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

3 - Abu al-Fath 'Abd al-Malik ibn Abi al-Qasim 'Abd Allah ibn Abi Sahl ibn Abi al-Qasim ibn Abi Mansur ibn Taj al-Karukhi al-Harawi al-Bazzar. He was born in Rabi' al-Awwal of the year four hundred and sixty-two in Herat. Karukh is a town ten farsakhs north of Herat. He heard from many scholars, and he was virtuous, righteous, trustworthy, and devoted to his own concerns. He fell ill in Baghdad, and someone who used to hear hadith from him sent him some gold, but he refused it, saying: "After seventy and with death approaching, should I take anything for the hadith of the Messenger of God, may God bless him and grant him peace?" He returned it despite his need for it. He used to copy manuscripts of the Jami' al-Tirmidhi and sell them, earning his livelihood from that, and he copied one manuscript and endowed it as a waqf. He set out for Mecca and took up residence there as a neighbor of the Sacred House, and he died in Dhu al-Hijjah of the year five hundred and forty-eight, three days after the departure of the pilgrims.

4 - The judge Abu 'Amir Mahmud ibn al-Qasim ibn Muhammad ibn Muhammad ibn 'Abd Allah ibn Muhammad ibn al-Husayn ibn Muhammad ibn Muqatil ibn Subayh ibn Rabi' ibn 'Abd al-Malik ibn Yazid ibn al-Muhallab ibn Abi Safra al-Azdi al-Harawi. He was born in the year four hundred. He was without peer in asceticism, righteousness, chastity, and right guidance, and he remained so from the beginning of his affair to the end of his life. People traveled to him from all regions, seeking to hear the lofty chains of transmission, and he was one of the pillars of the Shafi'i school in Herat. He died on Saturday—

The eighth of Jumada al-Akhirah, in the year four hundred and eighty-seven, and he was buried at Bab Khashk in Herat. We say: al-Karukhi's hearing from him was in the year four hundred and eighty-two, as he explicitly stated in his chain of transmission for this book.

5 - The Shaykh Abu Bakr Ahmad ibn Abd al-Samad ibn Abi al-Fadl ibn Abi Hamid, the merchant, al-Ghuraji — with a damma on the ghayn, a sukun on the waw, and a fatha on the ra', the nisba referring to Ghuraj: a village at the gate of the city of Herat — a group of hadith scholars and imams heard from him. Al-Husayn ibn Muhammad ibn al-Junayd al-Ghuraji said: Abu Bakr ibn Abi Hatim is a shaykh, trustworthy, truthful; he died suddenly on Tuesday, the nineteenth of Dhu al-Hijjah, in the year four hundred and eighty-one. We say: al-Karukhi's hearing from him was in the year four hundred and eighty-one, as al-Karukhi himself mentioned in his chain of transmission for this book, that is, he heard it from him in the year in which he died.

6 - The Shaykh, the jurist, Abu Nasr Abd al-Aziz ibn Muhammad ibn Ali ibn Ibrahim ibn Thumama ibn Dawud ibn al-Layth al-Tiryaqi — with a kasra on the ta' and a sukun on the ra', the nisba referring to Tiryaq: a village in the district of Herat — and he was trustworthy and prolific in hadith, and he had abundant memorization of literature. He was born in the year three hundred and eighty-nine. His hearing of the Musnad of Abu Isa was from its beginning in sequence to the beginning of...

The merits of ʿAbd Allāh ibn ʿAbbās, may God be pleased with him, alone, and after that what escaped him up to the end of the book. He died in the month of Ramadan, on Tuesday, the sixteenth of the year 483 [AH]. We say: al-Karūkhī explicitly stated that his hearing from him was in the year 481 [AH], and this means that he heard from him when he was at that time ninety-two years old. What escaped al-Tiryāqī of the Jāmiʿ al-Tirmidhī, al-Karūkhī completed it upon Abū al-Muẓaffar ʿUbayd Allāh ibn ʿAlī ibn Yāsīn ibn Muḥammad ibn Aḥmad al-Dihhān al-Marwazī, who had heard from al-Jarrāḥī what had escaped al-Tiryāqī.

7 — Abū Muḥammad ʿAbd al-Jabbār ibn Muḥammad ibn ʿAbd Allāh ibn Muḥammad ibn Abī al-Jarrāḥ ibn al-Junayd ibn Hishām ibn al-Marzubān al-Marwazī al-Jarrāḥī. He said about himself: I was born in the year 331 [AH]. He arrived in Herat in the months of the year 409 [AH], and he narrated there the Musnad of Abū ʿĪsā. He died in the year 412 [AH].

8 — Abū al-ʿAbbās Muḥammad ibn Aḥmad ibn Maḥbūb ibn Fuḍayl al-Tājir al-Marwazī al-Maḥbūbī, and his biography has already preceded among the companions of al-Tirmidhī.

Al-Jarrahi was not alone in narrating "Al-Jami'" from Abu al-Abbas al-Mahbubi; rather, a group of others also narrated it from him, among them Isma'il ibn Yinal al-Mahbubi, to whom one of the audition certificates (sama'at) in this copy is attributed, and it is one of the audition certificates of the hafiz Ibn Hajar al-'Asqalani, as has been explained previously.

Among them also is Abu Ali al-Hasan ibn Muhammad ibn Ahmad ibn Shu'ba al-Marwazi al-Sinji, and from him (it was narrated by) Abu Ya'la Ahmad ibn 'Abd al-Wahid, known as Ibn Zawj al-Hurra, and a portion of the copy "La la li" which we have relied upon in editing this book is through his narration, as we will clarify in what follows, with God's help.

Among them also is Abu al-Abbas Ahmad ibn Muhammad ibn Siraj al-Sinji al-Tahhan; al-Sam'ani mentioned this in "Al-Ansab" under the nisba of al-Sinji.

Also narrated from Abu Muhammad al-Jarrahi — besides Abu 'Amir al-Azdi, Abu Bakr al-Ghawriji, and Abu Nasr al-Tiryaqi — Abu al-Muzaffar 'Ubayd Allah ibn Ali al-Dahhan al-Marwazi, who heard from al-Jarrahi what had eluded al-Tiryaqi, as we have explained, and Abu Sa'id Muhammad ibn Ali ibn Abi Salih al-Baghawi al-Dabbas. The first was mentioned by al-Is'ardi al-Hafiz(1), and the book was transmitted via the route of the first and the second by the hafiz Ibn Hajar al-'Asqalani(2), and from the route of the second came one of the chains of the final audition in this copy(3).

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(1) "Fada'il al-Kitab al-Jami'" 48-49.
(2) "Al-Mujma' al-Mu'assas li-l-Mu'jam al-Mufahras" 1/98 and 102.
(3) Folio 272, recto.

Al-Karūkhī also participated in listening to the three shaykhs whom the ḥāfiẓ al-Muʾtaman al-Sājī, Abū Naṣr, explicitly named in his chain of transmission for this book at the beginning of the manuscript copy, as he himself stated in his copy, mentioning therein al-Karūkhī's listening with him in Herat. Portions of the Ẓāhiriyya manuscript were transmitted from his copy, as is explicitly noted on the final folio of the fifth volume.

From Abū ʿĀmir al-Azdī alone, Abū al-Fatḥ Naṣr ibn Sayyār ibn Ṣāʿid ibn Sayyār al-Harawī took [the work], as appears in one of the chains of the final listening in this manuscript copy, and in one of the listenings of the ḥāfiẓ Ibn Ḥajar transmitted through him(1). Likewise, Abū Jaʿfar Muḥammad ibn al-Ḥasan ibn al-Ḥusayn al-Ṣaydalānī [took it], but by ijāza, and his transmission was mentioned by al-Qāsim ibn Yūsuf al-Tujībī(2).

As for the transmitters from Abū al-Fatḥ al-Karūkhī in this manuscript copy, they are numerous—amounting to approximately twenty-seven men. Among the most famous of them are the owner of the copy, Abū al-ʿAbbās Aḥmad ibn Muḥammad ibn Kawthar al-Muḥāribī, and his son Abū al-Ḥasan ʿAlī al-Muqriʾ, both of whom we have already provided biographical entries for earlier.

A group of eminent ḥuffāẓ also transmitted from al-Karūkhī whose names are not mentioned in this manuscript copy, including the ḥāfiẓ Abū al-Faraj Ibn al-Jawzī, who had a copy in his own handwriting that will be discussed in detail later, God willing. Also among them are the musnid Abū Ḥafṣ Ibn Ṭabarzad, and Abū al-Ḥasan ʿAlī ibn Abī al-Karam ibn—

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(1) "Al-Mujmaʿ al-Muʾassis" 1/101.
(2) "Mustafād al-Riḥla wa-al-Ightirāb" p. 46.

These are the two [transmitters] through whose chains al-Ḥāfiẓ Zakī al-Dīn al-Mundhirī narrated this book, as found in copy (D) which was read before him. Likewise, al-Ḥāfiẓ Ibn Ḥajar al-ʿAsqalānī(1) and many others narrated it through their chains.

Here we provide biographies for those who heard the book "al-Jāmiʿ" whose biographies have not yet been given:

1 - Ismāʿīl ibn Yanāl, Abū Ibrāhīm al-Maḥbūbī, the last of those who heard from his master Abū al-ʿAbbās al-Maḥbūbī. al-Samʿānī said: He was trustworthy and learned. He granted permission (ijāzah) to Abū al-Fatḥ Aḥmad ibn Muḥammad al-Ḥaddād for his narrations. He was born in the year 334 AH and died in the year 421 AH.(2)

2 - Abū ʿAlī al-Ḥasan ibn Muḥammad ibn Aḥmad ibn Shuʿbah al-Sinjī al-Marwazī. He resided in Baghdad and narrated there the book "al-Jāmiʿ" from Abū al-ʿAbbās Muḥammad ibn Aḥmad al-Maḥbūbī. Abū al-Qāsim al-Azharī said: I heard from this shaykh part of the book "al-Jāmiʿ" of Abū ʿĪsā. He was an understanding shaykh, trustworthy, and possessed dignity. He died on the night of Wednesday, the middle of Dhū al-Ḥijjah, in the year 391 AH.(3) The nisbah "al-Sinjī" refers to Sinj, one of the villages of Marw.(4)

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(1) "al-Mujmaʿ al-Muʾassis" 1/101.
(2) "Siyar Aʿlām al-Nubalāʾ" 17/376-377.
(3) "Tārīkh Baghdād" 7/423.
(4) "al-Ansāb" 7/167.

3 - Abu al-ʿAbbās Aḥmad ibn Muḥammad ibn Sirāj al-Sinjī al-Ṭaḥḥān. The judge Abu Manṣūr al-Samʿānī and a group [of scholars] narrated from him. He died after the year 400 [AH], and his grave is in the village of Sinj, at the edge of the mosque, in the quarter of Bashākh.

4 - Abu al-Muẓaffar ʿUbayd Allāh ibn ʿAlī ibn Yāsīn ibn Muḥammad ibn Aḥmad al-Dahhān al-Marwazī. Al-Isʿardī said: "A noble shaykh." He narrated from Abu Muḥammad al-Jarrāḥī what had escaped Abu Naṣr al-Tiryāqī of the book, and it is the beginning of the Manāqib of ʿAbd Allāh ibn ʿAbbās to the end of the book of al-ʿIlal, which is the end of the book.

5 - Abu Saʿīd Muḥammad ibn ʿAlī ibn Abī Ṣāliḥ al-Baghawī al-Dabbās, the shaykh, the jurist, the long-lived, the musnid. He was the last person to narrate the Jāmiʿ al-Tirmidhī from Abu Muḥammad al-Jarrāḥī with a high chain. He lived eighty-eight years and was among the jurists. He died in Baghshūr — a small town between Herat and Marw al-Rūdh in the lands of Khurāsān, the nisba to which is Baghawī, irregularly [formed] — in Dhū al-Qaʿdah of the year 488 [AH].

6 - Abu Naṣr al-Muʾtaman ibn Aḥmad ibn ʿAlī ibn Ḥusayn ibn ʿUbayd Allāh al-Rabaʿī al-Dayrʿāqūlī al-Baghdādī al-Sājī, the ḥāfiẓ, the imam, the precise [narrator], the teacher of the group [of scholars]. He was born in the year 445 [AH]. The ḥāfiẓ ʿAbd Allāh ibn Muḥammad al-Anṣārī said: "No one can fabricate [a hadith] against the Messenger of God, peace and blessings be upon him, as long as this man is alive." Al-Silafī said: "A precise ḥāfiẓ; I have not seen anyone with better recitation."

Regarding the hadith from him, he studied jurisprudence under Shaykh Abū Isḥāq. Abū al-Naḍr al-Fāmī said: al-Muʾtaman resided in Herat for ten years, read extensively, and copied out al-Tirmidhī six times. He died in Ṣafar of the year five hundred and seven in Baghdad.

7 — Abū al-Fatḥ Naṣr ibn Sayyār ibn Ṣāʿid ibn Sayyār al-Harawī, the shaykh, the imam, the jurist, the long-lived one, the authority (musnid) of Khurāsān, Sharf al-Dīn al-Kinānī al-Ḥanafī, the judge. He was born in the year five hundred and seventy-five. He had an authorization (ijāzah) from Shaykh al-Islām Abū Ismāʿīl al-Anṣārī and Abū al-Qāsim al-Khalīlī. He was a jurist, a debater, virtuous, religious, of good conduct, natural in his movements, avoiding affectation, and of sound disposition. He died in the year five hundred and seventy-two.

8 — Abū Jaʿfar Muḥammad ibn al-Ḥasan ibn al-Ḥusayn al-Ṣaydalānī, the venerable long-lived shaykh, the authority (musnid) of his time. He had an authorization (ijāzah) from Shaykh al-Islām Abū Ismāʿīl ʿAbd Allāh ibn Muḥammad al-Anṣārī and from Abū ʿĀmir al-Azdī. The high rank of the chain of transmission (ʿulūw al-isnād) ended with him. He died in the year five hundred and sixty-eight.

9 — Abū al-Faraj ʿAbd al-Raḥmān ibn ʿAlī ibn Muḥammad ibn ʿAlī ibn ʿUbayd Allāh ibn ʿAbd Allāh ibn Ḥammādī ibn Aḥmad ibn Muḥammad ibn Jaʿfar ibn ʿAbd Allāh ibn al-Qāsim ibn al-Naḍr ibn al-Qāsim ibn Muḥammad ibn ʿAbd Allāh, son of the jurist ʿAbd al-Raḥmān, son of the jurist al-Qāsim ibn Muḥammad, son of the caliph of the Messenger of God, may God bless him and grant him peace—

Abū Bakr al-Ṣiddīq al-Qurashī al-Taymī, al-Bakrī, al-Baghdādī, al-Ḥanbalī, the Imām, the eminent scholar, the ḥāfiẓ, the exegete, the Shaykh of Islam, Jamāl al-Dīn the preacher, author of numerous works, known as Ibn al-Jawzī. He was born in the year five hundred and nine or ten [AH], and his first hearing of ḥadīth was in the year five hundred and sixteen. His works are many, among them: the commentary on the Qur’an entitled "Zād al-Masīr," "Al-Taḥqīq fī Masā’il al-Khilāf," "Al-Mawḍū‘āt," "Al-Muntaẓam fī al-Tārīkh," and others. Abū ‘Abd Allāh ibn al-Dubaythī said in his "Tārīkh": Our shaykh, Jamāl al-Dīn, is the author of works in various fields of knowledge, including exegesis, jurisprudence, ḥadīth, histories, and others. To him culminated the knowledge of ḥadīth and its sciences, and the discernment of its sound from its weak. He was among the most eloquent of people in speech, the most perfect in composition, the sweetest in tongue, and the finest in expression. He studied jurisprudence under al-Dīnawarī, and read preaching under Abū al-Qāsim al-‘Alawī. He was blessed in his life and his knowledge, and he narrated his authored works multiple times. He died in the year five hundred and ninety-seven [AH]. We say: and the copy of "Jāmi‘ al-Tirmidhī" in his own hand is the one relied upon in the critical edition of this book, after the copy of his shaykh al-Karūkhī.

10 - Abu Hafs 'Umar ibn Muhammad ibn Mu'ammar ibn Ahmad ibn Yahya ibn Hassan al-Baghdadi al-Mu'addib, the Shaykh, the Musnid, known as Ibn Tabarzad. "Tabarzad" is the Persian word for sugar. He was born in Dhu al-Hijjah of the year five hundred and sixteen. He heard much [hadith] and memorized the principal texts until the time of need for them. The hafiz Abu 'Abd Allah ibn al-Dubaythi compiled for him a mashyakha in two volumes and part of a third, containing eighty-three shaykhs. He died in the year six hundred and seven, in Rajab, and was buried at Bab Harb.

11 - Abu al-Hasan 'Ali ibn Abi al-Karam Nasr ibn al-Mubarak ibn Abi al-Sayyid ibn Muhammad al-Wasiti al-Baghdadi, then al-Makki, al-Khallal, Ibn al-Banna', the venerable Shaykh, the Musnid. Al-Dhahabi said: He narrated "al-Jami'" from al-Karukhi, and I do not know that he narrated anything other than it. He died in Mecca in the year six hundred and twenty-two.

12 - The Imam, the eminent scholar, the hafiz, the verifier, Shaykh al-Islam Zaki al-Din Abu Muhammad 'Abd al-'Azim ibn 'Abd al-Qawi ibn 'Abd Allah ibn Salama ibn Sa'd al-Mundhiri, of Syrian origin, the Egyptian Shafi'i. He was born in the year five hundred and eighty-one. He heard from a great many people whom he met in the Two Holy Sanctuaries, Egypt, Syria, and the Jazira. He authored excellent works, including "Sharh al-Tanbih" in jurisprudence, which is a large commentary, and he abridged "Sahih Muslim" and "Sunan Abi Dawud."

He authored *al-Targhīb wa al-Tarhīb*, whose fame spread to the horizons, and *al-Takmilah li-Wafayāt al-Nuqal*, which is a supplement to *Wafayāt al-Nuqal* by his teacher Abū al-Ḥasan ʿAlī ibn al-Mufaḍḍal al-Maqdisī, who died in the year 611 AH, and who had brought his book up to the year 581 AH. The supplement that al-Mundhirī produced thus covered from that year up to the middle of the year 642 AH. He died in the year 656 AH.(1)

Secondly: The copy of Ibn al-Jawzī, designated by the symbol (B)

It is a photographed copy of one of the two original manuscripts preserved in the "Lālah Lī" library in Istanbul. What survives of it is the first part, from the beginning of the book to the chapter on what has been reported concerning the rights of neighbors, except for some leaves that fell out from the beginning of the chapters on sales to the beginning of the chapter on what has been reported that wheat is to be exchanged for wheat equal for equal.

It is a good, clear, and meticulous copy, written in a naskh script. Its margins are adorned with annotations that include corrections of errors that occurred during copying, as well as the recording of a number of words in which the copies differed, which indicates that it was collated with great precision. For this reason, errors in it are rare.

Its number of leaves is (315), excluding the title page, and the number of lines on each folio is (19) lines, with each line containing approximately (17) words.

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(1) *al-Siyar* 23/319–324.

Most of it was written by the Ḥāfiẓ Ibn al-Jawzī, and in its midst there are folios that may constitute about a third of the volume, in the handwriting of Abū al-Khayr Ilyās ibn Ghāzī ibn al-Tuntāsh al-Unarī, as stated on the folio where the chapters on divorce (al-ṭalāq) were completed in his own hand. For therein it says, verbatim: "The chapters on marriage (al-nikāḥ) are completed, and what follows them in the second volume are the chapters on sales (al-buyūʿ), God willing. May God bless our master Muḥammad, his family, and his companions, and grant them abundant peace. Written by the one in need of God's pardon, Ilyās ibn Ghāzī ibn al-Tuntāsh al-Unarī—may God forgive him, his parents, and all Muslims—during the month of Rabīʿ al-Awwal of the year five hundred and eighty [580 AH/1184 CE]. And praise be to God alone." This Ilyās is biographized in Ibn Nuqṭah al-Ḥanbalī's *Takmilat al-Ikmāl* (1), in the Ḥāfiẓ al-Mundhirī's *al-Takmilah li-Wafayāt al-Nuqalā* (2), in the Ḥāfiẓ al-Dhahabī's *al-Mushtabih* (3), in the Ḥāfiẓ Ibn Nāṣir al-Dīn al-Dimashqī's *Tawḍīḥ al-Mushtabih* (4), and in the Ḥāfiẓ Ibn Ḥajar al-ʿAsqalānī's *Tabṣīr al-Muntabih* (5). As for "al-Unarī," it is a nisbah to a grandfather called Unar. He died in Rabīʿ al-Awwal of the year six hundred and four [604 AH/1207 CE].

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(1) Vol. 1, entry (110).
(2) Vol. 2, entry (1011).
(3) Vol. 1, pp. 3–4, under the entry "al-Ibrī"—which is an error on his part, may God have mercy on him. The correct form is what we have recorded, with a ḍammah on the hamzah and an open nūn instead of the bāʾ, as he himself wrote it in his own genealogy, and as the Ḥāfiẓs al-Mundhirī and Ibn Nuqṭah recorded it in writing—and they belong to the generation of his students, so they knew him better than others.
(4) Vol. 1, pp. 119–120, where he drew attention to the error of the author of *al-Mushtabih* and presented it in its correct form.
(5) Vol. 1, p. 30, where he recorded it with a ḍammah on the hamzah, then a nūn, then a zāy—which is an error on his part, may God have mercy on him.

It is stated on the last folio of this volume, in the handwriting of Ibn al-Jawzī himself, that he finished writing this copy on Wednesday, the tenth of Rabīʿ al-Ākhir of the year five hundred and thirty-six [AH].

We say: what appears to us is that this copy is compiled from two copies: the copy of Ibn al-Jawzī, from which some folios of this volume were lost, and they were replaced with folios from the copy of Ilyās ibn Ghāzī, which were thought to be by Ibn al-Jawzī. However, upon examination and careful scrutiny of the handwriting of each of the two, the difference becomes clear.

The Imam, the ḥāfiẓ Ibn al-Jawzī, heard his copy from Abū al-Fatḥ al-Karūkhī, whom he mentioned in his "Mashyakha." We have provided biographical accounts of both of them when discussing copy (A). The reader in al-Karūkhī's sessions was Abū al-Faḍl ibn Nāṣir, the ḥāfiẓ.

It is stated on the title page, in the handwriting of Ibn al-Jawzī, the following text: "The first volume of the book al-Jāmiʿ al-Kabīr, authored by Abū ʿĪsā Muḥammad ibn ʿĪsā ibn Sawra ibn Mūsā al-Tirmidhī, may God have mercy on him.

As transmitted by Abū al-ʿAbbās Muḥammad ibn Aḥmad al-Maḥbūbī, may God's mercy be upon him, from Abū ʿĪsā al-Tirmidhī.

As transmitted by Abū Muḥammad ʿAbd al-Jabbār ibn Muḥammad al-Jarrāḥī, from Abū al-ʿAbbās al-Maḥbūbī, may God's mercy be upon him.

As transmitted by the shaykhs: the judge Abū ʿĀmir Maḥmūd ibn al-Qāsim al-Azdī, Abū Naṣr ʿAbd al-ʿAzīz ibn Muḥammad al-Tiryāqī, and Abū Bakr Aḥmad ibn—"

ʿAbd al-Ṣamad al-Ghūrajī, all of them on the authority of al-Jarrāḥī.¹

The transmission of the righteous shaykh Abū al-Fatḥ ʿAbd al-Malik ibn Abī al-Qāsim ibn Abī Sahl al-Karūkhī from them.

On the title page there is recorded a samāʿ (certificate of hearing) in the handwriting of Muḥammad ibn ʿAlī ibn Mukhallaf ibn Yūsuf ibn Ḥasan al-Khuzāʿī, read by the jurist Abū Muḥammad ʿAbd Allāh ibn Muḥammad ibn Ḥusayn al-Yaḥṣubī upon him, attesting to the hearing of Ibn al-Khuzāʿī, Muḥammad, from the jurist and muḥaddith Abū Muḥammad ʿAbd al-Khāliq ibn Ḥammād ibn Muḥammad al-Lakhmī, read before the righteous jurist Abū al-Fatḥ al-Karūkhī, with his well-known chain of transmission.

On the first folio appears the chain of Ibn al-Jawzī in his own handwriting to the author, wherein he said: We were informed by the righteous shaykh Abū al-Fatḥ ʿAbd al-Malik ibn Abī al-Qāsim ibn Abī Sahl al-Karūkhī…

And Abū al-Faḍl ibn Nāṣir, mentioned earlier, is Muḥammad ibn Nāṣir ibn Muḥammad ibn ʿAlī al-Salāmī, resident of Baghdad, of Persian origin. He was born in the year 467 AH. He was a precise memorizer, trustworthy, a follower of the Sunnah with no flaw attributed to him. Among his auditions were the Musnad of Imam Aḥmad ibn Ḥanbal and other books with elevated chains. He was abundant in remembrance of God, quick to shed tears, and was among the most devoted of Ibn al-Jawzī's teachers, for he said: "From him I took most of what I know of the science of ḥadīth." He died in the year 550 AH.²

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¹ In the manuscript copy it reads "al-Maḥbūbī" instead of "al-Jarrāḥī," which is a slip of the pen.
² Siyar Aʿlām al-Nubalāʾ, 2/265–271.

Third: The copy of the Süleymaniye Library, designated by the symbol (D).

It is a precious, complete, collated copy photographed from the original manuscript located in the Mahmud Pasha Library in the Süleymaniye in Istanbul. It was read before al-Ḥāfiẓ al-Mundhirī, al-Ḥāfiẓ Quṭb al-Dīn al-Qasṭallānī, al-Ḥāfiẓ Sirāj al-Dīn al-Bulqīnī, and others. It was written in a fine naskh script, comprising 304 folios, with 27 lines per page, and approximately 27 words per line. Its margins contain numerous corrections and a number of audition certificates (samāʿāt).

The chain of transmission (sanad) of this copy is not mentioned at its beginning, but at its end, at the start of the Book of ʿIlal, the following text appears: "We were informed by the judge Abū ʿĀmir al-Azdī, and the Shaykh Abū Bakr al-Ghūrjī, and the Shaykh Abū al-Muẓaffar ʿUbayd Allāh ibn ʿAlī ibn Yāsīn ibn Muḥammad al-Dahhān, who said: We were informed by Abū Muḥammad al-Jarrāḥī, who said: We were informed by Abū al-ʿAbbās al-Maḥbūbī, who said: We were informed by Abū ʿĪsā al-Ḥāfiẓ al-Tirmidhī, who said..."

The scribe of this copy is the Shaykh Muḥammad ibn ʿAbd al-Karīm ibn ʿAlī ibn Jaʿfar ibn Dirāda al-Qurashī, as he himself states at the end of the Book of ʿIlal, mentioning that he finished copying it on the evening of Tuesday, the sixth of Shawwāl, in the year six hundred and fifty-five (655 AH).

This copy contains several audition certificates (samāʿāt), including:

1. An audition before the Imām, al-Ḥāfiẓ Abū Muḥammad ʿAbd al-ʿAẓīm ibn ʿAbd al-Qawī al-Mundhirī, in sessions the last of which was on Sunday, the sixteenth of Shaʿbān, in the year six hundred and fifty-six (656 AH), at the Dār al-Ḥadīth al-Kāmiliyya, and he attended.

The owner of this copy attended these sessions: the jurist, the precise scholar, Jamal al-Din Abu ‘Abd Allah Muhammad ibn ‘Abd al-Karim ibn Ja‘far ibn Darada al-Qurashi. The reader in them was Makin al-Din Abu al-Hasan ibn ‘Abd al-‘Azim ibn Abi al-Hasan.

2 - A hearing (sama‘) from Shaykh al-Islam, the memorizer (hafiz), Abu Hafs Siraj al-Din ‘Umar al-Bulqini al-Shafi‘i, read by Qasim ibn Muhammad ibn Ibrahim al-Maliki.

3 - A hearing (sama‘) from the imam, the memorizer (hafiz), Qutb al-Din ibn al-Qastalani, in several sessions, the last of which was on the eighth of Rajab in the year 667 AH, in Cairo, at the Dar al-Hadith al-Kamiliyya, read by the jurist, the imam, the precise scholar Fakhr al-Din ‘Uthman al-Tawzari.

4 - A hearing (sama‘) from the shaykh Zahir al-Din Abu al-Majd Ishaq ibn Ibrahim ibn ‘Abd al-Rahman ibn ‘Ali ibn ‘Abd al-‘Aziz ibn ‘Ali ibn Quraysh al-Makhzumi al-Misri, in several sessions, the last of which was on the tenth of Safar in the year 687 AH.

There are other hearings (sama‘at) that have not become entirely clear to us, some of whose dates go back to the year 611 AH, and another hearing to the year 685 AH.

Here we provide a biography for those of whom we have found a biographical account:

1 - Makin al-Din al-Husni, the traditionist (muhaddith), Abu al-Hasan ibn ‘Abd al-‘Azim ibn Abi al-Hasan ibn Ahmad al-Misri. He was born in the year 600 AH, and he heard (hadith)...

much, and he toiled and exerted himself, and he was virtuous. He died in Rajab of the year six hundred and seventy-four.

2. The Shaykh al-Islām, the ḥāfiẓ, ʿUmar ibn Raslān ibn Nuṣayr ibn Ṣāliḥ ibn Shihāb ibn ʿAbd al-Ḥaqq ibn Muḥammad ibn Musāfir al-Kinānī, originally of ʿAsqalān, then of Egypt, Sirāj al-Dīn Abū Ḥafṣ al-Bulqīnī al-Shāfiʿī. He possessed vast knowledge of jurisprudence, ḥadīth, and other fields, and was described as having reached the level of ijtihād. He left no one like him after him. He authored works, including glosses on *al-Rawḍah*, a correction of *al-Minhāj*, the book *al-Tadrīb* on jurisprudence, in which he reached the chapter on maintenance expenditures, and others. A great number of scholars in Cairo and elsewhere studied under him and heard ḥadīth from him. He was born in the year seven hundred and twenty-four and died in the year eight hundred and five, at the age of eighty-one.

3. Qāsim ibn Muḥammad ibn Ibrāhīm ibn ʿAlī al-Nuwayrī al-Mālikī, the Shaykh Zayn al-Dīn. He studied jurisprudence, read the admonitory works, served as a repetitor for the Mālikīs in various places, and presided as a teacher at the Azhar Mosque and elsewhere. He was righteous, good, religious, and humble. The ḥāfiẓ Ibn Ḥajar al-ʿAsqalānī said: "I heard much of his recitation before our shaykh Sirāj al-Dīn and others." He died in Muḥarram of the year seven hundred and ninety-nine, at approximately sixty years of age.

4 - Qutb al-Din Muhammad ibn Ahmad ibn Ali ibn Muhammad ibn al-Hasan ibn Abd Allah ibn Ahmad ibn Maymun ibn Rashid al-Qabsi, Shaykh Abu Bakr, son of Shaykh Abu al-Abbas al-Qastallani, the Meccan, the Shafi'i. He was born in the year six hundred and fourteen in Egypt, and traveled to Mecca, Damascus, Baghdad, Kufa, and other places. He studied jurisprudence, hadith, Qur'anic exegesis, juristic disagreement, and various types of knowledge. He authored numerous works, including an abridgment on the science of hadith which he titled "al-Manhaj al-Mubhij 'inda al-Istima' li-man raghiba fi 'ulum al-hadith 'ala al-ittila'" and an abridgment on ambiguous names in hadith, among others. A number of major hadith scholars heard from him, such as al-Dumyati and Qutb al-Din al-Halabi, who said: "He was an imam, a scholar, a hadith transmitter, a memorizer, a mufti, trustworthy, an authority, of good character, generous, chaste, hospitable to those who came to him, attentive in listening to what was read to him, and diligent in attending to people's needs." Among those who heard from him was the memorizer Abu al-Fath Ibn Sayyid al-Nas. He died in the year six hundred and eighty-six. (1)

5 - Fakhr al-Din Uthman ibn Muhammad ibn Uthman ibn Abi Bakr al-Tawzari al-Maliki, resident of Mecca. He was born in the year six hundred and thirty. He read "Sahih Muslim" under Ibn al-Burhan, heard extensively from al-Mundhiri, and recited the seven canonical readings. He used to say that he had read al-Bukhari thirty times. His chain of teachers reached nearly one thousand, and he transmitted a great deal. He secluded himself in Mecca in devotion, and he had authoritative manuscript copies.--------------------------------------------
(1) "al-'Iqd al-Thamin fi Tarikh al-Balad al-Amin" by Taqi al-Din al-Fasi, 1/321-330.

A good understanding, and a pleasant lecture. He died in Rabīʿ al-Ākhir in the year seven hundred and thirteen (713 AH).

6 – Isḥāq ibn Ibrāhīm ibn ʿAbd al-Raḥmān ibn ʿAlī ibn ʿAbd al-ʿAzīz ibn ʿAlī, ibn Quraysh al-Makhzūmī, Ẓahīr al-Dīn Abū al-Majd al-Miṣrī. He heard the *Tirmidhī* from Abū al-Ḥasan ʿAlī ibn Abī al-Karam Naṣr al-Bannāʾ al-Makkī, by his transmission from al-Karūkhī, and a number of people narrated it on his authority, among them the muḥaddith Shams al-Dīn ibn Nubāta, father of the adīb Jamāl al-Dīn. He died in Ramaḍān in the year six hundred and ninety (690 AH) in Egypt, at the age of eighty-five years, and his birth was in the year six hundred and five (605 AH).

Fourth: The Ẓāhiriyya copy, designated by the symbol (Ẓ)

It is a photographic copy of the original manuscript preserved in the Ẓāhiriyya Library in protected Damascus. It was transmitted from the original of al-Muʾtaman al-Sājī, and it is a waqf of Abū ʿAbd Allāh al-Bandahī in his book treasury at the Samīsāṭī Ribāṭ, and it is copied--------------------------------------------
(1) *Al-Durar al-Kāmina fī Aʿyān al-Miʾa al-Thāmina* by al-Ḥāfiẓ Ibn Ḥajar al-ʿAsqalānī, 2/449–450.
(2) *Dhayl al-Taqyīd* by Taqī al-Dīn al-Fāsī al-Makkī, 1/entry 933.
(3) Also called the Samīsāṭiyya Khānqāh. *Khānqāh* is a Persian word meaning "house," and it was applied to places prepared for ascetics, Sufis, and those of their status. This khānqāh is well known and famous, and it is located near the northern gate of the Umayyad Mosque in Damascus. Al-Nuʿaymī related in *Al-Dāris* 2/151 that in its beginning it was a house of ʿAbd al-ʿAzīz ibn Marwān ibn al-Ḥakam, then it passed to his son, the rightly guided caliph ʿUmar ibn ʿAbd al-ʿAzīz, then it became the Samīsāṭī Khānqāh, named after its waqf founder, the shaykh, scholar, leading nobleman Abū al-Qāsim ʿAlī ibn Muḥammad al-Sulamī al-Ḥubshī—Ḥubsh being a branch of Ḥimyar—al-Dimashqī =

From the ʿUmariyya School(1), located in Damascus at the foot of Mount Qāsiyūn.

What remains of it is the first, second, and third parts, two leaves from the fourth, and the fifth, sixth, ninth, tenth, eleventh, thirteenth, fourteenth, fifteenth, and sixteenth parts, as well as the eighteenth and twenty-first. The total number of hadiths in these parts is (2366) hadiths out of the original (3956) hadiths, constituting approximately two-thirds of the book. As for the first part, it contains the first hadith of the Jāmiʿ up to
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= who died in the year three and fifty and four hundred [AH 453]. The author of "Munādamat al-Aṭlāl" said, p. 277: Then it was converted into a school, and around the year one thousand one hundred [AH] Ahmad ibn ʿAlī al-Munayyir took up residence in one of its rooms, and he later became a teacher there, until the teaching position at the ʿĀdiliyya al-Kubrā was assigned to him, so he moved to it and taught there. Then the superintendency of it and of the ʿUmariyya came to him, and the two superintendencies have continued to pass down through his descendants to this very day.

(1) In the year (551), a group of the Banū Qudāma al-Maqādisa sought refuge in Damascus after being forced to flee Jerusalem following the Crusaders' seizure of it. They settled for two years at the Mosque of Abū Ṣāliḥ outside the eastern gate, then moved from it to the foot of Mount Qāsiyūn, near the Yazīd River. There they built for themselves a house containing a great number of rooms, which was called Dayr al-Ḥanābila. Then they began constructing the first school on the mountain, namely the ʿUmariyya School, which was founded by Abū ʿUmar Muḥammad ibn Aḥmad al-Maqdisī al-Jammāʿīlī al-Ḥanbalī, who died in the year (607) AH. It was at the height of activity and prosperity. Then construction continued around it, and this place later became known as al-Ṣāliḥiyya. This school had a library of books with no equal, but the hands of thieves played with it, and much was taken from it. Then what remained of it—which was negligible compared to what it had held—was transferred to the Ẓāhiriyya Library. To this very day, its ruins remain, drawing forth the hidden tears of the eyes, draining the drops of the hearts, and reminding of a past rich with the marvels of the ancestors.