dinars.

He then said: It is also reported that copies of his Musnad of Abū Hurayrah were seen in Egypt, reaching two hundred fascicles.

He added: The Musnads that have surfaced are those of the Ten Companions promised Paradise, of Ibn Masʿūd, ʿAmmār, al-ʿAbbās, ʿUtbah ibn Ghazwān, and of some mawālī (1).

I say: I have likewise been informed that his Musnad of ʿAlī was seen in five volumes.

Aḥmad ibn Kāmil the judge said: Yaʿqūb ibn Shaybah was among the foremost disciples of Aḥmad ibn al-Muʿaddal and al-Ḥārith ibn Miskīn, a jurist of high standing; he espoused the doctrine of waqf concerning the Qurʾān (2).

I add: He adopted this stance from his teacher Aḥmad, and before him ʿAlī ibn al-Jaʿd, Muṣʿab al-Zubayrī, Isḥāq ibn Abī Isrāʾīl, and a number of others had likewise suspended judgment.

Opposing them were about a thousand imams—indeed, the rest of the leading scholars of the early and later generations—who rejected any attribution of createdness to the Qurʾān and declared the Jahmites unbelievers. We ask Allah for safety in our faith.

Abū Bakr al-Marwadhī said: Yaʿqūb ibn Shaybah openly promoted the doctrine of waqf in that quarter of Baghdad, so Abū ʿAbd Allāh (Aḥmad ibn Ḥanbal) warned the people about him. Al-Mutawakkil had earlier instructed ʿAbd al-Raḥmān ibn Yaḥyā ibn Khāqān to consult Aḥmad ibn Ḥanbal regarding whom he should appoint to the judiciary.

ʿAbd al-Raḥmān said: I asked him about Yaʿqūb ibn Shaybah,

and he replied, “An innovator, a man of misguided passion.” (3)

Al-Khaṭīb commented: Aḥmad described him thus because of his stance of waqf (4).

I remark: Yaʿqūb possessed vast wealth, prestige, and considerable honor, so much so that his grandson related, “When I was born my parents filled for me three—"