📘 সুনানে আবু দাউদ - তাহকীক আরনাউত (আবু দাউদ - মৃত্যু 275 হিজরী)

This is what was compiled, and likewise Ibn Fahd al-Makki and al-Sakhāwī translated al-Bulqīnī without attributing to him a commentary on Abū Dāwūd, so this necessitated the note.

8 — The commentary of the Imām Maḥmūd ibn Aḥmad ibn Mūsā ibn Aḥmad ibn Ḥusayn ibn Yūsuf ibn Maḥmūd, al-Badr, Abū Muḥammad and Abū al-Thanāʾ, ibn al-Shihāb, of Aleppan origin, born in ʿAyntāb, then of Cairo, the Ḥanafī, author of "ʿUmdat al-Qārī fī Sharḥ Ṣaḥīḥ al-Bukhārī." Al-Ḥāfiẓ al-Sakhāwī said: He has a portion of "Sunan Abī Dāwūd" in two volumes. He died in the year 855 (AH).

We say: According to the catalog of manuscripts of the Dār al-Kutub al-Miṣriyya, compiled by Professor Fuʾād Sayyid, there is a copy of it therein in six volumes, with a table of contents at the end of each part on the folios (677, 636, 597, 560, 540, and 609), under number (19697b), and another copy under number (286).

This portion has been printed, edited by Khālid ibn Ibrāhīm al-Miṣrī, in five volumes, and he mentioned in the introduction to his edition that the copy under number (286) is in the author's own handwriting. He also mentioned that the commentator, may God have mercy on him, began it in the year 805 (AH) and finished it in the same year, and did not complete it.

From this printed edition it becomes clear that he reached in his commentary the first ḥadīth of the chapter on miserliness (al-shuḥḥ) from the Book of Zakāh, which is ḥadīth number 1698.

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(1) Al-Sakhāwī in "al-Ḍawʾ al-Lāmiʿ" 10/131–135.
(2) The second section thereof (Sh–L), p. 42.

9 - The commentary of the memorizer (al-ḥāfiẓ) Jalāl al-Dīn Abū al-Faḍl ʿAbd al-Raḥmān ibn Abī Bakr al-Suyūṭī, who died in the year nine hundred and eleven (AH). The name of his commentary is: "Marqāt al-Ṣuʿūd ilā Sunan Abī Dāwūd" (The Ascent's Stairway to the Sunan of Abū Dāwūd)(1).

According to the comprehensive index of the Āl al-Bayt Foundation, several manuscript copies of it exist(2).

ʿAlī ibn Sulaymān al-Dimnatī al-Bujumʿawī, who died in the year one thousand three hundred and six (AH), abridged it and named it: "Darajāt Marqāt al-Ṣuʿūd" (The Degrees of the Ascent's Stairway). It was printed in Cairo in the year 1298 AH, that is, during his lifetime.

10 - The commentary of the muḥaddith, the distinguished scholar, Shaykh Abū al-Ṭayyib Shams al-Ḥaqq al-ʿAẓīmābādī, who died in the year (1329 AH). Its name is "ʿAwn al-Maʿbūd Sharḥ Sunan Abī Dāwūd" (The Help of the Worshipped One: Commentary on the Sunan of Abū Dāwūd). It was printed in Delhi, India, in the year (1322 AH) in four volumes, then the Salafiyyah Library in Medina published it in the year (1389 AH) together with "Tahdhīb Sunan Abī Dāwūd" by Ibn Qayyim al-Jawziyyah.

11 - The commentary of the muḥaddith, the distinguished scholar, Khalīl Aḥmad al-Sahāranfūrī, head of the University of Maẓāhir al-ʿUlūm in India, who died in the year (1346 AH). Its name is "Badhl al-Majhūd fī Ḥall Abī Dāwūd" (The Exertion of Effort in Elucidating Abū Dāwūd). It was printed in India, then printed in Beirut at Dār al-Kutub al-ʿIlmiyyah in twenty parts in ten volumes. This commentary has a gloss by al-Sahāranfūrī's student, the Shaykh and muḥaddith Muḥammad Zakariyyā al-Kāndahlawī, which is very beneficial.

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(1) Ḥājjī Khalīfah in "Kashf al-Ẓunūn" 2/ 1005.
(2) The section on Prophetic Hadith 2/ 991 - 992.

12 - "Mukhtasar Sunan Abi Dawud" by the great memorizer of hadith, the eminent scholar Zaki al-Din 'Abd al-'Azim ibn 'Abd al-Qawi al-Mundhiri, who died in the year (656 AH). It was printed in Hyderabad in the year (1342 AH), and printed in Delhi in the year (1891 CE), then printed in Cairo in the year (1369 AH) with the critical editing of the two professors Ahmad Muhammad Shakir and Muhammad Hamid al-Fiqi.

13 - "Tahdhib Sunan Abi Dawud wa Idah Mushkilatih" by the versatile scholar Muhammad ibn Abi Bakr ibn Ayyub ibn Sa'd al-Zur'i al-Dimashqi, known as Ibn Qayyim al-Jawziyyah, who died in the year (751 AH). His "Tahdhib" is more like a gloss than a refinement, for in it he discussed a number of hadiths and left many hadiths without commenting on them at all. It was printed in the Ansar al-Sunnah al-Muhammadiyyah Press in Cairo, in the margin of "Mukhtasar al-Mundhiri."

14 - The commentary of Imam Siraj al-Din 'Ali ibn al-Mulaqqin, who died in the year (804 AH), on the additions of "al-Sunan" over "al-Sahihayn," which comprises two volumes. His student, the memorizer Ibn Hajar, mentioned it(1).

15 - The memorizer Abu 'Ali al-Husayn ibn Muhammad ibn Ahmad al-Jayyani al-Andalusi, who died in the year (498 AH), authored a work on naming the teachers of Abu Dawud from whom he narrated in the book "al-Sunan," arranging their names alphabetically. It is printed by Dar al-Kutub al-'Ilmiyyah in Beirut, with the critical editing of Abu Hajar Muhammad al-Sa'id ibn Basyuni Zaghlul, in the year (1418 AH).

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(1) In "al-Majma' al-Mu'assas" 2/319.

Previous editions of the book "Al-Sunan":
1. The Delhi edition in India, in the years (1271 AH), (1272 AH), and (1283 AH).
2. The Lucknow edition in India, in the years (1206 AH) and (1290 AH), in a single volume.
3. An edition in Cairo, at the Kastaliyya Press, in the year (1280 AH), in two volumes.
4. An edition in two volumes with a commentary by Abu al-Hasanat al-Fanjani, in the year (1318 AH).
5. An edition in Hyderabad, in the years (1321 AH) and (1393 AH), in a single volume.
6. An edition at Nawal Kishor in India, in the year (1305 AH), in two parts within one volume.
7. An edition in Kanpur, India, in the year (1346 AH), prefaced with a translation concerning Abu Dawud and an account of his "Sunan," followed by an index of the book, with "Al-Ta'liq al-Mahmud" by Fakhr al-Din al-Kankuhi in the margin.
8. An edition in Cairo, in the years (1354 AH) and (1169 AH), edited by Muhammad Muhyi al-Din Abd al-Hamid; his edition was subsequently reproduced in Beirut several times, and it comprises four volumes.
9. An edition in Egypt, edited by Shaykh Ahmad Sa'd Ali, one of the scholars of Al-Azhar, in the year (1371 AH), in two volumes.

10 - Edition edited by Sheikh Izzat Ubayd al-Da'as and Adel al-Sayyid in five volumes, with "Ma'alim al-Sunan" by al-Khattabi in its margin, in the year (1394 AH).
11 - Edition edited by Sheikh Muhammad Awamah, published by Mu'assasat al-Rayyan in Beirut, Dar al-Qiblah in Jeddah, and al-Maktabah al-Makkiyyah in Mecca, in the year (1419 AH).

Description of the photographed copies of the manuscript originals relied upon in this edition of the Book of Sunan

The First Copy:
It is a photograph of the manuscript original preserved in the Koprulu Library in Istanbul, under number (294/2), and we have designated it with the symbol (A).
It was copied by the hafiz Ibn Hajar al-Asqalani, may God have mercy on him, for himself. At the end of this copy appears the following text: "Copied for himself by the one in need of his Lord's pardon, Ahmad ibn Ali ibn Muhammad al-Asqalani, known as Ibn Hajar, and he completed it on Friday, the sixteenth of Rabi' al-Awwal, in the year eight hundred, in Zabid, a town in the land of Yemen—may God Almighty protect it—and praise be to God, first and last."
His age at the time of writing this copy was twenty-seven years.
At the end of the last folio's margin appears the following text: "Then I collated the final part on Saturday, the nineteenth of Dhu al-Qi'dah, in the year eight hundred and three." It is a complete copy, written in a clear naskh script.
Its number of folios is (327), including the Book of "al-Marasil," whose folios number thirty.

The margins of this copy have been adorned with scholarly benefits, comprising symbols for the various transmissions of the narrators of the Sunan. The symbol (ʿAb) denotes the transmission of Abū al-Ḥasan ibn al-ʿAbd, (ʿ) denotes the transmission of Abū Saʿīd ibn al-Aʿrābī, and (S) denotes the transmission of Ibn Dāsah. No symbol was assigned to the transmission of al-Ramlī.

They also comprise explanations of the obscure linguistic words that occur in the ḥadīths, as well as other scholarly benefits, among them: indicating which of the authors of the Six Books transmitted the ḥadīth, in agreement with Abū Dāwūd regarding his shaykh.

This copy was owned by a man of learning whose name was not recorded upon it. He filled the margins of its first section with selected benefits, including explanations of the obscure wording of the ḥadīth, what may be derived from its jurisprudence, and passages relating to the resolution of difficulties that may occur to the reader.

In its opening folios are found the chains of transmission of al-Ḥāfiẓ Ibn Ḥajar for the transmissions of the five: al-Luʾluʾī, Ibn Dāsah, Ibn al-Aʿrābī, Ibn al-ʿAbd, and al-Ramlī.

1. As for the transmission of al-Luʾluʾī, he—may Allah have mercy on him—said:

He heard all of the Sunan, the composition of the unique Imām, the scholar of the ḥuffāẓ, the exemplar of the jurists, Abū Dāwūd Sulaymān ibn al-Ashʿath ibn Isḥāq ibn Bashīr ibn Shaddād ibn ʿAmr ibn ʿĀmir al-Azdī al-Sijistānī al-Baṣrī, from the righteous and blessed shaykh Abū ʿAlī Muḥammad ibn Aḥmad ibn ʿAlī ibn ʿAbd al-ʿAzīz al-Mahdawī ibn al-Muṭarriz al-Bazzāz, by virtue of his hearing all of it from Abū al-Maḥāsin Yūsuf ibn ʿUmar ibn Ḥusayn al-Khutanī al-Ḥanafī in the year seven hundred and twenty-four, by virtue of his hearing all of it.

To the two shaykhs, the great ḥāfiẓ Zaki al-Dīn ibn ʿAbd al-Qawī al-Mundhirī, and Ṣadr al-Dīn Abū al-Faḍl Muḥammad ibn Muḥammad ibn Muḥammad al-Bakrī, except that specifically with respect to al-Mundhirī, the first, second, twelfth, and nineteenth [parts] were missed, due to their both having heard the entire work from Abū Ḥafṣ ʿUmar ibn Muḥammad ibn Muʿammar ibn Ṭabarzad al-Dāraqazzī, due to his having heard the first, second, fifth, sixth, eighth, twelfth, and fourteenth parts, and from the beginning of the seventeenth to the end of the twenty-second, and from the beginning of the twenty-fourth to the end of the thirtieth, and the thirty-second, from Abū al-Badr Ibrāhīm ibn Muḥammad ibn Manṣūr al-Karkhī; and due to their both having heard the remainder of the book, and also the second and twelfth parts, from Mufalliḥ ibn Aḥmad ibn Muḥammad al-Dūmī, due to his having heard them from the ḥāfiẓ, the learned jurist, the imam Abū Bakr Aḥmad ibn ʿAlī ibn Thābit ibn Mahdī al-Khaṭīb al-Baghdādī. (End of section.)

And by the elevated ijāzah of our shaykh from Abū al-Nūn Yūnus ibn Ibrāhīm ibn ʿAbd al-Qawī al-Dabbūsī — if it was not [by] hearing — from ʿAlī ibn al-Ḥusayn ibn ʿAlī al-Baghdādī, from al-Faḍl ibn Sahl al-Isfarāyinī, from al-Khaṭīb, due to his having heard it, by his reading it to Abū ʿUmar al-Qāsim ibn Jaʿfar ibn ʿAbd al-Wāḥid al-Hāshimī al-ʿAbbāsī, due to his having heard it from Abū ʿAlī Muḥammad ibn Aḥmad ibn ʿAmr al-Luʾluʾī, due to his having heard it from Abū Dāwūd:

By the reading of Aḥmad ibn ʿAlī ibn Muḥammad ibn Muḥammad ibn ʿAlī al-ʿAsqalānī, known as Ibn Ḥajar — may God be gracious to him — the shaykh, the imam, the distinguished scholar, the muftī of the Muslims, Shams al-Dīn Muḥammad (deceased) ibn ʿAlī ibn Muḥammad ibn al-Qaṭṭān al-Shāfiʿī, and his son Bahāʾ al-Dīn Muḥammad, and Shaʿbān ibn Muḥammad ibn Muḥammad ibn Muḥammad ibn Muḥammad ibn Ḥajar, and Nāṣir al-Dīn Muḥammad ibn al-ʿAdl Sharaf al-Dīn Muḥammad.

The son of Shaykh Muḥibb al-Dīn Yaḥyā, son of the Shaykh, the Imām, Sharaf al-Dīn Yūnus al-Qalqashandī, and ʿAlī (deceased) son of al-Musmiʿ, and Abū Bakr ibn Ṣadaqa ibn ʿAlī al-Munāwī, and Badr al-Dīn Muḥammad ibn al-ʿAdl Shihāb al-Dīn Aḥmad ibn Muḥammad al-Jalāl, and the virtuous Shams al-Dīn (deceased) Muḥammad ibn the Imām Shams al-Dīn Muḥammad ibn Ḥasan al-Usyūṭī, and Shihāb al-Dīn (deceased) Aḥmad ibn Muḥammad ibn ʿAbd Allāh (?) and his son Muḥammad, and Quṭb al-Dīn Muḥammad ibn al-Muḥibb Muḥammad ibn al-Jawjarī, and ʿAlī ibn Abī Bakr ibn ʿAlī al-Dahrūṭī, and Yāqūt (deceased) al-Nūbī, and its scribe, and many others — they wrote [their certifications] on the copy of al-Sammāʿ which is in the handwriting of al-Malik al-Muḥsin ibn al-Nāṣir ibn Ayyūb, and it was verified in seventeen sessions, the last of which was the fourth of Ṣafar in the year seven hundred and ninety-seven [AH].

And the session of the completion [of the recitation] was attended by the Imām, the ḥāfiẓ, Zayn al-Dīn ʿAbd al-Raḥīm Abū al-Faḍl ibn al-Ḥusayn al-ʿIrāqī, and his companion, the Imām Abū al-Ḥasan ʿAlī ibn Abī Bakr ibn Sulaymān al-Haythamī, and the distinguished scholar Burhān al-Dīn Ibrāhīm ibn Mūsā al-Abnāsī. And the ḥadīth connected by primacy (al-musalsal bi-l-awwaliyya) was heard from them before beginning the reading, and it was transmitted in succession for some of the listeners through their hearing of the final part, which is the session of completion.

As for the first two, [they heard it] from Abū al-Fatḥ Muḥammad ibn Muḥammad ibn Ibrāhīm al-Maydūmī: he told us, al-Quṭb Muḥammad ibn Aḥmad ibn ʿAlī al-Qasṭallānī and ʿAbd al-Raḥīm ibn Yūsuf ibn Yaḥyā [told us]. The first said: my father told us, Naṣr ibn ʿAlī al-Ḥiṣrī told us, Abū Ṭālib Muḥammad ibn ʿAlī al-Naqīb al-ʿAlawī told us, Abū ʿAlī al-Tustarī told us — and by their hearing [of it]... The second and third [heard it] from ʿUmar ibn Ḥasan ibn Umayla al-Marāghī, by their hearing [of it] from Abū al-Ḥasan...

Ali ibn Ahmad ibn Abd al-Wahid ibn al-Bukhari … ibn Tabarzad, with his chain of transmission mentioned previously, and each of them granted permission (ijazah)…

And on the second page:

2 - As for the transmission of Ibn Dasa, he — may God have mercy on him — said:
He informed me of the transmission of Ibn Dasa: our shaykh Abu Ali Muhammad ibn Ahmad ibn Ali ibn al-Mutarriz, from Yahya ibn Muhammad ibn Sa'd, from Muhammad ibn Abd al-Wahid ibn Shufnin, from Abd al-Awwal ibn Isa ibn Shu'ayb al-Sijzi, by his hearing from Abd al-Rahman ibn Afif, by his hearing from Mansur ibn Abd Allah al-Khalidi, by his hearing from Abu Bakr Muhammad ibn Bakr ibn Dasa, by his hearing from Abu Dawud. It is in agreement with the transmission of al-Lu'lu'i for the most part.
And I heard a portion of it from him upon the authority of Fatima bint Muhammad ibn Abd al-Hadi, by her ijazah from Ibn Sa'd and others, from Ibn al-Latti, from Abu al-Waqt (who is Abd al-Awwal ibn Isa).

3 - As for the transmission of Abu Sa'id ibn al-A'rabi, he — may God have mercy on him — said:
And he informed me of the transmission of Abu Sa'id ibn al-A'rabi: the aforementioned shaykh, from Yahya ibn Muhammad ibn Sa'd, from al-Hasan ibn Muhammad (thus he said, but the correct form is al-Hasan ibn Yahya, as found in the biographical works) ibn al-Sabbah, from Abd Allah ibn Rifa'a ibn Ghadir: Abu al-Hasan Ali ibn al-Husayn ibn Ali al-Khala'i informed us, Abd al-Rahman ibn Umar al-Nahhas informed us, Abu Sa'id Ahmad ibn Muhammad ibn Ziyad ibn al-A'rabi informed us, by his hearing from Abu Dawud.
And his transmission is the most deficient of the transmissions.

I heard from him a portion [of the book] transmitted on the authority of Fāṭimah bint Muḥammad ibn ʿAbd al-Hādī, by virtue of her license (ijāzah) from Ibn Saʿd, through this chain of his.

4. As for the transmission of Ibn al-ʿAbd, he—may God have mercy on him—said:

I was informed of the transmission of Abū al-Ḥasan ʿAlī ibn ʿAbd, known as Ibn al-ʿAbd, by: the aforementioned shaykh, from Abū al-Nūn Yūnus ibn Ibrāhīm ibn ʿAbd al-Qawī, from Abū al-Ḥasan ʿAlī ibn Maḥmūd al-Ṣābūnī and others, [who said:] we were informed by the ḥāfiẓ Abū Ṭāhir al-Silafī orally, [who said:] we were informed by Abū ʿĀmir Ghālib ibn ʿAlī ibn Abī Ghālib al-Isṭarābādhī, [who said:] we were informed by Abū Ḥājib Muḥammad ibn Ismāʿīl al-Isṭarābādhī, [who said:] ʿAbd Allāh ibn Muḥammad ibn Ibrāhīm al-Asadī informed us, from him.

5. As for the transmission of Abū ʿĪsā al-Ramlī, he—may God have mercy on him—said:

I was informed of the transmission of Abū ʿĪsā Isḥāq ibn Mūsā ibn Saʿīd al-Ramlī, the copyist ( warrāq) of Abū Dāwūd, by: Abū Ḥayyān ibn Abī Ḥayyān, from his grandfather Abū Ḥayyān, from more than one person, from Ibn Bashkuwāl, from Abū Muḥammad ibn ʿAttāb, from Abū ʿUmar ibn ʿAbd al-Barr, from Saʿīd ibn ʿUthmān, from Aḥmad ibn Khalīl ibn Duḥaym (thus he said, but the correct form is Aḥmad ibn Duḥaym ibn Khalīl, as found in the sources of his biography), from him.

Our shaykh, the ḥāfiẓ Abū al-Faḍl ʿAbd al-Raḥīm ibn al-Ḥusayn al-ʿIrāqī—may God preserve him—recited to me, recording precisely what Ibn Ṭabarzad heard from his shaykh concerning this book:

The compilation of Ibn Ṭabarzad has been assembled — for the collection of Abū Dāwūd, so memorize it in verse:

From Mufliḥ: the second, and its follower the seventh — and the ninth, and the four following in succession

And the fifteenth, then a follower, and the third — and the twentieth, with the thirty-first, precisely counted.

The rest of it, the second, and its twelfth — all of it from al-Karkhī, I mean Abū al-Badr.
And the division into parts is not obscure — that is by the parts of al-Khaṭīb Abū Bakr.
Praise be to God.

The first part was heard from the shaykh, the musnid, the prolific Abū al-Faraj ʿAbd al-Raḥmān ibn Aḥmad ibn al-Mubārak al-Ghazzī, by his hearing of it from Abū ʿAbd Allāh Muḥammad ibn Ghālī ibn Najm al-Dimyāṭī and Abū al-ʿAbbās Aḥmad ibn Manṣūr al-Jawharī. They told us: al-Najīb ʿAbd al-Laṭīf ibn ʿAbd al-Munʿim al-Ḥarrānī told us, Ibn Ṭabarzad told us, Ibrāhīm ibn Muḥammad ibn Manṣūr Abū al-Badr al-Karkhī told us, al-Khaṭīb Abū Bakr Aḥmad ibn ʿAlī ibn Thābit told us. (ḥ)

Our shaykh said: And Abū al-Nūn Yūnus ibn Ibrāhīm ibn ʿAbd al-Qawī al-Dabbūsī informed us, if it was not by hearing, Abū al-Ḥasan ʿAlī ibn al-Ḥusayn al-Baghdādī informed us, from al-Faḍl ibn Sahl, from al-Khaṭīb: Abū ʿUmar al-Qāsim ibn Jaʿfar al-Hāshimī told us in Baṣra, Abū ʿAlī Muḥammad ibn Aḥmad ibn ʿAmr al-Luʾluʾī told us, Abū Dāwūd told us.

Read by Aḥmad ibn ʿAlī ibn Muḥammad al-ʿAsqalānī, and in his wording: the shaykh Sharaf al-Dīn Muḥammad ibn Muḥammad ibn ʿAbd al-ʿAzīz al-Qudsī and his daughter Hājar, and Nūr al-Dīn ʿAlī ibn Ḥusayn al-Ṣāliḥī, and Shams al-Dīn Muḥammad ibn Khalīl ibn al-Munamnam (with two nūns and three mīms) al-Ḥarrānī. And it was verified on the 22nd of Muḥarram, in the year seven hundred and ninety-seven.

Biographies of the narrators whose names appear in the chains of transmission of al-Ḥāfiẓ Ibn Ḥajar in his transmissions of "al-Sunan"

First: His chain of transmission for the recension of Abū ʿAlī al-Luʾluʾī, from Abū Dāwūd al-Sijistānī:

A. Muḥammad ibn Aḥmad ibn Abī al-Ḥasan ʿAlī ibn ʿAbd al-ʿAzīz, of Mahdawī origin, Abū ʿAlī, Shams al-Dīn, the Egyptian, known as Ibn al-Muṭarriz al-Bazzāz. He was born in the year seven hundred and nine, and it was also said: seven hundred and ten. Al-Ḥāfiẓ Ibn Ḥajar said: I read extensively to him. Al-Ḥāfiẓ al-Taqī al-Fāsī said: He granted me permission to transmit his narrations by correspondence. He died in the year seven hundred and ninety-seven in Cairo.(1)

B. Yūsuf ibn ʿUmar ibn Ḥusayn ibn Abī Bakr al-Khutanī — with a ḍammah on the khāʾ and a fatḥah on the tāʾ, followed by a nūn — the Ḥanafī, the Egyptian, the long-lived shaykh, Badr al-Dīn. He was born in the year six hundred and forty-five. Al-Ḥāfiẓ Ibn Ḥajar said: I compiled for him a mashyakha from over sixty shaykhs, and the students transmitted extensively from him, and he was unique in certain matters. He died in the year seven hundred and thirty-one.(2)

B. Zakī al-Dīn Abū Muḥammad ʿAbd al-ʿAẓīm ibn ʿAbd al-Qawī ibn ʿAbd Allāh ibn Salāmah ibn Saʿd al-Mundhirī, of Syrian origin, the Egyptian, the Shāfiʿī.

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(1) Taqī al-Dīn al-Fāsī in "Dhayl al-Taqyīd," biography (46), and Ibn Ḥajar in "al-Mujmaʿ al-Muʾassis," biography (218), and in "Inbāʾ al-Ghumr" 3/269–270.
(2) al-Dhahabī in "Dhayl al-ʿIbar" 4/89–90, and al-Taqī al-Fāsī in "Dhayl al-Taqyīd," biography (1723), and Ibn Ḥajar in "al-Durar al-Kāminah" 4/466–467.

Al-Ḥāfiẓ al-Dhahabī described him by saying: The Imām, the scholar, the ḥāfiẓ, the verifier, Shaykh al-Islām. He was born in the year one hundred and eighty-one and five hundred [581 AH]. He compiled "al-Muʿjam" in one volume, and "al-Muwāfaqāt" in one volume, and abridged "Ṣaḥīḥ Muslim" and "Sunan Abī Dāwūd," and discussed their narrators, attributing [hadiths] to "al-Ṣaḥīḥayn" or one of them, or deeming them weak. He authored a large commentary on "al-Tanbīh" in jurisprudence, and composed "al-Arbaʿīn," and composed "al-Targhīb wa al-Tarhīb," and "al-Takmilah li-Wafayāt al-Nuqal," and other works. He studied the Qur'anic readings and the Arabic language. Al-Ḥāfiẓ ʿIzz al-Dīn al-Ḥusaynī said: He was knowledgeable of the sound and defective hadith, its defects and chains, deeply versed in understanding its rulings, meanings, and problematic aspects, proficient in its rare expressions, grammatical analysis, and variant wordings, an Imām and an authority. He died in the year fifty-six and six hundred [656 AH](1).

d- Fakhr al-Dīn Abū al-Futūḥ Muḥammad ibn Muḥammad ibn Muḥammad ibn ʿAmrūk al-Qurashī al-Taymī al-Bakrī, al-Nīsābūrī. He was born in the year eighteen and five hundred [518 AH]. He narrated hadith in Baghdad, Mecca, Egypt, and Damascus, and resided [in Mecca] for a period. Al-Ḥāfiẓ al-Dhahabī described him by saying: The noble, righteous, ascetic scholar. Al-Ḥāfiẓ al-Mundhirī described him by saying: The venerable, righteous shaykh. The two ḥāfiẓs al-Mundhirī and al-Rashīd al-ʿAṭṭār heard from him. He died in the year fifteen and six hundred [615 AH](2).

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(1) Al-Dhahabī in "Siyar Aʿlām al-Nubalāʾ" 23/319–322. Our colleague Dr. Bashshār Maʿrūf has provided a comprehensive biography of him, along with a study and critical edition of the book "al-Takmilah li-Wafayāt al-Nuqal," through which he obtained a master's degree in history in 1967 CE.
(2) Al-Mundhirī in "al-Takmilah li-Wafayāt al-Nuqal," entry (1597), and al-Dhahabī in "Siyar Aʿlām al-Nubalāʾ" 22/89–90.

H. Abu Hafs 'Umar ibn Muhammad ibn Mu'ammar ibn Ahmad ibn Yahya ibn Hassan al-Baghdadi al-Daraqazzi, the teacher (mu'addib), known as Ibn Tabarzad. "Tabarzad" (with an unpointed dhal) means sugar. Al-Hafiz al-Dhahabi described him, saying: "The shaykh, the musnid, the great one, the one traveled to for hadith." He was born in the year 516 AH. The great scholars narrated from him, such as al-Mundhiri, al-Diya' al-Maqdisi, Ibn al-Najjar, and Ibn Nuqtah al-Baghdadi, who described him, saying: "He is prolific, sound in his hearing (of hadith), trustworthy in hadith." He came to Damascus, and the students crowded around him. He was unique in (narrating from) several shaykhs, and he wrote books and juz' (parts of hadith collections). He was the musnid of his time. Al-Hafiz al-Mundhiri said: "I heard from him many of the major books, juz', and fawa'id (beneficial hadiths), and I read to him 'al-Ghaylaniyyat.'" He died in the year 607 AH. (1)

W. Abu al-Badr Ibrahim ibn Muhammad ibn Mansur ibn 'Umar al-Baghdadi al-Karkhi. Al-Hafiz al-Dhahabi described him, saying: "The shaykh, the jurist, the scholar, the musnid." He was born around the year 450 AH. His origin was from Karkh Juddan (a small town at the end of the Iraqi province, being the boundary between Shahrazur and Iraq). Al-Sam'ani described him, saying: "A righteous shaykh, long-lived, trustworthy." He studied jurisprudence under Abu Ishaq al-Shirazi. He died in the year 539 AH. (2)

Z. Muflih ibn Ahmad ibn Muhammad ibn 'Ubayd Allah ibn 'Ali, al-Dumi (attributed to Dumah al-Jandal), then al-Baghdadi, the stationer (warraq), Abu al-Fath. Al-Hafiz described him—

Al-Dhahabī described him as: “The venerable shaykh.” Al-Samʿānī described him by saying: “I wrote from him extensively, and he was a shaykh with no fault in him.” Ibn Nuqṭah al-Baghdādī described him by saying: “His hearing [of ḥadīth] was sound.” He was born in the year 457 AH and died in the year 537 AH. (1)

(b) Abū Bakr Aḥmad ibn ʿAlī ibn Thābit ibn Aḥmad ibn Mahdī al-Baghdādī al-Khaṭīb. The ḥāfiẓ al-Dhahabī described him by saying: “The unique imam, the erudite scholar, the muftī, the critical ḥāfiẓ, the muḥaddith of his time, author of numerous works, and the seal of the ḥuffāẓ.” He was born in the year 392 AH. His father was a khaṭīb and was among those who recited the Qurʾān to Abū Ḥafṣ al-Kittānī, so he encouraged his son to pursue ḥadīth hearing and jurisprudence. He began hearing ḥadīth at the age of eleven. He was among the leading Shāfiʿī scholars, having studied jurisprudence under Abū al-Ḥasan ibn al-Muḥāmilī and the qāḍī Abū al-Ṭayyib al-Ṭabarī. He read the Qurʾān in the various canonical readings. He was often compared to al-Dāraquṭnī and his peers in knowledge and memorization of ḥadīth. Ibn Mākūlā described him by saying: “Abū Bakr was the last of the eminent figures we witnessed in knowledge, memorization, precision, and mastery of the ḥadīth of the Messenger of God, may God bless him and grant him peace, and in expertise regarding its defects and chains of transmission, and knowledge of its sound, obscure, solitary, rejected, and abandoned reports. After Abū al-Ḥasan al-Dāraquṭnī, the people of Baghdad had no one like him.” He followed the way of the Salaf in affirming the divine attributes and applying them according to their apparent meanings. He died in the year 463 AH. (2)

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(1) Ibn Nuqṭah al-Baghdādī in “Takmilat al-Ikmāl,” biography no. 2344, and in “al-Taqyīd,” biography no. 617; al-Dhahabī in “Siyar Aʿlām al-Nubalāʾ” 20/165.
(2) Al-Dhahabī in “Siyar Aʿlām al-Nubalāʾ” 18/270–297.

Ṭāʾ: Yūnus ibn Ibrāhīm ibn ʿAbd al-Qawī ibn Qāsim ibn Dāwūd al-Kinānī al-ʿAsqalānī, then al-Miṣrī, Fatḥ al-Dīn, Abū al-Nūn al-Dabbūsī—and it is also said: al-Dabābīsī. He was born in the year six hundred and thirty-five. The senior scholars heard from him, such as al-Mizzī, al-Birzālī, Ibn Nubāta, Abū al-ʿAlāʾ al-Faraḍī, al-Quṭb al-Ḥalabī, Abū al-Fatḥ Ibn Sayyid al-Nās, al-Subkī, and Ibn Rāfiʿ. The ḥāfiẓ Ibn Ḥajar said: "He was tranquil, devout, patient in listening to ḥadīth, of excellent bearing, despite his illiteracy." Ibn Taghrī Birdī described him as the musnid of the Egyptian lands. He died in the year seven hundred and twenty-nine.

Yāʾ: Abū al-Ḥasan ʿAlī ibn Abī ʿUbayd Allāh al-Ḥusayn ibn ʿAlī ibn Manṣūr ibn al-Muqayyar al-Baghdādī al-Azajī (a nisba to Bāb al-Azaj, a large quarter in Baghdad), the Qurʾān reader, the Ḥanbalī carpenter, resident of Egypt. The ḥāfiẓ al-Dhahabī described him, saying: "The pious shaykh and musnid, the journey of his time." He was born in the year five hundred and forty-five. Al-Ḥāfiẓ al-Dhahabī said: "Imams and ḥuffāẓ narrated from him, and the last of those who narrated from him by direct hearing was Yūnus al-ʿAsqalānī." He was a righteous shaykh, given much to night prayer, worship, and recitation, patient with the people of ḥadīth—such was his description by al-Ḥāfiẓ Taqī al-Dīn ʿUbayd. He died in the year six hundred and forty-three.

Kāf: al-Faḍl ibn Sahl ibn Bishr ibn Aḥmad ibn Saʿīd, Abū al-Maʿālī, al-Isfarāyīnī al-Dimashqī, nicknamed al-Athīr al-Ḥalabī. He was born in the year sixty-one...

And four hundred. Al-Samʿānī said: He was accused of lying in his speech, but his hearing (of hadith) was sound. Al-Samʿānī and Ibn ʿAsākir narrated from him, and he was strict in hadith transmission. Ibn ʿAsākir said: He had beautiful handwriting. He died in the year eight and forty and five hundred (548 AH).

L — Abū ʿUmar al-Qāsim ibn Jaʿfar ibn ʿAbd al-Wāḥid ibn al-ʿAbbās ibn ʿAbd al-Wāḥid ibn al-Amīr Jaʿfar ibn Sulaymān ibn ʿAlī ibn ʿAbd Allāh ibn ʿAbbās al-Hāshimī al-ʿAbbāsī al-Baṣrī. Al-Dhahabī described him saying: The imam, the jurist, the long-lived, the musnid of Iraq, the judge. He was born in the year two and twenty and three hundred (322 AH). Al-Khaṭīb said: He was trustworthy and reliable; he held the judgeship of Baṣra. His father had him attend the hearing of the book "al-Sunan" when he was eight years old, and he heard it when he was ten. He died in the year fourteen and four hundred (414 AH).

M — Muḥammad ibn Aḥmad ibn ʿAmr al-Luʾluʾī. His biography has already been given among the students of Imam Abū Dāwūd, so consult it there.

Secondly: The chain of al-Ḥāfiẓ for the transmission of Abū Bakr Ibn Dāsa from Abū Dāwūd al-Sijistānī:

A — Abū ʿAlī Muḥammad ibn Aḥmad ibn ʿAlī ibn al-Muṭarriz. His biography has already been given in the chain of al-Luʾluʾī's transmission.

B — Abū Muḥammad Yaḥyā ibn Muḥammad ibn Saʿd ibn ʿAbd Allāh ibn Saʿd ibn Mufliḥ al-Anṣārī, al-Maqdisī, then al-Ṣāliḥī, al-Ḥanbalī. Al-Ḥāfiẓ described him as —

Al-Dhahabī described him by saying: “The righteous, virtuous servant, the scholar, the Qurʾān reader, the long-lived one, the remnant of the righteous predecessors.” He was born in the year 631 AH, and he held the position of shaykh of al-Ḍiyāʾiyyah. He died in the year 721 AH. (1)

c. Muḥammad ibn ʿAbd al-Wāḥid ibn Aḥmad ibn Aḥmad ibn ʿAbd al-Wāḥid ibn Aḥmad ibn Muḥammad ibn ʿUbayd Allāh ibn Muḥammad ibn Abī ʿĪsā ibn al-Mutawakkil ʿalā Allāh Jaʿfar ibn al-Muʿtaṣim ibn al-Rashīd, the noble sharīf, Abū al-Karam al-Mutawakkilī, al-Baghdādī, known as Ibn Shufnīn. Al-Ḥāfiẓ al-Dhahabī described him by saying: “He was a venerable shaykh, noble, of good conduct, excellent in virtue, lofty in chain of transmission.” Shufnīn was a nickname for ʿUbayd Allāh. He was born in the year 549 AH and died in the year 640 AH. (2)

d. Abū al-Waqt ʿAbd al-Awwal ibn ʿĪsā ibn Shuʿayb ibn Ibrāhīm ibn Isḥāq al-Sijzī (attributed to Sijistān, as mentioned previously in the biography of Abū Dāwūd), then al-Harawī al-Mālīnī. Al-Ḥāfiẓ al-Dhahabī described him by saying: “The shaykh, the imam, the ascetic, the righteous Sufi, the Shaykh of Islam, the musnid of the horizons.” He was born in the year 458 AH. He narrated ḥadīth in Khurāsān, Iṣfahān, Kirmān, Hamadhān, and Baghdad. Students flocked to him in great numbers, his ḥadīth became widely known, his fame spread far, and the loftiness of his chain of transmission culminated in him. The narration of Muḥammad ibn ʿAbd al-Wāḥid al-Mutawakkilī from him—

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(1) Al-Dhahabī, in “Muʿjam al-Shuyūkh,” biography no. 962, and Ibn Ḥajar, in “al-Durar al-Kāminah,” 4/426–427.
(2) Al-Dhahabī, in “Siyar Aʿlām al-Nubalāʾ,” 23/84–85, and “Tārīkh al-Islām,” the sixty-fourth class, biography no. 686.

By permission (ijāzah). Al-Samʿānī said of him: “A righteous shaykh, of good bearing and character, affectionate and humble, sound in his dealings.” He died in the year three and fifty and five hundred [553 AH], and the prayer over him was led by Shaykh ʿAbd al-Qādir al-Jīlī.¹

H. ʿAbd al-Raḥmān ibn ʿAfīf — he is Abū Manṣūr ʿAbd al-Raḥmān ibn Muḥammad ibn ʿAfīf al-Būshanjī, al-Harawī, known as Kullār and al-Kullārī. Al-Ḥāfiẓ al-Dhahabī described him, saying: “The shaykh, the musnid, the righteous one, the last remnant of the shaykhs.” He died in the year seven and seventy and four hundred [477 AH].²

W. Manṣūr ibn ʿAbd Allāh ibn Khālid ibn Aḥmad ibn Khālid ibn Ḥammād, Abū ʿAlī al-Dhuhlī al-Khālidī al-Harawī. Al-Ḥāfiẓ al-Dhahabī described him, saying: “The ḥāfiẓ, the scholar, the great traveler; he wrote much and labored hard. A great number narrated from him, yet he is not trustworthy.” Abū Saʿd al-Idrīsī said: “A liar, not to be relied upon.” He died in the year one — or two — and four hundred [401 or 402 AH].³

We say: However, al-Ḥāfiẓ Ibn Ḥajar did hear the narration of Ibn Dāsah as well via the route of Abū ʿAlī al-Ḥusayn ibn Muḥammad al-Rūdhbārī and Abū Bakr Aḥmad ibn ʿAlī Ibn Lāl, both of them narrating from him.⁴ And these two are trustworthy.

Z. Abū Bakr Muḥammad ibn Bakr Ibn Dāsah — his biography has already been given among the students of Imam Abū Dāwūd.

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¹ Al-Dhahabī, *Siyar Aʿlām al-Nubalāʾ* 20/303–311.
² Al-Dhahabī, *Siyar Aʿlām al-Nubalāʾ* 18/442–443.
³ Ibid. 17/114–115.
⁴ Ibn Ḥajar, *al-Muʿjam al-Mufahras*, p. 30.

H— Fāṭimah bint Muḥammad ibn ʿAbd al-Hādī ibn ʿAbd al-Ḥamīd ibn ʿAbd al-Hādī al-Maqdisiyyah, then al-Ṣāliḥiyyah. She was born in the year seven hundred and nineteen, and she narrated many ḥadīths. The ḥāfiẓ Ibn Ḥajar narrated extensively from her and mentioned her among his teachers. She was the cousin of the ḥāfiẓ Shams al-Dīn Ibn ʿAbd al-Hādī. She died in the year eight hundred and three.

Ṭ— Ibn Saʿd, namely Yaḥyā ibn Muḥammad ibn Saʿd, whose biography has already been given above.

Y— Ibn al-Lattī, namely ʿAbd Allāh ibn ʿUmar ibn ʿAlī ibn Zayd, Abū al-Munajjā Ibn al-Lattī, al-Baghdādī, al-Ḥarīmī al-Ṭāhirī (al-Ḥarīm al-Ṭāhirī: a large quarter in Baghdad on its western side), al-Qazzāz. The ḥāfiẓ al-Dhahabī described him, saying: "The righteous shaykh, the musnid, the long-lived, the journey of his time." He was born in the year five hundred and forty-five, and he narrated many ḥadīths in Baghdad, Aleppo, Damascus, and al-Karak. His name became famous and his reputation spread far. He was a righteous, blessed shaykh, a commoner devoid of learning. Ibn al-Najjār and Ibn Nuqṭah said: "His hearing of ḥadīth is sound." He died in the year six hundred and thirty-five.

K— Abū al-Waqt, namely ʿAbd al-Awwal ibn ʿĪsā, whose biography has already been given above.

Third: The chain of the ḥāfiẓ for the narration of Abū Saʿīd Ibn al-Aʿrābī, from Imam Abū Dāwūd:

A— Ibn al-Muṭarriz: his biography has already been given in the narration of al-Luʾluʾī.

B— Yaḥyā ibn Muḥammad ibn Saʿd: his biography has already been given in the narration of Ibn Dāsah.