Ajurri Talab Al-'Ilm

THE NEED TO KNOW : AL-ĀJURRĪ'S KITĀB FARḌ ṬALAB AL-‘ILM
Author(s): Leonard T. LIBRANDE

Source: Bulletin d'études orientales, T. 45 (1993), pp. 89-159
Published by: Institut Francais du Proche-Orient
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THE NEED TO KNOW : AL-ÀJURRï'S
KITÄB FARD TALAB AL-' ILM
BY
Leonard T. LIBRANDE
Department of Religion, Carleton University, Ottawa, Ontario, Canada
1. APOLOGIA
Before presenting Abü Bakr Muhammad b. al-Husayn al-Âjurrî's (d. 360/970) Kitãb
fard talab al-'ilm, some explanation must be made for bringing this work to this stage. The
difficulty comes from the damaged condition of the single known manuscript of al-Ajurri's
study about the quest for knowledge and the necessarily incomplete edition which has
resulted 1 . The edition's lacunae, though limited, might normally discourage the effort to edit
and the willingness to publish. But there are reasons to bring this work forth now.
There is first of all the obvious interest in al-Âjurri from reform-minded Muslims in
this century and particularly in the last two decades. Eight of his works have been published,
six since 1972, and two have seen multiple editions. Most of his editors have remarked at the
appropriateness of his thought for these times. His writings are seen to provide sources and
interpretations to address such issues as the contemporary decline in reputable scholarship2
and the modern day sense of alienation (fitnat al-ghurba) among Muslims. One editor likens
their alienation to the isolation which the prophet suffered among his own people and which
al-Ãjurri studied in one of his texts. Like Muhammad, the conscientious contemporary-
Muslim likely « [...] is a stranger, isolated, neglected among his brethren, family and
acquaintances in whose company he was raised and in whose arms he grew up» 3. When the
modern Muslim chooses to oppose this world's evil, he finds himself alone ( shãdhdh ) and
runs the risk of being labelled a zealot ( mutashaddid ) and a reactionary ( raj'ï ). Another
editor recommends al-Ajurri's collection of reports about the life of 'Umar II as an antidote
to the western materialism that threatens Islam4.
1. As regards the Arabic text, special mention must be made of the help ot Proiessor M. J. ivister who at
the final stage of this work read the edited text and suggested several corrections and additions.
2. Ed. Färüq Hamãda Abu Mahmüd, Akhlãq al-'ulama (Damascus, 1972), 17-18.
3. Ed. Badr b. 'Abd Allãh al-Badr, Kitãb al-ghurabã' (Kuwayt, 1983), 6.
4. Ed. 'Abd Allah 'Abd al-Rahim Usaylãn, Akhbãr Abi Hafs ' Umar b. (Abd al-Aziz (Beirut, 19 /9), 1J.
Bulletin d'Études orientales , XLV, 1993, I.F.E.A.D., Damas, p. 89-160
90 LEONARD T. LIBRANDE
The Egyptian scholar Muhammad Hãmid al-Fiqï explains al-Âjurri's current

importance in detail in his introductory discussion to the Kitäb al-sharVafi al-sunna5. The
reader grasps that al-Fiqï identifies the tenth century environment in which al-Ãjurri was
inspired to compose with the circumstances Muslims are now encountering. Then and now
corrupting ideas ( al-ãrã ' al-fãsida) and deceptive trends ( al-ahwã ' al-mudilla) weaken the
ties of members to their religion. The reference is not only to seductive elements in
modernity outside Islam which are likened with the ancient rational sciences and mystic
theosophies from Greece, Persia, and India in Islam's formative period. Al-Fiqï also intends
thoughts and beliefs inside Islam which exert a strangle-hold on its believers. Because of them
the individual Muslim no longer desires to think for himself. Instead he adheres blindly
(al-taqlid al-a'mã ) to the knowledge that he has received. He neither applies himself
( tatafaqqahu ) to the Qur'än nor takes direction from the prophet's sunna. He relies too much
on the standard scholarship.
These editorial remarks underscore al-Âjurrï's contemporary appeal among his co-
religionists. He appears out of the past as a modern champion against foreign enticements,
both intellectual and material. He represents a purer standard for Islam since he escaped the
fate of the established authors. Their writings became classics in the community, but
encourage the present rigidity.
A second reason converges with the first. It concerns the question of al-Ajurri's role in
the formative period of Islam. If reform-minded Muslims are attracted to the seeming
freshness of his ideas, scholars generally will have to test the part he contributed to the
formation of Islam in the tenth century. Already eight out of some thirty writings attributed
to him have been found and edited. Undoubtedly more will follow. The range of his topics,
from chess and backgammon to piety and repentance, evidences the breadth of his interests.
His extensive comments and discussion supported with qur'ânic verses and prophetic
ahãdith 6 as well as his employment of various rhetorical structures mark him as a persuasive
and credible writer and thinker in his day.
These two arguments are reason enough to edit this work, despite the unresolved
difficulties with its manuscript. Al-Ãjurri is simply a significant contributor to the formation
of Islam, now and then, so that the publication of any of his works should not be delayed.
2. AL-ÀJURRÏ' S MANUSCRIPT
The edited text of the Kitãb fard talab al-'ilm is based on an unicum manuscript in the
collection of the Staatsbibliothek Preussischer Kulturbesitz : Orientabteilung-Spr. 554. The
manuscript page measures 18mm x 12.5mm in size. There are twenty-one lines to the page.
The text begins on folio 87b after a title page and a colophon dated from Muharram
601/1204. (The cataloging label attached to folio 87a incorrectly cites this text as Spr. 553
and its date as 659.) The text ends on folio 101a where three colophons are attached. (Other
colophons on folio 101b are illegible.) The second and third colophons of folio 101a are
dated 673/1274 and 734/1333 respectively. The first colophon on folio 101a is in the hand of
5. (Cairo, 1950), viii-ix.

6. The plural form of hadith, meaning report.
THE NEED TO KNOW : AL-ÀJURRÏ 91
the scribe of the text, Ibrahim b. Muhãsin b. Shãdi, and is copied from his source which the
colophon dates to 459/1066. The Berlin manuscript, therefore, is dated to shortly before the
date of the colophon on folio 87a, the holder of which received the text from Ibrahim b.
Muhãsin by qirä'a at the start of 601/1204.
The text is penned in a relatively clear hand and pointing is liberally provided. A major
problem, as evidenced by lacunae in the edited text, is the water damage occurring
throughout the text to the top four lines and bottom six lines of every page. In some cases
other sources have helped to confirm a reconstruction. But often, though the sense may be
guessed* -no accurate reconstruction is yet possible. I have therefore marked these as lacunae
with [
words and omitted suppositions. I have also marked off with parentheses any portion of the
text which is not based on legible text.
The text is bound in a single volume. A copy of al-Khatib al-Baghdadi's (d. 463/1071)
Taqyid al-'ilm precedes it. After it follow a partial copy of al-Khatib al-Baghdadi's Sharaf
ashãb al-hadith and a copy of the Kitãb al-hadã 'iq by al-Hasan al-BatalyawsI (d. 568/
1173). Each of the texts is written in a different hand, though all four are dated roughly
within a hundred years of one another7.
3. THE QUEST FOR KNOWLEDGE
Every religion at any point in its history possesses its own unique patterns of religious
expression, both functional and cognitive, which bring order and value to the lives of its
adherents singly and in community. The most important patterns may or may not be easily
noticed by outsiders. But the success of lives in the community signals the presence of these
patterns at work to sustain the individual and communal identities. One of the patterns
common among Muslims is talab al- 'ilm (the quest for knowledge) 8. The attitude implicit in
this pattern has been shared by all the religions and cultures of the Mediterranean basin. A
similar pattern is noticeable in both Judaism and Christianity. Within Islam the search for
knowledge acquired its own unique hue in conjunction with such sources as the Qur'än and
the prophetic ahâdïth.
But, as a traditional pattern of Muslim religious expression, talab al-'ilm has not
received the attention it merits. Most readers will be immediately familiar with the rihla fi
talab al-'ilm (travel in search of knowledge). During the second and third centuries of Islam
the rihla served the proponents of the prophet's reports in their struggle to win support for
the authenticity and validity of the ahâdïth. Ignaz Goldziher9, Nabia Abbott 10, and most
recently G. H. A. Juynboll11 have described the rihla in this context. The rihla was a
7. Cf. W. Ahlwardt's Verzeichnis der Arabische Handschriften, (Berlin, 1877), 1, 39-4U ; 11, 4, 5 Z» ;
IX, 381-383.
8. The definite article of al-'ilm is not generally expressed in English. However, its appearance should be
remembered since the literature on the quest recognizes that it points to some specific types of knowledge.
Hence the explicit sense of the phrase is "the quest for the knowledge".
9. Muhammedanische Studien (Hildesheim reprint, 1971), II, 175-193.
10. Qur'änic Commentary and Tradition (Chicago, 1967), 40-43.
11. Muslim Tradition : Studies in chronology, provenance and authorship of early hadïth (Cambridge.
1983), 66-70.
specialized form of talab al-'ilm. Scholars of the ahãdlth were the usual ones to employ it,
but it was not unknown among the other scholarly professionals of Islam 12.
The prominence which the rihla enjoys overshadows the larger and more profound
influence which talab al-'ilm has for the Muslim religion. Today, based on the frequency and
level of responses Muslims everywhere are making to modern change, we may surmise that
Muslims still enjoy a heightened sense of the obligation to know, to understand, and to act in
accord with their understanding 13. The pattern, ingrained among individuals and across the
community, nourishes the ethical and moral character of Islam. It encourages the patterns of
inquisitiveness, questioning, and collaboration which uniquely mark the community of Islam
in the membership's estimation of itself as the best community. Every Muslim recognizes his
responsibility to read the Qur'ân and learn the prophet's sunna in the spirit of the quest, to
obey the verses and imitate his exemplary behaviour.
The text translated and edited here, the Kitãb fard talab al-'ilm by al-Ãjurri, is a
discussion and an argument in favour of the need for all Muslims to search for the knowledge
of the Qur'ân and the sunna. The book appeared near the end of the rich and constructive
period of Islam's early development and formation. By then the supporters of transmitted
materials ( ahi al-hadith ) had established and won favour for the basic corpus of the prophet's
reports. Al-Âjurrï's contemporary, Abü Muhammad al-Hasan b. 'Abd al-Rahmän b. Khallãd
al-Rãmahurmuzi (d. 360/970), had composed the first comprehensive manual on hadïth
criticism, in it proudly evincing the superiority of the transmitted knowledge 14. Admittedly
al-Âjurrï's study describes a quest reliant on the Qur'ân and the sunna of the prophet. Its
manner is in the style of the ahi al-hadith 15.
Al-Àjurrï came from the village of Àjurr near Baghdad. He spent much of his life in the
great Abbasid city. In 330/941 he left Baghdad and travelled to Mecca. It is unclear exactly
how old he was then. He probably set out around his fiftieth or sixtieth birthday 16. He had
already attended the lectures of several scholars, but it is surprising that he had no students in
Baghdad who claimed instruction under him. All his students whom the biographical
dictionaries record received instruction under him only in Mecca17. It is as if he had not
taught in Baghdad and had been engaged generally with another occupation.
12. Cf. Michael Lenker, «The Importance of the Rihla For The Islamicization Of Spain», (Ph.D.
dissertation, University of Pennsylvania, 1982), 190-195.
1 3 . In retrospect the twelfth century medieval scholar Burhãn al-Din al-Zarnüji summed this up : « Hie
quest for knowledge is incumbent upon every Muslim man and Muslim woman. Know that it is not obligatory
for every Muslim, man or woman, to seek all [aspects of] learning, but only that in keeping with his station in
life» (Ta'lïm al-muta'allim- Tarïq al-ta'allum. Instruction of the Student : The Method of Learning,
trans. G. von Grunebaum and Theodora M. Abel, New York : 1947, 21).
14. Kitãb al-muhaddith al-fãsil bayn al-rãwi wa al-wa'l (Beirut, 1971), nos. 1, 109.
15. See Marshall G. S. Hodgson's description of the "Hadith folk" in The Venture of Islam, (Chicago,
1974), I, 386-389.
16. Cf. al-Àjurrï, Akhlãq ahi al-Qur'ãn (Beirut, 1987), 21, where the editor Muhammad 'Amr b. 'Abd
al-Latif noted a reference made by the Meccan al-Taqi al-Fãsi (d. 832/1429) that al-Ãjurri died at the advanced
age of 96. Sezgin (GAS, 1, 194) recorded that he died over 80.
17. Al-Khatib al-Baghdãdí, Ta'rïkh Baghdad (Egypt, 1931), II, 243, where al-Khatib al-Baghdãdi (d.
463/1071) noted this fact. He had been himself to Mecca and seen the grave of al-Àjurri.
THE NEED TO KNOW : AL-ÀJ URRÏ 93
His biographers record that after his arrival in Mecca he was delighted with the area. He
beseeched God to grant him a year's stay, but a voice told him that he would have thirty 18.
Ibn al-Jawzi's version of this tale implies that al-Ãjurri had suffered poor health in Baghdad.
His health's improvement gave him hope for a longer life in the climate of the holy city.
So al-Äjurri may have set out in 330/941 solely to perform the pilgrimage, perhaps
before failing health incapacitated him 19. It may also be that, though he followed scholarship
in Baghdad for many years, he was actually active at another livelihood until this journey of
his to Mecca 20. His resettlement may have also been a response tied to the Buyid occupation
of Baghdad in the same year as his departure. Whatever his reasons, in Mecca he began to
acquire students and write books.
Al-Ãjurri composed numerous monographs on a wide range of topics related to the
Qur'än, the ahädith , law, and theology. Fuat Sezgin enumerates fifteen of his works which
are still extant in manuscript form21. Ibn al-Nadlm's (d. 380/990) list, composed shortly
after al-Ãjurrí's death, adds three more22. The tabulation of his works by Abù Bakr
Muhammad b. Khayr (d. 575/1179) brings the count to thirty-two23.
18. Al-Asnawi labaqat al-Shafi lyya (Baghdad, 139U), 1, /У-öU ; Ibn al-Jawzi, al-Muntazam Ji ta rikn
al-muluk wa al-umam (Haydarabad, 1937-1939), VII, 55 ; Ibn Khallikãn, Wafayãt al-a'yän wa anbã ' al-
zamãn (Cairo, 1948), IV, 623 ; Ibn al-'Imãd, Shadharãt al-dhahab (Cairo, 1350), III, 35 ; al-Subkí,
Tabaqãt al-ShãfViyya al-kubrã (Aleppo, 1964-1971), III, 149 ; Yâfi'ï, II, 373.
19. Most of his biographers use the verb intaqala (to move) to describe his departure from Baghdad for
Mecca. Asnawï (I, 80) uses the verb hajja (to go on pilgrimage).
20. Lines 456-457 in the Kitãb fard talab al-'ilm provide the only personal note in this text. It is not clear
from this remark when the sudden release from ignorance he describes in his own case came about.
21. Fuad Sezgin, Geschichte des arabischen Schriftums (Leiden, 1967 - ), I, 194-195 :
1 .Arba'ün hadith
2. Fard talab al- 'ihn
Ъ. Akhlãq al-'ulamâ ' (Cairo, 1931 ; Damascus, 1972 ; Egypt, 1983)

A.Akhbãr 'Umar b. (Abd al-' Aziz (Beirut, 1979)
5. Kitãb al-ghurabã ' (Kuwayt, 1983)
6 .Al-tasdïq bi-al-nazar ilã Allah fi al-ãkhira wa mã u'idda li-awliyâ'ihi (Beirut, 1988)
7. Tahrïm al-nard wa al-shitranj wa al-malahï (Beirut, 1988)
8. Kitãb akhlãq hamalat al-Quťán (Beirut, 1986 as Kitãb akhlãq ahi al-Quryãn ; Beirut, 1987)
9. Kitãb al-sharVa (Cairo, 1950)
10. Mã warada fi laylat al-nisf min sha'bân
11. Wusûl al-mushtâqïn wa nuzhat al-mustamVïn
12. Juz' fihi mas'alat al-jahr bi-al-Quťán fi al-tawãf
13. Adab al-nufüs
14. Juz ' fihi hikãyãt al-ShâfVï wa ghayrihi
15. Al-fawä'id al-muntakhaba
22. Ibn al-Nadlm, al-Fihrist (Cairo, 1924), 214-215 :
16. Kitãb mukhtasar al-fìqh
17. Kitãb ahkãm al-nisãy
18. Kitãb al-nasiha
23. Al-Fihrist (Baghdad, 1963), 285 :
19. Kitãb al-tawba
20. Kitãb fadl al- 'Um
21. Kitãb akhlãq ahi al-birr wa al-tasdïq
Al-Âjurrï's biographers use the terms faqïh and muhaddith to characterize his
professional interests. He is usually listed among the members of the Shâfi'iyya. His most
recognizable collection of reports is his selection of forty ahâdïth. In most of his writings his
choice of transmitted materials and his rhetorical style point toward the genre of moral and
ethical writing so well accomplished a century and a half later by Abü Hãmid al-Ghazãli
(d. 505/1111). In fact, his effort on the quest for knowledge stands midway between
al-Ghazâlï's comprehensive Ihyä' 'ulüm al-dïn and the sparse Kitãb al-' ilm of Abü
Khaythama (d. 234/848).
Al-Âjurrï's treatment of the obligation to search for knowledge is organized into seven
chapters. He begins and ends the entire text of his discussion with a report : « To whomever
God wishes good ( khayr ), He provides him with understanding (yufaqqihu ) in the religion. »
He interprets this to mean that, since God has provided the elements needed for knowledge,
Muslims must seek knowledge. Subsequent chapters elaborate on this issue, treating its
obligatory nature, the proper intention, the sort of knowledge to be sought, and from whom
to seek it. Al-Ãjurrí includes verses from the Qur'ân and numerous reports from the
prophets and others to illustrate the need to search for knowledge. Yet the inclusion of his
own extensive commentary, often rhetorical (in qäla qä'il [...] qïla lahu [....]), clearly
distinguishes his work from earlier writing on this topic. His remarks enrich the treatment of
the topic and yield an interpretation which establishes the importance of this obligation and
details how to accomplish it. His theme that all Muslims must pursue knowledge24 is
specifically realized in the individual he terms the intelligent believer ( al-mu'min al-'äqit).
This believer «[...] never disengages himself from the quest to know (, talab al-'ilm)
whatever there is in this world ( al-dunyã ) » 2' He intends to seek knowledge for God's
sake 26, because he serves God in the things He has commanded 27 .
The term 'ãqil and its cognates occur many times in the text. The intelligent person
appreciates (yastahsinu li-nafsihi) the value of knowledge 28. He is intelligent and prudent
22. Kitãb awsãf al-sab'a

23. Kitãb al-tafarrud wa al-'uzla
24. Kitãb qiyãm al-layl wa fadl qiyãm Ramadàn
25. Kitãb al-tahajjud
26. Kitãb husn al-khuluq
27. Sharh qasidat al-Sijistànï
28. Kitãb al-shubuhãt
29. Kitãb qissãt al-hajar al-aswad wa zamzam wa bad' nash'atihâ

30. Kitãb risãlatihi ilã ahi Baghdãd
31. Kitãb rujã' Ibn 'Abbãs 'an al-sarf
32. Kitãb taehyir al-azmina
24. Fard, lines 26-27 : The phrase "all Muslims" includes everyone who is «rational and mature, be he
rich or poor, noble or common, free or enslaved, male or female, healthy or diseased ». Also lines 149-157 ;
208-211. Cf. Ibn 'Abd al-Barr (d. 463/1070) who in his Jãmi' bayãn al-'ilm (Egypt, n.d.) provided a
detailed treatment of the various views on the duty to search for knowledge, its nature (fard muta'ayyin or
fard al-kifãya), and its object (I, 7-13).
25. Fard, lines 219-220.
26. Cf. Fard, lines 233-330.
27. Fard, lines 270-272.
28. Fard, lines 225-227.
THE NEED TO KNOW : AL-ÃJ URRl 95
(hãzim), choosing to sit next to the right sort of person in class, to maximize his learning29.
The intelligent believer behaves bi-'ilm wa fiqh (with knowledge and understanding). This
signifies that, after the intelligent believer has procured knowledge for himself, he acquires
an understanding of it and then acts in accord with his knowledge and understanding. The
intelligent believer seeks knowledge of the essentials of Islam and applies himself to their
understanding. But he must also inform himself sufficiently for the more general and present
circumstances such as his business and his marriage or for events which he can foresee 30.
It is fair to conclude that intelligence here is not gauged simply by the knowledge
acquired. Its measure comes from the understanding of the knowledge acquired and the
degree to which the knowledge then is beneficial, resulting in action and guiding behaviour.
The intelligent believer seeks knowledge in order to act in a well-informed manner. The
understanding (fiqh) of knowledge effects the connection between knowledge and action31.
Every believer must apply himself to his knowledge ( tafaqquh ) 32. This application is not
left exclusively to the scholars. The scholars of Islam do represent a special resource for the
believer. It is their business to encourage (targhiti) the rest of the community to carry out the
quest for knowledge and to serve as a resource for them. But al-Ãjurri uses the prediction of
their disappearance before the Final Day 33 to urge each individual to employ the intelligence
given him by God, at seeking the knowledge necessary to guard himself against such a time.
If al-Âjurrï's believer is intelligent, then the object of his search is intelligible. As
quoted above, it encompasses «whatever is in this world». Al-Àjurrí recognizes that God
and paradise are life's ultimate goal. But the intelligent believer's immediate concern is the
knowledge which is pertinent to the practical, daily fulfilment of service to his Lord. With it
the believer wins an understanding and so is able to behave appropriately. His first source of
knowledge is the Qur'än. It is the first portion of instruction (tafqlh) from God for those He
would favour. But, since the meaning of many verses is not clear and since the believer is
intelligent, the believer relies on the sunna' s explanatory and instructive functions to achieve
an understanding of issues34. This instruction is predicated on the basis of such clear
commands from God as « Obey God, obey the messenger » (24.54) 35.
Al-Äjurri discloses his allegiance to the ahi al-hadlth in his depiction of the sources
where the believer obtains knowledge. One of the last reports included in his book describes
knowledge as threefold (« The clear verse ; the firm sunna ; the just duty »). A century
before, Ibn Mãja had used this citation to counter the objectionable reliance on speculative
tools such as analogical thinking (qiyãs) and individual judgment (ra'y)36. Al-Àjurrï's high
regard for the texts of the Qur'än and the ahãdith of the prophet does not contradict his use
of the term "intelligent" for the believer. This is so despite the fact that among the
mutakallimln the use of the intellect ('aql) stood in opposition to reliance on tradition (naqt).
29. Fard, lines 401-406.

30. Fard, lines 60-78 ; 217-218 ; 298 ; 380-384.
31. Cf. E.I.2, « fikh » ; also Juynboll, 33-34 on fiqh and 'ihn.
32. Fard, lines 609-610 and 624-625 where ma'rifa serves in the sense of fiqh.
33. Fard, lines 490-603.
34. Fard, lines 606-644.
35. Cf. al-Shãfi'i's frequent use of the same arguments, as in J imã 1 al-'ilm (Egypt, 1940), nos. 506-512.
36. Ibn Mãja, al-Sunan (Cairo, 1952), no. 54.
The intellect of al-Âjurrï's believer is not the philosopher's reason or the theoretical intellect.
It would more closely approximate the practical intellect. Its instrument is prudence because
the intelligent believer promoted by the ahi al-hadïth demonstrates a mental, even a moral,
resolve more than an intellectual capacity. The believer, having taken to heart God's
command to pursue the quest for knowledge, is eager to carry over his knowledge by means
of understanding into proper ethical and moral behaviour. The obligation to seek for the
knowledge has to be read in the spirit of the ahi al-hadïth whom al-Ãjurri here represents.
Though there are clearly legal overtones to this obligation, al-Àjurrï's study directs attention
to the highly personal and even devotional aspects of the need to know. In effect the
obligation is translated into and accomplished in the awakened desire to know. Al-Àjurri
takes care to describe to his readers that the obligation's goal can only be attained when the
believer learns to desire knowledge.
Though by the title and in his opening paragraph the issue is the required quest for
knowledge and the nature of its obligation, the questioner who triggers al-Âjurrï's remarks
asks : «[...] What will prompt his interest (yuraghghibu ) in the search for
knowledge [...].» 37 The book responds with what can and will prompt his interest. Its
purpose is to show what arouses the reader's desire. Al-Àjurri's method points out the
benefits from the quest (« Whoever tastes knowledge's sweetness will be interested in
acquiring more of it» 38) in terms that are personal and moral. Though he offers some
detailed legal description of the content of the knowledge to be sought, its treatment is
normally in the manner established at his early listing of five forms of knowledge 39. The
style of the list emphasizes the function, not the content, of knowledge. Knowledge serves the
individual in five ways : to recognize God's lordship ; to fulfill the five religious commands
(shahãda, salât, sawm, zakãt, hajj ) and the various prohibitions ; to be loyal to God ; to
recognize Satan ; and to recognize the lower soul when it incites to evil. The function
envisaged for knowledge in these forms marks the strongly moral and pragmatic vision
al-Ãjurri shared with the ahi al-hadïth.
The obligation for the quest after knowledge defines a central expression of the
Muslim's personal ethos and orthopraxis. By means of it the intelligent believer is sustained at
his purpose both morally and personally. He achieves a certain moral ruggedness with which
to face life's trials or tests (fitan ). He engages in the quest with zeal and self-assuredness
because he is sure that God « [...] will promptly grant him success at the quest [...]. » 40 The
ahi al-hadïth applauded such spirited moral pragmatism. And al-Ãjurri is partisan with their
viewpoint.
What Muslims value today in al-Àjurrï's discussions is his seemingly direct and
unmediated reliance on the texts of qur'ânic verses and prophetic ahãdith to comprehend
how knowledge might guide him. He makes no appeal to standard interpreters whose thought
has defined Islam in some classical sense. He directs his readers to rely on the sunna and seek
an understanding with it or be lost41. They need first to know the Qur'ân and next to
37. Fard, lines 23-24.

38. Fard, lines 674-675.
39. Fard, lines 153-157.
40. Fard, lines 221-222.
41. Fard, lines 123-124: «They have acted in disharmony with the sunna and so perish» ; Fard, lines
301-302 : « [...] People with strong intelligences and proper manners and superior understandings who want
understand it by relying on the sunna. The modern Muslim hopes to overcome the perceived
backwardness of his medieval counterpart by emulating the spirit of this understanding
represented in al-Ajurri's text.
4. TRANSLATION OF THE OBLIGATION TO SEARCH FOR THE KNOWLEDGE
BY AL-ÀJURRÏ 42
INTRODUCTION
[87b] In the name of God, the merciful, the compassionate, with God is success.
Muhammad b. al-Husayn al-Àjurrï told us in Mecca : Praise is God's. He has shown kindness
to us with past favours and gracious benefits. It is the praise of anyone who knows that his
generous Lord likes praise. Praise is His for favours which are innumerable. How are they to
be counted ? He Whose mention is sublime said : « If you consider the favours of God, you
will not number them» (14.34). I beseech Him for increase in His bounty and for help to
thank Him. Indeed He is Lord of great bounty (2.105). And may God bless the messenger, the
herald, the radiant lamp, the lord of those in the beginning. This is Muhammad, the
messenger of the Lord of the worlds. May God bless him and grant peace to him, to his noble
family, to his select Companions and to his wives, the mothers of the faithful. May God show
mercy to them all.
Now then, someone asked about the knowledge which the Muslim must know and act on,
which he may not be ignorant of and from which he is not excused even when he is ignorant
of it. The questioner wanted to know what will arouse his interest in the search for knowledge
which is necessary, because he fears to seek sciences which better suit him instead of this
knowledge. And God is the Lord of success.
The response is : With God is success at correct speech and correct knowledge. Know,
may God have mercy on you and us, that every Muslim who is rational and mature, be he rich
or poor, noble or not, free or enslaved, male or female, healthy or diseased, must have the
knowledge to recognize God, glory to Him, according to His attributes. He must have the
knowledge of what God, powerful and great, holds them subject to, namely, the witness, the
performance of what He commands and the avoidance of what He forbids. He must know how
to be loyal to God, powerful and great, in all He calls them to serve, so that he is faithful to
God, powerful and great, and to no one else. He must possess the knowledge to recognize
[Satan ...] so they single him out as an enemy, [88a] and the knowledge to recognize their souls
inciting to evil [...] the generous God to search for the knowledge of what I have mentioned.
Indeed God has wished [...] and when [...] good, He instructs him in the religion.
to prefer the sunna [...] » ; Fard, lines 61 1-613 : « Therefore, make the sunna which explains the meaning ot
the Book known to the servants » ; Fard, line 625 : « Whoever reads the Qur'an is commanded to seek from
the sunna whatever may bring him benefit [...].»
42. The chains of authorities in this translation have been purposely shortened. Duplicate reports have been
omitted. Folio numbers of the manuscript are shown as [87b] and illegible portions or questionable words are
represented in square brackets [...]. Footnotes appear in the Arabic text.
I. CHAPTER
ON HIM WHOM GOD INSTRUCTS IN THE RELIGION
(1) Abü Hurayra said, the messenger of God, may God bless him and grant him peace, said :
To whomever God wishes good, He instructs him in the religion.
(4) Sa'id b. al-Musayyib told me that he said :

The most meritorious act of worship is to study the religion of God and to consider the creation
of God, powerful and great.
(5) Muhammad b. Ka'b al Qurazi said :

When God wishes a servant good, He instructs him in the religion, induces him to withdraw
from this world and makes him see his faults. Whoever is granted them is granted the good of this
world and of the next.
Muhammad b. al-Husayn commented :

If someone asks how he is typed whom God, powerful and great, has instructed in His
religion, so that he is among those on whom God most high wishes good, the response to him
is :
He is the Muslim who knows that God, powerful and great, calls him to serve in acts of
worship. He must perform them for God, powerful and great, just as He has commanded him to do
them, not as [he may wish]. He must know and search for the knowledge to understand that in
which God, powerful and great, calls him to serve. [88b] He will perform His obligations and
avoid what He has forbidden. He will know what he may not ignore, because lack of knowledge is
no excuse from it for him. These are the acts of worship and whatever is enjoined by God,
powerful and great, on him : such as the five prayers and what has been enjoined by God, powerful
and great, on him for them ; such as the almsgiving and what has been enjoined by God, powerful
and great, on him for it ; and such as the fast and what has been enjoined by God, powerful and
great, on him for it ; and such as the pilgrimage, when it is obligatory and if it is obligatory, what
the person owes God, powerful and great ; knowledge of the holy war, what is required and when
it does oblige, what he owes God in it ; knowledge of profits and what of them are allowed and
what forbidden in order to apprehend what is allowed on the basis of understanding and knowledge
and to abandon what is forbidden on the basis of understanding and knowledge ; knowledge of the
obligatory expenditures ; knowledge of the obligations ; knowledge of the honour due parents ;
knowledge of the ties of kinship and the prohibition against cutting them ; knowledge of the
command to do good and to forbid evil ; knowledge of marriage when the person intends it, so that
his marriage occurs based on understanding and knowledge ; knowledge of the company of the wife
and what God granted her as her due from him and what is incumbent on him as her right due to
her, so that this all comes to pass based on understanding and knowledge as before.
Furthermore, there is knowledge of the [conversation] of companions and the talk of brothers
and the discussion of neighbours ; then knowledge to keep the limbs away from all which the
generous God has forbidden ; then knowledge of clothing, what of it is permitted for men, what
forbidden for women, what is permitted for women, what forbidden for men, and like it are
perfumes and jewelry ; then knowledge of what is eaten and drunk - as for what is eaten, the
permitted and not permitted, as for what is drunk, the permitted and not permitted ; then knowledge
of how to thank God, powerful and great, for what favours of His He has rendered ; then the search
to understand knowledge of how to renounce [the sins] he has committed which are between God
and him, powerful and great, and how to renounce the sins which are between creatures and him.
THE NEED TO KNOW : AL-AJURRI 99

The discussion of this is lengthy. Whoever comes to God, powerful and great, to search
for the knowledge of what I have mentioned, let him serve God in all we have mentioned
above and in whatever I have not mentioned which would only lengthen this essay. And so he
has served God, powerful and great, in it with understanding and knowledge. Thus he is one
of those on whom the generous God wished good, since He did not abandon him in ignorance.
Know that anyone who has served God, powerful and great, with understanding and
knowledge pleases God, powerful and great. He vexes Satan and brings benefit to himself in
this world and the next [...] [89a] [...] which I have mentioned to you and set forth in detail. It is
the act of worship for God, powerful and great. This first consists of fasting [...] the holy war,
the pilgrimage, the major alms [...] which was above and was [related from
mention it so it may arouse an interest in the search for the knowledge [...] God, powerful and
great, an act of worship on the basis of which He is satisfied with you. For God is the granter
of success for this.
(6) On the authority of Abü Hurayra from the prophet, may God bless him and grant him
peace, who said :
In nothing is God better served than an understanding in religion. Indeed whoever understands is
worse for Satan than a thousand worshippers. Each thing has a support and the support of this
religion is understanding.
(7) On the authority of Ibn 'Abbas from the prophet, may God bless him and grant him peace,
who said :
A single person who understands is worse for Satan than a thousand worshippers.
(8) Mujãhid said :

Once when the companions of Ibn 'Abbas- Ta'us, Sa'id b. Jubayr and 'Ikrima- and we
were sitting in the mosque and Ibn 4 Abbas was standing and praying, a man suddenly interrupted us
and asked : Is there someone to give legal advice ?
We replied : Ask !
So he did : Whenever I urinate, a spurt of liquid follows the urine.
We inquired : Is it the thing from which the child is ?
He replied : Yes !
We said : You must perform the major ritual ablution.
So the man turned away, in surprise exclaiming : They will surely be subject to Him and will
return to Him !
He caused Ibn 'Abbas to hurry at his prayer. So he told 'Ikrima : Bring that person back !
And he came over to us and said : Do you think that what you have advised this person comes
from the Book of God, powerful and great ?
We replied : No !
He asked : From the sunna of the messenger of God, may God bless him and grant him
peace ?
We replied : No !
He asked : From the Companions of the messenger of God, may God bless him and grant
him peace ?
We replied : No !
He asked : Then from what ?
We replied : From our own judgment !
He said : For that reason the messenger of God, may God bless him and grant him peace,
said : A single person who understands is worse for Satan than a thousand
worshippers.
And the fellow made to go, but Ibn 4 Abbas came over to him and asked : Tell me, when this
occurs to you, do you sense a lust in your heart ?
He replied : No !
He asked : Are you experiencing a lack of desire in your body ?
He replied : No !
He said : This is a urinary disorder for which [89b] the minor ritual of ablution suffices you.
Muhammad b. al-Husayn commented:

[...] action on which there is no reflection [...] understanding.

[He is the Muslim whom] God, powerful and great, instructs in his religion so that [he
does not advance into any area] of the affairs of this world and the next except with
understanding and knowledge. So recognize, may God have mercy on you, that what you
have noted above is an obligation for those we have mentioned, because the search after
knowledge is an obligation for every Muslim. It behooves each Muslim who has reason from
God, powerful and great, that nothing distract him from the search for understanding in his
every effort to complete the business of this world of his and the business of the next world of
his. Otherwise all of his affairs will be spoiled for him and he will not be excused for being
ignorant about his act of worship to God, powerful and great.
(9) Ibn Sirin said :

Some have abandoned this knowledge and the company of the learned while continuing to imitate
our conversation. They prayed and fasted until the skin of anyone of them dried on the bone. They
acted in disharmony with the sunna and so have perished. No, by God than Whom there is no other
god, no one ever acted in ignorance without spoiling more than he improved.
II. CHAPTER
ON THE OBLIGATION INCUMBENT ON EVERY MUSLIM
TO SEARCH FOR THE KNOWLEDGE
(10) Anas b. Mãlik said, the messenger of God, may God bless him and grant him peace,
said :
The search for the knowledge is an obligation incumbent on every Muslim.
(13) Anas said, the messenger of God, may God bless him and grant him peace, said :
[90a] He said, Ibn Abi Dä'üd al-Sijistãni told us: This is the soundest report related: The
search for the knowledge is an obligation incumbent on every [Muslim].
said :
Search for the knowledge, even if in China.
THE NEED TO KNOW : AL-ÀJURRÎ 101
And in the report of Ja'far b. 'Ämir :

(15) Abû Sa'ïd al-Khudri said, the messenger of God, may God bless him and grant him
peace, said :
The search for the knowledge is an obligation incumbent on every believer who believes in God
and the last day.

If someone declares that the knowledge is vast, that no words contain it which might
impose the search for it on every Muslim, the response to him is :
Knowledge does have many faces. It includes a knowledge which no Muslim may be ignorant
of, be he rich or poor, healthy or diseased, free or slave, when he is rational and mature, at every
moment and at every time. It must be his companion at home and on the road, under every
condition. This is the recognition of God, powerful and great, according to His attributes, when His
oneness is firmly declared and his loyalty to Him is sound. It is the recognition of his enemy, Iblls,
and the recognition of his soul inciting to evil. It is the recognition of his cultic purity and ritual
prayers, how to perform the five prayers for God's sake, powerful and great, every day and night
and how to enact perfect cultic purity and be cleansed from major ritual impurity. This is what no
Muslim may ignore. Indeed all whom we have mentioned must know it, act according to it, and
know how to recognize what Islam is built on.
(16) The prophet, may God bless him and grant him peace, said :
Islam is built on five things - the witness that there is no god but God and Muhammad is the
messenger of God, the performance of the prayers, the giving of alms, the fast during the month of
Ramadan, and the pilgrimage to the House which is incumbent on any capable of a way to it.
The Muslim may not be ignorant of this. He must know it so that every moment it is his
companion. Thus, when the generous God granted him wealth, he knew what he owed God,
powerful and great [...], and when the month of Ramadan came, he knew how to perform its
fast and what is allowed him [90b] [...] and likewise, when the time of the pilgrimage came, he
knew [...] the pilgrimage, he sought out the knowledge because, when God, exalted is He,
obliged him as regards the pilgrimage, he could not perform it in ignorance. It became an
obligation. Likewise, while the warrior wished to seek knowledge concerning which
principles of the holy war obliged him, he could not fight in ignorance. It became an
obligation. Likewise, when he boasted of wealth, as long as he did not know what profits are
permissible or what forbidden, it was incumbent on him as an obligation to seek this out.
(17) 'Umar b. al-Khattãb, may God be pleased with him, said :

Let no one conduct business in our market unless he has understood. Otherwise he might collect
usurious interest.
'Umar, may God be pleased with him, spoke the truth. When a person has failed to go
ahead and search for the knowledge about what is permitted and what forbidden, what is
sound and what evil in selling, he might take usurious interest and enrich himself with what is
invalid. Similarly, when he wanted to enter into an affair incumbent on him or permitted
him, it was better that he was not allowed to enter into it until he searched for the knowledge
about this. It became an obligation for him to search for knowledge of this sort and this
quality. He had to seek its like in the affairs of this world and the next. No one manages them
except by means of knowledge. When he possessed no knowledge, he had to search for
knowledge on account of this activity which was overtaking him. The discussion of this is
lengthy. And God will grant success to whomever He prefers.

Whoever puts into practice what I sketched for him from the beginning of this book to
here knew that he will never disengage himself from his search for knowledge. With it he
will no longer be ignorant of what God, powerful and great, has demanded from him,
namely, the duty to worship Him, as regards himself, his kin, his offspring, and all his
movements. It is an inescapable duty, which will lead to the scholars at the price of his own
self-exhaustion, the consumption of his wealth, and absence from his home, even as far as
China, when the knowledge is not found except in China.

We knew, praise is God's, that the knowledge is found in many of the cities of the
Muslims. Anyone who has sought it has found it. And he did not need to go off toward China.
If someone asks what the statement of the prophet, may God bless him and grant him peace,
« Seek the knowledge, even as far as Chin », means and whether the search for the sake of
knowledge presses people in the Hijaz, Iraq, Syria, and the Yemen so that they require a limit
as far as China, the response to him is :
No ! But [...] and what the prophet, may God bless him and grant him peace, taught [...] [91a]
[...] toward China in search [...]. He said to them : You must search for understanding. Seek in a
far-off land. You must travel toward it, even as far as China, until [...] to go off in search of
understanding for a mile or two, a parsang or two, a day or two, because it is best and most
notable. Any trip to an intelligent person is better and more incumbent on them.

Many of the Companions travelled, one to another, in search of the knowledge. It was
difficult for them. Abü Ayyüb al-Ansãri travelled from Medina to Egypt to 'Uqba b. 'Ãmir,
to ask him about a report he had heard from the messenger of God, may God bless him and
grant him peace. He asked him about it as soon as he arrived and he told him it. Then Abü
Ayyüb rode his mount away at once and returned to Medina. Many of the Followers travelled
to Syria from Iraq and from the Hijaz to ask about one or two or more reports. Concerning
their travel we possess the chapter, «Travel In Search Of The Knowledge», which we men-
tion in another book, if God wishes.

If someone asks what knowledge it is from which ignorance excuses a person, the
response to him is :
This is talk where there is some coarseness.
He is told your response. He is told to occupy himself with the search for knowledge of
what we have mentioned before. If he has found the search for the obligatory knowledge
difficult, but the search for knowledge of other things such as knowledge of the stories of the
Israelites, tales of the prophets, reports of the caliphs, [...] and similar matters easy, the
Oh careless one ! If you were ignorant of this second sort, its ignorance did you no harm !
THE NEED TO KNOW : AL-ÀJURRÎ ЮЗ
When he was ignorant of what he must know and act on, his ignorance did not excuse
him. He was disobedient to God, powerful and great, because he did not know what he had to
know. This time he is told :
When you have obligated yourself to search for this knowledge which is necessary and
obligatory for you in times of wealth and poverty, in times of health and sickness, and in times of
residence and travel, you are not assured afterwards that events will happen to you without prior
knowledge of them. You must search for knowledge of them whenever they occur to you. For this
knowledge there are books, whose knowledge you may seek before you are put to the test by these
events. Indeed (more meritorious) [91b] [for you ...] incumbent on you.
If he says something like this, [the response to him is] :

[...] It is necessary that you head for the scholars so that you may know [...], such as divorce
and marriage and who permits the female to marry and who forbids her to marry and such as the
disputes which occur among people on legal claims [...] knowledge of them and their like as
regards whatever may put you to the test. You must head for the scholars, so that through
knowledge of this and its like you rid yourself of all that may put you to the test. A person is
excused because of his ignorance before something happens. But, when it occurred to him, his
ignorance no longer excused him. Since his preoccupation with the search for knowledge of what
we previously mentioned kept him from the search for knowledge of this until it has happened to
him, the intelligent believer will never disengage himself from the search to know whatever there is
in this world. So recognize, may God have mercy on you, that whoever intended to search for
knowledge which he could not ignore and whoever possessed an intention appropriate for it, God,
powerful and great, promptly granted him success in the search for knowledge of what we have
mentioned, before it happened to him and put him to the test as he feared.
(18) It is related on the authority of al-Hasan that he said :

Whoever is ignorant of what is known, may God, powerful and great, give him success to know
what he does not know.

The intelligent person for his own sake does not judge it advisable to be ignorant of a
knowledge which he desires as an honour before God, powerful and great, and before anyone
who is intelligent. He is preoccupied with what is obligatory, how he is to serve God,
powerful and great, since he is obliged to search more and more for any knowledge that
benefits, but will never satisfy.
III. CHAPTER
ON THE MERIT OF SEEKING KNOWLEDGE FOR THE SAKE OF GOD,

POWERFUL AND GREAT
(19) Abú Hurayra said, the messenger of God, may God bless him and grant him peace, said :
Whoever has followed a path on which he was seeking knowledge, may God, blessed and
exalted be He, ease a path for him to paradise.
(21) [92a] Zirr b. Hubaysh said :

I came to Safwãn b. 'Assai al-Murãdl who asked : What are you doing ?
I replied : I have come seeking knowledge.
He responded : I heard the messenger of God, may God bless him and grant him peace, say :
No person leaves his house in search of knowledge but the angels have lowered their wings out of
pleasure at what he does.
said :
Whoever has set out in search of knowledge is on the path of God, exalted is He, until he
returns.
(24) Abû al-Dardã' said, I heard the messenger of God, may God bless him and grant him
peace, say :
No servant has followed a path on which he seeks for knowledge except thereby he has followed
a path to paradise ; the angels lower their wings for the seeker of knowledge out of pleasure at him ;
whoever is in the sky oi on the earth, even the fish in the sea, forgives the person who knows ; the
merit of the scholar over the worshipper is like the merit of the full moon over the rest of the stars ;
the scholars are the heirs of the prophets ; the prophets did not leave dinars and dirhams, they left
behind knowledge ; whoever has accepted it has accepted a vast treasure.
[92b] Muhammad b. al-Husayn commented :

If someone says that this merit is the property belonging to any who seeks knowledge,
the response to him is :
This merit rather belongs to him whose intention in the search for knowledge was proper.
If he asks what made the intention in it proper, the response is :

Whoever has set out to learn knowledge so as not to ignore what he owes to God, powerful and
great, as His due worship, so that he serves the generous God with knowledge, should seek from
knowledge what brings benefit to him in his religion, according to our previous remarks. Whenever
one of the events of this world and the next which was difficult for him has come upon him, he
desires safety from it. But he had no knowledge about it. He headed to the people learned in it in
order to learn it for the sake of God, powerful and great. With this he sought the safety of his
religion. But no matter what kind of path this seeker followed, short or long, it fell under the sense
of what we have noted. There is merit in seeking knowledge and he will be helped to acquire it, if
God wishes. Know that whoever has sought from knowledge what is useful, even the least amount
of knowledge wins benefit for him, if God wishes.
(26) Abû al-Bakhtarl told us, he reported from a man of the 'Abs tribe who said :
I accompanied Salman, may God have mercy on him. We were at the Tigris when he said :
Brother of the ' Abs tribe, get down and drink.
So I dismounted and drank. Later he again said to me : Brother of the 4 Abs tribe, get down and
drink.
Again I dismounted and drank. Then he said : Your drink has lowered the Tigris.
I said : It could not lower it !
He replied : Likewise with knowledge ! You must have knowledge of what will bring you
benefit.
[93a] Muhammad b. al-Husayn commented :

This [...] Salman [...] indicates [...] the generous God [...].
(28) As concerns His word, powerful and great, "And We have made the Qur'ân easy to
remember. Is there any who will remember?" (54.17), Matar the bookseller explained:
Is there anyone seeking knowledge who is helped in acquiring it !
THE NEED TO KNOW : AL-ÃJURRI 105

One of the scholars said : The best knowledge for you is the one which alone improves
action. The knowledge you are most obliged to act upon and the knowledge most beneficial
for you is the one which has revealed the godliness and evilness of your heart to you. The
most praiseworthy knowledge issues from what you have anticipated to be useful in this life.
Do not busy yourself with knowledge that unknown does you no harm. Do not ignore
knowledge that abandoned adds to your ignorance. For much knowledge profits the body and
the rewards from it are plentiful. But much knowledge may also wear out the body and the
penalties from it grow numerous. Therefore, recognize, may God have mercy on you, that
among the seekers of knowledge there are people with strong intelligences, proper manners
and superior understandings who want to enliven the sunan 43 of the messenger of God, may
God bless him and grant him peace, and the sunan of his Companions. They want to suppress
innovation. They prefer collecting knowledge and amassing it in order that thereby their law
be preserved for Muslims. They abhor that the knowledge may be lost. So, when they hear
that one of our masters in a far land knew and preserved the sunan and comprehended it, they
rode to him, eager to hear from someone like this master, since he was trustworthy, reliable,
truthful, and knowledgeable about what he reports. Likewise, the people of hadith desired to
learn knowledge from someone like him about a proper intention, about intelligence, and
about recognizing the knowledge and the one from whom it was learned and from whom it
was not learned. So they rode to him.
This is the characteristic of any for whom the angels lower their wings, pleased at what
he does. He is one of those who is on the path of God until he returns, one of those whom the
angels and the fish in the sea forgive, who has followed a path to knowledge and one of those
to whom God, exalted is He, brings benefit with it [... Therefore, recognize,] may God have
mercy on you, that this type among people is very rare. But this does them no harm. In God's
eyes they are much. This is a response to any who has said: This merit is the property be-
longing to everyone who seeks knowledge. As for him who [...] [93b] [...] of those who seek
knowledge.
(29) Sufyãn al-Thawri said, it was once said :
Seek protection with God from the trial of the ignorant worshipper and from the trial of the
shameless scholar. Indeed the trial of both is a trial for all who are tested.
(30) Jãbir said, the messenger of God, may God bless him and grant him peace, said :
Do not learn knowledge to compete thereby with the learned or to oppose thereby the
incompetent or to confuse thereby the study sessions. Whoever has done this, the fire the fire.

As for the one who, in seeking knowledge, was motivated by these circumstances and
their like in the affairs of this world and what arises from them in which there is nothing for
God, powerful and great, how will the previously mentioned reward for the merit of the
person who has sought knowledge reach him ? God is the one to seek aid from ! How
difficult the trial of the person who sought knowledge and how rare the seeker of it for the
sake of God, powerful and great ! What is anyone of them ? Surely, his character indicates
the soundness of his search after knowledge for God's sake, powerful and great, or the
43 . The plural of the term sunna, which means exemplary behaviour and speech.
imperfection of his search after what is coarse to the people of reason and knowledge. The
one is free of the imperfection of the other. May God protect you and us from a knowledge
which does not bring benefit !
IV. CHAPTER
ON THE MERIT OF SITTING WITH THE SCHOLARS
(31) Abû Umãma said, the messenger of God, may God bless him and grant him peace, said :
Luqmãn the wise spoke to his son : My dear son, you must sit down with the scholars. Listen to
the discussion of the wise. Indeed God, exalted is He, enlivens the dead heart with the light of
wisdom even as He enlivens the lifeless earth with heavy rain.
(33) On the authority of 'Abd Allah b. 4 Amr that

the messenger of God, may God bless him and grant him peace, passed by two groups sitting in
his mosque. One of them was invoking and petitioning God, powerful and great. The other was
learning and teaching knowledge.
He said : Each of the two sessions are engaged in a good thing. But one of them is more
meritorious than its counterpart. As for those who invoke and petition God, powerful and great, He
may refuse them if He wishes. As for those who learn and teach the ignorant, they arc superior.
Indeed I was sent to teach.
So he sat with them.
(35) Ibn Slrln said :

I entered the mosque of Basra just as al-Aswad b. Sari' was narrating to the people. The people
of the mosque were gathered together. Elsewhere a circle made up of the people of knowledge were
sitting together. They were discussing and consulting on knowledge with one another. I knelt down
between the one reminding and the circle.
When I finished the devotion, I said : I want to go over to al-Aswad ! I will sit with him.
Perhaps a response and a mercy may reach them and then it will reach me along with them.
Next I said : I want to go over to the circle ! I will apply myself to knowledge in their company.
Perhaps with them I will hear a word I have not heard (and then act on it.)
And I kept on telling my soul about this and taking counsel with it until I had missed them. So I
did not sit with either one of them, [94b] but I had turned to leave.
Later someone came to me during sleep and said : It was you who knelt down between the one
reminding and the circle in which knowledge was being mentioned.
I replied : Yes.
He said : Indeed, if you would have come over to the circle in which they studied knowledge,
[you would have found Gabriel in their company.]
(36) Abû al-Dardã' said:

Whoever causes someone to understand, his sitting, his entering, and his leaving are done in the
company of the people of knowledge.
(37) 'Awn b. ' Abd Allah said :

We sat with Umm al-Dardã'. Because of her knowledge we asked her : May we dictate to you ?
She replied : You may. Indeed I have sought the act of worship in each thing. But I have hit on
nothing more satisfactory for myself than sitting with the scholars and consulting with them.
THE NEED TO KNOW : AL-ÄJ URRÏ 107

If someone asks with which people he is commanded to sit when he enters a central
mosque and in it sees many people gathered and all of them are shown to be learned, the
If you possess understanding, insight and prudence, then observe each one whom you know
teaches the Muslims knowledge which they are obliged to know and act on. Look at each one whom
you know instructs them in it and urges them with it to cultic purity, ritual prayer, almsgiving,
fasting, pilgrimage, holy war, knowledge of what is permitted and knowledge of what is forbidden
in the matter of profits, the execution of what is obligatory and the avoidance of what is forbidden,
knowledge of the honour due to parents and of the ties of kinship, knowledge of how a person
manages his family and his land, knowledge to safeguard the limbs, knowledge of manners at
eating, drinking and clothing, knowledge of brotherliness, knowledge of how to thank God,
powerful and great, foi i lis blessings and for warning of faults and awakening an interest in the
noble qualities, etc. This knowledge forces his family and him away from its opposite. Know that
this is the knowledge which you were commanded to teach. In the study sessions of the scholars,
attend him whose session contains what is like this, so that, whenever he is there, you know that
you are learning about a knowledge which you need. Know that you are from God, powerful and
great [...] when it is proper for you [95a] [...] as concerns the study sessions of the scholars [...]
God, powerful and great, has obliged you to know [...] the advantage of your sitting in [...]
reluctant to employ [what you have heard of the qualities ...] from the lowly qualities. Seek help
from the generous God in all you are commanded.
(38) Ibn 'Abbas said, the messenger of God was asked :

Which of our associates who sit with us is better ?
He replied : Any whose view reminds you of God and whose logic adds.to your knowledge and
whose action reminds you of the hereafter.

When the scholars sit together, it allows you to seek out some of this description of him
during the study sessions. And it permits you to sit only with those companions and brethren
from whom you will acquire good in your religion. When it has not been so, woe to him and
to you ! Indeed you ought to beware of him. As for what I have said, it is related in some
reports which point to the person who is intelligent and prudent that he will not sit next to
anyone unless he provides a benefit which will revert to him and unless he is someone who
awakens an interest in him for knowledge, manners, and noble qualities and restrains him
from lowly qualities.
(40) Mãlik b. Dinar said to his son-in-law al-Mughlra :

Mughira, consider every friend, associate, and companion from whom you gather no good !
Cast off his company from you !
(41) The prophet, may God bless him and grant him peace, said :
The example of the upright associate is like the example [95b] [...] and the example of the evil
associate is like [...] the blacksmith [...].
(42) (And it was related from ...) that he said

[...] a person whom you sat with who taught you good which you accepted or a person whom
you taught good which he accepted. But the third, flee from him !
(43) Shahr b. Hawshab said, Luqmãn said to his son :
My dear son, when you have seen a group remembering God, powerful and great, sit with them.
Even if you are learned, your knowledge will help you. If you are ignorant, they will instruct you.
And God, powerful and great, may come suddenly to them with a mercy and it will reach you along
with them. But, when you have seen a group which does not remember God, powerful and great,
do not sit with them. Even if you are learned, your knowledge will not help you. If you are
ignorant, they will cause you to stray more. And God, powerful and great, may come suddenly to
them with His anger and it will touch you along with them.

Everything I have noted in this book shows that you should not sit down with anyone
unless what is beneficial of his reverts to you from him. Indeed, when you have left him, he
has shown you understanding, knowledge, and manners. If he was not such a person, do not
sit with him at all and be cautious of him for the sake of your religion.
V. CHAPTER
MENTIONING THE HUMILITY OF THE SCHOLAR AND THE PUPIL

Recognize, may God have mercy on you, that what the scholar and the pupil need, what
they must hold tightly to in order to utilize what we have previously mentioned, is humility.
When the pupil shows humility in front of the scholar, he does not disdain to learn knowledge
from young or old or from someone below him in the rank of this world. He accepts it
politely from him and thanks God, powerful and great, for his knowledge. Next he thanks
anyone in the rest of humanity who has taught him. It is part of humility that, whenever you
hear knowledge which you do not possess, you do not pretend to know it. Otherwise anyone
who has taught you will renounce you. But be humble for its sake and tell him that you did not
know it : until just now when you yourself taught me !
And recognize that it is humility [96a] [...] the generous God intends it for you. It has
enhanced your rank before Him and before anyone who has intelligence from God, powerful
and great. Recognize, may God, exalted is He, have mercy on you, that the two qualities of
shame and pride keep many people from displaying humility when questioning scholars about
things they do not know, but which they must know and act on. They are the two that prevent
many people from seeking knowledge. Their possession of the one (humility) was
praiseworthy, but the other (shame and pride), as we have noted, prevented them from asking
what they must. They were content to let themselves remain ignorant. When they refused to
be humble in the search after necessary knowledge, they excluded success.
(44) It was related from Mujähid that he said :
Neither a shy person nor a proud person learns.
This was also related on the authority of Sufyän b. 'Uyayna.
Recognize that, when you were humble before the scholars, they were pleased with you
and taught you. When you acted proudly before them and were overbearing and showed them
that you thought you had no need of them, they hated you and loathed teaching you.

As for my message to the person who teaches people knowledge, he ought to thank God,
powerful and great, and show humility toward his generous Master. He ouglu to realize that
He has specially singled him out as a kindness and taught him knowledge which He kept from
others and deposited as an inheritance from the heirs of the prophets. He ought to realize that
He did not do this ignorant of what he owed God, powerful and great. He ought to recognize
that many people have needed knowledge of Him. It is wise to act humbly before him from
whom the knowledge is learned, to treat him kindly and not look down on him from whom he
learns and who teaches him. Even I, like you, was once ignorant, until God, powerful and
great, taught me [a close way] for the pupil. Nothing was frightening afterwards. Whoever
has done this, God, powerful and great, has loved him and endeared him to His servants. He
has raised his rank and extolled his name. Through the excellence of his humility he is
elevated before God, powerful and great, and before anyone who has been intelligent. I will
mention some signs indicating what I have urged [...], if God, exalted is He, wishes.
(45) [96b] The messenger of God, may God bless him and grant him peace, said :
Learn knowledge. With knowledge you will recognize the presence of God and discernment. Be
humble before him from whom you learn and whoever teaches will be humble with you. Do not be
scholars who are overbearing. Then your knowledge will not rest on your ignorance.
(47) 'Umar b. al-Khattãb, may God have mercy on him, wrote to Abü Mùsâ al-Ash'arï
that the truly humblest of persons before God, powerful and great, is the best of them at worship
and the most eminent of them at knowledge and how a worshipper is a scholar. He has surpassed
the most meritorious worship.
Humility is the most meritorious worship and knowledge. When the scholar was not
humble before God, powerful and great, in his knowledge, he became ignorant again after his
knowledge. His knowledge was incumbent on him and not his right. People might say : So
and so is a scholar, though he was recorded with God, powerful and great, as one of the
ignorant. In this Satan achieved his goal which he seeks from the people of knowledge. So he
was angry at this chapter. Truly God is powerful.
(48) Al-Fudayl b. 'Iyãd said:

God, powerful and great, loves the humble scholar and hates the overbearing scholar. To anyone
who has been humble before God, powerful and great, God, powerful and great, will bequeath
wisdom.

[97a] [...]
VI. CHAPTER
[ON THE MEANING OF SNATCHING UP KNOWLEDGE]
(50) The messenger of God, may God bless him and grant him peace, said :
The knowledge is incumbent on you, before it is snatched up and disappears.
Then he held his two middle fingers next to his thumb and said : The scholar and the pupil share
in the reward. There is no other good in the rest of humanity.
110 LEONARDT. LIBRANDE
The final hour will not occur until knowledge is snatched up and disorder increases and lying
expands and strife appears and the ages approach one another.
They asked the messenger of God : What is the disorder ?
He replied : Killing !
God, powerful and great, will not snatch up knowledge to withdraw it entirely from people. But
He will take away the scholar with his knowledge [97b] until, when only a scholar is left, people
will single out ignorant minds. They will be questioned and they will give advice without
knowledge. They will err and cause error.
(57) 'Abd Allah b. Mas'ud said :

Do you know how i^lam will diminish ?
They replied : How ?
He said : The way the animal loses its fatness and the way cloth falls short of the length of the
garment and the way the dirhem loses its value after the harvest period. Once there were two
scholars in the tribe. One of them dies and half of their knowledge is gone. Next the other dies and
all of their knowledge is gone.
(58) 'Abd Allah b. Mas'üd said :

[...] the person is suddenly snatched up to a knowledge which he used to know or he remains
with a people who do not know.
(59) ' Abd Allah said:

Study knowledge. For none of you [know when he may be fantasizing].
[98a] Muhammad b. al-Husayn commented:

[...] He is cut off as he ought to be [...] he must boldly apply himself to it with knowledge.
The knowledge was [...] with which he seeks guidance in the darkness [...]. The lamp he
possesses lets him ward off adversities. He does not fear harm on the path. [...] Then the lamp
is allowed to go out. He becomes confused in the darkness and suffers harm by many
adversities.
(60) It reached us that Salmän wrote Abù Dharr

that knowledge is like the water well. People come. This one and that one stir it and God helps
several with it.
Wisdom not spoken of is like a body without a breath. Knowledge which is not extracted is like
a treasure which is not spent. The scholar is like the fellow carrying a lamp on the path. Whoever
passes by seeks to be illumined by it and all are summoned to benefit.
(61) It is related from the prophet, may God bless him and grant him peace, that he said :
The scholars on the earth are like the stars in the heavens which are taken as guides in the dark-
ness of land and sea. When the stars have gone out, then true religion will quickly go astray.

Anyone who has considered these examples preferred the search for knowledge over all
else unless it is inescapable. He bore calmly whatever troubles he encounters. Indeed, anyone
concerned about his religion will do this. He is fearful for it more than he fears for himself
and his wealth, if he possessed insight and intelligence.
THE NEED TO KNOW : AL-ÄJURRl 111

The main wealth of the believer is his religion. Wherever it ceases, he ceases with it.
Nothing follows it [...]. Therefore, recognize, may God have mercy on you, that both you and
we are in a time full of trials from numerous directions. If a person had no knowledge to be
freed from every trial which comes to him, he would certainly perish. Our prophet, may God
bless him and grant him peace, has related something like this.
(63) [98b] The prophet, may God bless him and grant him peace, said :
Before the final hour there will be trials such as the passing of the dark night where a person will
be a believer in the morning and an unbeliever at the evening. People will sell their religion for a
reputation from this world.

Whoever possessed no knowledge when trials occurred has perished. If someone asks
for the meaning of the saying of the prophet, may God bless him and grant him peace,
Indeed God, powerful and great, will not snatch up knowledge to withdraw it entirely from
people. But He will take away the scholars, until, when only a scholar is left, people will single out
ignorant minds. They will be questioned and they will give advice without knowledge. They will err
and cause error,
the response to him is :

God knows best. Whenever the age turned bad and its wickedness was the wickedness of its
people, its people did not want to seek knowledge. Then knowledge dwindled among them. And
for all time God snatched up its scholars who had guarded knowledge and protected its truth and
concerned themselves with an important provision of knowledge for God's sake, powerful and
great. God, powerful and great, has brought benefit to them with knowledge and He has brought
benefit to many a creature with them. But when God, powerful and great, snatched up the person
who has this quality, knowledge remained behind in the books possessed by a people who do not
know it and do not remember it and do not understand the clear injunctions, unless it is clearly
pointed out to them that they belong to the people of knowledge though they are nearer ignorance.
One of them is questioned about something which he does not know, but he hates to admit that he
does not know it. His rank will sink in the eyes of people. So he gives advice without knowledge.
He allows what God, powerful and great, forbade and he forbids what God allowed. He has
strayed from the path of truth and whoever follows him in this has perished. This is frequent among
those who studied it in a bookish fashion [...] because you find among people someone who has
read the Qur'än and followed God by memorizing the Qur'an. And through it his religion came to
him, though he did not know its clear injunctions or the sunan of the messenger, may God bless
him and grant him peace, or the word of the Companions, may God be pleased with them, or how
to differentiate what is his duty from what is his right. Indeed knowledge of it and action based on it
is incumbent on him. But when it is thought to be less of an obligation or legacy or [...] [99a] [...]
unless it is pointed out to him that he belongs to the people of knowledge [...]. He is asked about
something [...] to him about the dispute among his neighbours. He is embarrassed to say : I do not
know, go on and ask someone else. If he admitted this, his rank would diminish in the eyes of his
neighbours. So he compels them to do what he is not permitted. Then he lets himself stray from the
path of truth. And he causes others to perish on it through the action of one of the ones whom God,
powerful and great, taught some knowledge, one of the commands. This action is correct. But it is
not appropriate for that person who has his religion, but rejects the truth and finds fault in all he was
taught, because love of leadership and its display have taken root in him. This is frequent among
people. Whoever discriminates between knowledge and ignorance and between truth and falsehood
will recognize it.
God is the one in whom there is help ! How great an age we are in ! This is the meaning
of snatching up knowledge, but God knows best.
VII. CHAPTER
ON WHICH KIND OF KNOWLEDGE IT IS BETTER TO STUDY

If someone asks which kind of knowledge is better for him to busy himself with so that
with it he may come away from the gate of ignorance, since I have aroused his interest in
knowledge and warned him away from ignorance, then I reply to him :
I urge you to study the Qur'an and preserve it. If the generous God made a full recital of the
Qur'an easy for you by providing a selection of readings by the seven imams, then praise the
generous God and thank Him and apply yourself diligently to much study for His sake. Busy
yourself with knowledge to recognize the permissible, the forbidden, and the clear injunctions
which God, powerful and great, has commanded you in His Book. He has forbidden you things
which you may not ignore. Therefore, seek the knowledge of what is obligatory. They are the
legacies which the people of the Qur'an must not ignore. Therefore, study the sunan which explains
the meaning of the Book to the servants. Moreover, I have heard God, powerful and great, speak to
His prophet, peace on Him, about this "so that you may explain to people what has been sent down
to them and perhaps they will reflect" (16.44) and this [99b] [...] almsgiving, fasting, the
pilgrimage, holy war, God, powerful and great, has commanded [...] and the messenger of God,
may God bless him and grant him peace, clarified them, how every duty is performed and how He
obliged the servants to obey the messenger, peace on him, and restrained them from disobeying
him. Then He, powerful and great, said : "Whatever the messenger brings you, take it ; whatever
he forbids you, refrain from it" (59.7). And He, powerful and great, said : "Let those who disobey
his command beware lest a trial befall them" (24.63). And He, powerful and great, said : "No, by
your Lord, they will not believe until they make you judge in whatever is in dispute among them.
Then let them not find in their souls any anguish over what you decide and submit fully" (4.65).
And He, powerful and great, said, "Obey God and obey the messenger" (24.54). Elsewhere in His
Book He, powerful and great, has linked obedience to Him with obedience to His messenger, may
God bless him and grant him peace. There is no knowledge of this except in recognizing the sunan
and the traditions. Whoever has read the Qur'an is commanded to seek from the sunan whatever in
them may bring him benefit. His intent as regards the search is to study the religion of God,
powerful and great, by means of them. With them let him recognize how to fulfill the duties and
how to avoid what is forbidden. With them let him recognize the knowledge of all we have
previously noted in our book. Let him seek the knowledge of the sunan of his Companions, may
God be pleased with them, and let him examine the comprehension which recognizes the meanings
of the sunan. Let him sit with those who understand and learn from them all he must know as
regards what we have previously mentioned. Let his intent as regards the search for knowledge be
that he wishes it for himself so that ignorance be banished from him and he may serve God,
powerful and great, with knowledge about all He made incumbent on him. For whoever has such a
desire in searching for knowledge, may God, powerful and great, bring him understanding, bring
him benefit, grant him success, increase for him the small amount of his knowledge, and bless him
in it.
If someone says that he has read the Qur'an, but is not one of those who has mastered the
books of knowledge and has not himself begun to write down the reports which concern what
(the Qur'an) commands him, and so he asks what kind of recognition there is in sitting down
with the scholars who instruct you in your religion [...] [100a] [... the response to him is] :
THE NEED TO KNOW : AL-ÄJURRI 113
[...] knowledge to recognize the style of its examples and the search for the knowledge to
recognize [or comprehend] what it permits and what it forbids. Take care [...] whoever tires himself
at preserving its letters, but does not heed the neglect of its divine ordinances. When you have read
the Qur'ân, read it a letter at a time and let your desire be to [study], hoping that comprehension of
what you have neglected will come to you. Let your desire not be : When will I finish the sura !
Strive so that you are formed with the qualities of the people of the Qur'ân to whom God, powerful
and great, has brought benefit with the reading of the Qur'ân. They were distinguished by their
noble qualities from the qualities of the others. Seek help in the generous God at this.
(64) 'Abd Allah b. Mas'üd said :

The bearer of the Qur'ân must be recognized by night when people sleep and by day when
people breakfast and by his restraint when people are confused and by his humility when people
strut about.
(65) On the authority of Ibn Mas'ùd from the messenger of God, may God bless him and
grant him peace :
The first book was sent down from one gate in one form. And the Qur'ân was sent down from
seven gates in seven letterings : reward, command, permitted, forbidden, clearly enjoined, obscure,
and similitudes. So permit what it permits and forbid what it forbids. Comprehend what you are
commanded and renounce what you are forbidden. Consider its similitudes and act on its clear
command and believe in its obscure passages and say, "We believe in it ; all is from our
Lord" (3.7).
Recognize, may God, exalted is He, have mercy on you, that we possess a book which we
have put down in writing [...] the Qur'ân and in it are clear commands to recognize what it
permits and forbids [...] its similitudes [...] which the people of the Qur'ân need [100b] [...]
Therefore, recognize, may God, exalted is He, have mercy on you, that [...] in this book [...]
in search of every knowledge [...] and it awakens an interest in him for the noble qualities and
[...] from the lowly qualities, because knowledge is life for hearts. By it the true is recognized
from the false, the good from the bad, the harmful from the beneficial, and the servant
distinguishes what is his right from what is his duty.
(66) Isma'il b. Yahyã said :

In the light of knowledge every doubt is exposed
And he who wants sees the object he seeks.
In openness and discipline the people of knowledge
Have in excess what they always coveted.
They mount up for the sake of knowledge's height
So that their desire fits what they want.
If they say nothing, their memory is useless ;
And if they speak out, their word is relevant.
(67) Abü Hamza the ascetic said :

From the discussion of the pious. Whoever has acted in accord with what he knows was
successful in knowing what he did not know. Whoever has discovered the advantage of knowledge
was interested in acquiring more of it. Whoever has tasted the sweetness of knowledge swallowed
the bitterness of its ways. The person, whose library was arranged, found its solitude pleasant and
had no particular fondness for any who distracted him. Whoever has trusted in God, exalted is He,
his help will be regarded as God's. May his Lord fulfill his need for it.
(68) On the authority of 'Abd Allah b. 'Amr b. al-'Ãs, the messenger of God, may God bless
him and grant him peace, said :
Knowledge is threefold. What is other than this is extra. The clear verse ; the firm sunna ; the
just duty.

[...] [101a] [...] He told him : And what is incumbent on him will only be found in my
book [...] The leaders of the Muslims say : Let whoever has busied himself with the search for
this seek help in the generous God, so that he does it purely for His sake and so that ignorance
is banished from him. He is, if God wishes, one of those about whom the prophet, may God
bless him and grant him peace, said :
When God, powerful and great, wishes good on His servant, He instructs him in the religion.
End of the book.
1,2, 36,52
115
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2-8 : The text's chain of transmission has six links reaching from the author al-Ajurrï to the text's scribe.
Two have not been identified.
(1) Abü Bakr Muhammad b. al-Husayn al-Äjurrl (d. 360/970) : Asnãwl, I, 79-80 ; Ibn Kathïr, al-Bidãya
wa al-nihãya fi ta'rïkh (Cairo, 1932-1939), XI, 270 ; GAS, I, 194-195 ; Ibn al-Jawzï, VII, 55 ; Ibn
Khallikãn, IV, 292-293 ; Ibn al-Nadïm, al-Fihrist (Cairo, 1924), 214-215 ; al-Safadï, al-Wãfi bi-al-wafayãt
(Istanbul, 1931S) II, 373-374 ; Shadharãt , III, 35 ; Subkï, II, 150 ; al-Dhahabï, Kitäb tadhkirat al-huffãz
(Haydarabad, 1955), 936 ; Ta'rïkh Baghdãd , II, 243 ; Ziriklï, VI, 328 ; al-Yâfi'ï, Mir'ät al-janãn wa 'ibrat
al-yaqzãn fi ma'rifat mã yu'tabar min hawãdith al-zamãn (Haydarabad, 1337-1339), II, 373.
(2) Abü Bakr 'Atïq b. Ibrahim b. Sa'd al-Ansãrl : unidentified ; the ism, though not entirely legible on
folio 87a, is apparent at the start of the book on folio 87b.
(3) Abü Zakariyã ťAbd al-Rahïm b. Ahmad b. Nasr b. Ishãq al-Bukhãrl (d. 461/1068) : Kahhãlah,
Mu' jam al-muy allifin (Damascus, 1957-1961), V. 202 ; Ibn Hajar al-'Asqalânï, Lisãn al-mizãn
(Haydarabad, 1329), IV, 2-3 ; Tadhkirat, 1157-1159.
(4) Abü al-Hasan 'All b. al-Husayn b. 'Umar al-Mawsili al-Farrã' (n.d.) : al-Dhahabï, allibar fi khabar
man ghabar (Kuwait, 1960), IV, 44 ; Subkï, VI, 90.
(5) Abü ť Abd Allah Muhammad b. Hamd (Ahmad) b. Hamid b. Mufarrij b. Ghiyãth al-Artâhï al-Misrï (d.
601/1204) : al-Sam'ânï, al-Ansãb (Haydarabad, 1962S), I, 153 ; al-Yãqút, Kitãb al-buldãn (Leipzig, 1866-
1873), I, 141 ; ' Ibar , V, 2 ; Shadarãt , V, 6 ; Subkï, VIII, 259, n.l.
(6) Abü Ishãq Ibrahim b. Muhãsin b. Shâdï : unidentified ; described as al-Baghdâdï in the colophon on
folio 87a.
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35 ¿j I <э ^ i» J.%«J LJ «X» t I Jup р«»и^ |_^| ^ji Lo JL> [ 1 ]
35-47 : (Reports #1-3) Abü Khaythama, no. 3 ;Akhlãq al-'ulamä ' 38-393 ; al-Bukhãri, al-JãmV al-
Sahïh (Leiden, 1862-1908), ' Um , no. 10 ; al-Dãrimi, al-Sunan (Dar Ihyã' al-Sunna al-Nabawiyya, n.d.), I,
73-74 ; al-Khatïb al-Baghdãdí, Kitãb al-faqih wa al-mutafaqqih (Dãr Ihyã' al-Sunna al-Nabawiyya, 1975),
I, 2-8 (esp. I, 2-3 ; 7.3-7 ; 3.19-23) ; Ibn 'Abd al-Barr, I, 19.8-20.24 ; Ibn Mãja, no. 220 (includes remarks
ón transmissions of Abu Hurayra, Ibn ť Abbas, and al-Zuhrì) ; Ahmad b. Hanbal, Musnad (Cairo, 1313), I,
306 ; Muslim b. al-Hajjãj, Sahïh Muslim (Cairo, 1955-1956), no. 1037 on pp. 718, 719, 1524 ; Kitãb al-
sharVa, 14, 60, 218-219 ; al-Tirmidhl, al-Sunan (Horns, 1967), ' Um , no. 2647. Also al-Kulaynl, al-Kãfi
THE NEED TO KNOW : AL-ÀJURRÎ'S 117
* Q* >J I O"^ * L*J Ajw < ,5 Lj^ «.Xjw I^J 1 «X*P LLj Jl> i ¿ LwwJ I
* , •* e
ú->á 0"° ^ , (J-0 <ül Jb-j Jk :Jlï û^jÂ ^jI jJ-p 4^^Л1 ^
.^jjJI <4¿¿j I jJ>. <j <Dl
Jk^>ve LLJ J^»> í ^JLâJI *X.*>vQ Lo [ T ]
40 « JjLII <JÜI «Xtap L^cvì « îjUü Lu л> < ^>а»«а1 I

jLi^í ^ji Ли-р 4 О* 'о~~*Л
> *. t -Í
4J <Jj I ! J^JU C»JLP 4JÜ I 4JÜ I y»*)j СГ» « ».»»J ! yU i. <tl
(Tehran, 1388), I, 32, no. 3. Cf. A. J. Wensinck, Concordance et indices de la tradition musulmane
(Leiden, 1936-1969), V, 190. al-Àjurrï inserts this report as the first in his unedited collection of forty reports
(Arba'ün hadïth, Berlin 1456, ff. 4a-4b) :
J^l ¿oJoJI <o

Qj ^j) ->JI ¿¡J «Xrfb>w« jj] LL5«X»-
jup LjJl> ! Jb ¿ LJ I jUJLy L^*>i ! Jli ^.w.5ül 4jjl «Хлр
^jl tw-^Л! jj Xo- j* ¿y- :Jl5 oLj ^ jÎ^JI
J L^r*" v <¿ll ¿J* :|JLoj cip <1)1 <Iil Jj- j Jl3 :Jlä л jjjA
•V ^ ^ J 4^ t 0a J* J*^ -c^'
^ j J^j j* <Ù' HÜ <¿u*> :^J5 J Li
^1 ^1p jí vJ^LJI ^JL-il jA :<J ^J-Jî S^>o <ï)l Aolji
LQ^ ^1 л J*«! Li a j^jLj ^jì cip oI^Laj ftjuu j 3 j*
J* <xJ I aJuaj L. cLLJ ^JLaJI ». . Jlr>i <JU |JLaJI Uj
' 0a ^ ckj
Lj LÄJuw-äj Uj l^JLJL^ Uj l^Jaûlî Le ÍÃjLîaJI • Ç^ÍÃaJI ÇLIÃJI <j
^JlS t<JLJL)lj pjJI j cJLP JJ>-J jp Jl ^..,>>11 ã)Lo ^JLP .Ц^ОЧ-aj
• Uí* J^J ^ Sl^>ll vi! Uá^Já
wäj <^>JI J <*Íp J* JI Ji-j -Jí-j y- J! Si *yi Q* j "jL L. w^-j lij j
l^JL* (J->o Lj «^wwl^lLI ^JLPJ ¿ja Ce^JL U >-r^-jí
oLÎ^JI OLÃÂJJI ^JLP J . |KIaj |»I^>JI C-J-I34JJ (JLy JÛJI Ài-LJj Ц5
<Lo Îpj ^PJ cip
J^j _>P <iil С>л (У JejÀ*- jjpj «U*Ia5 '5^'j
IjlÃpli . L^j UUp Jj ^ Jîaj
I J*j>- J cip ЧА)1 Cj-j cip Le <ill
.Ã^âîlj LjjJI ^ cjl^P Л a ■>!.*'
40 : The ms. has « al-Hasan b. Sufyân », but as both al-Àjurrx's Akhlãq al-' ulama' (39) and the
Tadhkirat (370) evidence, the transmitter must be al-Hasan b. Shaqiq.
-* * * - - - -
Д.»Х4 Lu Jl> ( «XpLí ^>o Jk^xo jjl Lo Л» [т]

45 t «Х1А ^ «Xaa**j ^ <fcll >LP Lja>Ì ( JapLA*)! ^¡JiX>
, " , «• , •• -
UJI , OjJ ^ '^JLnj ^ Jp 4ill , i |«tf 4Xll , , ¡ yw j Jb í Jli ^jl (4mj1
•Oi"*-" J Ч"й Ijs»

tJl£ Li'j^ < )й<Л ^L>JI >X»p кЦ>) 4JÙ! Jup ^jî L ^^1 [¿]
JC«»P ^ ( jJL- WJUop LJ JU>-
50 .J^j y> 4Î1I j «Ы j <ãâJ' s¿L*JI J-Âil ^ 0| : JU <:l

J*Aj Uu eX*- 4 «X^».>iJI <X»P ^ Jk^N>v4 4X1 1 Jup jjÌ lu [û]
Crt С/" 4£Í^J Lj-L». jj CLLA «<3Jul/1' A^>we ^

" 0 i • «• ' •» -
j 44Ü Juju 4I1I i oljl Ы : JU ¡¿я (ÍXmp

LjjJI Cj4í"?J^ C/*0^ Ô^+ajj Lj JJI j ôAAjj ^ jJI
55 -o^lj
^ ( - ^ • «
J 4** Cť* Jl* oí :c^- л*>»* Jlî

•" * • f ^ **
•Аз ^L*ll jA :<J < 1^ы>> 4j J L*j 4JLII • ¿Ijl f ¿у** Cxî {S^~
j& <ii I Jj I^JÛ^j ^î ^-JLp- I^>>J . oIÛLJU aAmju Jk3 J-*^ «III jjí ^JLp
LjLL, <jp fJLJI L^jl L.] ^ eJA Ijojj] Li 1 Ui âj-I Li Jej

» ** ' •* i -
60 <*Aj'jâ çlûl » [u лл] <j J^.j i â L <jüLJ ^JLhJI

o L j (oIÛLAJI -ilbj Í4J ôj Jlhj <*a«*U 'У í4*ojl»v«
* ^ ^ l/m a.>J I oIjJLaJI [ <<-JLp 3^
4Ì1 Lj ^L-aJI 4 Uí* ^ vrA,í?4¿ Lj ôlí^JI Ji«j

<J-p J^j 4Ì1 L l¿|j ^>JI J^>j 4<-J <J-p Je-j >p
65 J>o Lej MMil^ll ^lpj «o dp <jü L w<*>j k^t>j Lej ûl^>JI Îpj
OLÂJI ^Lpj * J^l>JI jJ»»Lj ' Lj l^Lo
» * » * '
48-50 : (Report #4) al-Faaih. I. 20-23 fesD. 22.22-23.4V

51-55 : (Report #5) Ibn 'Abd al-Barr, I, 20.24-21.1 and 21, fn. 1. Also al-Faqih, I, 5.14-17.
62-78 : Cf. lines 380-386 for a similar list.
THE NEED TO KNOW : AL-ÃJURRl'S 119
i ^ L~Ji I i jJ I^J I ^kipj t d* L». I^J I ^JLP^ i 4-JLP О L> I I
ÔÎjÎ l¿| ^tSLdl íj£¿Jl' jAI ^bLpj < Ц* In*

LlUO <[^JLpj] <ÃÀJ 4»»- ISj ^^>4J
70 jJpj <Ãij <Í£ «¿U¿ c5>?^ <3^ «<3^' ¿r* ^ J j <3^' Cr-
ôj^jL>we^j cj^^^ 4j¿1>wo^ ^Lw>'ÄAJI [KJ^Llo] 4 f
jA I«* < ^tLUI |jJU jxj Í^J^JI Ч1)1 [|»^>o] L ^jl_y>JI JQ¿>- ^JLP
4 JU^JI ^P Jjjlřa>w0j çLwjJLi ^L-* Li J « çLw^JI ^P juts»waj C.^"*"*
zS- JÛl J ¿! J/Ui ^ .^ь ûi ^

75 ^ I ^_ ¿ S |jJLp jfcj i^Le ^ I t^Lrfe
wJÛÎ 4J <*JL^ [^JLiu] «uLAJI w JLlg) t <UAJ ^<o L
^<Jlj Îfcj I «xj I Cr* I 'il fl ' <JJ I ^*JJ ^*'1 1
i^lf- wJLiaJ ^ ^ ^ Cj"^ * j Inj I AA : ÂMtxl I J Ij

80 <j JjJaj I«« ^^¿1 |i lôj 4J L^j ^jJLJ L Juj»-J Lw
< AJ jXJ^SÜI 4JÜ I iljì ^.»«e . ||JLP^ 4JUU 4Jjl «ХЪАЗ « o L£) 1
<jb <fJLpj <¿¿j J-»-j <Lií -Ц-Р- <ji vi f'

í ô^->-^l 1^ Lo jJ I ^ 4*«Ju ^ÂJLj ^ 1 Ira « «m. 1 1 Jb^Ju J^P <JJ I
4¿J SûLJJI . <Í1-AÍJ jU ^5^1 t
85 <3judcJlj 0>Jlj JI^>JIj [
ЧХ1*аз L ^p [
> 4ÍI [
. ^lJj^J ^3^11 <ijl^j . «il*»« Û Û L^P
j^-p ^ Loj^ ijjlSjJI L_)ju Ì ^ ^âju>- Lox>- [Л]

90 « ^b ^ * 0-í-^ ^ 0~? i j ^ j ^ ^ J ^"^íj * J I í
<ÍJl J-^ ¿r" ^?' o* Cri C^ k^~* Cri 0^У^° О*

89 : Muhammad b. Ahmad b. Badina is cited in the Akhlãq al- ' ulama * (35) as Muhammad b. Hasan.
89-93 : (Report #6) Akhlãq aWulamà ' , 35-36 ; al-Faqïh, I, 21.17-24, 24.17-21 and 25.21-26.2.
„ > ^ >
J <Ã3 J-Âil ^ :J^

• 4-aãJ I ^jjJ! ¿Lftpj < ¿L*P 4 w- aJÌ ^ 1 In * M> ) I <JP j-iì
jJL»- ^¿»IA Lojo- Í^ÃJL«JJI ^mÎP Л »>■! <1чь>*А LJJ^ [V]

95 t JlaL>vo qs> Ud- o* i^L«we LJ«X>-
^Jp «L¿*1 JuJj <ill J--® C^' 0^
• JuLp î fljl ^jUüUmwJI
Loj^- « ¿jl¿ Lo«x»> « «xSLül £jj âI^jI ûLaJI ^jÍ [a]

WÛmoIJ (^->0 Lk^-U :JlS ¿¿I?*« ¿JP ^L^>- Q-> £JJ J ¿JP jJ-~o 'ЧЫ'
.»
100 Crib 4 <e jy:^ Cri < a>wJ.I J Cri'

^ v
Lftl^ ^jl JJUÜ

••
• Î LÜ-Ä3 ^ ¿Ju«•
JA ¡Jl£¿ J^J L^^LP**
W-Â3J ¿} t J-aj **
^LJU :L1j .¡~ú sjls «jJ^JI ^jJI :L1S :Jl5 .JfljJI *UI lb
JUá .0)L j ,j-Lp ¿^1 :J^ *£^á ^ <J^V^ Jj* :J^ -J- «Jl
C^P I <J ^JwJLsì 1л ÎJÌjÌ îjjLid < L~*ÍP J-^jj lÌ^ ïî-e^£*J
105 :LJj SjOLJI <JP 4ĎI J^-j ¿- ^*3 : JlS .)l : LIS ťj^j >p é' ^
j^jls S â¿ ï bJj S ^JLoj ч^-р <iil J-*0 Jy^j •- » l^*-eì ^^-"-9 *<J^
<ajls : <*JLP <jüI J y** J «ÍUÂJ ! ^ j o* *
:JUi 1--P ^JI <JLp *U^ • ^ oA O^» '* ^

[IjJL». Jcxj : JlS S [ jLJL» ^j] jj>oì t-di-e Ib}
110 .[çLb^JI l^^-e [«- » A ^ ] -ib^xj] S ùjj' 1ла Lkjli .^1 îJlS ^
. <AJLJ I [
¡J**- où <4¿áj ^L*ll ^з] A*>W* Jlï
94-97 : (Report #l}Akhlãq al-'ulamã'9 36 ; al-Faqïh , I, 24.3-17 ; Ibn 'Abd al-Barr, I, 25.22-26.9 ; Ibn
Maja, no. 222 ; Tirmidhï, 4lm> no. 2683. Also Kulaynï, I, nos. 1-4.
98-110 : (Report #8 )Akhlãq al-'ulamã ', 36-38.
102 : The reference is to the male organ.
THE NEED TO KNOW : AL-ÀJURRÏ'S 121
115 ÎpI <AAj Slj bjà?ì l'j jôì ¿y* 4] 0 0 *•
Jp ^ ¿}j¡£Ú ^Jjú ^jJI Ijjb ^ì 4jÜl -*l

'ill (J*} j* <Ь' (J* jJá* i^-- " ■■;■* •^■"■■■» (j* pW
II |j .ЛЗ>.Т ^ìj ôLoû ^<üUü »> <jUUI c. JJf» ¿^P * 1 ■ -*- J
•J-»J J^P 4ÎI OÛLP j4>*J C^J Ibjy •' »rv <JLp
120 (ê^JsL>JI jÀ*-3? LLjJl». ûLj Juk^-I y] b^Á-I [ л ]

- > *. ,
¿У. j'j~° 'J* i £fì Jî LjAÄ- ¿¡J jX-àlfc LjAÄ-

'jJS%j'j Í ÇLOIAJI <**JL >%aj ^JLmJI bollii jji *<J^ Oisy** ù* <jL>e"p
<<JLwJI l^jJl»- . <.«JaP JP ^Jb ¿J jJl^. I^JLAÍ . LlXjûL>VO

U q'& Slj "iaS jJ-al-P (J"0"*" ^ <ÔJ-^P <JI ^1 iil'j <^í .
125 • î.ln»rf>»> iiftA jîwju
• pL^ Jí Jp ^LJI wlL cjL Л

^£L»JI LLjJL»- t^l^bJI ^*>0 Juw>-Ì J¿' ljj^-»-Ì ['*]
Jj-j : J^* ¿H ü* ^ Cr* <л^ Cri
• ^JLxx^> ^Jp caj^s jiJLiiJ I »irlníf*» ! Í*JLwu^ 4-JLp ajJ I ч!) I
130 Qj ^LLA Loju»> <îoL¿Ml jLw ^ ¿jl>wjl Ь-ÍJÃAJ JJ' LljJl»> [и]
Л>«Х« j<bt^ L<^ ' O ^ДД> L-» Jl>> i jj I j l«P
116 : The ms. clearly has 0 J^¿ and I would retain this, since this is one way to construe the nomen
verbi derived from verbs which govern an objective complement (Wright, И, 57B). The nomen verbi may
take its subject ("you") in the genitive and its objective complement ("it") in the genitive with li- as outline in
Wright (II, 62D). See line 327 of the Arabic text for the same construction again.
120-125 : (Report #9) al-Faqih , I, 19.3-9, where ÎjJ instead of appears. Also Kulayni, I,
44, bab man ' amila bi-ghayr Him , no. 3.
127-129 : (Report #10) Ibn ťAbd al-Barr, I, 8.18-9.4. Also Kulayni, I, 30, no. 5. Cf. Juynboll, 68-69
on this report and reports #11-15.
130-133 : (Report #11) Ibn ťAbd al-Barr, I, 8.19 ; Ibn Maja, I, no. 224. See Tahdhïb, VII, 419, on Ibn
Shinzlr's transmission of this report. Ibn Maja comments that this chain is weak ( da'if) because of Hafs b.
Sulaymãn al-Ghãdirl (his reputation is confirmed in Tahdhïb, II, 400-402). Ibn Maja quotes from al-Suyûtï
that the report itself is weak no matter which chain it has, but sound with respect to its meaning.
131 : The ms. has « Ja'far b. Sulaymãn ». But, as Ibn 'Abd al-Barr (I, 8.16-9.2) discusses and
al-Khatib al-Baghdãdí in the Mizãn al-Vtidãl (Egypt, 1963) (III, 406.9-10) warrants in its biography of
Kathlr b. Shinzir, he is Hafs b. Sulaymãn (d. 180/796).
122 LEONARD T. LI BRANDE
:^L-j <Лр <ĎI J** fîll J [y~*j JlS :JU AiL ^ ^1 ^ &
^Jp '+ajj3 ^JLmJI wJLL
* j A^>W« Lj J*>» < LL£»M I >x o>-ì ^jéà UJ I jjì Lo JL>- [ ) T ]
135 . oLmw)(I ^jaaí*- LljJO

<îLê jj ^ 1 >**. JI 3jb ^1 ^ y' Ljju^ [ ' T ]
JU :JU ¿jt- ¿ujb ¡J* ¿j jUJî 1оДд- ijL^>-
ìjls [Ì л*] . <мЦ^5 ÎaJI wJJo i^Lîj <J-p 4JL1 1 ^J*e <ÌJ I
fW с-®' :J уЧ
140 . [^L**] Ji Jp
sjlï I
J y~*j U^5 :J^' О* er3' ü* «S&l* ^ o* «M** ü* Cr-^JI

• ja'* ¿y. j jlj î*JI lj;JLU 1 [<J* <bl <ùl]
.jj- « ^Jp ^J^® 0^
145 i jlkJI <j^>wij ^ ^ «Xft>ì ÎaaJI ^jÍ b^>ì [ ' о ]
Q* « ¿ij ¿ft ¿jS- 4 <A^J <ii I Ju-P LJJO- Í^JUÍAJI 4i' JL*P ¿jJ
<í)l 4Î1I JI3 :Jli <3j«¿¿JI j~p <A~J
. j>?i' j»^JIj <ÍiL Cr*>* (J^ jJ-JI w-JLle :^JLo j <Jp

& Л «0 -Ф o #
jj i o Uli] j«Xj ^ t ^JLKJI Д«А4

150 ^í ^JLp <ij .S ù^sTmj <^J-I© ^JLwwo ^p ^Áj
* . * * . * * . » л
IJJ Í I *X*P ^1 l^> L.j ^1 i.x»x>tf IJ>JU ^1 jlí Ljlp ^JLwJI ^mü
^-ÁaJI J O-Ä ù' ^ *û^j jj tjb
136-140 : (Report #13) Ibn ťAbd al-Barr, I, 7.5-13. See Ibn Hajar al-4Asqaläni, Tahdhïb al-tahdhïb
(Haydarabad, 1325-1327), IV, 213-214, on the low repute of Sulaymãn b. Qarm, including the quote from
al-Àjurrï.
141-144 : (Report #14) Ibn ťAbd al-Barr, I, 7.18-8.4. On Ja'far b. 'Ämir al-Baghdãdi see Lisãn , II,
116 and Mïzân , I, 411. Though the first two lines of this report's chain cannot be read with certainty, the
source seems to be Abû Sa'ïd Ahmad b. Ziyãd al-A'râbï who was mentioned in report #9 above.
145 : Ibn Hajar al-'Asqalänl ( Tahdhïb , I, 29) names Ahmad b. Müsä b. Zanjuwayh as Ahmad b.
Zanjuwayh b. Müsä.
THE NEED TO KNOW : AL-ÄJURRl'S 123
<XAJ <jULaj J ¿Ь-J <ill <3jJLA ¿ilbj ¿¿S-J i jÂ«mS'j

i <3^ju»j t ç ^-wJL ôjLo^ll <■***■ .ft.'t <3 t Jlp <3^juo^ t <*J
155 Sjl^JJI JUÍJ <LJj ■ v5°3¿

^ л *
Cť <J^ <J°jP J-í 4<U^ £~-Í ^ L» IIa .<jL>JI qa
. |»Xmj)ÍI <JLp J LO 4¿^JUe ^J-Pj ^ ^»JLP L^¿
<J| ^1 ^jì ¿¿l^á ^.j :^JLmjj d--9 t

< Q l. Jx<fl j j4r~* çbbjjj ÍÔ^LaJI «<ÍH ¿J~>J I «^.»■'»W <1)1 Slj
160 . <-J| ÎUt ..J Q* c*aJI
** ß •** I
<¿y^ ¿jSLJ <Л* <Л* ¿°Jà <Л i Alb J^>o ¿I ^LJI £~*J ^ J
<JLP <J^j j^p ч1) Loj <^L <îil <5jj l¿¡ <cJj j
[ u Л ♦ ] ^J->0 Loj wJu.£ ^lp ^ L¿«Oj j4%* ^jj 'Мз [
plp "^-JLÍ IÂ£A^ [
165 {j°y* l¿! î*JI wkJJo 4 ^>*JI [
ûljl l¿j lj¿Jbj Aôj3 jLai £»*¿ ¿ ^ ¿r* ^

< J^>o jjbL>o ¿1 <*-*.» Ыз < ¿l^^JI ¡¿a <JLP Uj jJ-p wJLIe ¿*UJU
ф *
L "ilj c^w^lSÜ.1 o* J^>JI |JL»o ^ j*j <JIÎL j>ã Ibj I jÂj A¿>j3 jLoa
> * -
.JU j ^JLp k_JLÍo '^4^ oU^>wll

170 .<Ã3 Sil Li j~j ^ :<JLp <bl j c-»LL¿JI Jl5 hv]
• ы^| JÎ %
J>o II jJLJI wJLio j j» aãIj ji jL-j)ll jlí l¿j .<^p <Ы
. JiíUI J.^1 < JmIüJI <1^ ^>waJI o»
153 : al-Khatïb al-Baghdâdï noted that some scholars believed Him tawhïd was the only knowledge
which Muslims were obliged to seek out (al-Faqïh, I, 44.15-18). His discussion enumerates other views,
including ones closer to al-Äjurri's (I, 44.20-45.18). Cf. a lengthier treatment of this issue in Abü Tãlib
al-Makkí, Qütal-qulüb (Cairo, 1961), 262-277.
158-160 : (Report #16) Bukhãrl, ïmân , nos. 1-2 ; Muslim, nos. 19-22 on 45 ; al-Shari a i, 1U¿, lUõ ;
Tirmidhï, imãm, 3. Cf. Wensinck, I, 221.
170-171 : (Report #17) Tirmidhï, witr, 21. The ms. shows the older orthographic torm 'yj' , that is,
Ljl' . See W. Wright, A Grammar of the Arabic Language (Cambridge, 1967), I, 12A.
A. .i. j |l >■>»! (<J jl m>IJ j jJI ÄIJI Ь] I JSaj

175 I I «ц^ ^Ji*J I i.«l ir> 4*JLP j L>A3 • «¿U ¿ ÎP ■ - 1 k* j jJ I
.Îaj ÎJ l^^Jip ^y*~i jôï i»»*,.» Lo j <JUaJI öXfyj
> ■*
I "Э j I I ft«!.) I jU JJ ^ «■■■JUr» 4-JLP ^jojA5 ^ ^JLP Чл-л ^ ^ |j

«3¿y
' , ' - «
< LlÂ J! wiL^JI JL^' ^ <«. »»oj l* ju : ÂMkxJ I
180 y& <ül ы>> jì LkJ J^>JI <jlp 4(JJUI <*JLL Ijuì ~bLo ^1 <gÌ ^Lp-
'4*^ £r^ <jj Jj ^ Jj ^ J O'jLp J-« ^b- J^j
<M.J^ÀJJ <JL ^jLijjj ^ .».».д.! Ъ-JLLJIJ CLI.JI J| ^JU»J Lej^l 1мэ^з
.¿«-JL il! JJLJI jlji il 0£ Ы <аг-Л JI jij

¿Г* JMfc>Jlj j*i*j j : ^-..»Jl ¿jj JlS
185 Jíš . (jh-w-ÄJI j! ^j^>JI ^LiJLbulj ч-JJÖ . (^»^L^1! ^plxe
< J L ^Jj jiJLiJ I IjJLL I : ^JLmíj <-JLp <jli I ^■*-э ^ <JL^ U~i' :
ÎI>J ^«JLj ^LMJLJ jljjJLj _jL>b>JL Ûl ^Jř ^JJJI >M <1 lr*l
^jJI r'b Uj [
j ar-JI J! [
190 [
> >
j ^JLmJ I I^SIaJLp • JuAJ jJL I» « 1 t*> Ь • 4JLaJ I 11 »1 Ir» J Ld

<ÃÂJI wJLL [
o* vJj^ ' 4 Г-^Ь ^Liij J-Ji

•J^ ¿r1 o* • '*4* dJ
1 ^5 ,jÁ*j jj ■) <jL>wJI ^ <pUí». J^- j ^-j Jli
J! ^| A-Líjdl ^JLajÎI « ^4«>Í1p- ^JSLwÍ |kLp i».JLL»

<*£• jLufcS » ^>JLÜJ 4^JLp 4Jül 4JJ| y»< j ^*л 4ii»ii»ô >M*»j Jl> 1«w»J ( j<elp
195-200 : Cf. al-Khatîb al-Baghdâdï, al-Rihla fi talab al-hadïth (Damascus, 1975), nos. 34-36, 41-
66 ; Abù Khaythama, Kitãb al-'ilm (in Min kunûz al-sunna , Damascus : 1385), no. 33 for similar accounts
of travel in search of knowledge.
. <1J jíl Л ^ i<X3j QA <lLJj j¿] . <J А^ЗчЗ pjJ

if L^J tjUoJI QAj jl^JI j»LJI J| ¿^«ubJI JÄ-j Jij
200 j¿ jJLJI w-Jüo <L>-^}' <3 LJ lj ,^z£)ílj ^¿L>x>Jlj ¿+jj&JI
.4Î1I çUi ¿I ^LSJI IIa j
t<JL^>o JL-j)II J«Xa¿ ^JLJI Lai îjjti JlS jjU : ^*<м>»Л Jlî
JlAiAïl JJ JliL 0I jLI^ <1 JÜU ^SJj .çLÚ <-J ^ I jjb :<J Jjî
jJLJI ^JLL JLJLP (J-ãj lûli íjLJLp- 4<J bj^¿ ^JJL> L« ^JLP • - Ч* *
205 ÂíAíj [s*** 1 LjJw I J**** 4 ^JLmJ » *1 In ) I ¿LJU 4 I^J I

'a14^ JiU L :<J JJ ,lj*J äLülj [....] L, ÇUJL>JI JU.!J çUfll
- U^.>< :> |i (4J <JLP wLJLC- Le L I ЛА

t.r»i*^JÌ u< >1 lûj jO Jbu ^j . «¿LJL P Lo ,*ll^.>o whâJ I jÂaJ IJ Ç LjJ I ^ ^ ^ ^ |»JL*J I I jjb wJLU jLxmjL»
210 |i jôì «^1»JLP I2^J ^1 «dû <Э JüU |i (^JLMJIJ ^.IA»>J I ^ÜUMJIJ
^JLb <Jj j.LJLP U ¿jjj l$J jJLxJ I »»Ли ¿LojL> i [& |JU I ^
. JIJLP f
Â**J 1 [
clüJlj ¿>UJI [
215 ^Jl oL^-a>JI 4 |»>>^ ¿^>j U^JJh c^j

^H«wJ I • O â«U i>«4 wU û 6 LmmJ lj lîp i [••••• ] ^jA>J I J ^
. -iUb <M¿tÍ L»j Ijjb **ì ^<aJL>îj i çLJUI ^)
л *>
^.JLlo <JLuíf U:| l¿| ^ ^ jj

wL<L«o í 0 L ß ¿ p jjü Le ^1P i * 1 In i 0 1дмм*1 1 A^JLP ¿jj ^ « I *XA ÎP
220 <jl <Jü I -1 ьгь-j jjpl . Lú jJI 0^ ^ i^bJI ^JLig>
203 : See line 329 below on the term jajá '

207 : hãdhã refers to the sort of historical knowledge just mentioned concerning the Israelites, the
prophets, and the caliphs.
216 : tubtalã - "you are put to the test".
I + • * V ✓
^1 I i*< » I j ji < Ommj ^JJI ^JLaJI >, «I lr> Aûlê cj**

* . ' + * Л ( «.
• AJ li^> ^>JLP Ô (ALî3 UJ ^1P i «1 In 1 jí1 4jÛI ( 4A3^J

- - , - -» -, .»
J^J ->* , **Ъ 4^*¿ ^ er* :J^ ¿r-^' Cr* kSjj* ^Д1
/u
<• . #
225 ÎAJ ЯА1> ^1 CmJÜJ ^ JJIaJIÍ i MÉi>ill a »<h< Jli

« |~»л- I^J L J ^*JL« • JAP i^âpj J¿>-j <JÜ I Л1Р <J 6 JÜ^J
"* " "** % "* ** »
.âmü ^1 ^ÂÀJ Îp !■ J if> jül^l« ^4^)1 l >.J J^j <jül » JuAJ
•J*J J* ^ J-5^ *r*U -T
^1^-AJI ^ A^M>ve LLJJl»- «j^Jail ¿/i p-*ol3 j£j jjî LLJ Л> [ ' ^ ]
230 t ^JLfl ^ji 4 ^Jp>.»i ft I 4 A*.ft.>J Í ЛлР Lü«X> 4

lijóle JÍL* ^ :^Líj <Jp <il J-Ä 41)1 J^j Jl5 :JlS ijjjA ^1
. 4JL>JI Jl ijUjlo <1 JLutj «JjLo <ÜI 4 I^JLP 4^3 - Л
4^kl^>ÜI >L>W>KW>j Â*.V ^1 Jb [ t ♦ ]
4ji«wpMl
' . f
235 v5*-4^ -iU- :^L*j <Л* <ul <ûl . J>**j Jl3 :Jl5 S ^1 f
. <ll»JI Jj <J JLoj «JjLj <ii I J^-wo < LJLP- ûi
^*Aj Lu A> 4 ^lr> « » i I^J I Ju>«>JI JuP Jk^x« <Jül Jup ^jÌ Lj Jo» [T']
Lp 4 [ Ì At] ^3 L p La I j^J I Ll» «X»- 4 I л^хд

' ' t * - «
чЗ^Ь^' ¿rí oí***® JIaÍ-í' t :J^ ¿rí jj Cr* ilü^pvJI ^1 jj]
240 <îil Lubû : Jlii .jJJI çUuLjl :llü ÇU L. : JUi]
c*aJsj ^1 I ^JL«J I ». Л U) 4JLu (^-e Lo : Jyžj ^JLü j <JLp <il I J*0
225-227 : The desire and longing expressed here parallel that in TirmidhI, ' ilm , no. 2687, « The
believer will not be satisfied with the good he has heard until he has attained paradise ».
229-236 : (Reports #19-20) Abù Dâ'ûd al-Sijistânï, al-Sunan (Egypt, 1929), II, 124.10-12 ; Abù
Khathama, no. 25 ; Akhlãq al-'ulamä ' 50-51 ; Bukhãrí, 'ilm, no. 10 ; Ibn 'Abd al-Barr, I, 14.2-9 ; Ibn
Mãja, I, no. 225 ; Musnad , 2, 252 ; al-Hãkim al-Naysãbúrí, al-Mustadrak ' alã al-Sahihayn (Riyad, 1968),
I, 88-89 ; TirmidhI, 'ilm, no. 2648. Cf. Wensinck, III, 5.
237-248 : (Reports #21-22) Abü Khaythama, no. 5 ; Ibn 'Abd al-Barr, I, 32.21-33.16 (includes a
discussion on the chain) ; Ibn Mãja, I, no. 226 ; Musnad, IV, 239-241 ; Mustadrak, I, 100-101. Cf.
Wensinck, I, 385.
THE NEED TO KNOW : AL-ÀJURRl'S 127
. Lbj l-bj ÍSoMII О
i ^g++ijA 4jJ I ЛааР Li «L»- t Л^>Ъ« ¿jJ Lj 4 l*Â;» I _J^-Ì Lj ^ ^ I
j'y-® '-J15 jj о* 4-5>^1 ¿rí су <4^-ь су
245 ЧЙ1 J-* <il I JL^J ^ Li J^1 ll : Jlii .ХЛ ^¿1Д1 jLp ^
<ûl JJ^J k^*A.b.*.j : сЛэ J (J^s 4|JUI wJüo ^L jj <JLP
^J-eJI wJUJ l^l>vL»>l - £-JajJ j¡ - ^jÁÂÍhjJ Ч^оЯ11 ¿j' ¡L.J <Л& 4JÙI jJ-nô
• ^ bj^
i ¿fi j*AJ Lj *Д->- 4 ^.wJ 1 « In 1 1 ^ ^ ^ Д«Х< ^J I Lj J» [ Y T ]
250 i ij-j I Q-} ' 4 ^ j LP ^ I LJ Í jJ L LJ JL>-
£>*■ Cr0 :f"^j lÍ--0 ^ :J^ ¿T*

*ČT^ С5^ vi^°* J-r^ J ^ 4jJ*JI wJJo
Qj |»LLA LjJL>- tÛaXll 4J y*jj ¿fi 0~i LJJL»- [T¿]
^1 í^jí Q* tç-UaP ¿Jj ¿jLtP {j£> t j+£> JJ Lj Л^- jl-j-P
255 J:ÜLÜ Le Î yAj jkJLj 4«JLP <ÍJI y*** j <»»0 • çlû^»xJI
l^L>wL»-l ^JajJ <£о^Ц1 <¿)'j í<*-»JI ^j IajjJO <J -llLu Sil I^JLP ^J***.¿1¿J IAJ^JO
vJ ¿r^j ç-L-JI jiLJU ^■¿.¿..z.w.J ojj .c-p l-bj jJjJI ^JUJ
yL ^ ^LJ ^ÃJI juUI ^LJI J-Â3J ,J (jL^JI

^1 j IjLjû L yjyi ^ o* * ç-L^jMl ^ çLDI
260 JÂ>o JL>-Ì <J JÎ * f*JL*J I * IaAjû
ybLUI ^jì LJ Ju»- i ^jLowwJI ^JÌ jj <JÜ I LJ [TO]
249-252 : (Report #23) Akhlãq al-'ulamã' 51 ; Ibn 'Abd al-Barr, I, 55.20-23 ; Tirmidhl, 'ilm, no.
2649.
253 : See line 145 above on Ahmad b. Mûsâ b. Zanjuwayh.
253-267 : (Reports #24-25) Abü Dä'üd, II, 123-124 ; Akhlãq aWulamä' 33-35, 49 ; Dârimï, I, 98 ; al-
Faqïh , I, 17.15-21 (where al-Khatïb al-Baghdãdi directly quotes al-Àjurrï) ; Ibn ťAbd al-Barr, I,
33.18-34.16, 34 (fn. 1) ; Ibn Maja, I, no. 223 ; Musnad , II, 252 ; Tirmidhl, 41m, no. 2683. Also Kulaynl, I,
34, no. 1. Cf. Wensinck, VI, 147.
254 : Hafs b. 'Umar is incorrectly cited as Ja'far b. 'Umar in the manuscript. Cf. Akhlaq al- ulama
(34), « Hafs b. ť Amr » ; (49), « Hafs b. 'Umar » ; also al-Faqïh (I, 17), « Hafs b. 'Umar ».
256 : The verb yaqtabisu occurs in place of the usual yaltamisu , but with little shift in meaning.
»XjP Í i LJ Í^ôaII ^*JI «^.ft>Ì

çbjjJI 4 uT^t3 ¿rí O* Sbj*** ¿H Cri p^LJI
|il*U Ol :Îîj <As> <il J-e 4JJI JlS :JU
265 <JLJ j*jd' [J tin »<] [»- » At] JuUI Jp |i LaJ I J-Jajj .^xJI ^у>- 'j
Ijjj^j |i [çL-j^íl ^j] tçL-jMl [<jjj çLJLJI ^¡j] .îl^JI ^jLJ Jp jaJI
. [î|j Ja>o Ju>-Ì JuÜ 6Jl>-Ì «jJLjJf] M < LoJbjâ )ij IjLlo
<jJL*JI > »llr>j ^-e JÜ <Í¿- JjauÜl Ijjb îJjIS JI3 jjU Qj A^>v « [ JI3]
« • ^ ^ о ».
cr-^- 4j :J^ «pW (J с»»-..-» cA j* M J-^' J-^*

270 y ¿ Lj J-^>JI <¿P ^ <lini ^ jÂJ <<3 ¿LP {y>- <JLP
C/* ^^P íftJSj . <J b jS à рДлз U *-+*+*&■ JP 4 4JLJ ¿ <J ÂÂJL)
i» -
• îp A«XLP ^ЛЗ .Сд ЧаЫамЛ JÜ^j (CJp JSLwüI l«o 6jâ-)l Ij LtjJI
^¿/le ^)L»j <¿U«b > ^ «I Inf . J>-j j^p <Il <«1aiJ <rt«9 çULJI J| ^luwj
275 JjxaJI .ôbîû U j la tJjjJe jl jy**Ã »-JUaJI Ijjb jULj

U ^JLaJI ¿рл <JLlo q'& ¿ja <jl pJpU .4iil çlw ^1 чЛр (J^pI j ijJLJI ., J U 1
.«Iii çLw jjJ <*ÂL> jJLJI QA J-JLsJI Jili i 4j
Jp Luti> t ^j*JI jjâJI «i*p ^ «х*>»л 4X1 1 jup ^LJI ^1 Lu jl> [v*']
¿jP Li с. *■>■%.■) ibjA QJ JJ+* {J* i<+J UI LJJl». 4 AA>JI
280 L : Jlü ,<J l>¿ Jp bii 44ÍI 4^LJLí ¿>^ :JlS ^
(3^ U.1 L JlS pj . i¿Jyi3 :Jl3 J^jI ^^p U-l

• * - * » «
çL ^ (jaaj : JUi . cujjJLò cJj-Lí :JU Jjpl ^^p
.jIAÂIJ Lu <jl^ jLJ[<Ü> 4(JUI JUIÍ' SjjaJLlj J ÂMhp L :wJLíi
«->JI « «XPL^ ^^>%j *x-iH>ve ^jî LLJJL>> [tv]
263 : Though the ms. clearly reads « ťAbd al-Salãm b. Muslim », Ibn 4 Abd al-Barr (I, 34.8-9) cites
« 'Abd al-Salãm b. Sulaym » and the Akhlãq aWulamã * (33-34) cites « ťAbd al-Salãm b. Sulaymãn » for
this chain.
268 : khalla - "property" or "quality".

278-289 : (Reports #26-27) Abù Khaythama, no. 58.
THE NEED TO KNOW : AL-ÂJURRl'S 129
285 >- * » w ft.»») i ^Алм>Л L^».v Ì ( *"""^ Lwl I 4JÜ I Jl*P
Ïj^-ÎI :Jü> ¿л jl-l- ■f**' :J^ ^ о* <ЛД>О

- - -»
^ .^jîiLd «xp ijUJLw aJ J Lis « чЛ>- Û £jA

* ф
•J^ • v j U**"® :J^ f
.JLuLli U, fJUI JJLti Л
290 Jp Jju [
i ул ^bSL>J I Lo Jl>- i I î->J I I j&jls»- yi I Lo Jl> [ГА]

jS- <J lyì Cr^ 4k-»¿j-S» [jj-e- (JJ â^ws LoJu»
Ja :JU <hv/ú¿] J«¿ ^£jil jT^lll j.âJj :J^j

295 ?a 0L¿ jJU s-JLL ^
^ Lo jJL jjJLíJI Jjl : çLJLJI {<JAJU. J^j *X+>%* JIj
AJ¿ C>L= Jp /b L JJ |JLJI £* lj o J^JI JJLp pLJI ^jîj .<ч ^!
il ^Lo ^JUuL¿o ^íi . чЛ». LiJ I 4ji.Áj «jJl>uu¡ U ч^з Lp jjJLiJ I jko>- Ij . ô o L-j j
0^4-" pLï j i^LP ¿^P ilj -4"U^

300 <iL^>j I jfO • o LaaJ I 4»<вв ^l^üj Jbj I uÂaJ ^ I АлЛ jÂJj
í4JL%*d- ^ j4¡3J 4JL-e->- <-jlûlj ô Л Jjjô J^^P ^Ы |»JLjJI t-J^üo ^«e ^1 <JJ I
^Xoi O J ^ i 4J L>t.^) Ì ^JLvO^ ^JLMJ^ 4*JLP 4jj I J"^9 ^ J ^<wO j ^*-wJ l^>u ^ I
^ i ^JP <J Ij h я >'*J i ^ЛлЛ

|jJLp 4ju L¿ jJL ^ I L>wwCu I jxfriJL I j U . jJU I I
305 «ill¿ O-0 ^Lk-JU |*4-^° 4<^| lî->- j < íá^n-oj ^jLmJÜ Jaó vj
*,.. i ' I jjb i ò jk>ü Lftj bjlp 1з û L>^ L^cÍa 4aj ^ IS" (¿I
jxljJL 4i^*-ej ^J-APj K^-O jíJljJI 4Íô ^P ¿JAÄJI
292-295 : (Report #28) Tahdhïb , X, 167-168, esp. 168.14-16.

293 : The scribe has omitted part of the chain and has concatenated two names. Cf. Tahdhïb, V, 255 on
ťAbd Allah b. Shawdhab ; Tahdhïb , IV, 460 on Damra b. Rabí 'a ; Tahdhïb , II, 439 on al-Hakam b. Müsä ;
Tahdhïb , X, 167 on Matar al-Warrãq.
* ' t ' -»
jb &•** LeJ L¿j « L^Ã>VL»-1 t <£¿MjU <J ^ÂJ <àmo âjî
310 ¿r^ j o^t^b ^.ft.Ã.1.^ ^-j-ej <£í?v¿ (3^" Jf?-*0

[ÎPÎ e<û»L«*ll] a-w 4j ^L*-J <bl £**-£ С t^JbJI ^| tij^Jo „*lLg J3
. jUb . I x>. ^LJI wJ^ûaJI IJLA ^jí <1)1 .*1 a.-wj

¿Г* .pi*JI <-J-Io ^.л JÜ <L>- (J-JsuJI I j-A :J^ ^
[
315 [
.^ЛлЛ v^^rí £} •** t
Qj <ij I j^s- b^l 4^>*1JI ^--j-w->JI Qj [ Lj-j-i-ì t^LyUI bÎ] [ v л ]

AjUI ini <LL Ijûjaj :Jl¡u ¿l£ : J>b <JjLil
• qjIAA JÜ <ÜJ l.»$X¿I¿ ^jli . ^>-Ш1 ji LeJ I 4JJLÍ QA J JjbUJI
320 1¿j«x»> í^jLkJI ^JLmo ^ <1)1 ju-p a^>wo ^jl bj^->-l [т.]
40L^ Cri' iS^ 4j^jj^ ^1 ^ A.OUMJ LUJL». «¿I>JI
I^Ljo ^ <Jp 4Îil J-e 4ill Jj~*j JlS :Jlï Û. ^ q*
Cs*** .^rJbJI <j lj^-b>wJ < П$я «,.,..) I <j IjjLk^J îj < çUUI 4j IjjbLjJ ^JLJI
.jUli [J Uli <Л)Ь J*¿
325 ô-4^ »-JJ® ij ûÎ^» jlí :^*dWh»JI ¿¡J Jk«>w« J lì

4 Ut3 J^"j -j* ^ 4 U*-* Ц? jj-OÍ UaLj^Íj
•x¿J L» !^L*jl*n1I <iil .ÎaJI >-.JJo ^j..»Â3 <J ^ лли Lo «
311 : The words in brackets are suggested to fill in a lacuna in the ms. The phrase 0>1i n reflects
the phrase as it commonly occurs in the report which is the basis for this sentence (see Muslim, III,
sayd, bãb 7, #49-50).
317-319 : (Report #29 )Akhlãq aWulamã ' 95 ; Ibn 'Abd al-Barr, I, 192.7-10.
320 : al-Husayn b. 'All al-Hulwânï S Though this form of the name occurs twice (here and in line 540)
and also in the edition of Akhlãq al-'ulamã' the same person seems to be cited as al-Hasan b. 'All (d.
242/857) by Ibn Hajar al-'Asqalânl ( Tahdhïb , II, 302-203), al-Dhahabï ( Tadhkirat , 522-523), and Ibn
al-Athïr (al-Lubãb fi tahdhïb al-ansãb , Cairo :1357, 1, 380).
320-324 : (Report #30) Akhlãq al-'ulamã', 92 ; Dãriml, I, 104-105 ; Ibn Mãja, I, no. 254 ; Musnad , I,
190 ; Ibn Qutayba, ' Uyún al-Akhbãr (Cairo, 1923-1930), II, 119. Also Kulaynl, I, 47, no. 6.
THE NEED TO KNOW : AL-ÂJURRÎ'S 131
"ill ! Ad-Ì l г>^ ! - Uj IjJ x~a .^JLaJIJ J-Ã*JI J-ÄI
. çljull jJLm J«*i k-^L .1
QJ 4JJ I ХъР QJ LLJJL>» <Î^JL>JI ^ы>0 Ju^l ^ÂAÂ- ^jì LLJ«X>- [V']
^ ' j*~J erf «&' -Чгг* "т*М' o* 'o*1^ ¿H Jr>-> Lî^»-
<JU lili «ìli Jlï : Jlí ¡ubi Jt- i^wlill ^ .i|ü tf Jí-
335 ^,tt.w.) ìj . çLJLJI <wJL>b« jÍ.JLp LÌ JlS ^£>JI ^1«ÃJ ^1
(jbjM I <uSL»JI o-.ll wiill ď-*-! ¿I ¿J . tL£>JI
.>11 Üwil
^«....-»Jl ^
'^kll [
340 ¿)li . jL.v. J> ¿I |« $ « -»■ Ijj [Ì ^ ¿ I íULJI (jJL»- tjf-! Kt-ii ¿)L»iJ JlS
jjbjMI Ja-j] y- 4Î)I LS ¡u£»JI [uj^lill] Ji-j y-
. LL-JI Jíljí fcJI
, JjLil 0^J' ±~* ¿J L3A» Л

I *• ^ а ' **
^p <£¿Ij *4* Ь-JA^ íp*jl ¿r¡ ûLj ^

345 J^l .ôJu>wwê L>w^j J>-J oí 'JL^
.«o^Lujj <üJI ^ ^ ^^^Ьч11
jjPAJ LoAAd-Ìj . :J^
ç^j* bîj ,ц^! ^
329 : See line 203 above for jafã' ("coarseness"), E. W. Lane, An Arabic-English Lexicon (London,
1863-1885), II, 432, and also Akhlãq aWulamã ' 91, where al-Äjurri writes of the ahi al-jahl wa al-jafã '
« who seek knowledge for glory and argument's sake, out of pretense and hypocrisy, to feed with the rich
and to sit with kings ».
330 : « The one ( =talab al- Him li-lãh) is free of the imperfection of the other ( =talab al-jaja ) ».
332-342 : (Reports #31-32) Ibn 'Abd al-Barr, I, 106.12-24 ; Malik b. Anas, al-Muwatta (Cairo,
1951), 1002.
343-356 : (Reports #33-34) al-Faqïh , I, 10.2-11.21 ; Ibn 'Abd al-Barr, 1, bU.lZ-l^ ; ion Maja, i, no.
229.
. Li** Lil j .J-Àil ^43 .JjbbJI

350 ^1 Ljj»». ¿ôJI gì .■..■■>J I liji> « j^pLÖ ^jï Loju». [y¿]
С/* 4£*Ц СУ- Cr**"-*" ü* ¿ri ù^dj cr®^->" *4* LljJl». tjJjLil
^1^3 . .Л.>»
i<J| J^j >* .^îaJL>vo

Laa^-Îj ' j^=- ,J-^ :^L*j cJ-p <bl ^иэ <il Jj-j JLïi .<iiJI
355 . L»1a* Lkjjj ùJ*^J ^ ¿¡л J-ÂbÎ
.J-¿JÍ çyÂ
jy*A+*b Qj L-j«l>. 4 v ; .n.ll (J ,ri °-^ LljJlä- [Tû]
O* ' Cr* i^JLe jj SijL«^ Ljj^- i^JLe ¿¡j Jjl jlj-P LJJU» i^ùLjll
• jj-iLJI ^ (J^Âj tôâ-JI :JU ^1
360 <u*b j J-^î ÍÃJUj * JL>W«JI Ja! £<^1 jJJ
^ - -í
^-c *z*s-jÁ l^Ls . <a1>JIj ¿oí ^3 • Cjlí->^ <£ÁJL A>vZJ

** ^ « ■* "* % ■*
i 4**>'jj : 2 ,n J O « 'S~* *î w**^l>u9 !.э^ЛН C:»^jÌ % ji : víJJ 4 <>«»,»- JI
' с " ■* -* -* , > ^ ß
£*-* JI ' !»$■■-* cu^ãâií <ÃJL>JI VT-MJÎI ^J : w^Jüi . ^.».* ; ., .¿ali
^5^ ibjjLilj jLb j Jj ^1¿ .[I4J J-*U] 4 1$..«.J ji

365 :JLã3 j»LII j oT ^bU .bzJj+Ajlj [^j 't] 4^4-Le J! jujl jJi
■> > , , „
:Jli3 :jJii .<ijj| l^J ^Jl 4<ibJlj ^ílll ^ cuaÍj ÎJI

.[^JUe ОЛл-jJ] 4<ÜJI I4-J JU îJI í <¿JL>JI ^jj jj üj] Úl
4^¿U^JI] jj£a b^>>ì 4 LàjÌ ^JJUL»AJI ^J-JxftJI y' LLJJL>- [ti]
Cri ,î-p C^ *cip C/í
370 c;-° :JLä ç-bjjJI Li <jl 4^.1^Д ^1 4Ju)j

.42iJI JaI <1^- Jmj <wJL>we 4 j J í ^Ã3
357-367 : (Report #35) Ibn 'Abd al-Barr, I, 51.7-17. Cf. report #43 below.
366 : al-mudhakkir refers to the qãss al-Aswad b. Sari4 (d. 42/662), while the "circle" is the group
composed of ahi al-fiqh.
368-371 : (Report #36) Ibn 4 Abd al-Barr, I, 127.9-12.
THE NEED TO KNOW : AL-ÀJURRl'S 133
jup Lu jlv ( jJI Cwkp ^ ±Jji' Lo jew [TV]
L..-1?- :Jl2 чЫ ¿r> ¡¿¿у- tf- ¿¿J ¿ту*»-'*- ¿r* 4^bj^' о* < ^(^1
SûLJI lit jJU .¿>j*û Lì î'wJlii S JLJlIol sl^JU L«J Llii .çbjjJI ¡J Jj
375 çUUI <*JL>w« Ijlî ^W-ojJ Li .
LU iÛJI LJL^Û ¿pô IÛU :J^b* JU jii ^ Jlî

^li • Ç IJLp ^jì ^<J| jLmJ 4 l^.w.o «!.*>• 1 <ЛЗ « 1^лл^ IAJLw АЛЗ IXALMJ
•* + ■* о -
A} ¿'£ q' :<J J-J <J| о' lo*L ^LJI
4<J J-OJJIJ <JLp JX^JU W-04J * IJLP ^Ji - LI pluj oì ^MJLP ¿¡л ^Lili
380 < ûl^>Jlj 4 0>Jlj Í^Lm^JIJ tâl^jJlj tâjl^JaJI <4j

ja «pj 4^jl>Jll jjÀjl^jUI çlûîj te.- «bulÎI ^kl^>Jlj ^^1>Л ^LPJ
i I I (га Я -v 4 Ä ^ 4 f ^ J «¿J I^J I
j^p <¿l ^£L¿J I ^JLp j 4 â L». IjÎ I w-i û I ^JLp j 4 LU lj I j ^ ^ »- > «^ I ^1p j
<*~¿J Lej 4<¿j^¿JI I ^ ^»e *x>wJ 1^ JP
385 . «Lo^JLh-Zj O^-el jJUI ^jA I AA 01 ^Lp^J . ôl^**i l^P <JÏj 4*ojjl¿ . -dJj
4 «ui l¿¡ lô ( I jjb JjLo 4-JL>w0 ç LUI (jJUwO Li
J^p <ijl «¿L»Î ^JLp U . j+JL5 ^-J| 4 U-P 0«XÂJL*ul A3 -iljl ^»oi P
s^j] [
L>v^ K*ÂJLe [
390 L] JL*i^l JP Ia^Í [
<jjL l^j . <C^jjJI I [
.J^»l
^jj чХ) I JC-_P LJJL>. 4^jlî>JI ¿y. 1 J**-*" LJJ->- [ta]
4 çLLp ijL^ j-f cr^ 4 -4^' o* СУ-
395 ^ :J^ * (з' J^ :J^ u"^ï* O*
372-375 : (Report #37) Ibn 'Abd al-Barr, I, 102.18-103.1.

380-386 : See lines 62-78 above for a similar list.
393-400 : (Reports #38-39) Ibn 'Abd al-Barr, I, 126.22-24.
* * *
.<JL»p i <ãLu ^ al g- «dl jj <uL

Л Ф ^ ^ ^
j+AJ LjJ^- i jbj4¿ ^>1JI »x^>w« jA LjJ^ [тл]

i çLIap jJjp < «iIjLJLI к ч1)1
Jj,íb :JlS S^Jjajl LjL-L- ^1 : <Íil J| í^Lp ¿^1

> * >
400 .<JL«P Ã j*?Í' j ^ÃJaJLa jLJLP ù^jj
¿y ■ Jini QJ& ,jl ç LJUI cJU«4 j IÁA : ¿y ¿ II ¿H Jl*

CJ* ^ ol » <T„tt.^) л jjb ¿ja ^JUJI
^1 Ai i J-í Í^LjÍj -¿Uj^ ¿^¿ |í 1^Й L^í"*" <ê A.JL*.~.j
« " * ' * *
£ja ^MJL>«J * ^1 « ^kjl>JI ^JiIAJI Jjj < JL¿>) ' ds Laí >^3j .ûj»bo
405 lj ^ûîl^ |ЛЛ j çpjj (<ãaíâ4 cip ÛJAJ Îj ^LJI

. 4«ô jJ I I ù t^Lj^ i I
^ Ju^JI -4* * £jJ <1)1 Jc*P j£j Jj' LoJo [¿«]

i 1 » »JL.MJ âa> Lo iX> ( j !*<»< Lu »x> < J IaäJ I <ÌJ I >X*p 3 j IA
^**JL>J ^-Î J£ tjAM L JÍâj I • òÂ*l I J yAj j Lj o £jj A} Le

410 ! jLlp juiU • I 4l~°
д«>и Lu л» ( I «Xft>ì ^*í IaaJ I i»> « « *»- jjì Lo »x> [ ¿ ' ]

j t ' > -
(^P <ÔÛ^J ^jl ^ 4Îll t Ju-P QJ Ju^J LLj J^>- Î<LL*^P ¿jJ ^ lJux LoJl>- «JoLiJI
^mmJxII Jji« ! Jb ^Liaj <JLp <jü I ^«Jl ^J ^Lj ^jÎ <û«i>

^JUJI jAij Л
415 Л
:Jtë ol [
411-415 : (Report #41) cf. al-Khatïb al-Baghdãdi, Kitãb al-kifãya fi ' ïlm al-riwãya (Cairo, 1972),
111 ; Muslim, no. 2628 ; Bukhäri, Ьиуй ', bãb 38. Bukhârï's text appears closest to what must occur in the
ms. :
:oíjuJI s£j A~J' ^L, JlS >J~ Jl J'j ^JUJI ^^JUJI

^1 JoJI • Ouj Jc>J j' <jjji£3 L*j - 1«.. all i-*»- Le £ja ~iie Aaj
. <.*...;Л. Uoj <1^ Л>0 jl jl -lb-^ JL^
416-418 : (Report #42) cf. Kulaynï, I, 33-34, no. 1 (where the three types are 'ãlim, muta'allim , and
ghuthã ').
THE NEED TO KNOW : AL-AJURRl'S 135
j' <<JL« -ib* buí ÍKjla (J^j ^
W-íjaI WJL^JI^ itílu J^JÜ l^*> <*JL*j J^j
< Лл] I kX«>«4 Lu Д> <>■! mijj q^jIa uV >>1 Llj д> [¿v]
>
420 ^ LAJ JI3 « Jâj j ^ M» i j)^ Li ¿j I ¿ ^ 4 jj Ljuü Lj jl>
o! aIiI L«^3 cüIj l¿j L :<jü^Í
jjî j* ^ <J"""b ee^!>*buj í üb .jÍ-JLp ^1xÍ.L> < LIIp
j£- <ÍI Qjjšikj ^1 l Ajfi tJUjÌj !¿jj .^«<1 .*1 . j. |A<..1 i |p Inj
* e .» * • «. «
ÍÎÂL*. ob ••¿L»l* -l*Á¿¿ ji < II Lp О* - * f*6" * ^м1.><Л Ыз
425 д Ал, », .di.yl <<¡a>wwu i^.Ip Inj ^jî ^J*J j .[*£- ¿}j±j¡y¿
*, * -* #
^jLju ^ <¿I Jp Jju ^jLiSJí Ijjb j Lo »>• : ^»«>»11 «x«>wo Jlî

». * * . - > ' I
• lj«sj^ [.JLťj le^3 «illjl l¿| ^«4 ( »LJLp KaJLi ¿jju ^11 ^JUo ^1 I
• j1»u ¿ ûj A.v jj l>wt jl*P Juj 1з i ^1 Jj
•pLzilj jlLJI £«*1^д jíi uL .Û

430 jiLJI ч-Jj ^li>o ^$<-^1 -*1 i ^»<w>»>J I £jj Jk+>*A
, * -
» ô'yú' jb i p Jlaj LO <J 1?С <.». aT.j ^1 Lb^J ^JLjL) l««« ^JLulIIJ
j' ô |JLJI ^Liuü ^jì »- Á*»IJ ^1 ^1 |Д LAJLI ^Ldll I y¿ <i- e
J^P <JÜ I t Iaaw>> 4.^4 aJLjLJ ^lj « Lo jJ I O
•OJ^3 OÍ cr*j .^j-LJI jj Li QA <*1p pj '<-!* J* J^j

435 »Lp i Ч Дц kTi » ^ tX3 «¿IjÍ Jü ^3 i «¿1 ДлР |i 1-aip C»< oi»»i l^j
!<PLJI cui! ^.irfklp 4^1AJ |1 -ìljì â^--».Íj <J ^SJj .JUJUJ ^«Л
IjjjbU- 4j [
Jjl. [
ülj [
440 [
^p jJJLP AJLpj Ô JJLP <*¿J t <J I I jJ [
419-425 : (Report #43) Därimi, I, bãb al-tawbïkh li-man yatlubu al-'ilm li-ghayr Allãh , 105 ; Ibn
'Abd al-Barr, I, 106.24-107.8. Cf. report #35 above.
0s" Cj* ¿* *-' (.5^' lÍ^ » ~*j ^*1Í 3* ^

<j l^j <^JLp ^^.JLp >»»> l^j l^«o « l^p ç. l.J.,11 mJIjl awJI I ^ ^
.|JLJI wJLlo ^j-jLJI 'jj£ IZAJL« jJ> jjLJJI L*A .^.SJIj çLoJI ÎdLû»*
445 лаз . |*^JLP LI L^¿ ü « л <iì -illbj i jÔJ>wo-J ^J Ijjb Uj

« <-«•>- 1 jl I j*JLJ I wJLU £*b I^J I l-d-3 • ^ ^<M»íÁ.*>^Í I y^j
> - - ř ¿
kSJJ л j*L*Jo 'U^ ^ «Xfcl»ve [ü]

,<с~^ ¿H ù^*~* O*
450 j»^.JLp >r« a lř> Lu? . jJjûLÎÎ^J 4 ç LJUJ *z*juSo' y¿ Ibi .¿LÌ ^JLpI^
. „JjXwÁj ^1 I jAjšj AjZÃ* <^4*"^ «ili! ^Zjj]J
^1 «J (JLJI îLJI ¿Д ^jlin >> Leì ¡ £jJ л >íh4 Jll
l^j->. 4«^l>o <-ua->- jJ) oi Í^j^SÜI ô^jl £~o'jZj>j Ja- j J* <li I
<1i LkJ Xa L>- <JLU>«J ì Ç LMJI^Í I Ojjj 4J Ijj ^Lu> j i IJLP 4-OJLpj
455 l^>>u ^1 » ÎJIp j li^.*w 1 «xs ^jrfjLJI « ^<JLP
»ilio I . <*1ajj <JLe ^JLuJLJ jÃZ>%j )lj i 'J <|JLJI 4JLo ^JLäJLJ ^1
> * ^ a ^ ~ > « *
. ôjuo 1*-51>о Lo .^JLudl 'j* i^LbL».

ù îj ò^jnX3 ^3^3 iA jLp J| 4jUl ^л>1 ^лЗ
( JLumJI ^ blj .JAP J^P AJÜ I AÂP ^.w> I^J
460 'JLiij <il çLi j¡ i «ULp [
^».1 j^£- QJ Д^>ъв LJJL>- 4 LLw>ww. J I Jjlû ^JÌ ^ ^So jjl LLJJU»- [¿Û]
^JmJ^JI L^»>Ì 4 [••••] [ <>_j <jü I kX^p L-j
I^JLuîj 4^JLJI l^kJLuî] <JLp <jü I <ill ^
445 : « Their possession of the one (=tawãdu'-" humility") was praiseworthy, but the other ( -hiyã '-
"shame" and kibr- "pride") .... »
448-449 : (Report #44) Bukhãri, ' ilm , no. 50 ; Dãrimi, I, 138.
457 : The manuscript appears to support the reading bi-maqrab. On this term, see Lane, VI, 2508, where
the word refers to a near or nearest way or a small lane leading to a big road.
461-470 : (Reports #45-46) Akhlãq ahi al-Quryãn , 122 ; al-Faqih , II, 113.1-10 ; Ibn ťAbd al-Barr, I,
125.6-10, 134.25-135.4 ; al-Sharťa, 71. Also Kulaynl, I, 36, no. 1.
. QJ a J ■ ,*> £¿oljZ*Jj <Lo ^1] 'y»ô'yij » C^MJI [ÎaJJ

465 .^kSlL^>o [^S^-JLp ^ • *UU! [^lj
Lo t jLoJI *^-e' I Л.о.*>-1 <jjl A^p ^jì [¿л]
^>mJI ^«LP {J*' * «^P- 4«****-*^ LijJm»> <[ л^>ъ«
<l JC....J I ^JLfJLI IjJLuîj t^JLJI 1^-o.JLnj ic-p ч1)1 11аЗЛ ^ ^-o-^ Jíš
ljjj£ J )lj .QJ+IAJ ¿¡A j*£J 4¿* QJ+IAZJ ^1 'jA~a'jJj .^wbJIj
470 . ^£^JLp ^ I
Lj Jl> Ju«»^JI £jJ >X^>%a 4ijl Jr^*i t ¿ V J
Ju-P Lij Л> t jill «Xa>JI qj J^«x« Jjl LjAä- e^JijVl v5i^
« QS- *U-Lu ^1 «J-JuJI Loi <iil A--PJ Cr°-*v^

Ûl ¿*-1 ¿1 J! ь-т*^ ^LL>JI ji
475 « Ii Lp Ju-P Sm^L^j 4 ^,o^,p »,..»."fc-i {J^"j У* ^ £¿>!ydL
. ÔÛLMIJI <JâìÌ ç^tn -w jJjj
£^1^ |i jiliJ! !¿l¿ .^JbJlj SûLmmJI ^J-Ja-sî ^1

•* * *
:^Ы1 JjÃj ^jl ^JLp <JLP ¿1£З . )UL- <JLp a*j ¿LP <UP
^jlln« *> Il jJj^Î jJLläj .^JLaL>JI jj-e jbj tjiU-
480 -j^y- ой хь-1з .jJUI J-Ä1 AJ^J ÎJI
JlamP LjJlä- t ûLj J.ûn..âJI LjJ^- íJjJ-aJI ±*>>%a jÀm. LjJ^ [¿a]
"r^rt J* ù! :Лл l/3^ Cri 4 î¿H СУ-
•jS> <bl 4j JJ
485 -/,e^:' ¿H Xta*-p Llj«x^- « LJolj ^l^wjl Qj ц^р ^j1 L-»j^>- [¿л]
^зи (jì jlLiJJ c,Ai<>iWJ 4 AjJ qj ûl^»- LjJ-»- 4 J '
481-484 : (Report #48)Akhlãq ahi al-Qur'ãny 133 ;Akhlãq al-'ulamä', 102 ; al-Faqïh , II, 113.10-13.
485 : « 'Ubayd Allah b. ťUmar » is mistakenly cited as « ťAbd Allah b. 'Umar » in the Akhläq al-
'ulamä ' 81.
485-487 : (Report #49 )Akhläq al-'ulamä ' 80-81 ; al-Faqïh , II, 113.7-10.
• Ia«^ I^j ^jp ¿L j}'
490 .[ftLJI ^¿ал] v-<L¿ .i

[
j ^Lm>A LU Jk> « ^(JÂII ^ [ yüu» ^JÍ I.«-» Jl>] [ Û ♦ ]

[^1 »* P Lu J^> i jJl^ O Jus] Lj Jl> 4(yL¿LojJI
^JLuj <JLp <Iil J y~*j <-LoI i JU^J

495 <*■ « ■<*> I £*?" *¿*-/¿ to'! i/V'
> Ъ J flbJI :Jli rA .fl^l Js ¿di,
• JüU ^düLJI ^
4ÎII Jl^P qj Л «>-1 LLjJl»* t^jlji>JI Jk.a.-vì ^Áiuv ^j1 ¿LjJl»» [û']
:J^ ^1 £jS> <¿)L*-«b^ A*a*U ^ twJj ¿^1 LJ*X>- iOt^Jd (¿rí
492-497 : (Report #50) Akhlãq al-(ulamã' 53-54 ; Dârimï, I, 79 ; Ibn 'Abd al-Barr, I, 28.2-20 ; Ibn
Mãja, I, no. 228. al-Àjurri cites this report as his second entry in his АгЪа'йп hadïth (Berlin 1456, ff. 4b-
5a):
lü ¡^LwwijJI jUP ^ ^Lwjfc Lüji> !^jbyJI jA *> J¡^*Í L*J A>

^ (^mIÃJI ^ t Ju^j JP [1 0] ^P ^ jLâp Llj : «Úl»- ÕX«
^£JU Jjjli <JLp 4Í1I <Ííl 4JLP <1)1 <«L«Ì
ф ^3 Of- £**■ {* J Jib ¿**4 û' cM
. jju (j-LJI jjL* j j~*- "ilj :J^ ^5
4Íll S «¿Liei»- L (jJLjj 4ÌII LL*>j tJjLpI qj JL«x« J13
^3 . fLLJI (.Iii J-jj <1 |»juLJ U ^JU- t-JLL) ^p - Ll>Q <jji
(JLJI ■ £/*?* J* J f** • <JLa1 ^jeuJu ^JLaJI (.Li ^JU-I
t^JLiolj • ^11*4.11 I jjh Jxp I . <*j -illj^ j^SIj |i t^JLJI pLü
4» .v ^1 <1)1 Ju^j J <J ^JLcî <Dl Jl*ajj «^J^JI <j jLlp ^^ÂJL) U ^JLaJI ^
vîauî pLJI wJLio <aIp <Dl ^J-e ул} -LJU-
. ^.i'^>IL jij )>JLJI 'yJJo' .^JLmmo
498-511 : (Reports #51-53) Abü Khaythama, no. 118 ; Bukhãri, 'ilm, no. 24 ; Ibn 'Abd al-Barr, I,
148.18-21, 151.11-152.3, 155.24-156.5 ; Muslim, IV, ' ilm , no. (157) 11, 2057 ; Musnad, I, 389. Cf.
Wensinck, VII, 82-83.
THE NEED TO KNOW : AL-ÃJURRl'S 139
500 ^JLkJI (jájãj <*L«JI j»ji¡ У ¡pí-wj -*ÍJI <îil L| y~j j Jli
'ji'S Jâjj ^¿£11
.JsSJI :J13 Lj :<bl
* ,^я ■*.. «xJI ^ i.Viii.ť Lo -V."v í^jLjjdl Ljjk>j [от]

' -îW" i>i' IÌJJL». < J-ijj Ju>.ljJI Jl*P ^ ХьЛ~4 Л*»м
, *■ > I
505 «Xj^ 41)1 ХмР Lo Jo Í^jL>> ^ ^Jl JL*P
: JL^ J-® JL>~0 íSÂ ^jl ^ ívb Jj>o

:J^ ^~^¡J o1*" e*^' o^--> o^>" то^
.JsUl .JiäJI : JU Jb-o L 5^1 L, : LOS
[^j] LO JO- Í^>JLJI mjui JOOU ^J*JL*JJI ^JÎ LO JO [or]
510 Allí 4JÜI (A ¿Li ( ArfJUa Lü Jk> (ûJtjb Lo «x>

• ¿b¿ <3*^ <pLJI ^ :JU pL-j cJP
^£ju.xJI jL¿Lj ЛлЛ-в Lo Jo tûjlû ^jI LoJo [ú¿]
%£a и o «mí Í^jÍ Lo JO ( ^L*A LO Л> < ^>«j LO JUV. I^ÍLS

<Лр 4Íll <Ы JlS lÜ :ЛЛ JJ+* ¿r¿ -4*
515 .^LJI ^ ^pâ*j t l^-lôl ^JLaJI âju "^1 <jjl ^| ¡^JLwij

^11ф>- ^LJI JL>«J I < 11 LP ^ 4 4-JLu jlLJI ^¡SU-ÄJ
* [ I^JLäIj] 1^1 фАА ^ Îp âAJ l^mjli i IjJLLm«J
^ÍLlU ^лР Lo jo 4 >ÛI OUü^J ^|J q^jLa Aa>Ì ^jÌ Lj«X>] [ûû]
« > M '
JuP ^p (CjI ^P (üj^P ^LLA M ^LÍmj Lo Jo < [ î JuJI Д^х<
520 ^1 î lÍ-^ JL>-J [viu*-«-«*»] í^ôL*JI £jj <ul
505 : The manuscript clearly reads « ťUbayd Allah ». However, Ibn Hajar identifies a confusion
between this form and « ťAbd Allah » ( Tahdhïb , V, 292 ; VII, 30).
512-529 : (Reports #54-56) Abû Khaythama, no. 121 ;Akhlãq al-'ulamã ' 43-44 ; Bukhãri, ' Um , no.
34 ; Dãrimi, I, 77 ; Ibn ťAbd al-Barr, I, 148.21-151.11 ; Muslim, no. 2673 ; Tirmidhï, 41m, no. 2654. Cf.
Wensinck, VII, 412. Some of these sources recount how 'Urwa b. al-Zubayr asked ťAbd Allah for this report
'while they both were circumambulating the Ka'ba ; the description here of the transmission would seem to
depict their transaction while both continued to circumambulate, with ' Abd Allah letting the report drop « into
'Urwa's ear ».
!jA~JU pLJI ■ Sj ¿ja 4*yLLj i lp[yül plaJI ^j'n i «■> ^1 «Ìli

. » <• # + Ф > «•
1^*з1з < IJLLWJ « Luijjj Ûl I i 11 LP |1 loi t çLJLJI

* I^JLûaij I^JLûaJ í^JLP
* ** ** % **
I I >X» « iXP >X»xt ^*>Ü ^1 % Lîjoô [ол]

525 í^jjl ^ ^LmA L> ^»>1 4«¿J^L*1I <îil jl^p Lj jl> *-j Jli :J>4 ^/ebJI J^p 4Í)I a*p '-Ô-VJ
"" 0 * Ф
<-ÁJL .^ÜJI ¿j* « LpIjIjI jJLJI ^Jo^Jlj V Jbu j ^ oí

i IÎLwJ »Х>*з1 « 11 Lp jl l¿j < fr LUI jÁ. i.t
. I jLso'J I^JLÂS « ^JLP I
530 (^длЛ ^j1 ^jI 4 JL tyj ¿y* Q ^jLft Jlo^-1 y' Llj«x»> [ o v ]
<tll < ^L.ftP^Í I 4^LJL*i LLjJl>
ÍjI«ÍJI ÂÃJLJ Lft^ ! I^JlS S^^Lw^íl ^joJLLA 0-^"^ d"^

.» >
J>^° ÂjjJI ftj Lí j ^-LLII JjJe Jl (jaíu USJ L$i<^

» ^^.oIP «¿>„> «Х<ьЗ < LftAJo>l o^»*J 4 jliu <JL^JLII ^ . ^JL>JI
»» ^
535 л1^ MAJU3 t^Ä-^ll OJ^JJ
^MM>JI L^J >i> Í^JÜMMI^ÍI M» ^ I.V ft.'vì ÎAAJI Jji LU JL> [ûa]
I _ ..
^«JLaJI 4 ^ Jl I 4[v5>JLJI] ^ O"* LljJLÄ. «^>»AJI

* .
[^J^-^JI ^jA*Aj] î ¿IbjJ ^
^ {j j' o ^ ^ J!
540 Qj ^04j LJJL>> 4 Jp ^ Jl LoJ^- ¿rí ^ L¿jT LJJckí [ Ô л ]
O* ü* (j^L^p jjj bj^L». 4 j»^T

• [^-J| ^j»b] ^1 ^«x»l ^|j ? LJLp Ij«1aj i <Xí I Jup Jb ? Jb aJLw<
.[! -'A]
530-535 : (Report #57) Akhlãq al~'ulamã ' 45-46.

536-539 : The report is explained below in lines 583-588.
540 : See notes for line 320 above on the name of al-Husayn b. ť All.
540-542 : (Report #59) Ibn ťAbd al-Barr, 86.9-10, 87.3-7.
J [
545 <-.JLp L [
Lo [
<¡ çlja.i^j [
^¿1 ¿y* Le .âjLSl« ^¿jLJ ^î ajlSLoI 4-*-e [
. ôjKil ¿JA ^ ûbj UbJI li-Ioli [...] . ¿jj^JaJI

550 Lo jo* t^lxwl^JI .a. o>Jl л--р jk^>we 4ÍI j~-p ^1 Ujj^ [л*]
* L>wj J jk.o->w« L*j «A»>- i ^ ^ 4 ^ ^-í ^y^.J
o' 1 J* d d' jULu j] LiL :Jlï jLj ¿¡j <•** ¿j*

'^ í Ju>- lj ^ ^ ^ÀJLtJ « I «XA^j I JJb 4j>vLl>i^«9 í LJ I LwJ
í ¿Jú-> ^ ySS £>Ц! ^ IJLp jlj í 4^3 £jj ^ J-^94^ j*J£^í У <*£>■
555 ¿¿л - J! y-î. J^j <44
<jl ^ <*Я^> *^-3 ¿jJ Jlâ [*'']
oLoJUe ,j I^j <3»*^ 4çU-JI J j u^j^' J *LJ*JI o! :J^

.â$J! J-âj ¿1 с
560 î*JI k-JLL Jp |i ûÀA ¿jJ A*>w» Jlï

jíl j Jjcb U:lj .<¿Jül j-e <-i «cbJL L J* J-W3J aj ^ U Sl|
j| 4<JUj (J^ o* •4Siû (J* (3^^ Cr-0
. (JJLPJ fiÂJ li jJ
.<»ы) Jlj íjlj Ui-ьл- .Oû (j^b k>í Jlî

565 j JQj ^ H^1 Г5 t,,,:i ^ ['"1 ['"1 S? 4jî ^
¿¿л ^JLp (jLô)!! g* ¿¡¿j jl jjj • °U^" o* o?"*^
544-549 : Cf. Ibn ÉAbd ai-Ban, 60.16-18.

550-556 : (Report #60 )Akhlãq aWulamä' 41-42.
554 : The particle anna requires the accusative for 'ř/m. So ilm becomes ilmun as it is in AMiaq ai-
' ulamã ' (42).
557-559 : (Report #61) Akhläq al-'ulamâ', 39-41 ; Musnad, III, 157.
• 4«JLP 4jÜ I IaimJ Lja> I • »¿IIA Jl A3 ( Îjj ( 4a1P 4JLÃ3
t^jLûo ^ LLjJo <(з^Л >ujl <1)1 Jc*P ^J*jL*xJI y' LoJotd [it]
(WmüLmJI ^1 ^|L«JLmJ XJjÌÌ Lj Jk> i [ SmmJ ЛД] jfci.iWW.iO JLxJ^J I Lu«X>
570 ! ^bJLtü^ 4«JLp <X)I <^L«Î ^1 t^ôLeJI ^|p

>i , ' ^ * * .»
• [|k1aJ(j Hill] ü 1.^1 ^<0 ^1] t 1^3 *» luMty* 1^0 fl] [^Ã3 ^КлииМ
•*á. Ji o* Í
<Xi I I * «¿LI Le ^ O* i ^ *
1^*3 I ^*«AJ < jfcl lì 1 1 ^J..JU I Îft Я » ^Ã3 Ф
575 .LijJI ^ <J^*Í j^-riû ply' £??:í .lîlí l JLoô

• <» ' #
. jlLft < jiftjl «Л-ÍP îp <*-« 0^ ^ ¿f** i tX >>4 JÜ

{jfoÂJ ^ <Ь' o! ^ <Jr° Jb3 ^
' ' ' *
< UL |i l¿j çLelxJI ÂaAj í^-LJI ^P^ÃÀj i IpIjôI ^JLaJI

^ I^Lilj [¿Lo3 i ^JLp JAAJ lîsLs IJJLlmí < Imijjj ^JLÜI «к>дЬ
580 .^JLaJI wJLIo <JLaI j i<JL*t ¿L»¿ ôûL-Jj ¿)Lo^JI a- J UÍ£ .^JU-I <iilj
■» ' - ( >
I y*jj Ijlrip-v jj ôçLJLp ^)L«j 4ill ( jjÂj-ïi jkLJI Jjíi

ÎAJL (3"^"-^ f4* * * ^ ^ 1^15 j <л^-
•» ( ' ' - -* ( *■ * *
|J-JI ^ <<¿-aJI 0I4J ( ^ Jjvj «Iii ( IJi . I lili- jX^J £Í¿j

Ol Slj <^l£a»Ml QjÀjjLj Îj <jjJáJL>o ^ »ji*j )l t^jS XLp j
585 J! p*j J-ÄI ¿г* J*- j»^JJ jULÍ
«XLp <Z*3 j lr>fl... T1 4<JpI ^ ^í ôjSL^S t ЧиЛ«-; ^( t ç^-iJI ^JbjL>-l
- «. - ^ ^ ) ^ ^
J-Jai . <Ill J^l U |»>>oj <î)l ) Le J>wJ .jjp -U-UI

^ t»Aj «XÁP I «XAj . «dU ¿ 4JU«jü jULftj . ^>J I ^jjJe ^P
JâÂ>u <ìil ^Jj JJT^ÃJ' 1^ «^5 j Jc>0 ЛЛ t[
590 t<*el^Â-î ^ -ûb^1
568-575 : (Reports #62-63) Dàrimï, I, 97 ; Ibn Maja, no. 3954 ; Muslim, ïmânf no. 186 ; Musnad, I,
189. Cf. Wensinck, IV, 83.
577-579 : See reports #54-56.
jib Loij . <J lô 4*JLp Lo í^^JLp Uli ÍjL>wnaJI 4^L%oj

[
595 [
:J>*i J ¡S*" - ^Jlř? ¿rrí JI J <JI [ - ] f^^^-ll (J* ji - •?

«• ^ O o ^ ^ Î
wJilS>JLJ . <il AJLp <I-J j 4 I JlA JlS <j| 1 ^^-wP I^Ja-elj 4aJ-p) Î ^
J-ó Uj «Ui ô^P -Üifej < (3>JI Jjj-Io J-b.^9 .<J ^ U ^

-dJjj .jj^M O* o* li^JL <Ííl <л!р jj ¿¡л {j^-í
600 . «wLP Lo Jp ¿>JI <4-îû ^ <3^^ I ^ ^ *<3^
l¿4* .4-JI ôjL^)IIj 'LoL^JI ^ <u¿ jxÍkI-woI jí U. -dJ¿
<¿1 .JJeLJIj <j>JI j ¿rrí _>r° С;-® ^ -^LJI J
.jjpl 4j}'j 4jJUI ijû3 1^цз !<-J ^>ô bUj jJâpl Le

. <+'*2j jl ¿L-¿)IL Jjl ÎaJI ^1 »-iL .v
605 Ljjl^j jJ*JI J :J^' ой ÄJI СИ .X*Ä* JIj
Cr* ú' ^ vJj^ kS^ -J^1
AÌ rJ^' Л1 lili .<WJ J>JI rLi Jp ¿iJ :<J Jyi
A ^SLwü ij <ül 1з 4 4A*»m«JI 4^kJÎ I «X>-1 O"* l-"^^">" jLl>L â"-^
îJI fLpJ'j .J Jp
610 v-JLlal |>o 4 I4Í4»» »i-«
^Íaj . U^Í4>o Sil (3^' v^J (^

I jjb j JI3 >p 4i)l cuiuww Ujl .^jLÜI ^-*-0 ûL*U ¿j~ã ^Jl î-JI
.[¿¿/и] oj^âij ^ÍaJj :
599 : No other reference is available to alter the line as it is in the ms. The phrase j^ll 'jJ may be
taken as an explicative appositive to the preceding phrase JUI U^L.
607-611 : Though j^JLô is clearly legible in line 607 while is less so in line 611, the sense ot this
chapter on what knowledge it is better to study (^Lü) requires the fifth form of the verb in both of these lines.
615 [
4 U*-* чЛр <ul jJ-e U^j
: у* .<ÂJL>*j jjl ì^^LMJI <JLp <püe ¿LoJI ^p

, » * , >/• / >в/ > , * >>>*>>* * ' '
jj.>wJL3 : JlS .[v/oM о Le j òj'jk>%3 >11 Lej
620 :'j^.j > Jlij .õlll hT/TT] ¿ü ¿1 «¿J 0* ^ j-'jl

О > О >c Д у , ^ t * ^ О s . . - - > ^ ^ * О > * ,
p^wÂjl b ^ ^ Луе&*>*± l¿Ly~"5¿ ^ ^"ÌJJ ^

/- ( ^ а ^ ^ О ^ Л** Л* ^ ^ ^ ^
4JÜ ( I IjAaJoI î JLtí . [lû/i ] 1«л1<мк2 IâÌamìJJ Ca*«À3 l«<« l>^>
îp Lie ^ Iii ^ Ij* JÁ*1 .[ú¿/Tt] JâijjJ I IâaJoI^

• j L^l lj ^LMJ I A3â«j ^ I I «XA ^Л<и> ^mwJJ • 4*JLp <JL) I 4p 1 In i
6 25 ^<в 6 <3 1^» Q^Sjj • 4*JLO L« ( ^wwJ I £jA * * 1 1г> ' ^ÎyJ I 1^3 jA 1з
s^Ljlj-IJ ^jÂjlyJI çbl I4J ^_i ^*-J y* «il jjû <ULlJ .JU II
<ZJ L>W^0 ^jLwu ^JLp i-Л In^j t Lulzi <J [jj£b ^jJLj L« ^JLP I^j TJU1I
ç 1^ Я Я ) I îj 4 I ^ I** OjAJ ^ mX J I 4JLaJ I jJxUj ( P <lJ I

J -
>_JLlg ^« A ¿ l^-e 3 4 ^ ^ ^ <^Ãj Le <JLP wa>«J Le ^,Lo ^Ljüj

■» -J
630 ^лЗ I Lft*i ( 4<Ul Juajj ^J^>*JI âP 4 ^wfcjuj й JüjJ 4JI -J jxJLuJI
<J £&>J t^y^J J* t^JLfJI c,JLL> ó¿lê I jjb *f^"*"í ^-J-P
.<-J 4J JjLj <JLp JJLS 4J <Ã3jj
Jjj jij ^JLaJI loi ¿mmJj jíyJI Olj3 ^j|í ! Jjb Jb jLí
çLJLJI CMJLXAJ O^-iue ^1 ! ^JI¿ ( 4J ^jêlj JUJ «X>JI AJL^ ^«M«JL»
635 [
Л^1р j j^J I [
U <д^я.л îp [
C/+" '
640 jï yül o|^3 l¿|j lü Jj Jl> ^JLj t Iři Ž >j <<wJLi
. ^Lo Lo рфЭ «iU £jü ^1 ya* Jj QA 'jA ûl^Sl

« (jT ^ÃJ' J-*I (jl л^л-lj Iòj^MJI ^
QS- <Àjj*£JI ^3^L»-L ^
. jU Ь I «il L ^*1» j I j . Çb&j+S'
645 <|ÍLmí LljJl>- < ^5CJL¿J I îtîJI J.^.aJ1 ^jÎ [ "л ¿ ]

Jl3 *(J^ СУ. -W ¿r*~ <J>*"e (¿rf ^LILo LjAÄ- *-.**.«.£> Lj«X>>
* Ь ^LJI l¿| <JLJh Ôâj ^ì ^/í

^LJI l¿l <*-Jöl^üj í^jjJaJLinwe ^LÜI l¿l l¿! ôj^4*4J
• O-^
650 jib lio ^jÎ LLjJu>- í LLm.>wm*J I ûjlû j£j Ü-»«X>- [*'ô]
639-640 : Cf .Akhlãq ahi al-Quťán , 87 for a similar statement.

641 : The scribe seems first to have miswritten 'y*.j¡for y*.j¿ and then repeated a similar error at the end
of the sentence, where he should have written rb but instead put down l^b.
645-649 : (Report #64 ) Akhlãq ahi al-Quťán , 101-102.
650-657 : (Report #65) al-Tabarï, JãmV al-bayãn (Beirut, 1989), I, 23 ; al-SharVa , 68. Cf. Wensinck,
II, 398. al-Àjurrî cites this report as his ninth entry in his Arba 'йп hadïth (Berlin 1456, ff. lla-12b) :
^
: Jl3 [к-» И] *i£jÃll JJ+* O* j*Wal' jj] b : J IS
-uL* Qf- ijJU- ^ J-Jb

<bl J-e <ïji JLr-'J ' ÛjA-WO ^1 J* 4 -Cul Jfi. Л^Р
Jy.j . JoJj Jpj A^lj ^-.L ^ J>j ¿М! S-.USJI jlí" : Jl3 jj -J
I *¿v«j J^j ^»Ь ^ cr* JLH^'
LfcP êì U I^JLôlj 'уь i<JÛ I^Lli
о Ы : IjLkplj 4<Jli-«L
■ ( v / v ) Ljj jup ^
jTjiJI J j*Lu jjì ^-r4i J : ^w^..-»JI Jls

.ij*. Jl cu-j J¡ LjjJI ç-U-J Jl ^ j ¿ill <bJ j J>»
J*" ^ Crir^J j (^J
<LJ J£ ^ÍL pLij <^b- <Ы J-* .ot*J J* wi^-1
сЬ ,А^ ^Ь5 (4-^ ú' ^5*^ ^ -U^ Cť» ^
)U jí U Û Jp ^ j . <в>Ь w-*>>^ c^-^" ¿r°
lê^>oj <J>U I^JL>x^9 <<1P <ÌJI j (jLkiP f-A.>wA* j Le jjL>0
л* £jS> Qj ^Лг*" ikr**J 0"i JJ***
ü* ' ü* 4 *4* СУ- ¿rí <<J-~> ¿j* * jJU- Qj
o L I o l»53 1 ^ 1з ■ ^JLüj ч«Лр ^JJ I <jü I уы j ( ¿^Аммо ^ I

Jp Cr* ob^' J^ 4 J* ^'j
655 4êl^> l^«e^>^ « <J^L>> I^JUU i Jl¿«Íj <j Llôj pl^>j ^«|j
< IjJLp l^ «О ÜLt L IjlîMp i ^лР Â«kîl li«p l^ ^ л > l^ i Ì Lo I Îa3 jj
- o o ¿ >
i [V/f] IaJj ^ J"^ ^ l«*«eT ! |^lj3j I^JLoT^
«ULLoÌ [
660 4ÜI jjpì [....] [^ u.] 0T>JI Jjbl <JI £L>O [
^j-L LJ I ^0 ^>J I <j . jjJd I â L»>- ^ ^ ^ I (j^P
,J-»-j j£- <ijl il jA ¿yyyì ^JL- Jl qÌ t^JLwJL Slj Ijjb ^JU [ì IT] Jj Ju
JšjJ' -iLJ| LJjpìj : JLõ 4Ì1I J^S ^Jj ^..o«.«.-i |il . ^jbl^jj ¿LaJI <j ^»1 L*J
<JLp <ÌJl £j*^ <xis ^ (¿¿/'*') ^ ) ^¿ì*j ^k^JLeJj ^k^Jj L* ûUJJ £yýj»J
^J t|»l^>JI QA JH>JI ^JLu jjl oljì ¿j+j .^4 Jp ^ ^>- Lj <L»J U ^JL-j
(^JLuij <JLp <lil Ojaiij <pLLj t<J J>j jp <ill j<«1 >¿Ujj . ^.LwJI
j4:- :■"»■" ji *>•! 0¿^ J'x>^ -ЧЛ ¿r* J^J L^p
^lj О ÎjUJ ÎJ <jl m» 7 » I ^4jJ pj >pjl k- J I ^4 1 i ,r> J <JJle
Л »^>>1 J>«"j 0ll*L <¿U¿ «Vi <ill jli .J¿L>0
çLJLJI CLP jLw^le • 1>umL ^ plplj .4*3 1л ^».»>0
iL Llííül jlíi J>1 ^ : 4Íil JlS .çl^llj Jju>JI Jp ^ í^JLcJI
^ o , ' o ,• "*' « , J , í 4 > < J ,,0.» J
J jjl Lalí OI^jLÍLL« Ij t-jljlSJl ^1 oL*Sl>wo oLI

^1 4jjl ^L>j . (v/T) ^JLjb (UujIj 'ÃÍaJ I çIaIjI <jLwj 1л ^ja*I*Í
cisü^j 0)Uj ÓML - ^-Lp Jjl Jlí " 0US04II oLÎ
.^MbLJll çlîi 0¿A O'-4L3 V J-^ Ц5 [»-J и] o Lj
- - , - ' ✓ ' 1 * ■*
4¿l L»j|j .ÛkSJI , ¿jb Î C/i ✓ ¿¡A
^>1J : JJbUv* JlSj .wmZSÜI J oL_já< <- ^kl J*j
. 1«¿UU <*¿UU ^jJuAJ t JI5
665 . l-O-« <J Lo JuaJ I . £3 LJ I £jA J LtfJ 'j I £jA 'j
jj' Lojo- < ^.<l.Ja.*JI A^>wo <JLll J-*-p pobiji jjl [ЛЛ]
qj jJL>- JJ ^>o <^L*JI j*£>JI JJ QJ JA¿>
> > - .» о .» ^ o ¿ > , о Л Л
Ju^ll <^.ILe <>J k-kJj >- fl *» pJLJI j^JLJ

670 Ijul iô ^J ^r'^Lí jJLiJI
> J Л Л Л * * a + ЛЛ o -
b*4>¿ ^ <з*Ь3 р43лЫ <5^ У* j

Л ^ >a ^ О Л Л Л o o
jX^J^Ü ljflír>*» '¿)'j ç L¿^>- Jl9 I^zSLô

O-0^ ÏJLÂ LÌ il*, и o,~j : Jíš ^ *. Un H ^%uÜÜI [-VV]
i ^JLp <aJLLo J ^ *3^ 4 C^° ' ^
o * > , - 4 >
675 ^«j • 43^Jo ^¿>wî ( ^JLP ûjÎ> ^l¿ ^<ej «^ал AJ^JL
t ^ Laj <11 1 ^<ej . <JjL¿ü ¿p** ^L-->-^Lwü Ij «Oj^L». I <
-•
•••! <^L>-L>- 0^1 уЛ <J ^Jsl9 . 4ljÂ*9 <ii I ^<e
i^'j>%i' >Х^%.ШшЛ ^j ^ ÙJ*'' jJU. ¿jJ *X.W« Qj j^J _j*jLs? LljJL»- [*'A]
JuP LLi Jk> i I umAj чХ) I ДлР LkJ »X> ( ^J^l^>ü I ^«Al Lu л>
I ^ -
680 ¿jp ¿dlj ¿r*" «^-¿LÃJI ^*il Qj ¿Lj (jj

. 4jMj ^ ^*^Lp ^ ^ vJ ^ 4 ^ C^* O"* ^ ^
666-672 : (Report #66) The poem's metre is al-wãfir (mufä'alatun mufà*alatun fa'ülun / mufä'alatun
mufä'alatun fa'ülun) with a rare variant (mufä'atun) in the second foot of each half of the last line. The word
a db in the second line is a masdar for the verb adaba-hu (Lane, 1, 34) and is necessary here for the meter. On
the verb ta* alow in the third line, see al-Rãmahurmuzi, Kitãb al-muhaddith al-fäsil bayn al-râwï wa al-wâ'i
(Beirut, 1971), 214, where the chapter investigates al-ta'âlï wa al-tanazzul as expressions for two modes of
scholarly behaviour : mounting up and riding off in search of high chains of authority and settling down and
staying home to work with low chains. This poem also occurs in Ibn 4 Abd al-Barr, 1, 49.15-20. The last three
lines of the poems differ :
¿¿jíl IL* k>.j v-O) >- д

> ' ' • > * - ' ». ■>
-ч>» u* j*$J j " jJjJi JAU

» > > * > * 'i * "
Jü^J U A^ÜlüI Ui« J I^Jp LaJ 1^1 a P l<bj

JuJkâ I^ÃI aj о1ал ^ 'у£^л
678-682 : (Report #68) Ibn ťAbd al-Barr, II, 23 ; Ibn Maja, no. 54. Cf. Franz Rosenthal, Knowledge
Triumphant (Leiden, 1970), 263.
. dajy ^ 1 ôî ¡ J^JaJ j^3 tjJJ¿ Li

[
685 j Šij Alb ¿J j 4JU Lj :<Jl3 [
J.Â-1 ¿¡а • ¿ri I <-*¿1 [
t LaJI>> <^>^J ч!л>о ^ji 4JüL ^LiuLMJI T
6. TEXTUAL APPARATUS
4JÜ I »Д»^Р ! ~ V
j I <5 j I âJÜ j I ^ ^ÍLP ! IjLoj ... 1«wLP ■ Tl

¿r*j с^->гл0
L».jLmí ; ^ * й j'-i - t •
JJi : JJb - 1'
../ il 0i : Ìli - l'V

jAjls*- : ^jn a -v - ' V '
j ii I * Jîft.'îifl ~ ITI
'yj' : L^JI - ' V '

IjjJI : l0JI - IVT
JaiJI <ÛaâLui [j] - lût
JLol^JI J* ^ - TTV
v_JUaJ ^.¿>*..1 j] ij'/t ¿><~l 4&Ы11 |xJLo : ^jLw - TÍA
L :ÇL> - Тл T
<ia>JI J 4Ía¿L*> [¿t*' ~ ТЛТ

: IjlUj - T.v
Uli : [jlUlí - TU
688-689 : See reports #1-3.
JL-I4JI Jp JjLII & - XX'

- t ûû
UJI : с LUI - TVû

- i T*
*. .zl^vjv : liloAjw - tit
ji ¿ül : buLo jJ j Ulli - ííí

(j2Lol^JI jjJLJI - tot
<JJJ : <ùijj - ÍQÍ
ln>Jl ~ t л ♦
řlkp : [jL*l«JI J*] jL* - i'X

ln>JI 4ja¿L*j t^j] "
Lp ! Jlp - û V t
Lo^ ji : jaÍu - ûTT

|^<w*iAJ ! ôooAJ - û T T
^JLP : IJLP - ûût

I ~ ÛA*
jjJLi- : llU - û A T
: ^JLaj - "' • V
: ^JLui ~ Л ' '
I j* Lo : ^ Lo - "' í '
: yrjfi ' ^tS
!J • ~ "^ûi
I ji>s 3 : I jLli - Л û û
7. TRANSMITTERS
(Numbers down the right side of the page refer to the numbered reports in the Arabic text ;
an asterisk to the left of the name indicates one of al-Âjurri's teachers. The date of
death hijri has been included for his teachers.)
*al-' Abbas b. Ahmad al-Birtl Abû Habib (d. 380) (Ta 'rïkh Baghdãd, XII, 152) 41
♦al-' Abbãs b. Yûsuf al-Shikll Abû al-Fadl (d. 314) (Ta 'rïkh Baghdãd, XII, 153-154) 64
'Abd al-A'lâ b. Sãlim : unidentified 64
'Abd Alláh : see 'Abd Allah b. Mas'ûd
*'Abd Alláh b. al-'Abbâs al-Tayâlisï (d. 308) (Ta'rïkh Baghdãd, X, 36-37) 23

'Abd Allah b. Abi Dá'üd : see Abu Bakr b. Abi Dâ'ûd al-Sijistäni
'Abd Alláh b. 'Arar b. al-'Às (Tahdhib, V, 337-338) 33, 34, 54, 55, 56, 68
'Abd Alláh b. Budayl al-'Uqayli (Tahdhib, V, 155-156) 47
'Abd Alláh b. Idrxs (Tahdhib, V, 144-146) 59
'Abd Alláh b. Lahï'a (Tahdhib, V, 373-379) 15
'Abd Alláh b. Mas'ùd (Tahdhib, VI, 27-28) 57, 58, 59, 64, 65
«Abd Alláh b. al-Mubãrak (Tahdhib, V, 382-387) 2, 27, 29, 32, 34, 56
*'Abd Allah b. Muhammad b. 'Abd al-' Aziz al-Baghawi Abû al-Qãsim (d. 317) (Tadhkirat, 737-740) 26
""Abd Alláh b. Muhammad b. 'Abd al-Hamid al-Wâsiti Abu Bakr (n.d.)
(Ta 'rïkh Baghdãd, X, 105-106) 5, 21, 40, 47, 60
*'Abd Allah b. Muhammad b. 'Abdus al-'Atashï al-Muqri' Abu al-Qàsim (d. 317)
(Ta 'rïkh Baghdãd, X, 1 17) 66, 67
'Abd Alláh b. Sa'ïd b. Abi Hind (Tahdhib, V, 239) 3
'Abd Alláh b. Sálih (Tahdhib, V, 256-261) 35
*'Abd Alláh b. Sálih al-Bukhäri Abu Muhammad (d. 305) (Ta 'rikh Baghdãd, IX, 481-482) 30
*'Abd Alláh b. al-Saqr al-Sukkari Abu al-'Abbàs (d. 312) (Tabaqãt al-qurrã ', 1, 423) 62
'Abd Alláh b. Shawdhab Abû 'Abd al-Rahmán (Tahdhib, V, 255-256) 28
'Abd Alláh b. Sulaymán b. al-Ashiath Abu Bakr : see Abû Bakr b. Abi Dâ'ûd
'Abd Alláh b. 'Umar b. al-Khattàb (Tahdhib, V, 328-330) 32
'Abd Alláh b. 'Umar b. Abán al-Kûfi (Mizân, II, 466-467) 38
'Abd Allah b. Wahb al-Qurashï (Tahdhib, VI, 71-74) 36, 65, 68
'Abd al- Jalil (Mlzãn, II, 535) 45
'Abd al-Rahmán b. Ibrahim al-Dimashqi (Tahdhib, VI, 131-132) 52
'Abd al-Rahmán b. Budayl al-' Uqaylï (Tahdhib, VI, 143-144) 47
'Abd al-Rahmán b. Harmala (Tahdhib, VI, 161) 4
'Abd al-Rahmán al-Mas'ûdi (Tahdhib, VI, 215-216) 58
'Abd al-Ralunán b. Muhammad b. Ziyàd al-Muhàribï (Tadhkirat, 312-313) 9
'Abd al-Rahmãn b. Rãfi' al-Tanûkhï (Tahdhib, VI, 168-169) 33, 34, 68
'Abd al-Rahmán b. Yazid : see 'Abd al-Rahmán b. Yazid b. Jãbir
THE NEED TO KNOW : AL-ÂJURRÏ'S 151
4 Abd al-Rahmãn b. Yazld b. Jãbir ( Tahdhïb , VI, 2^7-298) 36, 52

4 Abd al-Rahmãn b. Ziyãd b. An'um al-Qãdl ( Tahdhïb , VI, 173-176) 33, 34, 68
'Abd al-Razzãq b. Hammam b. Nãfi4 ( Tahdhïb , VI, 310-315) 21
'Abd al-Salãm b. Sulaym (. Jarh , III.l, 45) 25
4 Abd al-Samad b. Yazïd Ç Tahdhïb , VI, 328-329) 48
'Abd al-Wãhid b. Ziyãd ( Tahdhïb , VI, 434-435) 1
Abù 4 Abd al-Rahmãn Ibn al-Mubãrak : see 4 Abd Allãh b. al-Mubãrak
Abû 4Ätika Tarif b. Sulaymãn ( Tahdhïb , XII, 141-142) 10, 14

Abû 'Ubayd : see Yûnus b. 'Ubayd b. Dînâr
Abû al-Bakhtarl Sa'îd b. Fayrûz ( Tahdhïb , IV, 172-173) 26, 27
Abù Bakr : see Abü Bakr b. Abî Dâ'ûd
*Abù Bakr b. Abî Dâ'ùd al-Sijistãnl (d. 316) ( Tadhkirat , 767-773) 13, 22, 25, 45, 54, 65
Abü Bakr b. 'Ayyãsh al-Küfi ( Tahdhïb , XII, 34-37) 31, 59
Abü Bakr al-Ramãdl : see Ahmad b. Mansûr al-Ramãdi Abü Bakr
Abü Burda b. Abi Müsä al- Ash4 ari ( Tahdhïb , XII, 18-19) 41
Abû al-Dardã' ( Tahdhïb , VIII, 175-177) 24, 25, 36
Abü Dharr al-Ghifãri Jundab b. Junãda ( Tahdhïb , XII, 90-91) 60
Abù Fadl al-Sandãl! : see Ja4far b. Muhammad al-Sandalï Abû al-Fadl
Abü Hamza al-Zãhid al-Baghdãdl (Sulami, 295-298) 67

Abù Hurayra 4Abd al-Rahmãn b. Sakhr ( Tahdhïb , XII, 262-267) 1, 6, 19, 20, 51, 52
Abù Idris al-Khawlãnl ( Tahdhïb , V, 85-87) 36
Abü Ja'far al-Hadramï Muhammad b. 4Abd Allãh b. Sulaymãn (Kahhãlah, VI, 61) 9
Abú Ja'far al-RãzI (Tahdhïb, XII, 56-57) 23
Abû al-Muhallab Mutarrah b. Yazïd ( Tahdhïb , X, 171-172) 31
Abû Mûsâ al-Ash4arï 4Abd Allãh b. Qays ( Tahdhïb , V, 362-363) 41, 47
Abû al-Qãsim al-4Atashï : see 4Abd Allãh b. Muhammad al-4 Atashï al-Muqri' Abû al-Qãsim
Abû Sa4Id al-Khudrî : see Sa4d b. Mãlik
Abû Salama Sãhib al-Lu'lu'I ( Tahdhïb , III, 129-130) 47

Abû Salama b. 4 Abd al-Rahmãn ( Tahdhïb , XII, 115-118) 15
Abû Sãlih Dhakwãn ( Tahdhïb , III, 219-220) 19
Abû Umãma al-Bãhili ( Tahdhïb , IV, 421-422) 31, 50, 62
Abû Wâ'il : see Shaqlq b. Salama
Abû al-Zubayr ( Tahdhïb , IX, 440-443) 30
4 Ali b. al-Hasan b. Shaqîq ( Tahdhïb , VII, 298-299) 2
4 Ali b. Häshim b. al-Barld ( Tahdhïb , VII, 392-393) 38
*4Alï b. Ishãq b. Zãtiyã Abû al-Hasan (d. 306) ( Ta'rïkh Baghdãd , XI, 349) 49
4 Ali b. al- Ja4 d (Tahdhïb, VII, 289-293) 26
4 Ali b. Sahl al-Ramlï (Tahdhïb, VII, 329) 20
4 Ali b. Yazïd (Tahdhïb, VII, 396-397) 31, 50
al- A4 mash (Tahdhïb, IV, 222-226) 19, 20, 57
' Amr b. 'Ämir al-Bajall ( Tahdhïb , Vlil, 60) 46

'Amr b. Murra С Tahdhïb , VIII, 102-103) 26, 27
'Anbasa b. 'Abd al-Wãhid (Tahdhib, VIII, 161-162) 46
'Àsim b. Abï al-Najûd (! Tahdhïb , V, 38-40) 21, 22
'Ata' b. Abï Muslim ( Tahdhïb , VII, 212-215) 24
'Ata' b. Abï Rabãh (Tahdhïb, VII, 199-203) 38, 39
' Attãf b. Khãlid (Tahdhïb, VII, 221-223) 4
'Awn b. 'Abd Allah (Tahdhïb, VIII, 171-173) 37
Ahmad b. ' Abd Allah : unidentified 45
Ahmad b. 'Abd Allah b. Yûnus (Tahdhïb, 1, 50-51) 31, 51
Ahmad b. 'Amr b. al-Sarh al-Misri Abû al-Tãhir (Tahdhïb, 1, 64) 25, 65
♦Ahmad b. al-Hasan b. 'Abd al-Jabbãr al-Sûfï (d. 306) (Ta'rïkh Baghdãd, IV, 82-86) 4, 46
Ahmad b. Mansûr al-Ramâdï Abû Bakr (Tahdhïb, I, 83-84) 35, 36
♦Ahmad b. Muhammad b. Khãlid al-Barda'ï Abû Ja' far : unidentified 20, 68
♦Ahmad b. Müsä b. Zanjuwayh al-Qattãn Abû al-' Abbas (d. 304) (Tahdhïb, I, 29) 15, 24
♦Ahmad b. Sahl al-Ushnânï Abû al-' Abbas (d. 307) ( Ta'rïkh Baghdãd, IV, 185) 12, 58, 59
♦Ahmad b. Yahyã al-Hulwânï Abû Ja'far (d. 296) (Ta'rïkh Baghdãd, V, 212-213) 10, 28, 31, 38, 51
♦Almiad b. Ziyãd al-A'râbï Abû Sa'ïd (d. 341) ( Tadhkirat , 852-853) 9
Anas : see Anas b. Mälik
Anas b. Mãlik (Tahdhïb, I, 376-379) 10, 11, 13, 14, 23, 53, 63
al-Aswad b. Sari' (Tahdhïb, I, 338-339) 35
al-Awzâ'ï 'Abd al-Rahmân b. 'Amr (Tahdhïb, VI, 238-242) 25, 37
Ayyûb b. Abï Tamïma Kaysãn (Tahdhïb, 1, 397-399) 49
Bahr b. Nasr al-Khawlânï (Tahdhïb, 1, 420-421) 68
Bakkãr b. Qutayba al-Basrï (Tadhkirat, 573) 4
Bakr b. Hunays (Tahdhïb, I, 481-482) 9
Bishr b. Bakr (Tahdhïb, I, 443-444) 25, 52
Burayd b. 'Abd Allah b. Abï Burda (Tahdhïb, 1, 431-432) 41
Damra b. Rabï'a Abû 'Abd Allah al-Dimashqï (Tahdhïb, IV, 460-461) 28
Dâ'ûd b. Rashïd Abû al-Fadl al-Hâshimï (Tahdhïb, III, 184-185) 8
Dâ'ûd b. Shâbûr Abû Sulaymân al-Makkï (Tahdhïb, III, 187) 43
Dirãr b. 'Amr (Mïzân, II, 328) 9
al-Fadl b. Ziyãd (Ta frïkh Baghdãd, XII, 360) 48
al-Firyâbï : see Ja'far b. Muhammad al-Firyâbï Abû Bakr
al-Fudayl b. 'Iyãd (Tadhkirat, 245-246) 48
Hafs : unidentified 63
Hafs b. Sulaymân Abû 'Umar al-Asadï (Tahdhïb, II, 400-402) 11, 12

Hafs b. 'Umar al-Bazzãz (Tahdhïb, II, 413) 24
al-Hakam b. Mûsâ Abû Sãlih al-Zãhid (Tahdhïb, II, 439-440) 10, 28
Hamïd b. 'Abd al-Rahmân Abû 'Awf (Tahdhïb, III, 45-46) 2
THE NEED TO KNOW : AL-ÂJURRÎ'S 153
Hammãd b. Zayd b. Dirham (! Tahdhib , III, 9-11) 49

♦Hamid b. Shu'ayb al-Balkhl Abü al-' Abbas (d. 309) (Ta ' rïkh Baghdãd , VIII, 169-170) 53
Hârûn b. 4 Abd Allah al-Hammãl al-Bazzäz ( Tahdhib , XI, 8-9) 6, 40
Hârûn b. Ma'rûf ( Tahdhib , XI, 11-12) 5
*Hârûn b. Yûsuf al-Tãjir Abü Ahmad al-ShatawI (n.d.) ( Ta'rikh Baghdãd , XIV, 29) 43, 55, 57
al-Hasan : see al-Hasan al-Basrl
al-Hasan b. 'All Abü Muhammad al-Hulwänl ( Tahdhib , II, 302-308) 30, 59

al-Hasan b. ' Atiya b. Najlh ( Tahdhib , II, 294) 14
al-Hasan al-Basrl (Tahdhib, II, 263-270) 18, 47
Hãshim b. Khälid al-Azraq : unidentified 7
Häshim b. Yünus : unidentified 9
Hishãm b. 'Ammãr al-Dimashqï ( Tahdhib , XI, 51-54) 11, 24, 50

Hishãm b. 'Urwa al-Zubayr ( Tahdhib , XI, 48-51) 54, 55, 56
al-Husayn b. ťAlI al-Hulwãní : see al-Hasan b. ť Ali
al-Husayn b. al-Aswad al-ťljll ( Tahdhib , II, 343-344) 58
Husayn b. al-Hasan : unidentified 37
al-Husayn b. al-Hasan al-Marwazï (Tahdhib, II, 334) 27, 32, 34, 56
Hushaym b. Bashlr al-Wãsiti (Tahdhib, XI, 59-64) 53
Hayawa b. Shurayh Abü Zur4 a al-Misrí (Tahdhib, III, 69-70) 65
Ibn 'Abbas (Tahdhib, V, 276-279) 3, 7, 8, 38, 39
Ibn Abî Dâ'ùd al-Sijistãní : see Abü Bakr b. Abi Dâ'ùd
Ibn Abi Dhi'b (Tahdhib, IX, 303-307) 51
Ibn Abi 'Umar : see Muhammad b. Abi 'Umar
Ibn Jäbir : see ťAbd al-Rahmãn b. Yazïd b. Jâbir
Ibn Jurayj (Tahdhib, VI, 402-406) 30

Ibn Mas'ùd : see ťAbd Allah b. Mas'üd
Ibn al-Mubãrak : see ' Abd Allah b. al-Mubãrak
Ibn Sa'id : see Yahyã b. Muhammad b. Saťid Abü Muhammad

Ibn Shihãb : see al-Zuhrl
Ibri Sirïn : see Muhammad b. Slrln
Ibn Wahb : see ť Abd Allah b. Wahb
♦Ibrahim b. ťAbd Allah al-Kajji Abü Muslim (d. 292) (Tadhkirat, 620-621) 1
♦Ibrahim b. al-Haytham al-Näqid Abü al-Qãsim (d. 278) (Ta ' rikh Baghdãd, VI, 206) 8
'Ikrima Abü 'Abd Allah (Tahdhib, VII, 258-259) 8
'Isa b. ťAbd Allah al-'Uthmânl (Mizãn, III, 317) 15
'Isa b. 'Ubayd : unidentified Ю
♦Ishãq b. Abi Hassan al-Anmãtl Abü Ya'qüb (d. 302) (Ta 'rikh Baghdãd , VI, 384-385) 11
Ismä'Il b. Ja'far b. Abi Kathlr (Tahdhib, I, 287-288) 3
Ismä'il b. Yahyã (Subkl, II, 93-110) 66
Jäbir b. 'Abd Allah (Tahdhib, II, 42-43) 30
Ja'far b. ťÁmir ( Mizãn , I, 411) 14

Ja'far b. 'Umar : see Hafs b. 'Umar
* Ja'far b. Ahmad b. 'Äsim al-Dimasqî Abů Muhammad (d. 307) (Ta 'rïkh Baghdãd , VII, 204) 7
*Jaťfar b. Muhammad al-Firyãbi Abü Bakr (d. 301) (Tadhkirat, 692-694) 2, 29, 37, 50, 52
*Ja'far b. Muhammad al-Sandali Abü al-Fadl (d. 317) ( Ta'rikh Baghdãd , VII, 211) 35, 36, 48
Ja'far b. Musãfir Abü Sãlih ( Tahdhïb , II, 106-108) 13
Jaťfar b. Sulaymãn al-Basrï ( Tahdhïb , II, 95-98) 40
Jarîr b. 4 Abd al-Hamïd Abü 'Abd Allah al-Kùfi (Tahdhïb, II, 75-77) 19
Khâlid b. Yazïd al-Jumahï (Tahdhïb, III, 129-130) 23
Kathïr b. Qays (Tahdhïb, VIII, 426) 25
Kathïr b. Shinzîr Abû Qurra al-Basñ (Tahdhïb, VIII, 418-419) 11
Luqmãn (The Encyclopaedia of Islam, V, 811-813) 32, 43
al-Makkï : unidentified 32
Mãlik b. Dinar (Tahdhïb, X, 14-15) 40
Mãlik b. Mighwal al-Küfí (Tahdhïb, X, 22-23) 64
Ma 4 mar b. al-Rashïd (Tadhkirat, 190-191) 1
Matar al-Warrãq (Tahdhïb, X, 167) 28
Mis'ar b. Kidâm Abù Salama (Tahdhïb, X, 113-115) 27
Mu'âwiya b. Abi Sufyãn Abü ť Abd al-Rahmãn (Tahdhïb, X, 207) 2
Mu'äwiya b. Sãlih Abû 'Amr al-Hadramï (Mïzân, IV, 135) 35
Mubarak b. Hassan Abû Yûnus al-Basrï (Tahdhïb, X, 26-27) 38, 39
* Muhammad b. Ahmad b. Badina al-Daqqâq Abû Ja'far : unidentified 6
Muhammad b. Bakkãr Abû ťAbd Allah (Tabaqãt al-qurrã' II, 104-105) 12, 46
Muhammad b. Bashshãr al-ťAbdi Bundar (Tahdhïb, IX, 70-73) 54
♦Muhammad b. al-Husayn al-Balkhi b. Shahriyãr (n.d.) (Ta'rïkh Baghdãd, II, 232-233) 29, 39
Muhammad b. Ishãq (Tahdhïb, IX, 38-46) 60
Muhammad b. al-Jaťd al-Qurashl Abû Bakr : unidentified 47
Muhammad b. Ka'b al-Qurazï (Tahdhïb, IX, 420-422) 5
Muhammad b. Mas'ûd al-Missïsï (Tahdhïb, IX, 438-439) 2
Muhammad b. Maymûn al-Khayyât (Tahdhïb, IX, 485) 41
Muhammad b. Musaffä (Tahdhïb, IX, 460-461) 62
Muhammad b. Sa'id (Subkï, III, 164-165) 52
Muhammad b. Sïrïn (Tahdhïb, IX, 214-217) 9, 11, 35
Muhammad b. al-Sabbâh al-Jaijarâ'ï (Tahdhïb, IX, 228-229) 19
Muhammad b. Abî ťUmar al-'Adanî (Tahdhïb, IX, 518-520) 43, 55, 57
Muhammad b. 'Umar : see Rustah
Muhammad b. Yahyã al-Azdl (Tahdhïb, IX, 517) 47

Muhammad b. Zayd al-Muhãjir (Tahdhïb, IX, 173-174) 15
Muhammad b. Zunbûr al-Makkï (Tahdhïb, IX, 167-168) 3
al-Muhâribï : see ťAbd al-Rahmãn b. Muhammad b. Ziyãd
THE NEED TO KNOW : AL-AJURRI'S 155
Mujãhid b. Jabr Abü al-Hajjãj ( Tahdhïb , X, 42-43) 7, 8, 44

Musã b. 'Ubayda Ç Tahdhïb , X, 356-360) 5
Musa b. Yasär ( Tahdhïb , X, 377) 60
al-Musayyib b. Rãfi' ( Tahdhïb , X, 153) 64
(Muslim) b. 'Ali : unidentified 36
Nasr b. 'Ali Abü ' Amr al-Basrî ( Tahdhïb , X, 430-431) 23
al-Qäsim b. 'Abd al-Rahmãn al-Dimashql ( Tahdhïb , VIH, 322-324) 31, 50, 58, 62
*Qãsim b. Zakariyã al-Mutarriz Abu Bakr (d. 305) ( Tahdhïb , VIII, 314-315) 19
Qatäda b. Di'âma ( Tahdhïb , Vni, 351-356) 53
Qays : unidentified 59
al-Rabi' b. Anas al-Basri ( Tahdhïb , III, 238-239) 23
Rawh b. Janãh Abü Sa'd al-Dimashqi ( Tahdhïb , Ш, 292-293) 7, 8
Rustah 'Abd al-Rahmãn b. 'Umar ( Tahdhïb , VI, 234-235) 35
Sa'd : unidentified 63
Sa'd b. Mãlik Abu Sa'Id al-Khudri ( Tahdhïb , III, 479-481) 15
Sadaqa b. Khâlid al-Dimashqi ( Tahdhïb , IV, 414-415) 50
Safwãn b. 'Assãl al-Murãdi ( Tahdhïb , IV, 428) 21, 22
Safwãn b. Sulaym al-Madanï ( Tahdhïb , IV, 425-426) 6
Sa'id b. Abi Hind al-Fazãri Ç Tahdhïb , IV, 93-94) 3
Sa'id b. Abi Mary am ( Tahdhïb , IV, 17-18) 30
Sa'ïd b. Jubayr Abù 'Abd Allah {Tahdhïb, IV, 11-14) 8
Sa'id b. al-Musayyib (Tahdhïb, IV, 83-88) 1,4
Sa'id b. Sam'ân ( Tahdhïb , IV, 45) 51
Salama b. Abi Salama b. 'Abd al-Ralunän (Ibn Hibbãn, Thiqãt, VI, 396) 65
Salmän al-Fãrisi ( Tahdhïb , IV, 137-139) 60
Sayyär b. Hãtim Abü Salama al-Basri ( Tahdhïb , IV, 290) 40
Shahr b. Hawshab ( Tahdhïb , IV, 369-372) 43
Shaqiq b. Salama ( Tahdhïb , IV, 361-363) 57, 59
Shu'ayb b. Harb al-Baghdãdi ( Tahdhïb , IV, 350-35 1) 64
Shu'ba b. al-Hajjãj Abü al-Bistãm ( Tahdhïb , IV, 338-346) 53
Shurayk b. 'Abd Allah ( Tahdhïb , IV, 333-337) 22
Sufyân b. 'Uyayna (Tahdhïb, IV, 117-122) 41, 43, 44, 55
Sufyãn al-Thawrî (Tahdhïb, IV, 1 1 1-1 15) 29, 57
Sulaymãn b. Dâ'ûd al-Shâdhkùni (Mïzàn, II, 205-206) 1
Sulaymãn b. Qarm (Tahdhïb, IV, 213-214) 13
Sulaymãn b. Yasãr (Tahdhïb, IV, 228-230) 6
Surayj b. Yûnus (Tahdhïb, III, 457-458) 53
Tä'üs b. Kaysãn (Tahdhïb, V, 8-10) 8
Thãbit b. Aslam (Tahdhïb, II, 2-4) 13
'Ubayd Allãh b. 'Abd al-Rahmãn (Tahdhïb, VII, 30) 52
'Ubayd Allah b. Musa al-Kûfi (Tadhkirat, 353-354) 22, 39

'Ubayd Allah b. 'Umar al-Qawãriri ( Tahdhïb , VII, 40-41) 49
'Ubayd Allah b. Zahr al-Ifrïqï (Tahdhïb, VII, 12-13) 31
'Umar b. 'Abd al-Wàhid al-Dimashqi ( Tahdhïb , VII, 479) 37, 52
'Umar b. al-Khattãb ( Tadhkirat , 5-8) 17, 46, 47
'Umar b. Muhammad b. al-Hakam al-Nisã'i Abü Hafs (Ta 'rïkh Baghdãd, XI, 213) 66
Umm al-Dardã' (Tahdhïb, XII, 465-467) 37
'Uqayl b. Khãlid (Tahdhïb, VII, 255-256) 65
'Urwa b. al-Zubayr al-Madanï (Tahdhïb, VII, 180-185) 54, 55, 56
'Uthmãn b. Abi 'Ãtika al-Dimashqi (Tahdhïb, VII, 124-126) 50
'Uthmãn b. 'Atã' al-Khurãsãni (Tahdhïb, VII, 138-139) 24
Waki' (Tahdhïb, XI, 123-131) 5
al-Walîd b. Muslim al-Dimashqi (Tahdhïb, XI, 151-155) 7, 8, 62
al-Walïd b. Sulaymãn b. Abi al-Sã'ib (Tahdhïb, XI, 134-135) 62
al-Walid b. 'Utba al-Dimashqi (Tahdhïb, XI, 141-142) 37
Yahyã b. Ayyùb (Tahdhïb, XI, 186-188) 30
Yahyã b. Ãdam al-§alahi (Tahdhïb, XI, 175-178) 58, 59
Yahyã b. 'Isa al-Ramlï (Tahdhïb, XI, 262-263) 20
Yahyã b. Hakïm al-Basrï (Tahdhïb, XI, 198-199) 54
Yahyã b. Hassãn (Tahdhïb, XI, 197) 13
Yahyã b. Khãlid b. Yahyã al-Misri : unidentified 65
♦Yahyã b. Muhammad b. Sâ'id Abü Muhammad (d. 318) (Tadhkirat, 776-778) 3, 27, 32, 34, 54, 56
Yahyã b. Sâ'id : see Yahyã b. Muhammad b. Sã' id Abu Muhammad
Ya'lâ b. 'Ubayd (Tahdhïb, XI, 402-403) 60
Yazid : unidentified 63
Yazïd b. Hârûn (Tahdhïb, XI, 366-369) 6

Yazid b. iyãd (Tahdhïb, XI, 352-354) 6
Yazïd b. Samura ( Lisãn , VI, 288) 25
Yiinus b. 'Ubayd b. Dinar Abu 'Ubayd al-Basri (Tahdhïb, XI, 442-445) 35
Yùnus b. Yazid (Tahdhïb, XI, 450-452) 2
Zirr b. Hubaysh (Tahdhïb, III, 321-322) 21, 22
Zuhayr b. Muhammad al-Marwazï (Tadhkirat, 551-552) 5, 21, 22, 39, 60
al-Zuhri (Tahdhïb, IX, 445-451)
8. INDEX TO THE BEGINNINGS OF REPORTS AND POEMS
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The first four pages of the manuscript. Courtesy of Staatsbibliothek zu Berlin,

Preussischer Kulturbesitz, Orientabteilung, Sprenger 554, fol. 87a-101b.

Ajurri Talab Al-'Ilm

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Ajurri Talab Al-'Ilm

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THE NEED TO KNOW : AL-ĀJURRĪ'S KITĀB FARḌ ṬALAB AL-‘ILM

Author(s): Leonard T. LIBRANDE

KITÄB FARD TALAB AL-' ILM

The Egyptian scholar Muhammad Hãmid al-Fiqï explains al-Âjurri's current

5. (Cairo, 1950), viii-ix.

3. THE QUEST FOR KNOWLEDGE

Ъ. Akhlãq al-'ulamâ ' (Cairo, 1931 ; Damascus, 1972 ; Egypt, 1983)

22. Kitãb awsãf al-sab'a

29. Kitãb qissãt al-hajar al-aswad wa zamzam wa bad' nash'atihâ

29. Fard, lines 401-406.

37. Fard, lines 23-24.

4. TRANSLATION OF THE OBLIGATION TO SEARCH FOR THE KNOWLEDGE

ON HIM WHOM GOD INSTRUCTS IN THE RELIGION

(4) Sa'id b. al-Musayyib told me that he said :

(5) Muhammad b. Ka'b al Qurazi said :

Muhammad b. al-Husayn commented :

Muhammad b. al-Husayn commented :

(8) Mujãhid said :

We replied : From our own judgment !

Muhammad b. al-Husayn commented:

Muhammad b. al-Husayn commented :

(9) Ibn Sirin said :

ON THE OBLIGATION INCUMBENT ON EVERY MUSLIM

TO SEARCH FOR THE KNOWLEDGE

The search for the knowledge is an obligation incumbent on every Muslim.

Search for the knowledge, even if in China.

And in the report of Ja'far b. 'Ämir :

Muhammad b. al-Husayn commented :

(17) 'Umar b. al-Khattãb, may God be pleased with him, said :

Muhammad b. al-Husayn commented :

Muhammad b. al-Husayn commented :

Muhammad b. al-Husayn commented :

Muhammad b. al-Husayn commented :

If he says something like this, [the response to him is] :

(18) It is related on the authority of al-Hasan that he said :

Muhammad b. al-Husayn commented :

ON THE MERIT OF SEEKING KNOWLEDGE FOR THE SAKE OF GOD,

(21) [92a] Zirr b. Hubaysh said :

[92b] Muhammad b. al-Husayn commented :

If he asks what made the intention in it proper, the response is :

[93a] Muhammad b. al-Husayn commented :

Muhammad b. al-Husayn commented :

Muhammad b. al-Husayn commented :

ON THE MERIT OF SITTING WITH THE SCHOLARS

(33) On the authority of 'Abd Allah b. 4 Amr that

So he sat with them.

(35) Ibn Slrln said :

(36) Abû al-Dardã' said:

(37) 'Awn b. ' Abd Allah said :

Muhammad b. al-Husayn commented :

(38) Ibn 'Abbas said, the messenger of God was asked :

Muhammad b. al-Husayn commented :

(40) Mãlik b. Dinar said to his son-in-law al-Mughlra :

(42) (And it was related from ...) that he said

(43) Shahr b. Hawshab said, Luqmãn said to his son :

Muhammad b. al-Husayn commented:

MENTIONING THE HUMILITY OF THE SCHOLAR AND THE PUPIL

Muhammad b. al-Husayn commented:

This was also related on the authority of Sufyän b. 'Uyayna.

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