Another (1) illustration is Aḥmad b. al-Ḥusayn—the associate (2) of Ibrāhīm b. Saʿd (3)—together with others of the same name. A further instance is Aḥyad b. al-Ḥusayn, similar to the former except that, in place of the mīm, the name contains a lower yāʾ; he was one of al-Bukhārī’s shaykhs, and from him (4) ʿAbd Allāh b. Muḥammad al-Bīkandī (5) narrated.
Also belonging to this group are: Ḥafṣ b. Maysara, a well-known shaykh of the generation of Mālik, and Jaʿfar b. Maysara, a teacher of ʿUbayd Allāh (6) b. Mūsā al-Kūfī. The first name is spelled with an undotted ḥāʾ and a fāʾ, followed by an undotted ṣād, while the second begins with a jīm and an undotted ʿayn, followed by a fāʾ and then a rāʾ (7).
Among the examples of the second subdivision are a number of men called ʿAbd Allāh (8) b. Zayd (9). Of the Companions there are: the one connected with the adhān, whose grandfather was ʿAbd Rabbih, and the transmitter of the ḥadith (10) on wuḍūʾ (ritual ablution), whose grandfather was ʿĀṣim (11); both were Anṣārīs.
(1) Manuscript K reads "wa minhum".
(2) Manuscripts Y and K read "sahibuhu" (his companion).
(3) All copies have the current wording, but the correct name is "Ibrahim ibn Saʿid"; see Taqrib al-Tahdhib, p. 89.
(4) Manuscript A adds the preposition "ʿan" (from).
(5) Manuscript W has the distorted form "al-yabkanaldi." Al-Qari notes in Sharh Sharh al-Nukhbah (p. 710): "with kasra on the single-dotted letter, a sukun on the letter with two dots below, then an open kaf, a silent nun, and finally a dal—this is the spelling cited by al-Sakhawi."
(6) The words "li ʿUbayd Allah" are absent from T; D and Y read "li ʿAbd Allah," which is mistaken.
(7) The passage from "wa-minhu ayḍan: Ahmad ibn al-Husayn" up to this point is missing in H.
(8) T reads "ʿUbayd Allah."
(9) W adds the word "wahm" (error).
(10) D has "haditha" in the accusative; the present edition follows the nominative reading of K.
(11) B, T, and a marginal note in Y read "Thaʿlaba," while G has "Taʿlaba." This is incorrect, for the latter name appears in the lineage of the muezzin, not in that of the transmitter for the wudu tradition; see Taqrib al-Tahdhib, p. 304.