samʿani (al-Ansab), Ibn Khallikan (Wafayat), al-Nawawi (Commentary on Sahih Muslim), Ibn Hajar (al-Taqrib) and Ibn Farhun (al-Dībāj al-Mudhahhab) restrict it to the kasra. Sharh al-Shifaʾ explains that the word denotes a fair-skinned man with a reddish hue and is the Arabised form of the Persian māh-kun, “moon-coloured”; see Sharh al-Qamus, 4/348.
(1) Ibn ʿAbd al-Barr, al-Intiqaʾ, p. 58; Tartib al-Madarik, 2/360; Tahdhib al-Kamal, fol. 859.