149 – al-Rabīʿ ibn Yaḥyā ibn Miqsam al-Ushnānī * (Bukhari; Abu Dawud)
A leading imam, ḥāfiẓ, and recognised authority; Abū al-Faḍl al-Marīʾī (1), of Basra.
He heard ḥadith from Shūʿbah, Mālik ibn Mighwal, Mubārak ibn Faḍālah, Zāʾidah ibn Qudāmah, and others of their generation.
Among those who transmitted from him are al-Bukhārī, Abū Dāwud, Ḥarb al-Karmānī, Abū Zurʿah al-Rāzī, Ismāʿīl Sammūyah, Abū Muslim al-Kajjī, Muḥammad ibn Ayyūb al-Bajalī, Muḥammad ibn Muḥammad al-Tammār, and many more.
Abū Ḥātim said: “Reliable, firmly established.” (2)
Al-Dāraquṭnī, however, regarded him as somewhat weak.
Al-Ḥākim said: “I asked al-Dāraquṭnī about him, and he replied: ‘He related—from Sufyān al-Thawrī, from Ibn al-Munkadir, from Jābir—the ḥadith concerning the combining of two prayers.’ (3) He added:”
(*) Al-Tarikh al-Kabir 3/278; Al-Jarh wa l-Taʿdil 3/471; Tarikh Baghdad 8/417; Al-Jamʿ bayna Rijal al-Sahihayn 1/134; Al-Muʿjam al-Mushtamal, p. 120; Tahdhib al-Kamal, folio 409; Tadhhib al-Tahdhib 1/220/1; Mizan al-Iʿtidal 2/43; Al-Kashif 1/30; Al-Mughni fi l-Duʿafaʾ 1/229; Al-ʿIbar 1/390; Tahdhib al-Tahdhib 3/252; Khulasat Tadhhib al-Kamal, p. 116; Shadharāt al-Dhahab 2/53.
(1) The attribution is to Imruʾ al-Qays ibn Mudhar. When forming the nisba, the accepted pronunciation is “Imriʾi” with a kasra on the rāʾ; some also say “Muriʾī,” opening the mīm and rāʾ and omitting the initial hamza. Sibawayh considers the latter the regular form because it is what is actually attested. See Al-Khudari’s commentary on Ibn ʿAqil 2/164; Lisān al-ʿArab, root “m-r-ʾ”; Taj al-ʿArus, entry “Qays”; Al-Lubab 3/191.
(2) Al-Jarh wa l-Taʿdil 3/471.
(3) Reported by Al-Tahawi in Sharh Maʿani al-Athar 1/161 through several chains from Al-Rabiʿ ibn Yahya al-Ashnani: Sufyan al-Thawri narrated to us, from Muhammad ibn al-Munkadir, from Jabir, who said: “The Messenger of Allah ﷺ combined Zhuhr with ʿAsr and Maghrib with ʿIsha in Madinah as a concession, without fear or illness.” Al-Tahawi also cited it…