many times authenticates his own teachers whom he knows directly, or a teacher of their teachers. In this case, or the previous one, he authenticates based on his knowledge of them, or through his teachers as is apparent, and Maḥmūd al-Marwazī is of this type. For when Ibn Ḥibbān mentioned him in "al-Thiqāt" (9/202-203), he said: "The Marwazīs narrated from him." A group narrated from him, and if a researcher refers to "al-Tahdhīb," they will find the names of ten who narrated from this Maḥmūd, most of whom are prominent, reliable ḥadīth scholars, like Imām al-Bukhārī as previously mentioned, Aḥmad ibn Ḥamdūn al-Aʿmashī, Muḥammad ibn Ḥamdawayh, and Muḥammad ibn ʿAbd al-Raḥmān al-Daghūlī. And when Abū Yaʿlá al-Khalīlī al-Qazwīnī translated him in his book "al-Irshād fī Maʿrifat ʿUlamāʾ al-Ḥadīth," he said (3/900): Abū Dāwūd al-Sijistānī and his son ʿAbd Allāh heard from him, and the last to narrate from him was Muḥammad ibn Ḥamdawayh al-Marwazī. I say: He is therefore among the scholars of ḥadīth and among the teachers of the prominent ḥadīth scholars. Is it then said about someone like him: "No one authenticated him except Ibn Ḥibbān"?! In addition, Ibn Abī Ḥātim said (4/1/291): "He was trustworthy and truthful." And among what confirms the aforementioned, and that he is a reliable authority, are two matters: one of them is that al-Ḥāfiẓ al-Khalīlī himself used it as evidence to establish that the ḥadīth "The Seizure of Knowledge" narrated in "al-Ṣaḥīḥayn," and produced by me in "al-Rawḍ" (579) through various chains from Hishām ibn ʿUrwah from his father from ʿAbd Allāh ibn ʿAmr as a marfūʿ narration, al-Ḥāfiẓ used it as evidence that it has..