This biography of Ibn Rajab has been taken from a brief biography by the muhaqiq (verifier) ʿĀmir Ḥasan Ṣabrī in Laṭāʾif al Maʿārif (Subtle Insights).
Summary of the Biography
His Name, Lineage, Kunyah, Fame, and Title
He was the imam, the hafiz, the ʿallamah, Zayn al Din, Abu al Faraj, ʿAbd al Rahman ibn Ahmad ibn ʿAbd al Rahman ibn al Hasan ibn Muhammad ibn Abi al Barakat Masʿud, al Baghdadi, al Dimashqi, known as Ibn Rajab al Hanbali. “Rajab” began as the title of his grandfather ʿAbd al Rahman because he was born in Rajab, then it remained in the family, so Ahmad became known as Ibn Rajab, then ʿAbd al Rahman became known by it as well.
His Birth and Upbringing
He was born in Baghdad in 736 AH. He grew up in a household known for knowledge and righteousness. His grandfather had a study circle in Baghdad where hadith was read, and he attended that circle in childhood. His father, Shihab al Din Abu al ʿAbbas, was a shaykh, imam, reciter, and hadith scholar who travelled for hadith and taught in Damascus. In 744 AH, his father moved with him to Damascus, ensured his attendance in gatherings of knowledge, and secured scholarly authorisations for him from senior shaykhs, which strengthened perseverance and serious effort in learning and listening.
Seeking Knowledge and His Learning
He travelled through al Sham, Iraq, Egypt, and al Hijaz, listened widely, gathered many shuyukh, and produced a concise mashyakha. He received authorisations from several senior shaykhs, and the name “al Nawawi” appears among those listed by ijazah (authorisation), while the same note clarifies that this cannot be Abu Zakariyya Yahya ibn Sharaf (d. 676 AH), so it is either another Nawawi or a scribal corruption.
In Damascus, his hearing included major shuyukh, including Ibn Qayyim al Jawziyyah (d. 751 AH). In Egypt, he heard from named teachers including the qadi of the Egyptian lands ʿAbd al ʿAziz ibn Muhammad ibn Ibrahim ibn Jamaʿah (d. 767 AH), with companionship tied to al ʿAsqalani’s circle. In Baghdad, he heard again from a group of shuyukh. He also heard in Makkah, al Madinah, and al Quds from named scholars in each land.
His Students
He devoted himself to teaching and benefiting students, so students gathered around him. Shihab al Din Ibn Hijji said: “Most of our Hanbali companions in Damascus graduated through him.” Among his notable students are jurists, qadis, and muftis, including Ibn al Lahham, the khatib of Jamiʿ al Muzaffar, the qadi of judges of Damascus Muhammad ibn Muhammad ibn ʿUbadah al Saʿdi (d. 820 AH), Ibn Muflih (d. 825 AH), Ibn al Rassam (d. 844 AH), the mufti of the Egyptian lands Ahmad ibn Nasr Allah (d. 844 AH), al Zarkashi (d. 846 AH), and others.
His Works
He authored widely across the sciences of Sharia. In Qurʾan related studies, works are listed in iʿrab and tafsir, including tafsir of al Fatihah and shorter tafasir. In hadith, he authored Fath al Bari as a commentary on Sahih al Bukhari, reaching Kitab al Janaʾiz without completion, a valuable commentary on Jamiʿ al Tirmidhi, Sharh ʿIlal al Tirmidhi, and many single hadith treatises, each built as a focused commentary. In fiqh, works include al Qawaʿid al Fiqhiyyah and several specialised treatises on legal questions. In biography and history, works include al Dhayl ʿala Tabaqat al Hanabilah and other historical and biographical writings. In heart softening works, titles include Lataʾif al Maʿarif, Bayan Fadl ʿIlm al Salaf ʿala al Khalaf, al Takhwif min al Nar, al Farq bayn al Nasihah wal Taʿyir, and other works on worship, humility, and protection from Shaytan.
His Madhhab
He carried the title “al Hanbali”, and his shuyukh, students, and some works may give an early impression of strict partisanship. Yet his method is tied to strong care for the texts of the Book and the Sunnah as original authority to follow, wide transmission of the statements of the imams and their companions, and preferring what agrees with evidence while honouring the one who said it. Al ʿAsqalani said that criticism fell upon him for issuing fatwa with some statements of Ibn Taymiyyah, then a return occurred, so some followers kept away from him, and he ended in a state of not leaning to a faction, and he stopped giving fatwa near the end. The same framing ties this to balance, distance from partisanship, and choosing what he held closer to the truth, even when it carried personal cost.
Praise of the Ulama for Him
Ibn Hijji said he perfected the field and became the most knowledgeable of the people of his time in ʿilal and tracking chains. Ibn Nasir al Din al Dimashqi gathered many titles for him, including shaykh, imam, ʿallamah, zahid, example, blessing, hafiz, support, trustworthy, proof, the greatest preacher of the Muslims, and benefactor of the hadith scholars, joining zuhd with worship and scholarship. Ibn Qadi Shuhbah called him the shaykh of the Hanabilah and their foremost, with hafiz status and waraʿ. Al ʿAsqalani called him a shaykh, hadith scholar, hafiz, skilled in names, narrators, chains, and meanings, with worship and night prayer. Other ulama added similar praise, combining fiqh, hadith mastery, zuhd, and preaching.
His Death
He died in Rajab in 795 AH and was buried in Maqbarat Bab al Saghir beside Abu al Faraj ʿAbd al Wahid ibn Muhammad al Shirani al Maqdisi al Dimashqi (d. 480 AH), the one tied here to spreading the madhhab of Imam Ahmad ibn Hanbal in Bayt al Maqdis, then in Damascus. A grave digger related that Ibn Rajab came a few days before his death, asked for a niche to be dug in a specific spot, went down into it, lay in it, approved it, and only a few days later he was carried on his bier and placed into that same niche.
Full Biography from Laṭāʾif al Maʿārif
His Name, Lineage, Kunyah, Fame, and Title
He is the imam, the hafiz, the ʿallamah, Zayn al Din, Abu al Faraj, ʿAbd al Rahman ibn Ahmad ibn ʿAbd al Rahman ibn al Hasan ibn Muhammad ibn Abi al Barakat Masʿud, al Baghdadi, al Dimashqi, known as Ibn Rajab al Hanbali.
Rajab is the title of the grandfather ʿAbd al Rahman. He was given this title because he was born in Rajab. Then this title continued among his children, so his son Ahmad became known as Ibn Rajab. Then his grandson ʿAbd al Rahman also became known as Ibn Rajab.
His Birth and Upbringing
Ibn Rajab was born in Baghdad in the year 736 AH.
He grew up in a family known for knowledge and righteousness. The historians described his grandfather as the shaykh, the imam, the hadith scholar. Ibn Rajab mentioned in his Tabaqat that his grandfather had a study circle in Baghdad where hadith was read to him, and he mentioned that he attended this circle in his childhood.
His father was the shaykh, the imam, the reciter, the hadith scholar, Shihab al Din, Abu al ʿAbbas. He travelled, listened to hadith, and participated in teaching recitation and in teaching circles in Damascus.
It is not surprising after this that Ibn Rajab’s father moved with his son to Damascus in the year 744 AH, and he took care to include him in attending gatherings of knowledge there, and in obtaining scholarly authorisations for him from the senior shaykhs. This had a strong effect in pushing the young man to perseverance and serious effort in learning and listening.
Seeking Knowledge and His Learning
Al Hafiz Ibn Rajab followed the path that his father set for him, with his father and without him. He travelled and toured al Sham, Iraq, Egypt, and al Hijaz, and he listened and learned until his shaykhs became many, and he produced for himself a concise mashyakha.
So he received ijazah (authorisation) from: ʿAbd al Muʾmin ibn ʿAbd al Haqq ibn ʿAbd Allah al Baghdadi al Hanbali (d. 739 AH), al Qasim ibn Muhammad al Birzali (d. 739 AH), Zaynab bint Ahmad ibn ʿAbd al Rahim al Maqdisiyyah (d. 740 AH), ʿAbd al Rahim ibn ʿAbd Allah al Zurayrani (d. 741 AH), Muhammad ibn Ahmad Hassan al Talayyi (d. 741 AH), ʿAli ibn ʿAbd al Samad ibn Ahmad al Baghdadi al Hanbali (d. 742 AH), Muhammad ibn Abi Bakr ibn Ibrahim ibn ʿAbd al Rahman Ibn al Naqib (d. 745 AH), and al Nawawi, and others. (Ibn Muflih in al Maqsad al Arshad, and Ibn al ʿImad in Shadharat al Dhahab, mentioned that al Nawawi is among Ibn Rajab’s shaykhs by authorisation. “Al Nawawi” when used without qualification is Abu Zakariyya Yahya ibn Sharaf (d. 676 AH). Ibn Rajab and his father did not reach his time. So either what is meant by “al Nawawi” is another Nawawi, not Abu Zakariyya, or it is a corruption and the correct wording is “al Nuwayri”. Allah knows best.)
He heard in Damascus from: ʿAli ibn Zayn al Din al Munja (d. 750 AH), Yusuf ibn ʿAbd al Rahman ibn Najm al Hanbali (d. 751 AH), Yusuf ibn Yahya ibn al Nasih al Shirazi al Dimashqi (d. 751 AH), Ibn Qayyim al Jawziyyah (d. 751 AH), Ahmad ibn ʿAbd al Hadi ibn Yusuf al Maqdisi (d. 754 AH), Yusuf ibn ʿAbd Allah ibn al ʿAfif al Nabulsi (d. 754 AH),
Ahmad ibn ʿAbd al Rahman al Hariri al Maqdisi (d. 758 AH), ʿAbd Allah ibn Muhammad ibn Ibrahim Ibn Qayyim al Diyaʾiyyah (d. 761 AH), ʿAbd al Rahman ibn Abi Bakr, the brother of Ibn al Qayyim (d. 769 AH), Ahmad ibn al Hasan ibn ʿAbd Allah Ibn Qadi al Jabal (d. 771 AH),
Ahmad ibn Muhammad ibn ʿUmar al Shirazi al Dimashqi (d. 771 AH), ʿUmar ibn Hasan ibn Farid al Maraghi al Halabi al Dimashqi (d. 778 AH), Muhammad ibn Ismaʿil ibn Ibrahim Ibn al Khabbaz, Ibrahim ibn Dawud al ʿAttar, and others.
He heard in Egypt from: Muhammad ibn Muhammad ibn Ibrahim al Maydumi (d. 754 AH), Muhammad ibn Ismaʿil ibn ʿAbd al ʿAziz al Ayyubi (d. 756 AH), Muhammad ibn Muhammad al Qalanisi al Hanbali (d. 765 AH), and ʿAbd al ʿAziz ibn Muhammad ibn Ibrahim ibn Jamaʿah, the qadi of the Egyptian lands (d. 767 AH). Al ʿAsqalani said: “And he accompanied our shaykh …”
He heard in Baghdad from: ʿAbd Allah ibn ʿAbd al Muʾmin ibn al Wajih al Wasiti (d. 740 AH), Ahmad ibn Muhammad ibn Sulayman al Hanbali, al Husayn ibn Badran al Basri al Baghdadi (d. 747 AH), Ahmad ibn ʿAli ibn Muhammad al Babasri al Baghdadi (d. 750 AH), ʿUmar ibn ʿAli ibn ʿAmr al Qazwini (d. 750 AH), and ʿUmar ibn ʿAli al Baghdadi al Bazzar.
He heard in Makkah from ʿUthman ibn Yusuf ibn Abi Bakr al Tuwiri al Maliki (d. 756 AH). He heard in al Madinah from ʿAfif al Din ʿAbd Allah ibn Muhammad ibn Muhammad al Khazraji al ʿAbbadi (d. 760 AH). He heard in al Quds from al Hafiz al ʿAlaʾi Khalil ibn Kaykaldi (d. 761 AH).
His Students
Ibn Rajab, may Allah have mercy on him, devoted himself to teaching and benefiting others, so students of knowledge gathered around him. Shihab al Din Ibn Hijji said: “Most of our Hanbali companions in Damascus graduated through him.”
Among the most notable of those who studied under him from the ulama are: the imam in usul ʿAli ibn Muhammad ibn ʿAbbas al Baʿli al Dimashqi, known as Ibn al Lahham; the qadi Muhammad ibn ʿAli al Maqdisi al Hanbali, the khatib of Jamiʿ al Muzaffar; the qadi of judges of Damascus Muhammad ibn Muhammad ibn ʿUbadah al Saʿdi al Ansari (d. 820 AH);
the qadi of judges Abu Bakr ibn Ibrahim ibn Muhammad ibn Muflih (d. 825 AH);
the imam and ʿallamah, the qadi ʿAli ibn Muhammad ibn Abi Bakr al Sulami al Hamawi (d. 828 AH);
the qadi of judges Ahmad ibn Abi Bakr ibn Ahmad ibn ʿAli al Hanbali, known as Ibn al Rassam (d. 844 AH);
the mufti of the Egyptian lands Ahmad ibn Nasr Allah ibn Ahmad al Baghdadi, then al Misri (d. 844 AH);
ʿAbd al Rahman ibn Muhammad ibn ʿAbd Allah al Misri al Hanbali, the faqih known as al Zarkashi (d. 846 AH);
the reciter ʿAbd al Rahman ibn Ahmad ibn Muhammad al Dimashqi al Makki al Shafiʿi (d. 853 AH);
the qadi of Makkah Muhammad ibn Ahmad ibn Saʿid al Maqdisi al Nabulsi (d. 864 AH);
and Ahmad ibn ʿAli ibn Muhammad al Ansari al Hanbali, known as Ibn al Shahham (d. 864 AH), and many others.
His Works
Ibn Rajab is one of the imams who worked across many fields in the sciences of Sharia, and he authored many works in its various doors.
In the sciences of the Qurʾan, he has: “Iʿrab al Basmala”, “Iʿrab Umm al Kitab”, “Tafsir Surah al Fatiha”, “Tafsir Surah al Ikhlas and Tafsir Surah al Nasr”, and “al Istighnaʾ bil Qurʾan”.
In the sciences of hadith, he has: Fath al Bari as a commentary on Sahih al Bukhari , which reached the Book of Funerals and was not completed. The people of knowledge described it as a valuable commentary. He also wrote a commentary on Jamiʿ al Tirmidhi, which is a valuable commentary, as al ʿAsqalani mentioned. He wrote Sharh ʿIlal al Tirmidhi (Explanation of the Hidden Defects of al Tirmidhi), “The problematic hadith reports concerning three divorces being one”, and a collection of treatises, each of which is a commentary on a single hadith, including: al Ahkam al Jadira bil Idhaʿah (The rulings worthy of being spread) on the statement of the Prophet ﷺ “I was sent with the sword before the Hour”, a commentary on the hadith of Kaʿb ibn Malik “No two hungry wolves…”, Ikhtiyar al Awla (Choosing what is more fitting) as a commentary on “The dispute of the Highest Assembly”.
“Discussion of the word of sincerity and verifying it”, Ghayat al Nafʿ (The utmost benefit) as a commentary on the hadith that likens the believer to a tender stalk of crops, Nur al Iqtibas (The light of acquisition) from the lamp of the Prophet’s ﷺ counsel to Ibn ʿAbbas, Kashf al Kurba (Removal of distress) on describing the state of strangers, a commentary on the hadith of Zayd ibn Thabit “Say in the morning…”, a commentary on the hadith of Ibn ʿAbbas “Wine is the mother of filth”, a commentary on the hadith of Shaddad ibn Aws “When people hoard gold and silver…”, a commentary on the hadith of ʿAmmar ibn Yasir “O Allah, by Your knowledge of the unseen…”, a commentary on the hadith of Anas “Three follow the deceased…”, a commentary on the hadith of Abu Saʿid about the women saying to the Prophet ﷺ “The men have taken over you…”, a commentary on the hadith of Abu Umamah “The most enviable of my allies…”, and a commentary on the hadith of Abu Umamah “Fever is a furnace from Hell…”.
In fiqh, he has: al Qawaʿid al Fiqhiyyah (The legal principles), a valuable book that shows his deep mastery in this field, al Istikhraj fi Ahkam al Kharaj (Deriving rulings regarding land tax),
Ahkam al Khawatim (Rulings of seals) and what relates to them, Izalat al Shanʿah ʿan al Salah baʿd al Nidaʾ yawm al Jumuʿah (Removing the false claim regarding prayer after the call on Friday),
al Idah wal Bayan fi Talaq al Ghadban (Clarification and explanation regarding the divorce of the angry person), al Radd ʿala man Ittabaʿa ghayr al Madhhahib al Arbaʿah (Refutation of the one who follows other than the four madhhahib), al Qawl al Muʿadhdhab fi Tazwij Ummahat Awlad al Ghayyab (The refined statement regarding marrying the mothers of children whose husbands are absent),
al Kashf wal Bayan ʿan Haqiqat al Nudhur wal Ayman (Uncovering and clarification of the reality of vows and oaths), Nuzhat al Asmaʿ fi Masʾalat al Samaʿ (Delight of the listeners regarding the issue of listening), Taʿliq al Talaq bil Wiladah (Linking divorce to childbirth),
and Mukhtasar fima ruwiya ʿan Ahl al Maʿrifah wal Haqaʾiq fi Muʿamalat al Zalim al Sariq (A summary of what is reported from the people of knowledge and realities regarding dealing with the oppressive thief).
In biographies and history, he has: al Dhayl ʿala Tabaqat al Hanabilah (Supplement to the ranks of the Hanbalis), Mukhtasar Sirat ʿUmar ibn ʿAbd al ʿAziz (A brief biography of Umar ibn Abd al Aziz), Sirat ʿAbd al Malik ibn ʿUmar ibn ʿAbd al ʿAziz (Biography of Abd al Malik ibn Umar ibn Abd al Aziz), Mashyakhat Ibn Rajab (The teachers of Ibn Rajab), and Waqʿat Badr (The event of Badr).
In heart softening works, he has: Lataʾif al Maʿarif fima li Mawsim al ʿAm min al Wazaʾif (Subtle insights of knowledge regarding the duties of the seasons of the year),
Bayan Fadl ʿIlm al Salaf ʿala al Khalaf (Clarifying the virtue of the knowledge of the early generations over the later ones),
al Takhwif min al Nar (Warning from the Fire), al Taʿrif bi Hal Dar al Bawar (Informing about the state of the ruined abode), Ahwal al Qubur (States of the graves), al Farq bayn al Nasihah wal Taʿyir (The difference between sincere advice and shaming),
al Dhull wal Inkisar lil ʿAziz al Jabbar (Humility and brokenness before the Mighty, the Compeller), which is al Khushuʿ fi al Salah (Humility in prayer),
Fadaʾil al Sham (Virtues of Sham), Istinshaq Nasim al Uns min Nafahat Riyad al Quds (Breathing in the breeze of intimacy from the fragrances of the gardens of holiness),
al Ilmam fi Fadaʾil Bayt Allah al Haram (Comprehensive mention of the virtues of the Sacred House),
al Istitan fima yaʿtasim bihi al ʿAbd min al Shaytan (Seeking protection in what the servant holds onto against Shaytan), Dhamm al Khamr (Blame of wine), and Fadl Sadaqat al Sirr (Virtue of secret charity).
His Madhhab
The one who looks at Ibn Rajab’s title “al Hanbali”, and his shaykhs and students, then at his treatise “al Radd ʿala man Ittabaʿa ghayr al Madhhahib al Arbaʿah” (Refutation of the one who followed other than the four madhhahib), may think at first sight that he is a hard Hanbali who is strongly biased to his madhhab and knows no other.
But practical reality does not support this conclusion in any way.
Ibn Rajab cared greatly about the texts of the Book and the Sunnah to a degree that is rare. He does not mention them as proof for the soundness of a madhhab, but rather as an original authority to be followed and acted upon, and he goes with it wherever it goes.
He was very keen to transmit the statements of the imams and their companions in many fiqh issues, and to prefer what agrees with the evidence, and to honour those who said it.
Al ʿAsqalani said: “He was criticised for giving fatwa with statements of Ibn Taymiyyah, then he showed that he returned from that. So the Taymiyyun kept away from him, and he was neither with these nor with those, and he stopped giving fatwa near the end.”
This, if read deeply and away from shallow reading, points clearly to Ibn Rajab’s balance, his distance from madhhab partisanship, and his following of what he sees closer to the truth and more deserving of the texts of the Book and the Sunnah.
This is because Ibn Rajab knew fully that returning from some statements of Shaykh al Islam would not bring him close to his opponents or raise him in their eyes, but it would push away some hard followers of Shaykh al Islam, and this is what happened.
Even so, he preferred what he saw as true and spoke with it. This is a clear sign of truthfulness and waraʿ. It is natural that a student of knowledge is influenced at the beginning by the views of his shaykhs, then becomes independent with some views after his scholarly personality is complete.
Praise of the Ulama for Him
Ibn Hijji said: “He perfected the field and became the most knowledgeable of the people of his time in ʿilal and in tracking the chains.”
Ibn Nasir al Din al Dimashqi said: “The shaykh (teacher), the imam (leader), the ʿallamah (great scholar), the zahid (one who lives simply), the example (one followed), the blessing (source of good), the hafiz (master of hadith), the support (one relied upon), the trustworthy (reliable), the proof (authority), the greatest preacher of the Muslims, the benefactor of the hadith scholars, one of the imams who are zahid (live simply) and the ulama (scholars) who worship.”
Ibn Qadi Shuhbah said: “The shaykh, the imam, the ʿallamah, the hafiz, the zahid, the one of waraʿ, the shaykh of the Hanabilah and their foremost, the unique hadith scholar.”
Al ʿAsqalani said: “The shaykh, the hadith scholar, the hafiz, skilled in the sciences of hadith, names, narrators, chains, and insight into its meanings. He was a person of worship and night prayer.” This is a testimony from a great imam of this field.
Ibn Fahd said: “The imam, the hafiz, the proof, the faqih, the support, one of the ulama who are zahid and the imams who worship, the benefactor of the hadith scholars, and the preacher of the Muslims.”
Ibn Muflih said: “The shaykh, the ʿallamah, the hafiz, the zahid, the shaykh of the Hanabilah.”
Ibn ʿAbd al Hadi said: “The shaykh, the imam, the unique of mankind, the example of the huffaz, the gatherer of scattered virtues, the faqih, the zahid, the outstanding, the imam in usul, the faqih, the hadith scholar.”
Al Suyuti said: “The imam, the hafiz, the hadith scholar, the preacher.”
Ibn al ʿImad said: “The shaykh, the imam, the scholar, the ʿallamah, the zahid, the example, the blessing, the hafiz, the support, the trustworthy, the proof.”
His Death
Ibn Nasir al Din al Dimashqi said: “The shaykh Zayn al Din Ibn Rajab died in the month of Rajab in the year 795 AH, and he was buried in Maqbarat Bab al Saghir next to the grave of the faqih who was zahid, Abu al Faraj ʿAbd al Wahid ibn Muhammad al Shirani, then al Maqdisi al Dimashqi, who died in Dhu al Hijjah in the year 480 AH, and he is the one who spread the madhhab of Imam Ahmad ibn Hanbal in Bayt al Maqdis, then in Damascus, may Allah have mercy on him.”
Ibn Nasir al Din said: “The one who dug Ibn Rajab’s grave told me that Shaykh Zayn al Din came to him a few days before he died and said: dig a niche for me here, and he pointed to the spot where he was buried. He said: so I dug it for him.
When I finished, he went down into the grave and lay in it, and he was pleased with it and said: this is good. By Allah, only a few days passed before he was brought dead, carried on his bier, and I placed him in that niche and buried him there.”
Sources for His Biography
Al Dhayl ʿala Tabaqat al Hanabilah, in various places, by Ibn Rajab. Al Radd al Wafir, page 176, by Ibn Nasir al Din. Al Durar al Kaminah, 331/2, by al ʿAsqalani. Inbaʾ al Ghumr, 3/175, by al ʿAsqalani. Tarikh Ibn Qadi Shuhbah, 488/3/1, by Ibn Qadi Shuhbah.
Al Hazz al Alhaz, a supplement to Tadhkirat al Huffaz, page 180, by Ibn Fahd al Makki. Al Maqsad al Arshad, 568/81/2, by Ibn Muflih al Maqdisi. Dhayl al Taqyid, 1176/72/2. Al Dawʾ al Lamiʿ, in various places, by al Sakhawi.
Al Jawhar al Munaddad, 46 to 57/53. Dhayl Tadhkirat al Huffaz, page 367, by al Suyuti. Al Daris fi Tarikh al Madaris, 76/2, by al Nuʿaymi. Al Manhaj al Ahmad, 1/174/2, by al ʿUlaymi. Fayd al Qadir, 82/6, by al Manawi. Kashf al Zunun, in various places, by Haji Khalifah.
Shadharat al Dhahab, 339/6, by Ibn al ʿImad. Kashf al Khafaʾ, 2410, by al ʿAjluni. Al Suhub al Wabilah, page 116, by Ibn Humayd al Makki. Hadiyyat al ʿArifin, 527/1, by al Baghdadi. Al Tanbih wal Iqaz, page 76 and 160, by al Tahtawi. Al Aʿlam, 295/3, by al Zuraykli.
