📘 সুনানুত তিরমিযী - ত আর-রিসালাহ (আত-তিরমিযী - মৃত্যু 279 হিজরী)

He wove it as a fabric, and imitated the like of its style. Thus, the efforts of scholars were confined to attending to it through commentary, annotation, critical editing, textual correction, abridgment, extraction, and the documentation of its chain-backed hadiths and the hadiths of the chapter to which the author, may God have mercy on him, alluded by indication.

Among the most important of its commentaries are:

1. The commentary of the judge Abu Bakr Muhammad ibn Abdullah ibn Ahmad, known as Ibn al-Arabi al-Ma'afiri al-Andalusi al-Ishbili, the memorizer of hadith, who died in the year (543 AH). He named it "Aridat al-Ahwadhi," and it is among the most famous commentaries on al-Tirmidhi. The memorizer Ibn Hajar and other eminent scholars quoted from it in their works useful statements and abundant benefits. It was printed in thirteen parts across seven volumes in a poor edition in which textual corruption and distortion are widespread.

2. The commentary of the memorizer Abu al-Fath Muhammad ibn Muhammad ibn Muhammad Ibn Sayyid al-Nas al-Ya'mari, who died in the year (734 AH). He named it "al-Nafh al-Shadhi," but he did not complete it, for death overtook him before its completion. His commentary reached the eighth hadith of the chapter on the statement that the entire earth is a mosque except for the cemetery and the bathhouse. Imam al-Shawkani examined Ibn Sayyid al-Nas's commentary in his own handwriting and said: "It is delightful in everything he discussed, whether in the discipline of hadith or otherwise, while he committed himself to citing the hadiths to which he alluded by saying: 'And in this chapter, from so-and-so and so-and-so.'" He undertook the critical editing of this...

The volume of our colleague Dr. Ahmad Ma'bad—may God guide his steps to the truth—from which two volumes were published containing eleven hadiths, excluding the introduction, in the year 1409 AH.

3. The commentary of the great hafiz Abu al-Fadl 'Abd al-Rahim ibn al-Husayn Zayn al-Din, of Kurdish origin, Egyptian by upbringing and residence, which is a continuation of the commentary of Ibn Sayyid al-Nas. He began it from where Ibn Sayyid al-Nas had ended. What al-Hafiz al-'Iraqi accomplished of this commentary can be determined by relying on the statement of al-Hafiz Ibn Hajar, his student: "He produced a fair copy of a great deal of his continuation of the commentary on al-Tirmidhi, and he had completed it in draft form, or nearly so. I wrote down from him about a volume's worth of it, and I read most of it to him."(1)

Dr. Ahmad Ma'bad said in the introduction to "al-Nafh al-Shadhi"(2): This estimate of al-Hafiz Ibn Hajar is based on his direct connection to the book and his examination of most of it, and therefore it takes precedence over the estimates of others. He also specified what he had produced in fair copy, saying: "What he produced in fair copy extends to the end of the Book of Clothing."(3) This book is the twenty-second of the books of "Jami' al-Tirmidhi," whose total number is forty-seven books, the last of which is the Book of 'Ilal, which is the end of the "Jami'." Thus, the total number of hadiths he commented on in fair copy is 1470.

Al-Shawkani, the author of "Nayl al-Awtar," said—having examined--------------------------------------------
(1) "al-Mujma' al-Mu'assas" 2/182.
(2) 1/73.
(3) "al-Mu'jam al-Mufahras" p. 399.

The first volume of al-ʿIrāqī's commentary — it is a comprehensive and delightful commentary containing benefits not found in others, especially in its discussion of the ḥadīths of al-Tirmidhī and everything he refers to in the chapter, and in its transmission of the schools of law in a remarkable manner and wondrous style.¹

4. The commentary of the Imām, the ḥāfiẓ, the jurist, Zayn al-Dīn Abū al-Faraj ʿAbd al-Raḥmān ibn Shihāb al-Dīn al-Baghdādī, then al-Dimashqī, known as Ibn Rajab al-Ḥanbalī, who died in the year 795 AH. They have said that it was in approximately twenty volumes, and it was lost among what was lost of the heritage books in the Tatar upheaval in the year 803 AH. Nothing of it remained except a fragment from the Book of Clothing, comprising ten folios, preserved in the Ẓāhiriyyah Library in Damascus. Also preserved from this book is the "Commentary on the ʿIlal," which is at the end of the book, and it has been printed in two volumes, edited by Dr. Nūr al-Dīn ʿItr, at Dār al-Mallāḥ in Damascus in the year 1398 AH.

Had this commentary of Ibn Rajab survived its loss, it would have sufficed — and how well it would have sufficed — in place of the commentaries that have reached us.

5. The commentary of the renowned muḥaddith, the great jurist, Abū al-ʿUlā Muḥammad ibn ʿAbd al-Raḥmān ibn ʿAbd al-Raḥīm al-Mubārakfūrī, who died in the year 1353 AH. He named it "Tuḥfat al-Aḥwadhī," and it is printed in India together with its comprehensive introduction, and he has —

¹ *Al-Badr al-Ṭāliʿ* 1/355.

A lengthy translation at the end of the Indian edition, written by his student and nephew ʿAbd al-Samīʿ al-Mubārakfūrī, dated Wednesday, the tenth of Jumādā al-Ākhirah in the year (1353) AH. From this meticulous edition, the book was published in an unverified edition in the Arab countries, Egypt and Lebanon, in ten volumes with the introduction.

6. The commentary of the Imam, the jurist, the ḥāfiẓ, ʿUmar ibn ʿAlī ibn Aḥmad ibn Muḥammad al-Anṣārī al-Shāfiʿī, known as Ibn al-Mulaqqin and as Ibn al-Naḥwī, who was the wonder of his age in the abundance of his diverse works, who died in the year (804) AH. In this commentary of his, he confined himself to the ḥadīths additional to the two Ṣaḥīḥs and Abū Dāwūd. He wrote a portion of it but did not complete it. Al-Sakhāwī(1) has transmitted from him that he wrote a substantial portion of it. This commentary is named: "Injāz al-Waʿd al-Wafī bi-Sharḥ Jāmiʿ al-Tirmidhī." A copy of it exists in the Chester Beatty Library under number (5187), the number of its folios being (153) folios.

7. The commentary of the ḥāfiẓ Abū al-Faḍl Aḥmad ibn ʿAlī ibn Ḥajar al-ʿAsqalānī, who died in the year (852) AH, in one volume, and it is not extant. He referred to it in "Fatḥ al-Bārī"(2) at the ḥadīth: "The Messenger of Allah, may Allah bless him and grant him peace, came to a dunghill of a people and urinated standing," saying: "And it has not been established from the Prophet, may Allah bless him and grant him peace, regarding the prohibition of urinating..."

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(1) In his book "al-Ḍawʾ al-Lāmiʿ fī Aʿyān al-Qarn al-Tāsiʿ" 6/100.
(2) 1/330.

as I explained at the beginning of my commentary on al-Tirmidhi.

8. The commentary of Shaykh al-Islam Siraj al-Din 'Umar ibn Ruslan al-Bulqini, who died in the year 805 AH, titled "al-'Arf al-Shadhi," a commentary on part of it.

9. The commentary of al-Hafiz Jalal al-Din al-Suyuti, who died in the year 911 AH, and the name of this commentary is "Qut al-Mughtadhi 'ala Jami' al-Tirmidhi," printed in Kawambu in the year 1299 AH.

10. The commentary of Sayyid 'Ali ibn Sulayman al-Maliki al-Dimanti, who died in the year 1306 AH, printed in Cairo in the year 1298 AH, and the name of this commentary is "Naf' Qut al-Mughtadhi."

11. The commentary of Abu al-Tayyib Muhammad ibn 'Abd al-Qadir al-Sindi, who died in the year 1109 AH, and part of it has been printed.

12. "al-'Arf al-Shadhi," which is dictations on "Jami' al-Tirmidhi" by the Shaykh, the hadith scholar, the exegete, the jurist Muhammad Anwar Shah al-Kashmiri, who died in the year 1353 AH, compiled in one volume by his student Muhammad Chiragh al-Fanjabi, printed in India in the year 1344 AH.

13. "al-Kawkab al-Durri," which is dictations by Shaykh Rashid Ahmad al-Kankuhi, who died in the year 1323 AH, and it was printed in two volumes for the first time in India with valuable annotations by the Shaykh, the hadith scholar Muhammad Zakariyya al-Kandahlawi.

14. "al-Jami' al-Sahih" of al-Tirmidhi with the margin of Shaykh Ahmad 'Ali.

Al-Sahāranfūrī, printed in India in the year (1365) AH.

15 - "Al-Ṭīb al-Shadhī fī Sharḥ al-Tirmidhī" by Shaykh Ishfāq al-Raḥmān Aḥmad al-Kāndahlawī, of which the first volume was printed in the year (1343) AH in Delhi.

16 - "Hadiyyat al-Mujtabā lil-Ḥabr al-Madanī," the dictations (amālī) of Shaykh al-Islām, the eminent scholar Ḥusayn Aḥmad al-Madanī, who died in the year (1377) AH, of which a portion was printed.

17 - "Maʿārif al-Sunan, Sharḥ Jāmiʿ al-Tirmidhī" by the eminent scholar, the muḥaddith of the age, Shaykh Muḥammad Yūsuf ibn al-Sayyid Muḥammad Zakariyyā al-Binnorī al-Ḥusaynī (1397 AH). This commentary is in six volumes, reaching in it to the end of the chapters on Ḥajj. Had this commentary been completed, it would have been unique in its field and a foundation and reference for scholars and muḥaddithīn, for he, may Allah have mercy on him, brought forth in it precious gems and the choicest sayings of the leading scholars, and rendered the perusal of other books unnecessary.

18 - The commentary of ʿAbd al-Qādir ibn Ismāʿīl al-Ḥasanī al-Qādirī, who died in the year (1187 AH), of which there is a copy in Cairo, Thānī 1, 125, 131, volumes (2), (3), and (4).

And among the most important of its abridgements:

1 - Mukhtaṣar al-Jāmiʿ by Najm al-Dīn Muḥammad ibn ʿAqīl al-Bālisī al-Shāfiʿī, who died in the year (729 AH), a manuscript in Paris (710-711), in two volumes, the first containing (164) folios, and the second containing (183) folios.

The manuscript is dated to the year (747 AH).

2. *Mukhtaṣar al-Jāmiʿ* by Najm al-Dīn Sulaymān ibn ʿAbd al-Qawī al-Ṭūfī al-Ḥanbalī, who died in the year (710 AH). It is a manuscript in Cairo, Second [catalogue] 1/144, ḥadīth (487).

3. *Miʾat Ḥadīth Muntaqāh minhu ʿAwālī* by the ḥāfiẓ Ṣalāḥ al-Dīn ibn Kakildī al-ʿAlāʾī, who died in the year (761 AH).

4. *al-Kawkab al-Muḍīʾ al-Muntazaʿ min Jāmiʿ Sunan al-Tirmidhī* by Yaḥyā ibn Ḥasan ibn Aḥmad ibn ʿUthmān, who died in the year (769 AH). A handwritten copy in the author's own hand exists in the Great Mosque of Ṣanʿāʾ, numbered (399), comprising (123) folios.

5. A *Mukhtaṣar* by Abū al-Faḍl Muḥammad Tāj al-Dīn ʿAbd al-Muḥsin al-Qalʿī, composed in the year (1147 AH). It is extant in Cairo, Second [catalogue] 1/94, ḥadīth (360–361).

Among the most important works on the takhrīj of the ḥadīths of the aforementioned chapter:

1. *al-Lubāb fīmā Yaqūlu fīhi al-Tirmidhī: Wa fī al-Bāb* by the ḥāfiẓ Ibn Ḥajar al-ʿAsqalānī. It has not been located.

2. *Kashf al-Niqāb ʿammā Yaqūluhu al-Tirmidhī: Wa fī al-Bāb* by Dr. Muḥammad Ḥabīb Allāh Mukhtār. Five volumes of it have been printed, the last of which ends with the chapter on the abundance of bowing and prostration. It was printed in Karachi.

Pakistan: published by the Council for Islamic Call and Investigation in the year (1407 AH). In its introduction, it mentioned that he divided each chapter into three sections:

In the first, the hadiths that al-Tirmidhi referred to by his saying: "And in the chapter [there is also]."
In the second, he mentioned the hadiths that he came across during his research and that al-Tirmidhi did not refer to, and in the third, he mentioned the mawquf narrations (sayings/actions of the Companions) that are related to the chapter. Perhaps Allah, Glorified be He, will facilitate someone to complete this great book, which has no equal in its field.

3 - Both of the hafizes, Ibn Sayyid al-Nas and al-'Iraqi, in their commentaries on al-Jami', undertook the takhrij (tracing and sourcing) of the hadiths of each chapter, attributing them to their sources, discussing their chains of transmission, and clarifying the grade of each hadith therein.

AL-MUSTAKHRAJAT (Supplementary Collections):
Among the most important books of mustakhrajat, whose subject matter—as al-Hafiz al-'Iraqi said—is that the author takes a book, then produces the hadiths with his own chains of transmission, not through the path of the original author, so that he meets him in his shaykh (teacher) or someone above him:

1 - Mustakhraj of Abu Bakr Ahmad ibn 'Ali ibn Manjuwayh al-Naysaburi, who died in the year (428 AH).
2 - Mustakhraj of Abu 'Ali al-Hasan ibn 'Ali al-Khurasani al-Tusi, who died in the year (312 AH). It is printed in four volumes under the title "Mukhtasar al-Ahkam: Mustakhraj al-Tusi 'ala Jami' al-Tirmidhi," printed in

Medina, at the Maktabat al-Ghuraba' al-Athariyyah, year 1994 CE.

Some scholars have taken care to collect the rare (gharā'ib) narrations of the Jāmiʿ. Imam Ahmad ibn al-ʿAlāʾi al-Shāfiʿī, in the eighth century AH, composed a book titled: "al-Aḥādīth al-Mustaghrabah fī al-Jāmiʿ al-Ṣaḥīḥ lil-Tirmidhī." The author of "Tārīkh al-Turāth" said: A manuscript copy of it exists in Shahid ʿAlī Pasha under number (353), comprising (150) folios, copied in the year 904 AH.

Likewise, a work was composed on the virtue of the Book of al-Jāmiʿ. The ḥāfiẓ Imam Abu al-Qāsim ʿUbayd ibn Muḥammad al-Isʿardī(1) (d. 692 AH) authored a book titled: "Faḍāʾil al-Kitāb al-Jāmiʿ," which was edited by Shaykh Ṣubḥī al-Sāmarrāʾī and printed by ʿĀlam al-Kutub in Beirut in the year 1409 AH.

PREVIOUS EDITIONS OF THIS BOOK:

The Book of al-Tirmidhī has been printed in several editions, and a number of scholars undertook its publication. Among these editions are:

1 - An edition in India, in Delhi, in the years (1269), (1270), and (1328) AH, and in Lucknow in the years (1310) and (1317) AH.--------------------------------------------
(1) Thus it was vocalized by the two ḥāfiẓs Ibn Nāṣir al-Dīn al-Dimashqī and Ibn Ḥajar al-ʿAsqalānī in their two books "Tawḍīḥ al-Mushtabih" and "Tabṣīr al-Muntabih." It is a nisbah to Isʿard, Saʿard, Saʿirt, or Isʿirt, a city in the region of Armenia, on one of the upper tributaries of the Tigris. Al-Mustawfī described it, saying: "A great city, famous for its fine copper vessels and for the drinking cups that are brought from it." Dr. Bashshār ʿAwwād said: Its people were renowned in later ages for the circumcision of boys, especially in Iraq; thus circumcision in Iraq is called to this day "zaʿartī," which is "al-Saʿardī." See "Buldan al-Khilāfah al-Sharqiyyah," pp. 145–146, and "al-Takmilah li-Wafayāt al-Nuqalah," 2/ (1435).

2 - An edition in Damascus, edited by Professor Izzat Ubayd Da'as.
3 - An edition in Egypt, printed in Bulaq in the year (1292 AH), in two volumes.
4 - An edition in Cairo, printed by Mustafa al-Babi al-Halabi Press, in five volumes. The first and second volumes were edited by the hadith scholar Sheikh Ahmad Muhammad Shakir, the third by Professor Muhammad Fu'ad Abd al-Baqi, and the fourth and fifth by Sheikh Ibrahim Atwa Awad.
5 - An edition published by Dar al-Gharb al-Islami in Beirut, in six parts, in the year (1996 CE), edited by Dr. Bashar Awwad.
All of these editions did not receive their due share of the rigorous editing required for this precious book, which is among the foundational works of the Sunnah. We have chosen not to elaborate in detail on the criticisms found in them, for what we have accomplished in terms of editing, documentation, source verification, and textual correction in our present edition is sufficient—and more than sufficient.

Description of the Manuscript Sources

Praise be to God, and by His grace and facilitation, when we began the critical edition of *al-Jāmiʿ*, we had at our disposal several precious copies, photographed from the manuscript originals preserved in the world's libraries. Here is their description:

First: A copy in the handwriting of the muḥaddith al-Karūkhī, with the siglum (أ)

This is a photographed copy of the manuscript original preserved in the National Library in Paris under number (709). It is a complete copy, well-vocalized, with clear script, written in a conventional naskh hand, in which errors are rarely found. It comprises (273) folios, each page containing (31) lines, and each line containing approximately (23) words.

Its margins are adorned with important annotations of scholarly value, and it is the master copy upon which primary reliance was placed.

It was transcribed by Abū al-Fatḥ ʿAbd al-Malik ibn Abī al-Qāsim ʿAbd Allāh ibn Abī Sahl ibn Abī al-Qāsim ibn Abī Manṣūr ibn Tāj al-Karūkhī al-Harawī al-Bazzāz, as he himself explicitly states on its title page and on folio (271). He completed its transcription on Sunday, the fourth of Dhū al-Qaʿdah, in the year five hundred and forty-seven [AH].

The owner of this copy was Abū al-ʿAbbās Aḥmad ibn Muḥammad ibn Kawthar al-Muḥāribī, as his teacher al-Karūkhī explicitly states on the title page. It appears that al-Karūkhī transcribed it with his own hand, then gifted it to his student Abū al-ʿAbbās, who heard it [read back] from him.

From al-Karūkhī, then after him it passed to his son, ʿAlī ibn Aḥmad al-Muḥāribī the Qurʾān-reader, who had heard it together with his father from al-Karūkhī.

Al-Karūkhī recorded his chain of transmission to al-Tirmidhī on the first folio before the chapters on purification, saying: “We were informed by the judge, the imam, the ascetic Abū ʿĀmir Maḥmūd ibn al-Qāsim ibn Muḥammad ibn Muḥammad al-Azdī—may God have mercy on him—by reading to him while I was listening, in Rabīʿ al-Awwal of the year four hundred and eighty-two, and we were informed by the jurist shaykh Abū Naṣr ʿAbd al-ʿAzīz ibn Muḥammad ibn ʿAlī ibn Ibrāhīm al-Tiryāqī, and the shaykh Abū Bakr Aḥmad ibn ʿAbd al-Ṣamad ibn Abī al-Faḍl ibn Abī Ḥāmid al-Ghūrajī—may God have mercy on them both—by reading to them while I was listening, in Rabīʿ al-Ākhir of the year four hundred and eighty-one. They said: We were informed by Abū Muḥammad ʿAbd al-Jabbār ibn Muḥammad ibn ʿAbd Allāh ibn Abī al-Jarrāḥ al-Jarrāḥī al-Marwazī, who said: We were informed by Abū al-ʿAbbās Muḥammad ibn Aḥmad ibn Maḥbūb ibn Fuḍayl al-Maḥbūbī al-Marwazī, who said: We were informed by the ḥāfiẓ Abū ʿĪsā Muḥammad ibn ʿĪsā ibn Sawra ibn Mūsā al-Tirmidhī—may God have mercy on them all…”

A group heard this copy from al-Karūkhī, among them its owner Abū al-ʿAbbās and his son Abū al-Ḥasan ʿAlī ibn Aḥmad the Qurʾān-reader, and others whose names were recorded on the folio preceding the title page. The hearing of this copy was completed over several sessions with the reading of Abū al-Ḥajjāj Yūsuf ibn ʿAbd al-Raḥmān ibn Yūsuf al-Anṣārī, the last of which was on Thursday, the twenty-third of Dhū al-Qaʿda in the year five hundred and forty-seven of the Hijra—that is, one year before the death of al-Karūkhī, for he passed away—may God have mercy on him—in the year five hundred and forty-eight.

Then, after al-Karūkhī, Abū al-ʿAbbās al-Muḥāribī and his son Abū al-Ḥasan al-Muqriʾ took charge of transmitting it (the work) orally. Indeed, several certificates of audition (samāʿāt) have been recorded for them in this copy, including:

1. An audition by ʿAbd al-ʿAzīz ibn ʿĪsā ibn ʿAbd al-Wāḥid ibn Sulaymān al-Andalusī in Egypt under Abū al-ʿAbbās Aḥmad ibn Muḥammad ibn Kawthar al-Muḥāribī, as stated on the title page, though the date of this audition has not become clear to us.

2. An audition read by Aḥmad ibn ʿAbd al-Salām ibn ʿAbd al-Malik ibn Yaḥyā ibn Mūsā al-Ghāfiqī al-Andalusī under Abū al-Ḥasan ʿAlī ibn Aḥmad ibn Muḥammad ibn Kawthar al-Muqriʾ, in the year five hundred and fifty-six (556 AH), covering from the beginning of the book to one-third of the chapter on abandoning ablution due to kissing, and he received the remainder through munāwalah (1).

3. An audition read by Muḥammad ibn Ibrāhīm ibn Saʿīd al-Ruʿaynī under Abū al-Ḥasan al-Muqriʾ, in the year five hundred and seventy-seven (577 AH).

4. An audition read by Aḥmad ibn Muḥammad Rasūl al-Fazārī under Abū al-Ḥasan al-Muqriʾ, in the year five hundred and eighty (580 AH).

5. An audition read by Abū ʿAlī ʿUmar ibn ʿAbd al-Majīd ibn ʿUmar al-Azdī al-Rundī al-Naḥwī under Abū al-Ḥasan al-Muqriʾ, in the year five hundred and seventy-eight (578 AH), and other auditions dated in the year five hundred and eighty-two (582 AH) and the year five hundred and eighty-seven (587 AH).

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(1) Munāwalah is a type of transmission (taḥammul), namely: that the shaykh hands over his original copy, or what stands in its place, confining himself to saying: "This is my audition (samāʿ) or my narration from so-and-so."

These listening sessions were attended by many people whose names are recorded on the folio preceding the title page and on folios (271) and (272).

The last listening session for this copy took place in the year seven hundred and eighty-eight, in the Umayyad Mosque in Damascus, read by ʿAbd Allāh ibn Yūsuf ibn Nāṣir al-Farkhāwī al-Maqdisī, written by the reciter Taqī al-Dīn Abū Bakr ibn Muḥammad ibn al-Shaykh Yūsuf al-Maqdisī. It was read before Shams al-Dīn Muḥammad ibn Muḥammad ibn Muḥammad ibn ʿAbd al-Raḥmān al-Baʿlabakkī al-Ḥanbalī, known as Ibn al-Fakhr, and Kamāl al-Dīn Muḥammad ibn Muḥammad ibn ʿAbd Allāh ibn Ismāʿīl, known as Ibn al-Naḥḥās, and Jamāl al-Dīn Yūsuf ibn ʿAbd al-Wahhāb ibn Yūsuf ibn Ibrāhīm ibn al-Sallār Bakhtiyār al-Dimashqī. Ibn al-Fakhr and Ibn al-Naḥḥās [narrated] from Bahāʾ al-Dīn al-Qāsim ibn al-Muẓaffar ibn Maḥmūd ibn ʿAsākir, the Damascene physician, from the two judges Shams al-Dīn Muḥammad ibn Muḥammad ibn Mamīl al-Shīrāzī and ʿAbd al-Raḥīm ibn Muḥammad ibn al-Ḥasan ibn ʿAsākir, by their authorization from the two shaykhs: Abū al-Fatḥ Naṣr ibn Sayyār ibn Ṣāʿid al-Harawī and Abū al-Saʿādāt ʿAbd al-Raḥīm ibn Maḥmūd ibn Masʿūd al-Masʿūdī. The first of the two from the judge Abū ʿĀmir al-Azdī, and the second from Abū Saʿīd Muḥammad ibn ʿAlī ibn Ṣāliḥ al-Baghawī, both from Abū Muḥammad al-Jarrāḥī, from Abū al-ʿAbbās al-Maḥbūbī, from Abū ʿĪsā al-Tirmidhī.

And Ibn al-Naḥḥās and Ibn al-Sallār [narrated] from Abū al-Ḥasan ʿAlī ibn Muḥammad ibn Mawdūd ibn Jāmiʿ al-Bandanījī, from ʿAbd al-Khāliq ibn al-Anjab ibn al-Muʿammar.

Al-Nashtabari, from Abu al-Fath al-Karukhi, from Abu 'Amir al-Azdi and Abu Bakr al-Ghurji, and Abu Nasr al-Tiryaqi, from Abu Muhammad al-Jarrahi, from Abu al-'Abbas al-Mahbubi, from Abu 'Isa al-Tirmidhi.

And al-Qasim ibn al-Muzaffar ibn 'Asakir, from Abu al-Futuh Muhammad ibn Muhammad ibn Abi al-Ma'ali al-Waththabi as well, from Shakir ibn 'Ali ibn Muhammad ibn al-Aswari, from Abu al-Fath Ahmad ibn Sa'id al-Haddad, from Isma'il ibn Yanal al-Mahbubi, from Abu al-'Abbas al-Mahbubi, from Abu 'Isa al-Tirmidhi. End.

It becomes clear from all of these chains of transmission that they revolve around Abu Muhammad al-Jarrahi, the shaykh of the three shaykhs from whom Abu al-Fath al-Karukhi narrated this copy of his, and Isma'il ibn Yanal al-Mahbubi—both of them from Abu al-'Abbas al-Mahbubi, from Abu 'Isa al-Tirmidhi.

The hafiz Ibn Hajar al-'Asqalani heard the "Jami' al-Tirmidhi" via the route of al-Qasim ibn Muzaffar ibn 'Asakir, and 'Ali ibn Muhammad al-Bandaniji and others, with the same final chain of transmission in this copy.

More than one person besides al-Mahbubi heard the book "al-Jami'" from Imam al-Tirmidhi, the most famous of whom are:

1 - Abu Sa'id al-Haytham ibn Kulayb al-Shashi, author of "al-Musnad." His narration is mentioned by Ibn 'Atiyya al-Andalusi in his "Fahrasa," p. 75, and Ibn Khayr al-Ishbili in his "Fahrasa," p. 119, and al-Is'ardi in "Fada'il

Al-Jāmiʿ al-Kitāb, p. 42, and al-Qāsim ibn Yūsuf al-Tujībī in his *Barnāmaj*, p. 103, who has additions in the Book of Supplications (*Kitāb al-Daʿawāt*), the Book of Virtues (*al-Manāqib*), and the words of Abū ʿĪsā at the end of the book that are not present in the transmission of Abū Yaʿlā, the son of al-Ḥurra's husband, from Abū ʿAlī al-Sinjī, from Abū al-ʿAbbās al-Maḥbūbī, as Abū ʿAlī al-Ṣadafī reported; his student Ibn ʿAṭiyyah mentioned this in his biography, p. 184 — and Ibn Khayr al-Ishbīlī.

We say: These additions are confirmed via the transmission of Abū Muḥammad al-Jarrāḥī, from Abū al-ʿAbbās al-Maḥbūbī, as is clear in this copy before us, which is transmitted by him.

And although Abū Saʿīd al-Haytham ibn Kulayb's transmission of *al-Jāmiʿ* was not well known, his transmission of the book *al-Shamāʾil al-Muḥammadiyyah* by Abū ʿĪsā al-Tirmidhī was well known, and it is printed according to his transmission; the book was transmitted only through him. His transmission of *al-Shamāʾil* was mentioned by Ibn Ḥajar al-ʿAsqalānī in *al-Muʿjam al-Mufahras*, pp. 79–80, al-Dhahabī in *Siyar Aʿlām al-Nubalāʾ*, 15/359, Ṣalāḥ al-Dīn al-Ṣafadī in *al-Wāfī bi-l-Wafayāt*, 4/295–296, al-Wādī Āshī in his *Barnāmaj*, pp. 210–211, and others. See also the biography of al-Shāshī in *al-Siyar*, 15/359.

2. Abū ʿAlī Muḥammad ibn Muḥammad ibn Yaḥyā al-Qarrāb al-Harawī, who died in the year three hundred and twenty-four [AH]. His transmission was mentioned by al-Isʿardī in *Faḍāʾil al-Kitāb al-Jāmiʿ*, p. 45, on the authority of al-Muʾtaman al-Sājī — the companion of al-Karūkhī.

Regarding listening (samāʿ) from the three shaykhs in Herat — and al-Dhahabī in *Siyar Aʿlām al-Nubalāʾ* 17/257–258. Shaykh al-Islām Abū Ismāʿīl al-Harawī heard it through this chain, as al-Isʿardī stated on p. 46. Ibn Mākūlā provided a biographical entry for Abū ʿAlī al-Qarrāb in *al-Ikmāl* 7/59.

3 — Abū Ḥāmid Aḥmad ibn Muḥammad ibn ʿAbd Allāh ibn Dāwūd al-Tājir al-Marwazī. His transmission was mentioned by Ibn ʿAṭiyya al-Andalusī in his *Fahrasa*, p. 94; Ibn Khayr al-Ishbīlī in his *Fahrasa*, p. 120; al-Qāsim ibn Yūsuf al-Tujībī in his *Barnāmaj*, p. 103; and al-Ḥāfiẓ al-Mizzī in *Tuḥfat al-Ashrāf* 3/240, regarding the ḥadīth of Muḥammad ibn Bashshār, from Yaḥyā ibn Saʿīd al-Qaṭṭān, from ʿAbd al-Malik ibn Abī Sulaymān, from ʿAṭāʾ, from Zayd ibn Khālid al-Juhanī, raised (marfūʿan): "Whoever equips a warrior in the path of Allah..." — its number in al-Tirmidhī is (1724). And in *Tuḥfat al-Ashrāf* 6/334, regarding the ḥadīth of Hannād, from ʿAbda, from Ibn Isḥāq, from ʿAmr ibn Shuʿayb, from his father, from his grandfather, raised (marfūʿan): "He is not of us who does not show mercy to our young... and does not acknowledge the right of our elder" — its number in al-Tirmidhī is (2033). Likewise, al-Ḥāfiẓ al-ʿIrāqī mentioned it when commenting on the ḥadīth of Zayd ibn Khālid al-Juhanī in volume six, folio 116. A portion of the Chester Beatty manuscript in our hands came through his transmission. The name Abū Ḥāmid appears in this extended form in *Faḍāʾil al-Kitāb al-Jāmiʿ* by Abū al-Qāsim al-Isʿardī, p. 31, and we have not found it elsewhere.

4 - Abu Muhammad al-Hasan ibn Ibrahim ibn Yazid al-Aslami al-Qattan al-Farisi, resident of Nishapur, who died in the year three hundred and forty-three [AH]. The hafiz Abu Ja'far ibn al-Zubayr mentioned his transmission in his "Program" (Barnamaj), as quoted from him by Imam al-Mubarakfuri in the introduction to "Tuhfat al-Ahwadhi," p. 285, and Ibn Khayr al-Ishbili in his "Fihrist," p. 121, and al-Tujibi in his "Program," p. 107. Abu Sa'd al-Sam'ani provided a biographical entry for him in "al-Ansab," 10/186.

5 - Abu al-Hasan 'Ali ibn 'Umar ibn al-Taqi ibn Kulthum ibn Ibrahim ibn 'Abd Allah ibn 'Abd al-Rahman al-Samarqandi al-Wadhari. Abu Ja'far ibn al-Zubayr mentioned his transmission in his "Program," as quoted by al-Mubarakfuri in the introduction to "Tuhfat al-Ahwadhi," p. 285, and the hafiz Abu Bakr ibn Nuqtah al-Baghdadi in "Takmilat al-Ikmal," 1/463-464. Al-Sam'ani provided a biographical entry for him in "al-Ansab" under the nisbah al-Wadhari, as did 'Umar ibn Muhammad al-Nasafi in "al-Qand fi Dhikr 'Ulama' Samarqand," entry (682).

6 - Abu Dharr Muhammad ibn Ibrahim ibn al-Qasim ibn Ahmad ibn 'Abd Allah ibn Dawud al-Tirmidhi. Ibn 'Atiyyah mentioned his transmission in his "Fihrist," pp. 50-51, in the biographical entry of his father Abu Bakr Ghalib ibn 'Abd al-Rahman al-Muharibi, and Ibn Khayr al-Ishbili in his "Fihrist," p. 121, and al-Tujibi in his "Program," p. 107. A portion of the Chester Beatty manuscript in our hands has come down through his transmission, and likewise his full name appears therein.

7 - Abu Muhammad Nasr ibn Muhammad ibn Sabrah al-Shirakathi, the nisbah referring to Shirakath, one of the villages of Nasaf. Abu Sa'd al-Sam'ani mentioned his transmission in *al-Ansab* under the nisbah al-Shirakathi, in the entry on Abu Nasr Ahmad ibn 'Ammar ibn 'Ismah ibn Mu'adh al-Shirakathi, whose mention has already preceded among the students of al-Tirmidhi.
8 - Abu Ja'far Muhammad ibn Jamahir. Al-Qasim ibn Yusuf al-Tujibi mentioned his transmission in his *Barnamaj*, p. 107.

However, the most famous of these transmissions is that of Abu al-'Abbas al-Mahbubi, for all the manuscript copies in our hands are transmitted through him, except for a fragment of the Chester Beatty copy transmitted through Abu Hamid al-Tajir and Abu Dharr al-Tirmidhi. Al-Hafiz Abu al-Qasim al-Is'ardi said in *Fada'il al-Kitab al-Jami'*, p. 42: "As for the one who transmitted from Abu 'Isa, may God be pleased with him, he is Abu al-'Abbas Muhammad ibn Ahmad ibn Mahbub ibn Fudayl al-Tajir al-Marwazi al-Mahbubi, and it is through his transmission from him that [the work] became famous."

Biographies of the transmitters of this copy and the men of its audition certificates:

1 - The owner of this copy: he is the Shaykh, the jurist, the grammarian Abu al-'Abbas Ahmad ibn Muhammad ibn Kawthar al-Muharibi al-Maghribi. Al-Suyuti mentioned that his kunyah was Abu Ja'far and that he was from Granada. He said: Ibn Maktum said: a grammarian, he studied under Abu al-Hasan ibn al-Badhash, and al-Silafi heard from him, and he died in Egypt after performing the pilgrimage in the year (550) AH.

His teacher, Abu al-Fath al-Karūkhī, said of him: “The Shaykh, the jurist.” He granted him permission and authorization to transmit all that he had heard, and attested to his brilliance, his pursuit of accurate copies from the original sources of audition, and his scrutiny of errors and the distortions of transmitters and the misreadings of copyists. It was he who gave him the kunya Abū al-ʿAbbās, and the one who described him as Maghribī is the recorder of the names of those present at al-Karūkhī’s session, and he was among them. This is more correct than what al-Suyūṭī said, for al-Karūkhī was his teacher and the recorder of names was his peer, and both were better acquainted with him.

2. Abū al-Ḥasan ʿAlī ibn Aḥmad ibn Muḥammad ibn Kawthar al-Muḥāribī al-Gharnāṭī, the master Qurʾān reader, son of the aforementioned [scholar]. His father traveled with him, and he studied the Qurʾān readings in Mecca under Abū ʿAlī ibn al-ʿArjāʾ al-Qayrawānī and Abū al-Ḥasan ibn Riḍā al-Balansī al-Ḍarīr. He read in Egypt under Abū al-ʿAbbās Aḥmad ibn al-Ḥuṭayʾa and Abū al-Futūḥ al-Khaṭīb. He heard the Jāmiʿ al-Tirmidhī from al-Karūkhī, and studied extensively under Abū Ṭāhir al-Silafī — thus al-Silafī was his teacher and his father’s student — and returned to his country with abundant knowledge and a lofty chain of transmission. He died in Rabīʿ al-Ākhir of the year 589 AH. We say: he is the owner of this copy after his father, as is explicitly stated in some of the audition records.