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

Hadith number one hundred and twenty. Part two included hadiths (121) through (239), totaling (1118) hadiths. Part three included hadiths (240) through (412), totaling (172) hadiths. The two folios of part four included hadiths (404) through (412), totaling (9) hadiths. Part five included hadiths (544) through (678), totaling (134) hadiths. Part six included hadiths (679) through (867), totaling (188) hadiths. Part nine included hadiths (1215) through (1406), totaling (191) hadiths. Part ten included hadiths (1407) through (1589), totaling (182) hadiths. Part eleven included hadiths (1590) through (1808), totaling (218) hadiths. Part thirteen included hadiths (1995) through (2257), totaling (262) hadiths. Part fourteen included hadiths (2258) through (2463), totaling (205) hadiths. Part fifteen included hadiths (2464) through (2692), totaling (228) hadiths. Part sixteen included hadiths (2693) through (2885), totaling (192) hadiths. Part eighteen included hadiths (3119) through (3294), totaling (175) hadiths. Part twenty-one included hadiths (3618) through (3806), totaling (188) hadiths.

This copy is of excellent textual accuracy, clear script, and utmost precision; errors in it are rare. In its margins are corrections and references to other copies, indicating that it was collated more than once and compared with meticulous care.

A group of scholars has successively studied it; it was read before them, and their names were recorded throughout its pages, which attests to the preciousness of this copy. We have already learned that it was transcribed from the copy of al-Muʾtaman al-Sājī al-Ḥāfiẓ, whose biography has been given earlier. He was a peer of Abū al-Fatḥ al-Karūkhī in audition (samāʿ), and was known for accuracy, reliability, and memorization, as we have explained when discussing al-Karūkhī's copy in his own hand.

The scribe of this copy is Abū Jaʿfar Muḥammad ibn Muḥammad ibn Naṣr ibn Muḥammad ibn Abī al-Qāsim al-Aṣbahānī, known as al-Ṣayrafī. He heard this copy of his upon Abū al-Fatḥ al-Karūkhī, and its chain of transmission appears at the beginning of the first folio of the first volume, for he said: "We were informed by the noble, righteous, ascetic, trustworthy Imām Abū al-Fatḥ ʿAbd al-Malik ibn Abī al-Qāsim ibn Abī Sahl al-Harawī al-Karūkhī, in a ribāṭ… in the months of the year five hundred and forty-five, read before him while I was listening…" His name is also mentioned in another audition upon al-Karūkhī in the year six hundred and thirty-nine, as appears at the end of the last folio of the first volume.

The owner of this copy is Taqī al-Dīn Abū ʿAbd Allāh Muḥammad ibn Aḥmad ibn Muḥammad al-Aṣfahānī, as explicitly stated on the first panel, from the title page, who heard the book upon Abū Naṣr Muḥammad ibn Hibat Allāh ibn

Muhammad ibn Hibat Allah ibn Muhammad ibn Yahya ibn Bundar ibn Mamil al-Shirazi, by his license (ijazah) from Abu al-Fath Nasr ibn Sayyar ibn Sa'id, from Abu 'Amir al-Azdi, and by his license from Abu al-Sa'adat al-Mas'udi, from Abu Sa'id Muhammad ibn 'Ali al-Baghawi, both of them from Abu Muhammad al-Jarrahi... And his hearing (sama') was in the year six hundred and thirty-one.

He also heard it upon Ahmad ibn Abi al-Khayr Salama ibn Ibrahim ibn Salama ibn al-Haddad al-Hanbali, by his hearing from Abu al-Faraj ibn al-Jawzi, by his hearing from Abu al-Fath al-Karukhi... And his hearing was in the year six hundred and fifty-two.

And in every volume (juz') of the parts of this copy there are hearing certificates (sama'at), and among them in the first volume are several, including:

A hearing upon Abu 'Abd Allah Muhammad Nasir al-Din ibn Abi Bakr ibn 'Abd al-Rahman ibn Muhammad ibn Ahmad ibn Sulayman ibn Hamza ibn 'Umar ibn Abi 'Umar al-Maqdisi, in the year eight hundred and ninety-six, at the school of Shaykh al-Islam Abi 'Umar on the slope of Qasiyun, outside Damascus, by his hearing from Umm 'Abd Allah 'A'ishah(1) daughter of Ibrahim ibn Khalil, daughter of al-Shirahi, the Ba'labakki—

(1) The Muslim woman, in the era of the Prophet, peace and blessings be upon him, and in the eras that followed, would acquire a great portion of knowledge and receive the various sciences of Arabic, hadith, and fiqh, in compliance with his saying, peace and blessings be upon him: "Seeking knowledge is an obligation upon every Muslim." And the people of knowledge have agreed that the Muslim woman is included in this obligation. And one of the results of this was that in every era of the Islamic eras there were learned women who would sit at the forefront in the mosques and in the schools =

The original, then the Damascene [copy], by his hearing it from Abū Ḥafṣ ʿUmar ibn al-Ḥusayn ibn Mazyad ibn Umaylah al-Marāghī, then the Damascene, by his hearing it from Abū al-Ḥasan ʿAlī ibn Aḥmad ibn ʿAbd al-Qādir ibn al-Bukhārī, by his hearing it from Ibn Ṭabarzad, from al-Karūkhī. This hearing was at the recitation of Ibrāhīm ibn Aḥmad ibn Yūsuf ibn Mūsā al-Kinānī al-Fandaqūqī. This hearing record was written by Muḥammad ibn ʿAlī, known as Ibn Ṭūlūn al-Ḥanafī.

And there are other hearing records, some of them dated the year six hundred and thirty-one, and some of them the year six hundred and thirty-nine.

In the second part there are hearing records, among them one dated the year eight hundred and seventy-six, at the school of Shaykh Abū ʿUmar at the foot of Qāsiyūn, on the outskirts of Damascus, may God protect it.

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= of the Islamic [tradition] for Qurʾānic recitation, teaching, and the dissemination of the ḥadīths of the Prophet, peace and blessings be upon him. And such was the standing of women that senior ḥadīth masters would sit before her, listening to her narrations, taking from her, and their chains of transmission would connect through her. Imam al-Dhahabī, may God have mercy on him, who died in 748 AH, mentioned in his book "al-Muʿjam al-Kabīr" a number of female shaykhs from whom he took narration, and they numbered more than fifty. What is striking is that he, may God have mercy on him, integrated the biographies of these female shaykhs with the men he profiled, arranged alphabetically, and did not place them at the end of his book as a separate section. And if we return to the Musnad of Aḥmad and examine the sections on women's narrations, we would find no small number of female Companions who narrated ḥadīth from the Messenger of God, peace and blessings be upon him, and from whom the leading Successors among the people of knowledge took their narrations.

This scholarly rank that women attained in Islam we have not seen in any previous nation. That is the bounty of God, which He grants to whom He wills, and God is the possessor of great bounty.

And there is a hearing (samāʿ) recorded in the handwriting of Muḥammad ibn Abī Bakr ibn ʿAbd al-Raḥmān ibn Muḥammad ibn Aḥmad ibn Sulaymān al-Maqdisī, at the Ṣāliḥiyya of Damascus, near the convent of the Ḥanābila, before the ḥāfiẓ Abū ʿAbd Allāh Muḥammad ibn Abī Bakr ʿAbd Allāh ibn Nāṣir al-Dīn, and before the shaykha ʿĀʾisha, daughter of al-Sharāʾiḥī, the Baʿlabakkī, with the aforementioned chain of transmission (sanad) recorded earlier. This hearing was read by Shihāb al-Dīn Aḥmad ibn ʿAbd al-Laṭīf ibn Mūsā ibn ʿUmayra al-Yabnāwī al-Makkī.

In the third part (juzʾ), there is also a hearing in the handwriting of Muḥammad ibn Abī Bakr al-Maqdisī, and in it he mentions a group of women, among them his sister Asmāʾ, daughter of Abī Bakr, and Sitt al-Tujjār, daughter of Shihāb al-Dīn Aḥmad ibn al-Ḥabbāl, and her sister Salmā.

On its title page (lawḥat al-ʿunwān) there is a hearing dated the year five hundred and forty (540 AH), at the ribāṭ of al-Burhān on the bank of the Tigris in Baghdad, read by the recorder of the hearing, Muḥammad ibn Muḥammad ibn Muḥammad ibn ʿAbd Allāh ibn Makhlad ibn ʿĪsā al-Tamīmī al-Andalusī al-Ishbīlī, before Abū al-Fatḥ al-Karūkhī, and attended by the copyist of the manuscript, Abū Jaʿfar Muḥammad ibn Muḥammad ibn Naṣr al-Aṣbahānī al-Ṣayrafī.

In the fifth part, there are several hearings, among them a hearing dated the year eight hundred and thirty-six (836 AH), another in the year eight hundred and forty-six (846 AH), a third in the year five hundred and forty (540 AH)—which is the very one on the title page of the third part—and a fourth in the year eight hundred and seventy-six (876 AH).

On the penultimate folio of it comes the following text: "This part and the one before it were copied from the original of Shaykh Abū Naṣr al-Sājī, may God have mercy on him, the ancient copy which he heard..."

In Herat, [he studied] under the judge Abu ʿAmir al-Azdi, Abu Nasr al-Tiryaqi, and Abu Bakr al-Ghawraji, all of Herat … . In the original of al-Saji, there was a hearing (samaʿ) of the venerable righteous shaykh Abu al-Fath ʿAbd al-Malik ibn Abi al-Qasim al-Bazzar — meaning al-Karukhi — together with him, from the three aforementioned shaykhs. Muhammad ibn Nasir al-Salami copied a reproduction of that from the handwriting of Shaykh Abu Nasr al-Muʾtaman al-Saji, may God have mercy on him, in the first part of this copy, and he collated this copy against the original with the aforementioned Shaykh Abu al-Fath. Among those present at this collation were Abu al-Hasan ʿAli ibn ʿAbd al-ʿAziz ibn al-Sammak the Qurʾan reader, and Abu Talib al-Mubarak ibn ʿAli ibn Muhammad ibn Khudayr. That took place in the year five hundred and thirty-six [1131–32 CE], in the mosque facing the Darb al-Dawabb from the east of Baghdad, namely at al-Nubaqa.

Then on the same folio came the following text: "He copied it for himself in the City of Peace [Baghdad] … in the month of Ramadan of the year five hundred and forty [1145–46 CE]."

In the sixth part, on the title page, there is a hearing (samaʿ) with the same date, upon al-Karukhi, recited by Abu al-Hasan ʿAli ibn Yaʿish ibn Saʿd al-Qawariri.

In the tenth part, at the end of one of its folios, there is a hearing upon al-Karukhi dated the year five hundred and thirty-eight [1143–44 CE], in the Ribat of al-Burhan, in the handwriting of the reader Yusuf ibn Abi Saʿid ibn Yusuf al-Marzubani al-Hamdani.

And another hearing upon al-Karukhi, dated the year five hundred and forty [1145–46 CE], recited by Abu Bakr al-Mubarak ibn Kamil al-Khaffaf, attended by a group of people.

In the remaining parts, there are repeated audition certificates.

Here we provide biographies for those mentioned previously whose biographical entries we have found:

1 - Muhammad ibn Hibat Allah ibn Muhammad ibn Hibat Allah ibn Muhammad ibn Yahya ibn Bundar ibn Mamīl al-Shīrāzī, then al-Dimashqī, the Shāfiʿī, the Shaykh, the Imām, the scholar, the muftī, the great musnid, the judge, Jamāl al-Islām, Shams al-Dīn Abū Naṣr. He was born in the year five hundred and forty-nine. He held the office of judge, taught, and issued legal opinions. Mamīl in Persian is Muhammad. He was, may God have mercy on him, a noble leader, decisive in his judgments, free from favoritism, calm and dignified, handsome in appearance, with a radiant face. He spent most of his time disseminating knowledge, transmitting hadith, and teaching. Among his descendants were eminent persons and upright witnesses. He died in the year six hundred and thirty-five.¹

2 - Aḥmad ibn Abī al-Khayr Salāma ibn Ibrāhīm ibn Salāma al-Dimashqī — his father was a blacksmith, he himself was a tailor, a broker, a Ḥanbalī — Abū al-ʿAbbās ibn Abī al-Khayr. Among his transmitted works, besides the "Jāmiʿ al-Tirmidhī," is the "Muʿjam al-Ṭabarānī al-Kabīr." He died on the Day of ʿĀshūrāʾ of Muḥarram, in the year six hundred and seventy-eight, in Damascus, where he was born on the fourteenth of Rabīʿ al-Awwal in the year five hundred and eighty-nine.²

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¹ "Al-Takmila li-Wafayāt al-Nuqala" by al-Ḥāfiẓ al-Mundhirī, vol. 3, entry (2810), and "Siyar Aʿlām al-Nubalāʾ" 23/31–34.
² "Dhayl al-Taqyīd" by Taqī al-Dīn al-Fāsī, vol. 1, entry (627).

3 - Abu Abdullah Muhammad Nasir al-Din ibn Abi Bakr ibn Abd al-Rahman ibn Muhammad ibn Ahmad ibn Sulayman ibn Hamza ibn Umar ibn Abi Umar al-Maqdisi, the brother of al-Muwaffaq Ibn Qudama, author of "al-Mughni." Ibn Tulun al-Hanafi said of him: He is the Imam, the musnid, the distinguished scholar, the righteous, the pious, the deeply perceptive, the erudite master, the meticulous in exposition and refinement, the unveiler of obscure problems and difficulties, the clarifier of allusions and indications, possessor of eloquence and fluency of expression, the journey's destination of his time, and the shaykh of hadith scholars. He was born in the year eight hundred and twelve. Al-Sakhawi said: He is a virtuous, excellent, humble person, possessing familiarity and ready recall of a modest number of men and texts, from a great family. (1) We say: He wrote in his own hand several samāʿ records on a number of fascicles of this copy, as he himself stated.

4 - Umm Abdullah Aisha, daughter of Ibrahim ibn Khalil ibn Abdullah ibn Mahmud ibn Yusuf ibn Tamam al-Zubaydiyya, of the Banu al-Samaw'al, originally from Sinjar, from Baalbek, then Damascene, the sister of Jamal al-Din Abdullah the hafiz, known as Ibnat al-Shara'ihi. She was born around the year seven hundred and sixty in Damascus, and she heard much hadith from the companions of al-Fakhr ibn al-Bukhari and others in Damascus, Cairo, and Baalbek. She narrated a great deal, and the imams heard from her, including Ibn...

(1) "Al-Daw' al-Lami'" by al-Sakhawi, 7/169-171. What Ibn Tulun said is recorded in his own hand on the leaf preceding the title page of the first volume of this copy. Her great-grandfather, Abu Umar al-Maqdisi, was the founder of the famous Umariyya school at the foot of Mount Qasiyun on the outskirts of Damascus. Al-Dhahabi gave his biography in "al-Ibar," 5/25.

Hajar al-ʿAsqalānī, and she was a righteous poor woman. She died in the Nūrī Hospital(1) in the year eight hundred and forty-two(2).

5 — Abū Ḥafṣ ʿUmar ibn al-Ḥasan ibn Mazīd(3) ibn Umayla ibn Jumʿa ibn ʿAydān al-Marāghī, then al-Mizzī al-Dimashqī, Zayn al-Dīn, known as Ibn Umayla, the musnid of his age. He was born in the year six hundred and seventy-nine, on the eighteenth of Rajab; and it was also said in the year six hundred and eighty, and it was said in the year six hundred and eighty-two. He was patient in dictating ḥadīth, sometimes narrating for an entire day without weariness. He narrated extensively, and great benefit was derived from him. He narrated for nearly fifty years, and he was a frequent reciter of the Qurʾān. He was unique in many of his narrations. Among his students was the ḥāfiẓ al-Dhahabī. He died in the year seven hundred and seventy-eight(4).

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(1) Al-Bīmāristān, with a fatḥa on the rāʾ and sukūn on the sīn, is a Persian word, composed of "bīmār," meaning sick, and "stān," meaning place. The location of this hospital is west of the Umayyad Mosque in Damascus. It was built by the just king Nūr al-Dīn Maḥmūd ibn Zankī, who endowed it with a large collection of medical books. It is well known and has remained so until now. Physicians used to come to it, and the sick would sleep in it until nearly three hundred years after one thousand [AH], until the government built the Hospital of Strangers in the Barāmika quarter. Physicians took turns there, and the sick among the poor and strangers sought it out. Then the Syrian government made it a school for girls, so its benefit did not cease. May God have mercy on its builder and lodge his soul in the gardens of Paradise. From "Munādamat al-Aṭlāl" by ʿAbd al-Qādir Badrān, p. 259.
(2) "Al-Ḍawʾ al-Lāmiʿ" by Shams al-Dīn al-Sakhāwī, 12/73.
(3) Walī al-Dīn al-ʿIrāqī recorded its voweling with a fatḥa on the mīm, a kasra on the zāy, and a sukūn on the dotted yāʾ.
(4) "Al-Durar al-Kāmina" by Ibn Ḥajar, 3/159–160, and "Al-Dhayl ʿalā al-ʿIbar" by Walī al-Dīn al-ʿIrāqī, 2/432.

6 - Abu al-Hasan 'Ali ibn Ahmad ibn 'Abd al-Wahid(1) ibn Ahmad ibn 'Abd al-Rahman ibn Isma'il ibn Mansur al-Sa'di al-Maqdisi al-Salihi, the musnid of the world, Fakhr al-Din, known as Ibn al-Bukhari al-Hanbali. He heard the Musnad of Imam Ahmad ibn Hanbal, the Jami' of al-Tirmidhi, the Sunan of Abu Dawud, the Sahih of al-Bukhari, and others. He died in Rabi' al-Akhir of the year six hundred and ninety(2).

7 - Muhammad ibn 'Ali ibn Muhammad ibn 'Ala' al-Din ibn al-Khawajah Shams al-Din, known as Ibn Tulun al-Dimashqi al-Salihi al-Hanafi, the muḥaddith, grammarian, and historian. He was born in the year eight hundred and eighty. He was skilled in grammar, a leading scholar in jurisprudence, and renowned for hadith. He held the teaching post of the Hanafis at the school of Shaykh al-Islam Abu 'Umar, and the imamate of al-Salimiyyah in al-Salihiyyah. His hours were filled with teaching, giving benefit, and authorship. He wrote many books in his own hand and dictated sixty volumes. He had a share in all the sciences, even in dream interpretation and medicine. He died in the year nine hundred and fifty-three, leaving no offspring, and he had no wife at the time of his death(3).

8 - Shams al-Din Abu 'Abd Allah Muhammad ibn Abi Bakr 'Abd Allah ibn Nasir al-Din Muhammad ibn Ahmad ibn Mujahid ibn Yusuf ibn Muhammad ibn Ahmad ibn 'Ali al-Dimashqi, known as Ibn Nasir al-Din, the ḥāfiẓ. He was born--------------------------------------------
(1) Thus in most of the books that give his biography, contrary to what Ibn Tulun said, who stated: Ibn 'Abd al-Qadir.
(2) Dhayl al-Taqyid by Taqi al-Din al-Fasi, 2/ biography (1386).
(3) Al-Kawakib al-Sa'irah bi-A'yan al-Mi'ah al-'Ashirah by Najm al-Din al-Ghazzi, 2/ 52-54.

In the year seven hundred and seventy-seven, he sought hadith, and perfected calligraphy in the manner of al-Dhahabi, until he became the muḥaddith of the Syrian lands and their historian. He authored excellent works, among them "Tawḍīḥ al-Mushtabih" (1) and "Iftitāḥ al-Qārī li-Ṣaḥīḥ al-Bukhārī" and "al-Mawlid al-Nabawī," and he wrote ṭibāq works. He participated in the sciences and examined literature until he composed poetry. He died in the year eight hundred and forty-two (2).

9 - Aḥmad ibn ʿAbd al-Laṭīf ibn Mūsā ibn ʿAmīrah — with fatḥa on the ʿayn — ibn Mūsā ibn Ṣāliḥ, al-Shihāb Abū al-ʿAbbās ibn al-Sarrāj, al-Qurashī, al-Makhzūmī, al-Yubnāwī — with ḍamma on the yāʾ and sukūn on the bāʾ, followed by nūn — then al-Makkī, al-Ḥanbalī, resident of Ṣāliḥiyyat Dimashq. He was born in the year eight hundred and seven in Mecca and grew up there. He memorized al-Arbaʿīn al-Nawawiyyah, al-Shāṭibiyyah, Mukhtaṣar al-Khiraqī, al-ʿUmdah in fiqh, al-Minhāj al-Aṣlī, and Alfiyyat Ibn Mālik. More than one person granted him ijāzah. He traveled to Damascus and heard hadith there, in Cairo, Aleppo, and elsewhere. He read, wrote ṭibāq works, distinguished himself, and became proficient in fiqh. Al-Burhān al-Ḥalabī praised him, describing him as the virtuous shaykh, the muḥaddith, and that he was swift in reading and accurate in it. Likewise, Ibn Nāṣir al-Dīn al-Dimashqī and the ḥāfiẓ Ibn Ḥajar al-ʿAsqalānī praised him. He died in the year eight hundred and forty-one (3).

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(1) It has been printed by Muʾassasat al-Risālah in ten volumes, edited by our loyal companion, the virtuous professor Muḥammad Nuʿaym al-ʿArqasūsī, may Allah preserve and protect him.
(2) "al-Majmaʿ al-Muʾassis" by Ibn Ḥajar, 3/285–289.
(3) "al-Ḍawʾ al-Lāmiʿ" by al-Sakhāwī, 1/354.

10 - Abu al-Hasan 'Ali ibn 'Abd al-'Aziz ibn 'Abd Allah ibn al-Sammak al-Qari'. His student Ibn al-Jawzi said: Abu al-Hasan was trustworthy (thiqah), among the people of the Sunnah, and his hearing of hadith was sound. He died in the year five hundred and forty-six (546 AH).

11 - Abu Talib al-Mubarak ibn 'Ali ibn Muhammad ibn 'Ali ibn Khudayr al-Sayrafi. His student Ibn al-Jawzi said: Abu Talib heard much hadith and narrated it, and he was trustworthy, with sound hearing of hadith. He died on the night of Friday, the thirteenth of Dhu al-Hijjah, in the year five hundred and sixty-four (564 AH). Ibn Nuqtah al-Baghdadi said: He died on the night of Friday, the fourteenth of Dhu al-Hijjah, in the year five hundred and sixty-two (562 AH)—this is how I saw it in the handwriting of Abu al-Fadl ibn Shafi', and of the judge Abu al-Mahasin 'Umar ibn 'Ali al-Dimashqi, and of Abu Bakr Muhammad ibn Mashshaq al-Bayyi'. Whoever said any date other than this has erred. He also said: He was righteous, religious, and trustworthy.

Fifth: The Chester Beatty Copy, designated by the symbol (S)

A photographic reproduction of the original manuscript located in the Chester Beatty Library. It consists of three sections from three different copies, varying in handwriting and date.

As for the first section, it encompasses the first volume of the book and is catalogued in Chester Beatty under number (3558). Its number of folios is (195).

One leaf, each page containing (25) lines, and each line containing approximately (17) words, written in a clear, legible hand, and on the margins of some of its early pages there are corrections. This volume contains the hadiths from the first hadith to hadith (1711), meaning from the beginning of the book to the end of the first hadith in chapter number (57).

On the title page, the following text appears: "Al-Jāmiʿ al-Kabīr, authored by the Imam, the ḥāfiẓ, Abū ʿĪsā Muḥammad ibn ʿĪsā ibn Muḥammad ibn Sawrah al-Tirmidhī, may Allah have mercy on him.

As transmitted by Abū al-ʿAbbās Muḥammad ibn Aḥmad ibn Maḥbūb al-Maḥbūbī al-Marwazī, as transmitted by Abū Muḥammad al-Jarrāḥī from him, as transmitted by Abū ʿĀmir al-Azdī from him, as transmitted by Abū Naṣr Aḥmad ibn ʿUmar al-Ghāzī from him, as transmitted by the Shaykh, the Chief, the Most Noble, the Scholar, ʿUddat al-Dīn Abū Shujāʿ Riḍwān ibn Muḥammad ibn Maḥfūẓ al-Thaqafī al-Iṣfahānī, may Allah have mercy on them all."

On the first leaf of it is the chain of transmission (sanad) of this copy, for the following text appears therein: "We were informed by the Shaykh, the Imam, the Scholar, the Trustworthy, the Veracious, Abū Shujāʿ Riḍwān ibn Muḥammad ibn Maḥmūd al-Thaqafī, by reading to him while I was listening, in Iṣfahān in his residence, may Allah have mercy on him: we were informed by(1) the judge, the ascetic, Abū ʿĀmir Maḥmūd ibn al-Qāsim ibn Muḥammad ibn Muḥammad al-Azdī, may Allah have mercy on him, by reading to him while I was listening, in Rabīʿ--------------------------------------------
(1) Thus said the copyist, and it is a slip of the pen, for Abū Shujāʿ al-Iṣfahānī did not transmit it directly from the three shaykhs, but rather heard it through the intermediary of his shaykh Aḥmad ibn ʿUmar al-Ghāzī, as the copyist himself mentioned on the leaf preceding the title page.

The first [part] is from the year four hundred and eighty-two [AH] … with the chain of transmission of al-Karūkhī himself and the same date of hearing.

The scribe of this copy, who heard it from Abū Shujāʿ Riḍwān ibn Muḥammad, is Muṣṭafā ibn al-Ḥājjī Qutulmish, who completed the copying of this volume on Thursday, at the time of forenoon, in the blessed month of God, Rajab, in the year six hundred and twenty-six [AH].

As for the second portion, it comprises the second volume of the book, and it is a waqf of King al-Muʾayyad. (It contains 177 ḥadīth of al-Muʾayyad.) Its script is legible, clear, and beautiful, and in its margin are corrections and references to other copies. This volume contains the chapters on funerals, followed by the chapters on inheritance, then bequests, then clientage, then piety and kinship, then divine decree, then trials, then dreams, then asceticism, then the description of the Resurrection, then the description of Paradise, then the description of Hell, then faith, then knowledge, then seeking permission and good manners, then proverbs, then the virtues of the Qurʾān, then the readings, then the exegesis of the Qurʾān, then supplications, then virtues [of the Companions], and at its end is the Book of Defects. These chapters span 239 folios, each leaf containing 25 lines, each line containing approximately 18 words.

The title page states the following: "The second part of the Compendium Abridged from the Sunan, Clarifying the Sound and the Defective, and What Is Acted Upon, composed by Abū ʿĪsā Muḥammad ibn ʿĪsā ibn Sawrah al-Tirmidhī, the ḥāfiẓ, may God have mercy on him. Property of Abū al-Ḥasan Aḥmad ibn Muḥammad ibn Aḥmad al-Ḥīrī, may God benefit him."

God, by His gathering, granted him the most abundant share of piety and made him among the people of salvation on the Day of Terror. Indeed, He is over all things capable. And may God send blessings upon Muhammad and his family.

On the first folio is the chain of transmission of the copy, for therein is stated the following: The learned, jurisprudent, hadith-master Shaykh Abu Abd Allah Muhammad ibn Madmun ibn Umar ibn Muhammad ibn Abi Imran informed us and narrated to us in his house, and in the mosque in the village of al-Malhama, over a period... He said: The learned, jurisprudent, hadith-master Shaykh Abu al-Hasan Ahmad ibn Muhammad ibn Abd Allah ibn Masud ibn Salama al-Barihi informed us and narrated to us in his house and in the congregational mosque... over a period ending in the month of Jumada al-Akhirah of the year five hundred and eighty-five. He said: The learned, ascetic, virtuous Shaykh Abu Bakr ibn Salim ibn Abd Allah ibn Muhammad ibn Salim ibn Abd Allah ibn Yazid narrated to us in Dhi Ashraf in the month of Safar of the year five hundred and fifty-eight, read to him while his original manuscript was held, he said: My father Salim ibn Abd Allah ibn Muhammad informed me in the month of Rabi al-Akhir of the year five hundred and twenty-nine, he said: My father Abd Allah ibn Muhammad ibn Salim ibn Abd Allah ibn Yazid informed us in the early seventies and four hundred, he said: My father Muhammad ibn Salim ibn Abd Allah ibn Yazid—may God have mercy on him—informed us, he said: Abu al-Futuh Yahya ibn Isa ibn Mulamis informed us in Safar of the year four hundred and twenty, he said: Abu al-Qasim Abd al-Rahman ibn al-Hasan al-Shafi'i narrated to us, he said: Abu al-Tahir Abd al-Sami' ibn Ali al-Abbasi and Abu Bakr Ahmad ibn Ibrahim al-Marwazi the jurist informed us, they said: Abu Zayd Muhammad ibn Ahmad al-Marwazi the jurist narrated to us, he said: Abu Hamid Ahmad ibn Abd Allah ibn Dawud the Marwazi merchant narrated to us, he said: Abu Isa Muhammad ibn Isa ibn Sawra al-Tirmidhi the hadith-master narrated to us. /End of section/

Abu al-Futuh Yahya ibn Isa ibn Malamis said: And Abu al-Qasim Abd al-Rahman ibn al-Hasan ibn Muhammad ibn Ahmad ibn Ibrahim ibn al-Abbas al-Shafi'i narrated to us as well in the Sacred Mosque, from Abu Ya'qub Yusuf ibn Ahmad al-Makki al-Attar, from Abu Dharr Muhammad ibn Ibrahim ibn al-Qasim ibn Ahmad ibn Abd Allah ibn Dawud al-Tirmidhi, from Abu Isa Muhammad ibn Isa Surat al-Tirmidhi al-Hafiz, who said …

And it appears on the last folio of this volume, verbatim: The copying was completed on Wednesday, twelve nights having passed of the month of Jumada al-Ula, in the months of the year six hundred and nine of the pure Hijra — may the most complete blessings and the most noble peace be upon its Prophet, his Companions, his wives, and his descendants. Allah suffices us, and He is the best Disposer of affairs. Written by the captive of his sin, the one hoping for his Lord's mercy, Hamid ibn Muslim ibn Muhammad ibn As'ad al-Sahbani — may Allah forgive him, his parents, and all Muslims. Amen.

And in the margin of the last folio, a hearing (sama') was recorded, completed in sessions, the last of which was on Wednesday, the nineteenth of the venerated Ramadan, in the year eight hundred and forty-nine, with the reading of the scribe of this hearing record, Ahmad ibn Ali ibn Ibrahim al-Hiti. We could not identify the shaykh before whom it was read, due to the name being unclear.

As for the third fragment of this copy, which encompasses the second volume of the book, it is catalogued in the Chester Beatty Library under number (3955). This volume contains the Book of Hudud, from the chapter on what has come down regarding the confirmation of stoning, from hadith (1432), then the chapters on hunting, then the chapters on sacrifices, then

Vows and oaths, then military expeditions, then jihad, then clothing, then foods, then beverages, then piety and maintaining family ties, then medicine, then obligatory shares of inheritance, then bequests, then patronage and gifts, then divine decree, then trials, then dreams, then testimonies, and asceticism, and the description of Paradise, and the description of Hell, and faith, up to the end of the chapter on the one who accuses his brother of unbelief, hadith (2637). These chapters span (207) folios, each leaf containing (19) lines, and each line containing approximately (16) words.

This volume has clear, beautiful handwriting, fully vocalized and pointed, and in its margins there are corrections, additions, and references to certain manuscript copies.

This fragment has no title page by which we might determine its transmission, but through the arrangement of the chapters it becomes clear that it is transmitted via the recension of Abū al-ʿAbbās al-Maḥbūbī, from Abū ʿĪsā al-Tirmidhī.

At the end of the last folio of this volume appears the following text: "The second volume of the Jāmiʿ of Abū ʿĪsā Muḥammad ibn ʿĪsā al-Tirmidhī is completed, and may God bless our master Muḥammad, his family, and his companions, and grant them abundant peace until the Day of Judgment, at the hand of the poor servant in need of God Most High, Ismāʿīl Muḥammad ibn Muḥammad Bardas—may God pardon him—on the… fifth of Jumādā al-Ākhirah of the year six hundred and eighty-one… and what follows it, God willing, in the next volume: the chapter on the one who dies while bearing witness that there is no god but God."

At the bottom of the folio appears the following text: "Praise be to God. It was read by the poor one, Muḥammad ibn al-Munīr al-Shāfiʿī, dated the year nine hundred and five, and praise be to God alone."

Sixth: The Laleli copy, designated by the symbol (ل).

It is a photographed copy of the original manuscript located in the "Laleli" Library in Istanbul, under numbers (461) and (462). It consists of a single volume comprising several sections with different transmissions, written in a clear, legible naskh script.

A - The first section:
Its number of folios is (140).
It is from the transmission of Abū Yaʿlā Aḥmad ibn ʿAbd al-Wāḥid, known as Ibn Zawj al-Ḥurrah, from Abū ʿAlī al-Sinjī, from Abū al-ʿAbbās al-Maḥbūbī...
It begins with the first ḥadīth of the chapters on purification (al-ṭahārah) and ends with ḥadīth (964), which is the last ḥadīth in the Book of Rituals (Kitāb al-Manāsik). At the end of the final folio is the following text: "The end of the Book of Rituals, to be followed by the Book of Medicine (Kitāb al-Ṭibb)." We note that this contradicts the arrangement of the Karūkhī transmission, in which the Book of Funerals (Kitāb al-Janāʾiz) follows the Book of Rituals.

On the first folio is the chain of transmission (sanad) of this recension:
The trustworthy shaykh, the jurist, the judge Abū Muḥammad ʿAbd Allāh ibn Muḥammad ibn Ḥasan al-Muqriʾ — may God be pleased with him — informed me, and his original copy was held by me in the months of the year five hundred and forty-two, by my reading to him. He said: The righteous, trustworthy shaykh, the ḥāfiẓ Abū al-Ḥusayn al-Mubārak ibn ʿAbd al-Jabbār al-Ṣayrafī reported to us, by my listening to him reading in his home in al-Qaṭīʿah, in the western side of the city...

Peace (1) as it was read to him, and the original manuscript was held by ʿAlī while I was listening and straining to hear, in the year four hundred and ninety-two. He said: Abū Yaʿlā Aḥmad ibn ʿAbd al-Wāḥid ibn Muḥammad ibn Jaʿfar ibn Aḥmad ibn Jaʿfar informed us, by reading it to him, and he affirmed it in the year four hundred and thirty-eight. He said: Abū ʿAlī al-Ḥasan ibn Muḥammad ibn Aḥmad ibn Shuʿba al-Marwazī al-Sinjī informed me, by reading it to him from his own manuscript in our house in al-Muḥarram of the year three hundred and ninety-one. He said: Abū al-ʿAbbās Muḥammad ibn Aḥmad ibn Maḥbūb informed us. He said: It was read to Abū ʿĪsā Muḥammad ibn ʿĪsā ibn Sawra ibn Mūsā ibn al-Ḍaḥḥāk al-Sulamī al-Ḥāfiẓ while I was listening…

The judge Abū Bakr ibn al-ʿArabī relied upon this transmission in his commentary "ʿĀriḍat al-Aḥwadhī bi-Sharḥ Jāmiʿ al-Tirmidhī," and said: I had read this book to Abū Ṭāhir al-Baghdādī in the Dār al-Khilāfa, and to Abū al-Ḥusayn al-Qaṭīʿī, both of them from Ibn Zawj al-Ḥurra, except that I found Abū al-Ḥusayn more pleasing to the heart and eye, so I devoted myself to him. He said: Abū Yaʿlā Aḥmad ibn ʿAbd al-Wāḥid informed us, Abū ʿAlī al-Sinjī informed us, Ibn Maḥbūb informed us from him, and I recorded it through other than this path. And in the "Fihrist of Ibn Khayr," pp. 117–118, the chain of transmission of Abū Bakr ibn al-ʿArabī's narration appears as follows: Ibn Khayr said: As for the transmission of Ibn Maḥbūb, the learned judge Abū Bakr Muḥammad ibn ʿAbd Allāh ibn al-ʿArabī, may God have mercy on him, narrated it to me, by hearing it from him. He said:

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(1) It appears in the "Fihrist of Ibn Khayr," p. 119: in his mosque in al-Karkh, in Darb al-Marwazī, in al-Qaṭīʿa.

We were informed by Abu al-Husayn al-Mubarak ibn Abd al-Jabbar al-Sayrafi, known as Ibn al-Tuyuri, in al-Qati'a, and by Abu Tahir al-Baghdadi in the Abode of the Caliphate. As for Abu al-Husayn, I read it in full to him; as for Abu Tahir, I read part of it from its beginning. They both said: We were informed by Abu Ya'la Ahmad ibn Abd al-Wahid ibn Muhammad ibn Ja'far, known as Ibn Zawj al-Hurra, who said: We were informed by Abu Ali al-Hasan ibn Muhammad ibn Shu'ba al-Marwazi, who said: We were informed by Abu al-Abbas Muhammad ibn Ahmad ibn Mahbub, on the authority of Abu Isa al-Tirmidhi. Ibn Khayr said: Ibn al-Arabi said: In the Book of Supplications and Virtues there are hadiths marked with your saying "la ila" (not up to), along with the words of Abu Isa at the end of the book, which were not in the hearing of Abu Ya'la. So I sought support for them through the transmission of Abu al-Qasim al-Hasan ibn Umar al-Hawzani, my maternal uncle, may God have mercy on him, from his father Umar ibn al-Hasan, by hearing — al-Qasim ibn Yusuf al-Tujibi added in his "Program" p. 103 — who said: We were informed by Muhammad ibn Mansur al-Shahrazuri by permission (ijaza), who said: We were informed by Abu Bakr Muhammad ibn Ibrahim al-Marwazi, who said: Abu Hamid Ahmad ibn Abd Allah al-Tajir narrated to us, on the authority of Abu Isa, may God have mercy on them all.
And Abu Ali al-Husayn ibn Muhammad al-Sadafi said, in what his student Ibn Atiyya transmitted from him in his "Fihrist" pp. 74–75, and Ibn Khayr al-Ishbili in his "Fihrist" p. 119: I read it in Baghdad before the righteous shaykh Abu al-Fadl Ahmad ibn al-Hasan ibn Khayrun al-Adl in Darb Nasir in his house, and before the righteous shaykh Abu al-Husayn al-Mubarak ibn Abd al-Jabbar ibn Ahmad ibn al-Qasim al-Sayrafi, known as Ibn al-Tuyuri… They both informed me of it, from