Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

I add: he used to denounce irjāʾ (the Murjiʿa doctrine).

Al-Bukhārī said: ʿAbd al-Ṣamad related, “I asked Yaḥyā ibn Ṣāliḥ about faith, and he answered: ‘Abū al-Malīḥ narrated to us: I heard Maymūn ibn Mihrān say, “I preceded the appearance of irjāʾ.”’” ⦗1⦘

I further note: When Aḥmad ibn Ḥanbal came to Ḥimṣ, he did not take anything from Yaḥyā.

ʿAbd Allāh ibn Aḥmad said, “I asked my father about Yaḥyā ibn Ṣāliḥ. He replied, ‘I saw him at the funeral of Abū al-Mughīra,’ and my father then classified him as weak.” ⦗2⦘

Isḥāq al-Kawsaj said, “Al-Wuḥāẓī narrated to us; he was a Murjiʾī, a malicious man, an active propagandist for his creed.” ⦗3⦘

Abū Zurʿa al-Dimashqī reported: Yazīd ibn ʿAbd Rabbih told us, “I heard Wakīʿ say to Yaḥyā al-Wuḥāẓī, ‘Keep away from speculative opinion, for I heard Abū Ḥanīfa—may Allah have mercy on him—say: Urinating in the mosque is better than some of their analogical reasoning.’” ⦗4⦘

Several authorities said that al-Wuḥāẓī died in 222 AH. ⦗5⦘

(1) Tahdhib al-Kamal, folio 1503. (2) Ahmad b. Hanbal, al-Ilal, p. 187; the copy reads “yasifuhu” (he describes him) instead of “yudaʿifuhu” (he deems him weak), which is a scribal corruption. (3) Tahdhib al-Kamal, folio 1503. (4) Tahdhib al-Kamal, folio 1503. In the introduction to Fath al-Bari, Ibn Hajar states: He was one of al-Bukhari’s teachers; Yahya b. Maʿin, Abu al-Yaman, and Ibn ʿAdi pronounced him reliable, whereas Ahmad criticised him for holding some Jahmi ideas. Ishaq b. Mansur said he was a Murjiʾi; al-Saji judged him truthful and trustworthy; Abu Hatim considered him sound (saduq). (5) Al-Bukhari, al-Tarikh al-Kabir, 8/282; al-Fasawi, Tarikh, 1/206; Abu Zurʿa, Tarikh Dimashq, 1/284 and 2/708.
قُلْتُ: قَدْ كَانَ يُنْكِرُ الإِرْجَاءَ. فَقَالَ البُخَارِيُّ: قَالَ عَبْدُ الصَّمَدِ: سَأَلْتُ يَحْيَى بنَ صَالِحٍ عَنِ الإِيْمَان، فَقَالَ: حَدَّثَنَا أَبُو المَلِيْحِ، سَمِعْتُ مَيْمُوْنَ بنَ مِهْرَانَ يَقُوْلُ: أَنَا أَقْدَمُ مِنَ الإِرْجَاءِ (١) . قُلْتُ: قَدِمَ أَحْمَدُ بنُ حَنْبَلٍ حِمْصَ، فَمَا أَخَذَ عَنْ يَحْيَى شَيْئاً. قَالَ عَبْدُ اللهِ بنُ أَحْمَدَ: سَأَلْتُ أَبِي عَنْ يَحْيَى بنِ صَالِحٍ، فَقَالَ: رَأَيْتُهُ فِي جَنَازَةِ أَبِي المُغِيْرَةِ، فَجَعَلَ أَبِي يُضَعِّفُهُ (٢) . وَقَالَ إِسْحَاقُ الكَوْسَجُ: حَدَّثَنَا الوُحَاظِيُّ، وَكَانَ مُرْجِئاً، خَبِيْثاً، دَاعِيَ دَعْوَةٍ (٣) . قَالَ أَبُو زُرْعَةَ الدِّمَشْقِيُّ: حَدَّثَنَا يَزِيْدُ بنُ عَبْدِ رَبِّهِ يَقُوْلُ: سَمِعْتُ وَكِيْعاً يَقُوْلُ لِيَحْيَى الوُحَاظِيِّ: اجتَنِبِ الرَّأْيَ، فَإِنِّي سَمِعْتُ أَبَا حَنِيْفَةَ ﵀ يَقُوْلُ: البَوْلُ فِي المَسْجَدِ أَحسَنُ مِنْ بَعْضِ قِيَاسِهِم (٤) . قَالَ جَمَاعَةٌ: مَاتَ الوُحَاظِيُّ سَنَةَ اثْنَيْنِ وَعِشْرِيْنَ وَمائَتَيْنِ (٥) .
(١) " تهذيب الكمال " لوحة ١٥٠٣. (٢) " العلل " لأحمد بن حنبل: ١٨٧ وفيه " يصفه " بدل " يضعفه " وهو تحريف. (٣) " تهذيب الكمال " لوحة ١٥٠٣. (٤) " تهذيب الكمال " لوحة ١٥٠٣. وقال الحافظ في " مقدمة الفتح ": هو من شيوخ البخاري، وثقه يحيى بن معين، وأبو اليمان، وابن عدي، وذمه أحمد لأنه نسبه إلى شيء من رأي جهم، وقال إسحاق بن منصور: كان مرجئا، وقال الساجي، هو من أهل الصدق والأمانة، وقال أبو حاتم: صدوق. (٥) " التاريخ الكبير " ٨ / ٢٨٢، و" تاريخ الفسوي " ١ / ٢٠٦، و" تاريخ دمشق " لأبي زرعة ١ / ٢٨٤ و٢ / ٧٠٨.

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