Siyar Aʿlām al-NubalāʾShams al‑Din al‑Dhahabi

in his presence.

As for Wahb ibn Munabbih, it was said that he lived to one hundred and forty years.

ʿAbd Allah reported: I heard my father say, “I saw Musa ibn ʿAbd Allah ibn Hasan ibn Hasan, and he was a devout man.”

I also heard my father say, “Yusuf ibn Yaʿqub ibn al-Majishun narrated to us, and among the hadith transmitters I have met, I found none older than he.”

Abu ʿAbd Allah added, “I went to see Yusuf ibn al-Majishun; he had with him almost two hundred hadiths, but I did not meet Maʿna al-Qazzaz.”

Al-Marwadhi relates: I heard Abu ʿAbd Allah say, “I wrote more from Wakīʿ than from anyone else, and I heard thirty hadiths from ʿAbd al-Salam ibn Harb.”

ʿAbd Allah ibn Ahmad said: I asked my father about Abu Sayfi (1), who narrates from Mujahid. He replied, “We have written from him—narrations from Mujahid, from al-Maqburi, and from al-Hakam—but his reports are of no significance (2). I did not hear anything from ʿIsa ibn Yunus. I saw Sulayman the Qur’an-reciter in Kufa, and a young student was reciting to him with precise articulation and proper pronunciation of the hamzah (3).”

Abu ʿAbd Allah also said, “Ismaʿil ibn Mujalid was here; I met him but did not take any narrations from him, and I saw al-Ashjaʿi.”

(1) Bashir ibn Maymun, originally from Khurasan and later settled in Wasit. Al-Bukhari judged him “accused of fabricating reports.” Al-Darqutni and others declared him “abandoned in hadith.” Ibn ʿAdi said, “Most of what he transmits is not reliable.” Ibn Maʿin stated, “The scholars unanimously agreed to discard his narrations.” Al-Nasaʾi described him once as “weak” and elsewhere as “rejected.” (2) The wording cited by the author in al-Mizan is: “Ahmad said, ‘We first wrote from him narrations on the authority of Mujahid; when he returned to us later he reported from al-Hakam ibn ʿUtayba—his hadith is worthless.’” (3) The terms tahqiq and hamz refer to the same articulation, so the coordination here joins a term with itself.
عِنْدَهُ. عَنْ وَهْبِ بنِ مُنَبِّه، كَانَ يُقَالُ: لَهُ أَرْبَعُوْنَ وَمائَةُ سَنَةٍ. قَالَ عَبْدُ اللهِ: سَمِعْتُ أَبِي يَقُوْلُ: رَأَيْتُ مُوْسَى بنَ عَبْدِ اللهِ بنِ حَسَنِ بنِ حَسَنٍ، وَكَانَ رَجُلاً صَالِحاً. وَسَمِعْتُ أَبِي يَقُوْلُ: حَدَّثَنَا يُوْسُفُ بنُ يَعْقُوْبَ بنِ المَاجَشُوْنِ، وَمَا لَقِيْتُ فِي المُحَدِّثِيْنَ أَسَنَّ مِنْهُ. وَعَنْ أَبِي عَبْدِ اللهِ، قَالَ: أَتَيتُ يُوْسُفَ بنَ المَاجَشُوْنِ، وَكَانَ عِنْدَهُ قَرِيْبٌ مِنْ مائَتَيْ حَدِيْثٍ، وَلَمْ أَرَ مَعْناً القَزَّازَ. المَرُّوْذِيُّ: سَمِعْتُ أَبَا عَبْدِ اللهِ يَقُوْلُ: مَا كَتبْتُ عَنْ أَحَدٍ أَكْثَرَ مِنْ وَكِيْعٍ، وَسَمِعْتُ مِنْ عَبْدِ السَّلاَمِ بنِ حَرْبٍ ثَلاَثِيْنَ حَدِيْثاً. قَالَ عَبْدُ اللهِ بنُ أَحْمَدَ: سَأَلْتُ أَبِي عَنْ أَبِي صَيْفِيٍّ (١) ، يُحَدِّثُ عَنْ مُجَاهِدٍ، قَالَ: قَدْ كتبْنَا عَنْهُ، عَنْ مُجَاهِدٍ، وَعَنِ المقْبُرِيِّ، وَعَنِ الحَكَمِ: لَيْسَ بِشَيْءٍ (٢) ، وَلَمْ أَسْمَعْ مِنْ عِيْسَى بنِ يُوْنُسَ، وَرَأَيْتُ سُلَيْمَانَ المُقْرِئَ بِالْكُوْفَةِ، وَغُلاَمٌ يَقْرَأُ عَلَيْهِ بِالتَّحقِيقِ وَالهمزِ (٣) . وَعَنْ أَبِي عَبْدِ اللهِ، قَالَ: كَانَ إِسْمَاعِيْلُ بنُ مُجَالِدٍ هُنَا أَدْرَكتُهُ، وَلَمْ أَسْمَعْ مِنْهُ، وَرَأَيْتُ الأَشْجَعِيَّ.
(١) هو بشير بن ميمون الخراساني ثم الواسطي. قال البخاري: متهم بالوضع. وقال الدارقطني وغيره: متروك الحديث. وقال ابن عدي: عامة ما يرويه غير محفوظ. وقال ابن معين: اجتمعوا على طرح حديثه. وقال النسائي مرة: ضعيف، ومرة متروك. (٢) لفظ المؤلف في " الميزان ": وقال أحمد: كتبنا عنه عن مجاهد، ثم قدم علينا بعد فحدثنا عن الحكم بن عتيبة: ليس بشيء. (٣) التحقيق والهمز شيء واحد، فيكون العطف من باب عطف الشئ على نفسه.

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