al-Maʿāfirī, as well as Abū al-Ḥajjāj ibn al-Shaykh, Abū ʿAbd Allāh ibn Naqīmash, Muḥammad ibn Aḥmad ibn Ghālib al-Azdī, Abū al-ʿAbbās al-ʿAzafī (1), and others besides.

The ḥadith scholar and judge Abū al-Ḥasan ʿAlī ibn Muḥammad ibn ʿAbd al-Malik al-Ḥimyari al-Kutamī al-Fāsī, widely known as Ibn al-Qaṭṭān, produced a valuable two-volume work entitled “Al-Wahm wa-l-Īhām fīmā Waqaʿa mina-l-Khalal fī al-Aḥkām al-Kubrā li-ʿAbd al-Ḥaqq” (“Error and Delusion: the Flaws that Occurred in ʿAbd al-Ḥaqq’s Major Compendium of Rulings”). In it he debates ʿAbd al-Ḥaqq on questions of hidden defects (ʿilal) and of impugnment and accreditation of narrators (al-jarḥ wa-l-taʿdīl). I have read the work and extracted from it many noteworthy benefits (2).

Among the texts that the ḥadith master ʿAbd al-Ḥaqq heard is Ṣaḥīḥ Muslim, which he transmitted from Abū al-Qāsim ibn ʿAṭiyya, who said: “Muḥammad ibn Bishr narrated it to us; he said: Abū ʿAlī ibn Sukkara al-Ṣadafī narrated it to us; Abū al-ʿAbbās ibn Dilhāth al-ʿUdhri narrated it to us; al-Rāzī conveyed it to us with his chain.”

Thus this isnād constitutes a descent: Ibn Sukkara corresponds to al-Muʾayyad al-Ṭūsī, our teacher al-Qāsim al-Irbilī is in the same tier as this Ibn Bishr, while his associate Ibn ʿAṭiyya and we ourselves are equal in number. Accordingly, it would appear that ʿAbd al-Ḥaqq heard the book from al-Mizzī and al-Barzalī (3)—and Allah knows best.