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Sunan Ibn Majah - ed. al-Arnaʾūṭ (Ibn Majah) — Section: Books of Sunnah

Book: Sunan Ibn Majah, ed. al-Arnaʾūṭ

Author: Abū ʿAbd Allāh Muḥammad ibn Yazīd ibn Mājah al-Qazwīnī (209–273 AH)

Critical editors: Shuʿayb al-Arnaʾūṭ [d. 1438 AH] — ʿĀdil Murshid — Muḥammad Kāmil Qarah Balalī — ʿAbd al-Laṭīf Ḥirz Allāh

Publisher: Dār al-Risālah al-ʿĀlamiyyah

Edition: First, 1430 AH / 2009 CE

Number of volumes: 5

[Book numbering corresponds to the printed edition]

Date of publication on al-Shāmilah: 27 Dhū al-Qaʿdah 1434

The Sunan

Compiled by

the Imam, the Hadith Master (al-Hāfiẓ), Abū ʿAbd Allāh Muḥammad ibn Yazīd ibn Mājah al-Qazwīnī

(209–273 AH)

Edited, with text verification, hadith authentication, and annotation by

Shuʿayb al-Arnaʾūṭ

ʿĀdil Murshid

Muḥammad Kāmil Qarah Balalī

ʿAbd al-Laṭīf Ḥirz Allāh

Volume One

Dār al-Risālah al-ʿĀlamiyyah

In the name of Allah, the Most Gracious, the Most Merciful.

The Sunnah
(1)

In the name of Allah, the Most Gracious, the Most Merciful

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First Edition
1430 AH - 2009 CE

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Introduction to the Critical Edition

Verily, all praise is due to Allah. We praise Him, seek His aid, and ask His forgiveness. We seek refuge in Him from the evils of our own souls and from the consequences of our misdeeds. Whomsoever Allah guides, none can lead astray; and whomsoever He leaves astray, none can guide.

We bear witness that there is no deity worthy of worship except Allah alone, with no partner, and we bear witness that Muhammad is His servant and His Messenger.

{O you who have believed, fear Allah as He should be feared and do not die except as Muslims in submission to Him (102)} [Āl ʿImrān: 102]. {O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women. And fear Allah, through whom you ask one another, and the wombs. Indeed Allah is ever, over you, an Observer (1)} [al-Nisāʾ: 1].

{O you who have believed, fear Allah and speak words of appropriate justice (70) He will [then] amend for you your deeds and forgive you your sins. And whoever obeys Allah and His Messenger has certainly attained a great attainment (71)} [al-Aḥzāb: 70–71].

To proceed: This is the book *al-Sunan* by the Imām, the ḥāfiẓ, Abū ʿAbd Allāh Muḥammad ibn Yazīd ibn Mājah al-Qazwīnī, which we place before the scholars and students of knowledge after having undertaken the burden of its critical edition based on meticulous manuscript sources, to the utmost degree of

The meticulousness, the precision of its texts, the documentation of its hadiths, and the clarification of the grade of each hadith therein—in a manner by which we hope that students of knowledge will find their goal, have their desire fulfilled, and gain their admiration, due to what distinguishes this refined and exceptional edition from those preceding it. And Allah is the Granter of success; there is no Lord other than Him.

Introduction to the Author

* His name, lineage, and birth:

He is the great memorizer, the authoritative proof, the exegete, Abū ʿAbd Allāh Muḥammad ibn Yazīd ibn Mājah, the client of Rabīʿah, al-Qazwīnī, author of the *Sunan*, the *Tārīkh*, and the *Tafsīr*, and the memorizer of Qazwīn in his era (1).

Mājah: with a fatḥa on the mīm and the jīm, with an alif between them, and at the end a silent hāʾ (2). It is the epithet of his father Yazīd, as transmitted by ʿAbd al-Karīm al-Rāfiʿī in *Akhbār Qazwīn* from the handwriting of Abū al-Ḥasan al-Qaṭṭān, the transmitter of the *Sunan* from Ibn Mājah (3), and likewise stated by Abū Yaʿlā al-Khalīlī (4).

Al-Rabaʿī: with a fatḥa on the rāʾ and the unpointed bāʾ, followed by an unpointed ʿayn, being a relative attribution to Rabīʿah (5). The judge Abū Yaʿlā al-Khalīlī said: His clientage is to Rabīʿah (6).

Al-Qazwīnī: with a fatḥa on the qāf, a sukūn on the zāy, a kasra on the wāw, a sukūn on the dotted yāʾ, followed by a nūn, being a relative attribution to Qazwīn (7), which was formerly called—

--------------------------------------------
(1) *Siyar Aʿlām al-Nubalāʾ* by Imam al-Dhahabī, 13/277.
(2) *Wafayāt al-Aʿyān* by Ibn Khallikān, 4/279.
(3) *Al-Tadwīn fī Akhbār Qazwīn*, 2/49.
(4) *Siyar Aʿlām al-Nubalāʾ*, 13/278.
(5) *Wafayāt al-Aʿyān*, 4/279.
(6) *Siyar Aʿlām al-Nubalāʾ*, 13/278.
(7) *Wafayāt al-Aʿyān*, 4/279.

In Persian it is called Kashwin, meaning "the visible frontier," that is, the guarded one. This word was Arabized, and so it was said: Qazwin (1). The people of Persia never ceased to have fighters from the Asawirah stationed there, repelling the Daylamites when there was no truce between them, and protecting their land from their marauders and others when a peace agreement was in effect (2).

It was conquered by al-Bara' ibn 'Azib, may Allah be pleased with him, during the caliphate of 'Uthman ibn 'Affan, may Allah be pleased with him, by peaceful treaty, and 'Uthman appointed him over al-Rayy in the year 24 AH (3).

Today this city lies in the northwest of Tehran, the capital of Iran, at a distance of one hundred miles from it, and it was at that time one of the most important frontier posts of the Muslims (4). To its north lies the sea named after it, the Caspian Sea.

A number of scholars and virtuous imams in every field and discipline have come forth from it, among them Abu Ya'la al-Khalil ibn 'Abd Allah al-Khalili, the hadith master and author of the book "Al-Irshad," who died in the year 446 AH.

Among them also is the imam, jurist, and hadith scholar 'Abd al-Karim ibn Muhammad al-Rafi'i al-Qazwini, commentator on al-Ghazali's book "Al-Wajiz," and author of the book "Al-Tadwin fi Akhbar Qazwin," who died in the year 623 AH.

* His Birth:
Abū ʿAbd Allāh Ibn Mājah was born in the year two hundred and nine (1). He himself stated this, as reported by Abū al-Faḍl Muḥammad ibn Ṭāhir al-Maqdisī from the handwriting of Jaʿfar ibn Idrīs al-Qazwīnī, a companion of Ibn Mājah, on his authority (2).

* His Family:
Abū ʿAbd Allāh Ibn Mājah was not the only member of the family of Yazīd, known as Mājah, to devote himself to the pursuit of knowledge; rather, more than one member of this family emerged and were mentioned for their learning and jurisprudence. He had brothers, some of whom were mentioned by Ibn Mājah's companion Jaʿfar ibn Idrīs al-Qazwīnī, namely: Abū Bakr and Abū ʿAbd Allāh (3). Al-Khaṭīb al-Baghdādī also mentioned among his brothers Abū Muḥammad al-Ḥasan ibn Yazīd (4), of whom al-Rāfiʿī said: "Among the trustworthy shaykhs" (5). This last one had a son named Abū al-Ḥasan Aḥmad, mentioned by Ḥamzah ibn Yūsuf al-Sahmī and al-Rāfiʿī (6). He also had a grandson named Muḥammad ibn Ḥamzah ibn--------------------------------------------
(1) "Al-Tadwīn fī Akhbār Qazwīn" 2/50, and "Wafayāt al-Aʿyān" 4/279, and "Siyar Aʿlām al-Nubalāʾ" 13/277.
(2) "Shurūṭ al-Aʾimmah al-Sittah" by Abū al-Faḍl Muḥammad ibn Ṭāhir al-Maqdisī, p. 16, and "Tahdhīb al-Kamāl" by al-Mizzī 27/41.
(3) "Shurūṭ al-Aʾimmah al-Sittah" pp. 16–17.
(4) "Tārīkh Baghdād" 7/453.
(5) "Al-Tadwīn fī Akhbār Qazwīn" 2/439.
(6) "Tārīkh Jurjān" by al-Sahmī, p. 108, and "Al-Tadwīn" 2/157.

Al-Ḥasan—al-Rāfiʿī said of him: from a family of knowledge and ḥadīth (1)—and another grandson named ʿAlī ibn Aḥmad ibn al-Ḥasan, mentioned by al-Rāfiʿī (2). Yet their pioneer and foremost in knowledge, and the most famous of them, was Abū ʿAbd Allāh Muḥammad ibn Yazīd, may Allah the Exalted have mercy on him.

Ibn Mājah had descendants, for his companion Jaʿfar ibn Idrīs mentioned his son ʿAbd Allāh when relating his death and burial (3).

* His Scholarly Culture and Era:

The knowledge of Imam Ibn Mājah was diverse and the aspects of his culture were numerous. For besides being an imam in ḥadīth, a memorizer and critic as Imam al-Dhahabī described him (4), he had considerable expertise in the science of Qurʾānic exegesis, and strong proficiency in the science of history, and he authored works in these fields that the people of knowledge recognized and benefited from.

Nor is this a surprising matter for one such as this imam, given the intelligence he possessed, the strength of his memory, his patience in seeking knowledge, his perseverance in it, and his endurance of hardships in traveling to obtain and acquire it. For he was not content with what he took from the scholars of Qazwīn, such as ʿAlī ibn Muḥammad al-Ṭanāfasī al-Kūfī then al-Qazwīnī, and ʿAmr ibn Rāfiʿ al-Bajalī al-Rāzī then al-Qazwīnī, and Ismāʿīl ibn—

--------------------------------------------
(1) "Al-Tadwīn" 1/274.
(2) "Al-Tadwīn" 3/328.
(3) "Shurūṭ al-Aʾimmah al-Sittah" p. 17.
(4) In "Siyar Aʿlām al-Nubalāʾ" 13/277.

Tawba al-Thaqafi, a resident of Qazwin, but he preferred to leave his homeland and the pleasantness of residing in his own town of Qazwin, which had a breathtaking nature, and he traveled to distant regions and far-off lands, and he was keen to meet the great scholars of knowledge therein. So he journeyed to al-Rayy and heard there from the ḥāfiẓ Muḥammad ibn Ḥumayd al-Rāzī, and to Nishapur and heard there from the ḥāfiẓ Muḥammad ibn Yaḥyā al-Dhuhlī, and to Iraq and heard there from the two sons of Abī Shayba, Abū Bakr and ʿUthmān, and from Aḥmad ibn ʿAbda and Zuhayr ibn Ḥarb, and to Syria and heard there from Hishām ibn ʿAmmār, Muḥammad ibn al-Muṣaffā, and Duḥaym, and to Egypt and met there Abū Ṭāhir ibn al-Sarḥ, Muḥammad ibn Rumḥ, and Yūnus ibn ʿAbd al-Aʿlā, and to the Hijaz and heard there from Ibn Abī ʿUmar and Abū Marwān al-ʿUthmānī in Mecca, and in Medina from Ibrāhīm ibn al-Mundhir al-Ḥizāmī and Abū Muṣʿab al-Zuhrī (1).

This was accomplished for him while he was in the prime of his youth and the fullness of his strength. We discern this from his hearing from the shaykhs whose deaths have preceded, such as Zuhayr ibn Ḥarb and Muḥammad ibn ʿAbd Allāh ibn Numayr, both of whom were in Iraq and died in the year 234 AH. Thus, his age when he heard from them would have been twenty-five years, and God knows best.

In this journey of his, he also met a number of jurists, such as Ḥarmala ibn Yaḥyā al-Tujībī and al-Rabīʿ ibn Sulaymān al-Murādī, the two companions of Imam al-Shāfiʿī, may God have mercy on him, and Yūnus ibn ʿAbd al-Aʿlā, the Mālikī jurist. This last one was also among the shaykhs of Qurʾanic recitation according to the two recitations of Nāfiʿ ibn ʿAbd al-Raḥmān.

--------------------------------------------
(1) "Taʾrīkh Dimashq" by Ibn ʿAsākir 56/271, and "al-Tadwīn" 2/49–50, and "al-Taqyīd li-Maʿrifat al-Sunan wa-l-Masānīd" by Ibn Nuqṭa (137).

Hamzah ibn Habib al-Zayyat—both of whom are among the seven Qur'anic readers—and among the teachers of Qur'anic recitation whom he also met was ʿAbdullah ibn Ahmad ibn Bashir ibn Dhakwan, one of the reliable transmitters from Ibn ʿAmir al-Dimashqi, one of the seven.

There is no doubt that by meeting those imams he benefited from them, and he was keen to remain in their company throughout his stay in those lands, as was the custom of students of knowledge in that era, whom neither the distance of the journey nor the endurance of hardship deterred. They would seize the opportunity and invest all their time in attending the gatherings of scholars, learning from them, benefiting from them, and recording what they heard from them.

The dispersal of scholars across those regions, and the specialization of each in types of knowledge not possessed by others, served as an incentive for the gifted among students of knowledge to travel to them and make their way to their places of residence, taking hardship lightly, bearing difficulties, and contenting themselves with little, in response to the call of Allah the Exalted: {Yet why should not a group from every faction go forth to gain understanding in the religion, and warn their people when they return to them, so that they may beware?} [Al-Tawbah: 122], and in pursuit of Allah's pleasure and their desire for what He has of reward and recompense. It was rare to find a student of knowledge in that time who had not undertaken a journey.

* His Teachers:
Since Imam Ibn Majah had an extensive journey that encompassed numerous regions of the lands of Khurasan and Transoxiana, as well as the most important centers of learning in the lands of Syria, Iraq, Egypt, and the Hijaz, it was not surprising that

He had many teachers from those lands, from whom he learned, narrated, and benefited. Al-Ḥāfiẓ al-Mizzī said in his biographical entry in *Tahdhīb al-Kamāl*: "He heard from a group in Khurāsān, Iraq, the Ḥijāz, Egypt, Syria, and other lands, whose enumeration would be lengthy; we have mentioned among them in this book of ours those of whom we have come across." End quote.

Shaykh Muḥammad ʿAbd al-Rashīd al-Nuʿmānī, in his book *al-Imām Ibn Mājah wa-ʿIlm al-Ḥadīth*—which is in the Urdu language—has exhaustively enumerated the names of Ibn Mājah's teachers from whom he narrated in his *Sunan* and *Tafsīr*, arranging them by their lands, and their number reached (310). All of them have biographical entries in al-Ḥāfiẓ al-Mizzī's *Tahdhīb al-Kamāl* and its derivatives, such as *Tahdhīb al-Tahdhīb*, *Taqrīb al-Tahdhīb*, *Khulāṣat Tadh'hīb Tahdhīb al-Kamāl*, and others.

The Imām, al-Ḥāfiẓ Ibn ʿAsākir, author of *Tārīkh Dimashq*, who died in the year (571 AH), compiled a biographical dictionary containing the names of the teachers of the six Imāms, and it is published under the title *al-Muʿjam al-Mushtamil ʿalā Dhikr Asmāʾ Shuyūkh al-Aʾimmah al-Nubal*.

We say: We have undertaken an exhaustive count of their number in the *Sunan* alone, and they reached approximately (303) teachers, among whom are those who have only one, two, or three ḥadīths.

Ibn Mājah shared many of his teachers with al-Bukhārī and Muslim, such as Muḥammad ibn Bashshār Bundār, Abū Bakr ibn Abī Shaybah, Abū Kurayb Muḥammad ibn al-ʿAlāʾ, Muḥammad ibn ʿAbd Allāh ibn Numayr, and others.

Among the scholars from whom Ibn Mājah narrated extensively are these four, with whom he shared narration from al-Bukhārī and Muslim. He also narrated extensively from Muḥammad ibn Yaḥyā al-Dhuhlī, ʿAlī ibn Muḥammad al-Ṭanāfasī, ʿAbd al-Raḥmān ibn Ibrāhīm al-Dimashqī known as Duḥaym, Muḥammad ibn Rumḥ al-Miṣrī, Muḥammad ibn al-Ṣabbāḥ al-Jarjarāʾī, and Hishām ibn ʿAmmār. We provide here brief biographical accounts of them:

1. The Imām, the ḥāfiẓ, the transmitter of Islam, Abū Bakr Muḥammad ibn Bashshār ibn ʿUthmān al-Baṣrī, nicknamed Bundār, meaning: the ḥāfiẓ; he collected the ḥadīth of his town and memorized it. Ibn Khuzaymah described him as the Imām of the people of his time in knowledge and reports. He was born in the year 167 AH, and did not travel early out of devotion to his mother; then he traveled after her death. He said: "Five generations wrote from me, and I narrated ḥadīth when I was eighteen years old." He died in the year 252 AH (1). He is a teacher of the six: al-Bukhārī, Muslim, Abū Dāwūd, al-Tirmidhī, al-Nasāʾī, and Ibn Mājah.

2. The Imām, the ḥāfiẓ, the unparalleled, Abū Bakr ʿAbd Allāh ibn Muḥammad ibn Abī Shaybah al-ʿAbsī, their client, of Kūfah, author of "al-Musnad," "al-Muṣannaf," and others. He was the most retentive of the people of his time. Abū ʿUbayd al-Qāsim ibn Sallām said: "The best of them in composing a book was Abū Bakr ibn Abī Shaybah." He died in the year 235 AH (2). He is a teacher of al-Bukhārī, Muslim, Abū Dāwūd, and Ibn Mājah.

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(1) "Tahdhīb al-Kamāl" by al-Mizzī 24/511–518, and "Siyar Aʿlām al-Nubalāʾ" by al-Dhahabī 12/144–149. By "generations" — and God knows best — he meant the plural of qarn, one of whose meanings is ten years; the meaning is that ḥadīth was taken from him for fifty years.
(2) "Tahdhīb al-Kamāl" 16/34–41, and "Tadhkirat al-Ḥuffāẓ" by al-Dhahabī 2/432–433.

3 - The ḥāfiẓ Abū Kurayb Muḥammad ibn al-ʿAlāʾ ibn Kurayb al-Hamdānī al-Kūfī. He was born in the year 161 AH, and was knowledgeable in the ḥadīth of the people of Kūfah, being among the most retentive of the people of his time. He died in the year 248 AH at the age of 87 (1). He is a teacher of the Six [canonical ḥadīth collectors].

4 - The ḥāfiẓ, the proof, Muḥammad ibn ʿAbd Allāh ibn Numayr, Abū ʿAbd al-Raḥmān al-Hamdānī, then al-Khārifī, their client, al-Kūfī. He was born around the year 160 AH, and was a leader in knowledge and practice. Aḥmad [ibn Ḥanbal] held him in great esteem, and Abū Ḥātim said: "Trustworthy, his ḥadīth is used as evidence." He died in the year 234 AH (2). He is a teacher of al-Bukhārī, Muslim, Abū Dāwūd, and Ibn Mājah.

5 - The imām, the ḥāfiẓ, the outstanding scholar, the imām of the people of ḥadīth in Khurāsān, Abū ʿAbd Allāh Muḥammad ibn Yaḥyā ibn ʿAbd Allāh ibn Khālid ibn Fāris al-Dhuhlī, their client, al-Naysābūrī. He was born around the year 170 AH. He compiled the knowledge of al-Zuhrī, organized it, and perfected it. Aḥmad [ibn Ḥanbal] praised him and spread word of his virtue. Abū Ḥātim said of him: "The imām of the people of his time." Ibn Abī Dāwūd said: "He was the Commander of the Believers in ḥadīth." He died in the year 258 AH (3). Al-Bukhārī, Abū Dāwūd, al-Tirmidhī, al-Nasāʾī, and Ibn Mājah narrated from him.

6 - The imām, the ḥāfiẓ, the precise scholar, Abū al-Ḥasan ʿAlī ibn Muḥammad al-Ṭanāfisī al-Kūfī, the nephew of the Ṭanāfisī scholars of Kūfah—Muḥammad, Yaʿlā, ʿUmar, and Ibrāhīm. He resided in Qazwīn. Abū Ḥātim said: "He was trustworthy and truthful; he is the most beloved to me of the people of his time." He died in the year 233 AH (4). He is a teacher of al-Bukhārī, Abū Dāwūd, al-Tirmidhī, al-Nasāʾī, and Ibn Mājah.

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(1) Tahdhīb al-Kamāl 16/243–247, and Siyar Aʿlām al-Nubalāʾ 11/394–398.
(2) Tahdhīb al-Kamāl 25/566–569, and al-Siyar 11/455–457.
(3) Tahdhīb al-Kamāl 26/617–631, and al-Siyar 12/273–285.
(4) Tahdhīb al-Kamāl 21/338–340, and al-Siyar 11/75–77.

From Abū Bakr ibn Abī Shaybah regarding virtue and righteousness—and Abū Bakr had more ḥadīth than him and greater understanding. He died in the year 233 (1). Ibn Mājah alone among the six [canonical collectors] narrated from him.

7 — The Imām, the ḥāfiẓ, the judge, the jurist Abū Saʿīd ʿAbd al-Raḥmān ibn Ibrāhīm ibn ʿAmr ibn Maymūn al-Dimashqī. He was born in the year 170, and was nicknamed Duḥaym al-Yatīm. Abū Ḥātim said: Duḥaym would distinguish [sound from weak] and master [narrations], and he is trustworthy. Al-Dhahabī said: He devoted himself to this discipline, surpassed his peers, compiled and authored, declared [narrators] unreliable and reliable, authenticated and identified defects, and he followed the madhhab of al-Awzāʿī. He died in the year 245 (2). He was a teacher of al-Bukhārī, Abū Dāwūd, al-Nasāʾī, and Ibn Mājah.

8 — The Imām, the muḥaddith Muḥammad ibn al-Ṣabbāḥ ibn Sufyān, Abū Jaʿfar al-Jarjarāʾī, client of ʿUmar ibn ʿAbd al-ʿAzīz. Jarjarāyā is a village between Wāsiṭ and Baghdād. Aḥmad held him in high esteem and venerated him. He died in Jarjarāyā in the year 240 (3). He was a teacher of Abū Dāwūd and Ibn Mājah.

9 — The ḥāfiẓ, the firm [in narration] Abū ʿAbd Allāh Muḥammad ibn Rumḥ ibn al-Muhājir ibn al-Muḥarrir al-Tujībī, their client, the Egyptian. He was known for exceptional precision and memory. Al-Nasāʾī said: Had he written from Mālik, I would have placed him in the first tier of his students—meaning, due to his memory and precision. Al-Dhahabī said: I am amazed that al-Bukhārī did not narrate from him, for he was worthy of that; indeed, he was more precise than--------------------------------------------
(1) Tahdhīb al-Kamāl 21/120–122, and al-Siyar 11/459–461.
(2) Taʾrīkh Dimashq of Ibn ʿAsākir 34/163–171, and al-Siyar 11/515–518.
(3) Tahdhīb al-Kamāl 25/384–386, and al-Siyar 10/672–673.

Qutaybah ibn Saʿīd — may Allah have mercy on both of them. He died in the year 242 AH.¹ He is a teacher of Muslim and Ibn Mājah.

10. The Imām, the ḥāfiẓ, the reciter Abū al-Walīd Hishām ibn ʿAmmār ibn Nuṣayr ibn Maysarah al-Sulamī al-Dimashqī. He was born in the year 153 AH, and he was among the vessels of knowledge. The senior scholars narrated from him. He died in the year 245 AH.² He is among the teachers of al-Bukhārī, Abū Dāwūd, al-Nasāʾī, and Ibn Mājah.

* His students:

Knowledge was received from Imām Ibn Mājah, and more than one person took narration from him. Some of them transmitted his book "al-Sunan" from him, while others sufficed with narrating some of his ḥadīth. Among those who narrated the book "al-Sunan" from him are:

1. The ḥāfiẓ Abū al-Ḥasan ʿAlī ibn Ibrāhīm ibn Salamah ibn Baḥr al-Qaṭṭān al-Qazwīnī. He is the most famous narrator of "al-Sunan," and his narration is the one circulated among the people of knowledge. Abū al-Ḥasan was born in the year 254 AH. Abū Yaʿlā al-Khalīlī said: "He was knowledgeable in all sciences: tafsīr, grammar, language, and ancient jurisprudence. He had no equal in religion, piety, and worship. He lived long until the tribulations overtook him. He had three sons: Muḥammad, al-Ḥasan, and al-Ḥusayn." He died in the year 345 AH.³ He has additions to "al-Sunan" from more than one of his teachers besides Ibn Mājah, and we have distinguished them in this edition of ours by placing a black circle at their beginning.

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¹ "Tahdhīb al-Kamāl" 25/203–205, and "al-Siyar" 11/498–500.
² "Tahdhīb al-Kamāl" 30/242–254, and "Siyar Aʿlām al-Nubalāʾ" 11/420–435.
³ "al-Irshād" 2/735, and "al-Taqyīd" by Ibn Nuqṭah (531).

2 - Abū ʿAbd Allāh Aḥmad ibn Ibrāhīm ibn al-Khalīl al-Khalīlī, the grandfather of the ḥāfiẓ Abū Yaʿlā al-Khalīlī. Al-Khalīlī said of his grandfather: He heard (ḥadīth) in Qazwīn from Abū ʿAbd Allāh Ibn Mājah, and wrote down his Musnad. (1) He also mentioned that he heard ḥadīth in Nihāwand and Hamadhān from a number of their scholars. (2)

3 - Abū Dāwūd Sulaymān ibn Yazīd ibn Sulaymān al-Fāmī al-Qazwīnī. Al-Khalīlī said: An ancient and aged shaykh. He traveled to al-Rayy, Iraq, Mecca, and Ṣanʿāʾ. He died in the year 339 AH. (3)

4 - Abū Jaʿfar Muḥammad ibn ʿĪsā al-Muṭṭawiʿī al-Abharī. (4)

5 - Abū Bakr Ḥāmid ibn Laythawayh al-Abharī. (5)

The most famous of all of these is Abū al-Ḥasan al-Qaṭṭān, and his transmission (riwāyah) attained acceptance above all other transmissions due to the greatness of his standing in knowledge, and it was through him that the book spread. The remaining transmissions are scarcely mentioned, let alone having biographies for their transmitters, except for Sulaymān ibn Yazīd al-Fāmī, for it has been mentioned among those who took the Sunan via his route: Aḥmad ibn Muḥammad ibn al-Marzubān, Abū al-Ḥusayn al-Ṣūfī al-Qazwīnī (6), and ʿAlī ibn al-Ḥasan ibn Aḥmad ibn Idrīs al-ʿUmarī al-Qazwīnī (7).

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(1) He means his book, the Sunan.
(2) Al-Irshād, 2/765–766, and al-Tadwīn, 2/134.
(3) Al-Irshād by al-Khalīlī, 2/736, and al-Tadwīn by al-Rāfiʿī, 3/57.
(4) Al-Tadwīn, 2/50.
(5) The same reference, 2/50.
(6) The same reference, 2/252.
(7) Al-Tadwīn, 3/343 and 4/7.

As for the students of Ibn Mājah who narrated some of the ḥadīths from him, al-Ḥāfiẓ Ibn Ḥajar mentioned among them: ʿAlī ibn Saʿīd ibn ʿAbd Allāh al-Ghudānī al-ʿAskarī, Ibrāhīm ibn Dīnār al-Ḥawshabī al-Hamadhānī, Abū al-Ṭayyib Aḥmad ibn Rawḥ al-Shaʿrānī, Isḥāq ibn Muḥammad al-Qazwīnī, Jaʿfar ibn Idrīs, al-Ḥusayn ibn ʿAlī ibn Yazdāniyār, Muḥammad ibn ʿĪsā al-Ṣaffār, and Abū ʿAmr Aḥmad ibn Muḥammad ibn Ḥakīm al-Madīnī al-Aṣbahānī (1).

Al-Khalīlī also mentioned among his students Muḥammad ibn ʿAlī ibn Khashramāh al-Qazwīnī (2). And al-Rāfiʿī mentioned among them Muḥammad ibn ʿAbd Allāh al-Aṣbahānī, Abū Bakr al-Qazwīnī (3).

* His Writings:

It is the nature of knowledge that if it is not recorded, it is forgotten and lost with the death of its bearer. For this reason, the people of knowledge among our righteous predecessors—may Allah be pleased with them—were keen to write down what they had acquired of the sciences, desiring thereby that knowledge might spread, that later generations might benefit from it, and that it not remain imprisoned in their breasts, only to vanish with their passing.

Moreover, the people of knowledge would attend to these writings of theirs with great care, preserving them with the utmost precision, reading them to their students, and granting them permission to transmit them and teach them to those who came after.

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(1) *Tahdhīb al-Tahdhīb* 3/737.
(2) *Al-Irshād* 2/719, and *Al-Tadwīn* 1/461, where he names him: Ibn Khusrūmāh.
(3) *Al-Tadwīn* 1/435.