through Waraqāʾ, and in another through Ibn Thawban, so he merged the two versions. (1)

I said: Before making that combination he had already narrated it several times through Waraqāʾ and through his grandfather.

Hamzah al-Kinani said: I heard Ibn Jawsa say:

“We were in Baghdad when people began discussing the hadith of Ayyub and other similar reports. I asked, ‘What isnād does Junādah (2) transmit from ʿUbādah?’ They fell silent.

I then said, ‘What isnād does ʿAmr ibn ʿAmr al-Uḥmusī transmit?’ and again they gave no answer. (3)”

Al-Ḥāfiẓ Abū ʿAlī al-Naysābūrī said: “All that has reached us from Abu al-Taqi is the narration that comes by way of Ibn Thawban, from ʿAtāʾ ibn Yasār; ʿAmr ibn Dīnār is not in the chain. (4)”

Al-Hakim said: I heard al-Zubayr al-Asadi al-Abādhi say, “May Allah judge between us and Abū ʿAlī al-Ḥāfiẓ. We went to him in Damascus, laid out for him the case of Ibn Jawsa, and produced proofs and decisive arguments—yet he still clung to the version that contains ʿAtāʾ. (5)”

I said to al-Zubayr, “Why not write to Abū ʿAlī about this?” He did so and sent the letter with me, but Abū ʿAlī told me, “Do not busy yourself with this matter; al-Zubayr is merely a tablī—a drummer making noise.”

Abu al-Qasim states in his History of Damascus: “Ibn Jawsa was the foremost shaykh of Syria in his day. He travelled, authored works, engaged in scholarly debate, and narrated hadith from: Muhammad ibn Wazir, Musa ibn ʿĀmir, Shuʿayb ibn Shuʿayb ibn Ishaq, Ahmad ibn ʿAbd al-Wahid, Mahmud ibn …”