Wahb ibn Munabbih ibn KÃÂmil ibn Sayj ibn SayḥÃÂn (), commonly known as Wahb ibn Munabbih, was a Yemeni traditionist, Muslim scholar, historian and judge of Persian descent, renowned for his ascetic lifestyle and for transmitting Judaeo-Christian traditions in early Islam. He is widely recognized for his contributions to <nowiki></nowiki>isrÃÂ'ëliyyÃÂt<nowiki></nowiki> and as one of the earliest collectors of prophetic Sërah and pre-Islamic Arabian lore.
Wahb was known by his kunya, Abà « 'Abd AllÃÂh. He was born in 34 AH / 654âÂÂ655 CE in Dhamar, a town near Sanaa in Yemen. Of Persian origin, his father was a Companion of the Prophet, described as a Persian knight who had been expelled from Herat during the reign of Khosrow I (). His mother was Himyarite. Wahb had four brothers: HammÃÂm, GhaylÃÂn, 'Aqël, and Ma'qil. He is reported to have traveled frequently to Herat.
Wahb is said to have inherited religious knowledge from early Jewish converts to Islam, particularly Kaÿb al-AḥbÃÂr and ÿAbd AllÃÂh ibn SalÃÂm.
Wahb served as a qÃÂá¸Âë (judge) in Sanaa during the governorship of ÿUrwa ibn Muḥammad. On one occasion, in response to public grievances, he beat an official (<nowiki/>'ÃÂmil) with a stick until he drew blood.
Wahb also reportedly knew the ancient Himyaritic language. Al-Mas'à «dë recounts the Umayyad caliph al-Walëd I (r. 705âÂÂ715) once sent him an inscription discovered in Damascus to dicepher.
Later in life, Wahb was imprisoned and flogged by the Umayyad governor of Yemen, Yà «suf ibn ÿUmar al-Thaqafë. The reason for this punishment is unknown, though R.G. Khoury suggests it may have been related to Wahb's theological views or his associations with the People of the Book. He reportedly died as a result of the flogging. His death is dated variously to 110 AH / 728âÂÂ729 CE or 114 AH / 732âÂÂ733 CE.
Wahb is said to have initially support Qadarite views, advocating the doctrine of qadar (free will). He later renounced this position, considering it incompatible with divine revelation. He is reported to have authored a treatise titled KitÃÂb al-Qadar, which he subsequently regretted and, according to some reports, even denied having written.
Wahb's reputation as a transmitter of biblical, historical, and moral narratives led to numerous works being attributed to him. While the extent of his direct authorship is uncertain, his legacy was preserved by students and family, especially his grandson 'Abd al-Mun'im ibn Idrës.
A foundational narrative containing the beginning of creation and encompasses the history of the prophets, from Adam to the arrival of the Prophet of Islam. It is frequently cited by Al-Tabari, Ibn Qutayba, and others. Currently, it only survives partially in a papyrus dated 229 AH / 844 CE, which is now housed in the University of HeidelbergâÂÂs collection (Heidelberg, UB, Papyrus Arab 23).
A historical-legendary work written by Wahb that narrates the legends, genealogies, poetry, burial sites, and exploits of the crowned kings of the ancient Yemeni kingdom of Ḥimyar. Although it has not survived, substantial portions of its content are preserved in Ibn Hisham's KitÃÂb al-TëjÃÂn fë Mulà «k Ḥimyar, where Wahb is cited as the principal authority, primarily through the transmission of his grandson and the traditionist Asad ibn Mà «sÃÂ. The opening chapters, in which Wahb is the exclusive source, contains genealogical and chronological detail linking the biblical world to the Yemeni past. In the latter sections of it, the presence of Wahb as a cited authority diminishes significantly, eventually disappearing altogether. This shift suggests that the earliest parts of the book, rich in genealogical and biblical content, relied heavily on Wahb, while the later parts drew from other sources or traditions. The TëjÃÂn is notable for its strongly biblical tone, echoing the worldview and narrative style of the IsrÃÂ'ëliyyÃÂt.
Wahb wrote one of the earliest Sërah books, MaghÃÂzë Rasà «l AllÃÂh, a narrative containing Sirah military campaigns. Currently, the only surviving portion is a papyrus fragment written in 228 AH / 842 CE preserved in Schott-Reinhardt collection, founded by Carl Becker and first published by R.G. Khoury in 1972 along with a German translation. Despite Wahb's influence on biblical-IsrÃÂ'ëliyyÃÂt material, his contributions in the Islamic field were notably neglected by Medinan scholars, particularly by Ibn IsḥÃÂq, possibly due to Wahb's marginal status outside the Medinan hadith schools. The surviving maghÃÂzë material includes early Islamic events including the conversion of ZurÃÂra ibn As'ad and his son As'ad ibn Zurara, the pledge at al-'Aqabah, the Quraysh council at DÃÂr al-Nadwa, the Hijrah to Medina, and Ali's campaign against the tribe of Khath'am. A few additional reports on the Prophet's life are also attributed to him, albeit sparsely.
A compendium of Israelite stories, attributed to Wahb. Though there is no attestion of it in the first century of Islam and is likely posthumous. Many of these stories were incorporated by a Jewish compiler into the Arabian Nights.
An Islamicized adaptation of the Psalms of David, popularizing its moral themes. Rather than a direct translation, it popularized Davidic wisdom in a format resonant with early Islamic spirituality.
Collections or titles associated with Wahb's wisdom literature, drawing on Judeo-Christian and Islamic traditions. These works containing ḥikam (wisdom) and mawÃÂ'iẠ(admonitions) attributed to David and LuqmÃÂn. Many of them are cited by Abà « Bakr Muḥammad ibn Khayr with a complete isnÃÂd (Chain) tracing back to Wahb's nephew.
A theological treatise later written on Qadar by Wahb. This may be the first ever book written in Qadar. He later retracted his position on Qadariyah. He regretted writing this book and according to Abu Nu'aym al-Isfahani, he even denied writing it.
Futà «á¸¥ al-KhulafÃÂ' / Ta'rëkh al-KhulafÃÂ' (ÃÂêÃÂàçÃÂîÃÂÃÂçá / êçñÃÂî çÃÂîÃÂÃÂçá)
Chronicles of the early caliphs attributed to him by Kâtip ÃÂelebi, through there is no evidence of its existence.
A Qur'anic exegesis attributed to him by Kâtip ÃÂelebi, through there is no evidence of its existence.
A historical work called Ḥadëtòhò DÃÂwà «d ('The History of David'). Currently, only a papyrus survives written in 229 AH / 843 CE in Heidelberg which is badly damaged by age and insects. It was first published by R.G. Khoury in 1972 along with a German translation. It was almost completely restored using a parallel version of the text in KitÃÂb Bad' al-Khalq wa Qiá¹£aá¹£ al-AnbiyÃÂ<nowiki/>' by Umara ibn Wathima () who made a copy of this work and also of others from a more or less original version by Wahb, transmitted by his grandson Idrës b. SinÃÂn, and by his son 'Abd al-Mun'im b. Idrës (). Although, only the second part is preserved, from Moses to the arrival of the Prophet of Islam.
Although Muslims generally regarded him as a reliable authority in his accounts, some of them, such as Ibn Khaldun, declared that in his other writings he simply lied.