and Hushaym, and Ismaʿil ibn ʿAyyash, and Ibn ʿUyaynah, and Baqiyyah ibn al-Walid, along with a great many others.

He went on to author numerous works that have proved richly beneficial.

Among those who transmitted hadith from him are: Maʿmar, al-Thawri, Abu Ishaq al-Fazari, a number of his own teachers, Baqiyyah, Ibn Wahb, Ibn Mahdi, several of his contemporaries, Abu Dawud, ʿAbd al-Razzaq ibn Hammam, al-Qattan, ʿAffan, Ibn Maʿin, Hibban ibn Musa, Abu Bakr ibn Abi Shaybah, Yahya ibn Adam, Abu Usamah, Abu Salamah al-Minqari, Muslim ibn Ibrahim, ʿAbdan, al-Hasan ibn al-Rabiʿ al-Burani, Ahmad ibn Maniʿ, ʿAli ibn Hujr, al-Hasan ibn ʿIsa ibn Masarjis, al-Husayn ibn al-Hasan al-Marwazi, al-Hasan ibn ʿArafah, Ibrahim ibn Mujashshir, Yaʿqub al-Dawraqi, and crowds beyond numbering, too many to catalogue exhaustively.

By unanimous agreement, his hadith provide authoritative proof, and they are preserved in the Musnads and the principal source-books.

In our own collections we possess his narrations with an elevated chain: through a lofty ijazah there are but six transmitters between him and myself.

Ahmad ibn Salamah—and several others—told us, saying: ʿAbd al-Munʿim ibn Kulayb informed us; he said: Ibn Bayān informed us; he said: Ibn Makhlad informed us; he said: Ismaʿil al-Saffar informed us; he said: Ibn ʿArafah narrated to us; he said: ʿAbd Allah ibn al-Mubarak narrated to us, from Yunus ibn Yazid al-Aylī, from al-Zuhrī, from Sahl ibn Saʿd al-Saʿidī, from Ubayy ibn Kaʿb, who said: “The ruling expressed in al-māʾu mina l-māʾi (ritual bathing is required only when semen is emitted) was a concession at the dawn of Islam; thereafter it was prohibited.”

Al-Tirmidhi also recorded it (1), through Ahmad ibn Maniʿ, from Ibn al-Mubarak, and its transmitters