Al kutub al-sittah wikipedia

Contents
Articles
Al-Kutub al-Sittah 1
History of hadith 2
Muhammad al-Bukhari 7
Sahih Muslim 10
Muslim ibn al-Hajjaj Nishapuri 12
Al-Sunan al-Sughra 14
Al-Nasa'i 15
Sunan Abu Dawood 17
Abu Dawood 18
Sunan al-Tirmidhi 19
Tirmidhi 21
Sunan ibn Majah 22
Ibn Majah 23
Muwatta Imam Malik 25
Malik ibn Anas 28
Sunan al-Darimi 31
Al-Darimi 31
Sahih al-Bukhari 33
Musnad Ahmad ibn Hanbal 36
Ahmad ibn Hanbal 37
Shamaail Tirmidhi 41
Sahih Ibn Khuzaymah 42
Ibn Khuzaymah 43
Sahifah Hammam ibn Munabbih 44
Hammam ibn Munabbih 45
Musannaf ibn Jurayj 46
Musannaf of Abd al-Razzaq 46
‘Abd ar-Razzaq as-San‘ani 47
Sahih Ibn Hibbaan 48
Al-Mustadrak alaa al-Sahihain 49
Hakim al-Nishaburi 51
A Great Collection of Fabricated Traditions 53
Abu'l-Faraj ibn al-Jawzi 54
Tahdhib al-Athar 60

Muhammad ibn Jarir al-Tabari 61
Riyadh as-Saaliheen 66
Al-Nawawi 68
Masabih al-Sunnah 72
Al-Baghawi 73
Majma al-Zawa'id 74
Ali ibn Abu Bakr al-Haythami 75
Bulugh al-Maram 77
Ibn Hajar al-Asqalani 79
Kanz al-Ummal 81
Ali ibn Abd-al-Malik al-Hindi 83
Minhaj us Sawi 83
Muhammad Tahir-ul-Qadri 85
Muhammad ibn al Uthaymeen 98
Abd al-Aziz ibn Abd Allah ibn Baaz 102
Muhammad Nasiruddin al-Albani 107
Ibn Taymiyyah 110
Ibn Qayyim Al-Jawziyya 118
Muhammad ibn Abd al-Wahhab 123
Abdul-Azeez ibn Abdullaah Aal ash-Shaikh 130
Abd ar-Rahman ibn Nasir as-Sa'di 132
Ibn Jurayj 134
Al-Dhahabi 136
Yusuf al-Qaradawi 138
Rashid Rida 155
Muhammad Abduh 157
Jamal-al-Din al-Afghani 160
Al-Suyuti 165
References
Article Sources and Contributors 169
Image Sources, Licenses and Contributors 173
Article Licenses
License 174

Al-Kutub al-Sittah 1
Al-Kutub al-Sittah
The six major hadith collections (Arabic: ‫ﺍﻟﺴﺘﻪ‬ ‫;ﺍﻟﻜﺘﺐ‬ Al-Kutub Al-Sittah) are collections of hadith by Islamic
scholars who, approximately 200 years after Muhammad's death and by their own initiative, collected "hadith"
attributed to Muhammad. They are sometimes referred to as Al-Sihah al-Sittah, which translates to "The Authentic
Six".
Significance
Sunni Muslims view the six major hadith collections as their most important. They are, in order of authenticity:
[1]
1. Sahih Bukhari, collected by Imam Bukhari (d. 870), includes 7275 ahadith
2. Sahih Muslim, collected by Muslim b. al-Hajjaj (d. 875), includes 9200 ahadith
3. Sunan al-Sughra, collected by al-Nasa'i (d. 915)
4. Sunan Abu Dawood, collected by Abu Dawood (d. 888)
5. Jami al-Tirmidhi, collected by al-Tirmidhi (d. 892)
6. Sunan ibn Majah, collected by Ibn Majah (d. 887)
The first two, commonly referred to as the Two Sahihs as an indication of their authenticity, contain approximately
seven thousand ahadith altogether if repetitions are not counted, according to Ibn Hajar.
[2]
The authors
According to the Cambridge History of Iran:
[3]
"After this period commences the age of the authors of the six
canonical collections of Sunni hadith, all of whom were Persian. The authors of the six collections are as follows:
1. Muhammad b. Isma'il al-Bukhari, the author of the Sahih Bukhari, which he composed over a period of sixteen
years. Traditional sources quote Bukhari as saying that he did not record any hadith before performing ablution
and praying. Bukhari died near Samarqand in 256/869-70.
2. Muslim b. Hajjaj al-Naishapuri, who died in Nishapur in 261/ 874-5 and whose Sahih Muslim is second in
authenticity only to that of Bukhari.
3. Abu Dawood Sulaiman b. Ash'ath al-Sijistani, a Persian but of Arab descent, who died in 275/888-9.
4. Muhammad b. 'Isa al-Tirmidhi, the author of the well-known as Sunan al-Tirmidhi, who was a student of Bukhari
and died in 279/892-3.
5. Abu 'Abd al-Rahman al-Nasa'i, who was from Khurasan and died in 303/915-16.
6. Ibn Majah al-Qazwini, who died in 273/886-7."
References
[1] "Various Issues About Hadiths" (http://www.abc.se/~m9783/n/vih_e.html). Abc.se. . Retrieved 2010-06-26.
[2] al-Nukat 'Ala Kitab ibn al-Salah, by Ibn Hajar al-'Asqalani, vol. 1, pg. 153, Maktabah al-Furqan, Ajman, U.A.E., second edition, 2003.
[3] S. H. Nasr(1975), “The religious sciences”, in R.N. Frye, the Cambridge History of Iran, Cambridge University Press

History of hadith 2
History of hadith
Traditions regarding the life of Muhammad and the early history of Islam were passed down both orally and written
for more than a hundred years after the death of Muhammad in 632. According to Muslims, the collection of hadith
or sayings by or about the prophet Muhammad was a meticulous and thorough process that began right at the time of
Muhammad. Needless to say hadith collection (even in the written form) began very early on – from the time of
Muhammad and continued through the centuries that followed.
[1]
Thus, Muslims reject any collections that are not
robust in withstanding the tests of authenticity per the standards of hadith studies. This article goes through the
historical evolution of the hadith literature from its beginning in the 7th century to present day.
Writing in the Pre-Islamic Period
Prior to the advent of Islam, memorization was the primary means of conveyance of information amongst the
Arabs.
[2]
There were, however, some instances of writing present at that time, including promissory notes, personal
letter, tribal agreements and some religious literature.
[3]
There were very few Arabs that could read or write in the
beginning of Muhammad's era: The majority were unlettered, and according to Sunni traditions, so was
Muhammad.
[4]
Prophetic Period
According to Ibn Hajar, “During the Prophet’s lifetime and into the time of the Companions and older Followers, the
narrations of the Prophet were not transcribed in a systematic manner. This was due to two reasons. The first, was
that early on they had been prohibited from doing so, as has been established in Sahih Muslim,
[5]
lest the hadith
become confused with the Quran. The second was due to expansive capability of their ability to memorize and
because the majority of them were unable to write.”
[6]
A possible explanation of aforementioned hadith is that “the majority of the companions were illiterate with only a
few individuals from them able to write. If they were to write, it was unrefined, not conforming to the written
alphabet. Thus, the prohibition was due to the fear of erring while writing.”
[7]
Another is that “the prohibition was of
writing the Quran with other than it in one place so as to avoid the two from becoming mixed up confusing the one
reading it. As for writing in its entirety having been prohibited, then this was not the case as we see from another
hadith, 'Convey what I say.' Present within the command to convey is permission to write and record.”
[8]
Writing of hadith
Despite this, there are a number of hadith that indicate the permissibility if not encouragement to write down hadith.
From them:
• The hadith of Abd Allah ibn ‘Amr who said, “I used write everything I heard from the Prophet wanting to
preserve it. The Quraysh then prohibited me from doing so, saying, ‘Do you write down everything? And the
Prophet is human who speaks while angry and pleased?’ So I refrained from writing and then mentioned this to
the Prophet. He gestured to his mouth and said, ‘Write, by the one in whose hand is my soul! Nothing emanates
from this except the truth.’”
[9]
• Among the prisoners of war taken at the Battle of Badr those who were literate were released after each taught ten
Muslims how to read and write.
[4][10]
Sahih Bukhari states that Abd-Allah ibn Amr wrote down his hadith.
[11]
• A man came to Muhammad and complained about his memory, saying: ‘O Messenger of Allah: We hear many
things from you. But most of them slip our minds because we cannot memorize them’. Muhammad replied: Ask
your right hand for help.
[12]
Muhammad meant that he should write down what he heard.

History of hadith 3
• When Rafi‘ ibn Khadij asked Muhammad whether they could write what they heard from him, the answer came:
Write, no harm!.
[13]
Another sources quotes Muhammad advising: "Record knowledge by writing."
[14]
• During the conquest of Mecca, Muhammad gave a sermon. A man from the Yemen, named Abu Shah, stood up
and said: "O Allah’s Messenger! Please write down these [words] for me!" Muhammad ordered: "Write for Abu
Shah!"
[15]
• Muhammad sent a letter which contained commandments about the blood money for murders and injuries and the
law of retaliation to Amr ibn Hizam.
[16]
This letter was handed down to his great grandson, Abu Bakr ibn
Muhammad.
[4]
Among other things, like some of his letters other head of states , some scroll transferred to Abu
Rafi was handed down to Abu Bakr ibn ‘Abd Al-Rahman ibn Harith, belonging to the first generation after the
Companions.
[4]
Ibn Hajar summarized the different ways in which scholars have sought to reconcile those hadith prohibiting the
writing of hadith and those permitting it, in the first of which he said, “The reconciliation between the two is that the
prohibition was particular to the time in which the Quran was being sent down so that it would not become mixed up
with other than it and the permission was during other than that time."
[17]
Post-prophetic period
During the caliphate of Abu Bakr, the Muslim nation had to deal with the rebellion of several apostates. In all
likelihood, the apostates began to forge hadiths to suit their purposes. For this reason, Abu Bakr, and his successor,
Umar, were very strict in their acceptance of hadiths as authentic, for fear of accepting a forged hadith.
[18]
Among Sunnis, Umar ibn al-Khattab is the primary locus for many accounts about hadith collection. He is portrayed
by Sunnis as desiring to initiate this project but unwilling to do so, fearing that Muslims might then neglect the
Qur'an.
[19]
Umar is also said by Sunnis that, due to fear and concerns, he sometimes warned people against careless
narration of hadith.
[4]
Muslim historians say that it was the caliph Uthman (the third caliph, or successor of Muhammad, who had formerly
been one of Muhammad's secretary's), encouraged Muslims to write down the hadith as Muhammad (in some
instances) had encouraged Muslims to do likewise during his lifetime
[20][21][22][23]
. Uthman's labors were cut short
by his assassination, at the hands of aggrieved people who had come to the capital to seek redressal from the Caliph
for the wrongs done by his secretary, Merwan ibn Hakam, on 17 June 656 A.D{
[24]
}.The Muslim community
(ummah) then fell into a prolonged civil war, termed the Fitna by Muslim historians. After the fourth caliph, Ali ibn
Abi Talib, was assassinated, control of the Islamic empire was seized by the Umayyad dynasty in 660A.D/40
A.H.{
[25]
} Illustrating the importance hadith in a written format had earned, Ibn Abbas left behind a camel-load of
books, which mostly contain what he had heard from Muhammad and other Sahaba.
[4][26]
Of the many companions, Abu Hurairah taught hadith to students, one of whom was Hammam ibn Munabbih. Ibn
Munabbih wrote down these hadith, the original manuscripts of which are present even to this day in the libraries of
Berlin, Beirut and Damascus.
[27]
Starting the first Islamic civil war of the 7th century, those receiving the hadith started to question the sources of the
saying, something that resulted in the development of the Isnad.
[19]
Muhammad ibn Sirin (d. 110/728) stated
[19]
:
"[the traditionalists] were not used to inquiring after the isnad, but when the fitna occurred they said: Name us
your informants. Thus if these were Ahl al-Sunna their traditions were accepted, but if they were heretics, their
traditions were not accepted."

History of hadith 4
The beginning of systematic hadith collection
The beginning of the systematic collection and compilation of hadith began during the time of the second generation
of Muslims, that of the Followers. Muhammad ibn Muslim ibn Ubaydullah, commonly known as ibn Shihab
al-Zuhri, was a prolific and prominent hadith narrator from the Followers whom Ibn Hajar identified as a tabi'i.
[28]
According to Ibn Hajar, “Ibn Shihab al-Zuhri was the first to compile hadith at the beginning of the first century
after the Migration acting on the order of Umar ibn AbdulAziz. It was after this that the compilation, then the
authoring of books of hadith became commonplace, resulting in much good.”
[29]
Ummayad rule was interrupted by a second civil war (the Second Fitna), re-established, then ended in 758, when the
Abbasid dynasty seized the caliphate, to hold it, at least in name, until 1517 (the last Caliph was Al-Mutawakkil III
1508–1517, in Cairo and not in Baghdad).
Muslim historians say that hadith collection and evaluation continued during the first Fitna and the Umayyad period.
However, much of this activity was presumably oral transmission from early Muslims to later collectors, or from
teachers to students.
The scholars of the Abbasid period were faced with a huge corpus of miscellaneous traditions, some of them flatly
contradicting each other. Many of these traditions supported differing views on a variety of controversial matters.
Scholars had to decide which hadith were to be trusted as authentic narrations and which had been invented for
various political or theological purposes. For this purpose, they used a number of techniques in hadith studies. In AH
134 (751/752), paper was introduced into the Muslim world.
[30]
Generally, Umar II is credited with having ordered the first collection of hadith material in an official manner,
fearing that some of it might be lost. Abu Bakr ibn Muhammad ibn Hazm and Ibn Shihab al-Zuhri, are among those
who compiled hadiths at Ùmar II’s behest.
[19]
Early written hadith collections
List of collections of hadith, in chronological order:
1.
1. Ibn Shihab al-Zuhri
2.
2. Abu Bakr ibn Muhammad ibn Hazm
3. Musannaf of ibn Jurayj — ?-? CE
4. Musannaf of Ma`mar bin Rashid — ?-? CE
5. Sahifah Hammam ibn Munabbih — 670–720 CE
6. Musannaf of Àbd al-Razzaq al-Sanàni — c. 700 CE
7. Muwatta of Malik bin Anas — 760–795 CE
8.
8. Sufyan al-Thawri
Canonical texts
The efforts culminated with the six canonical collections after having received impetus from the establishment of the
sunna as the second source of law in Islam, particularly through the efforts of the famous jurist Muhammad ibn Idris
al-Shafi'i.
[19]
The method of criticism and the conclusions it has reached have not changed significantly since the ninth century.
Even much of modern Muslim scholarship, while continuing to debate the validity or authenticity of individual
hadiths or perhaps the hadiths of a particular transmitter, employs the same methods and biographical materials.
[19]
The classification of Hadith into sahih (sound), hasan (good) and da'if (weak) was firmly established by Ali ibn
al-Madini (d. 234 AH).
[31]
Later, al-Madini's student Muhammad al-Bukhari authored a collection that he stated
contained only sahih hadith.
[31]
al-Tirmidhi was the first traditionist to base his book on al-Madini's
classification.
[31]

History of hadith 5
Contemporary Analysis
In 1848, Gustav Weil, noted that Muhammad al-Bukhari deemed only 4,000 of his original 300,000 hadiths to be
authentic.He was soon followed by Aloys Sprenger, who also suggests that many of the hadiths cannot be considered
authentic.
[19]
However, this demonstrates a limited understanding by Non Muslims, of Bukhari's criterion for his
Sahih. This is clarified by other statements of Bukhari in which he made it clear that he considered all of the hadith
in his authentic, but not all authentic hadith are included in his Sahih. Al-Dhahabi quoted Bukhari as saying, "I have
memorized one hundred thousand authentic hadith and two hundred thousand that are not authentic.'
[32]
Ignaz Goldziher was a large contributor of innovative theories to the West. The subsequent direction the Western
debate took, a direction which has focussed on the role of hadiths in the origin and development of early Muslim
jurisprudence, is largely due to the work of Joseph Schacht.
[19]
The Common-Link Theory, invented by Joseph
Schacht and widely accepted in modern scholarship, argues that hadith authorities knowingly and purposefully
placed traditions in circulation with little care to support these hadiths with satisfactory isnads (chains of
transmitters). G. H. A. Juynboll, Michael Cook and other Schachtians subsequently embraced and elaborated upon
this theory. In 2006, Fahad A. Alhomoudi in his thesis “On the Common-Link Theory”
[33]
challenges the accuracy of
Schacht’s founding theory. Because of the interconnectedness of Schacht’s many theses about hadith and Islamic
law, the findings of Alhomoudi’s thesis did not only challenge the significant Common-Link Theory in legal hadith
studies, but also open the door for scholars to question other important theories held by Schacht and his followers
with regard to larger issues in Islamic legal history.
The Turkish government's Diyanet İşleri Başkanlığı has commissioned a team of scholars at Ankara University to
draft a new compilation of hadith that would omit numerous hadith considered historically inauthentic by these
scholars.
[34]
References
[1] Refuting The Argument From Hadith In Which The Prophet Says "Do Not Write Down Anything From Me Except Qur'an" (http://www.
call-to-monotheism.com/
refuting_the_argument_from_hadith_in_which_the_prophet_says__do_not_write_down_anything_from_me_except_qur_an__)
[2] Abridged from al-Hadith wa al-Muhaddithoon, pg. 39.
[3]
[3] Studies in Early Hadith Literature, al-'Athami, pg. 2.
[4] "When where the traditions recorded?" (http://www.islamanswers.net/sunna/when.htm). Islamanswers.net. . Retrieved 2010-03-21.
[5] Sahih Muslim, 42:7147 (http://www.cmje.org/religious-texts/hadith/muslim/042-smt.php#042.7147).
Other sources for the hadith:
• Musnad Ahmad, vol. 3, pgs. 12, 21, 39 and 56
• Sunan al-Darimi, vol. 1, pgs. 130 and 450
• Sahih Muslim, vol. 2, pg. 1366, no. 3004
• al-Nasa'i in Al-Sunan al-Kubraa, vol. 2, pg. 1240, no. 7954 and elsewhere.
[6] Hadi al-Sari, 1:6 according to the page numbering of the Maktabah al-Salafiyah edition.
[7] Ibn Qutaibah in Mukhtalif al-Hadith, pg. 412.
[8] al-Baghawi in Sharh al-Sunnah, vol. 1, pg. 295, al-Maktab al-Islami, Beirut.
[9] Collected in the Musnad of Ahmad (1015-6 6510 and also nos. 6930, 7017 and 1720), Sunan Abu Dawud (Mukhtasar Sunan Abi Dawud
(52463499) and elsewhere.
[10] Ibn Sa'd, Tabaqat, 2.22.
[11] Bukhari, “‘Ilm,” 39.
[12] Tirmidhi, “‘Ilm,” 12.
[13] Hindi, Kanz al-‘Ummal, 10.232.
[14] Darimi, “Muqaddima,” 43.
[15] Abu Dawud, “‘Ilm,” 3; al-Tirmidhi, “‘Ilm,” 12.
[16] Darimi, “Diyat,” 12.
[17] Fath al-Bari, vol. 1, pg. 208).
[18] Siddiqi, Muhammad (1993). Hadith Literature. 32: The Islamic Texts Society. pp. 32. ISBN 0-946621-38-1.
[19] "PAR246 Hadith Criticism" (http://web.archive.org/web/20070311144448/http://people.uncw.edu/bergh/par246/
L21RHadithCriticism.htm). Web.archive.org. Archived from the original (http://people.uncw.edu/bergh/par246/L21RHadithCriticism.

History of hadith 6
htm) on 2007-03-11. . Retrieved 2010-03-21.
[20] ^ Tirmidhi, “‘Ilm,” 12.
[21] ^ Hindi, Kanz al-‘Ummal, 10.232.
[22] ^ Darimi, “Muqaddima,” 43.
[23] ^ Abu Dawud, “‘Ilm,” 3; al-Tirmidhi, “‘Ilm,” 12.
[24]
[24] Ameer Ali Syed, A Short History of Saracens
[25]
[25] Tabari, vol.ii, p4; cf. Masudi, vol. v, p.14
[26] M. ‘Ajjaj al-Khatib, op. cit. 352.
[27] An Introduction to the Conservation of Hadith – In the light of the Sahifah of Hammam ibn Munabbih by Dr Muhammad Hamidullah, IBT
publishers, 2003
[28] Taqrib al-Tahthib, pg. 440, no. 6296, Mu'assasah al-Risalah, Beirut, first edition, 1999.
[29] Fath al-Bari, vol. 1, pg. 208.
[30] Mit-Ejmes (http://web.mit.edu/CIS/www/mitejmes/issues/200310/br_lane.htm)
[31] "Imaam Tirmidhi's Contribution – Chapter Four" (http://web.archive.org/web/20070626193607/http://www.jamiat.org.za/isinfo/
tirmidhi04.html). Web.archive.org. Archived from the original (http://www.jamiat.org.za/isinfo/tirmidhi04.html) on 2007-06-26. .
Retrieved 2010-03-21.
[32] Tathkirah al-Huffath, vol. 2, pg. 556.
[33]
[33] On the Common-Link Theory, Fahad A. Alhomoudi, McGill University, Montreal, Quebec, Canada,Copyright 2006 All rights reserved.
[34] Pigott, Robert (2008-02-26). "Europe | Turkey in radical revision of Islamic texts" (http://news.bbc.co.uk/2/hi/europe/7264903.stm).
BBC News. . Retrieved 2010-03-21.
Further reading
• Islamic Awareness, Issues Concerning Hadith (http://www.islamic-awareness.org/Hadith/)
• Musa, A. Y. Hadith as Scripture: Discussions on the Authority of Prophetic Traditions in Islam. Palgrave, 2008;
ISBN 0-230-60535-4
Notes

Muhammad al-Bukhari
Muhammad ibn Ismail
al-Bukhari
Born
194 AH
[1]
Bukhara
Died 256 AH
Khartank, near Samarqand
Ethnicity
Persian
[2]
or Tajik
School tradition Ijtihad
Influences Ahmad ibn Hanbal
Ali ibn al-Madini
Yahya ibn Ma'in
Ishaq Ibn Rahwayh
[3]
Influenced Muslim ibn al-Hajjaj
Ibn Abi Asim
Muhammad Ibn Ismail Ibn Ibrahim Ibn al-Mughirah Ibn Bardizbah al-Bukhari (Persian: ‫ﺑﻦ‬ ‫ﺍﺳﻤﺎﻋﻴﻞ‬ ‫ﺑﻦ‬ ‫ﻣﺤﻤﺪ‬
‫ﺑﺨﺎﺭﯼ‬ ‫ﺑﺮﺩﺯﺑﻪ‬ ‫ﺑﻦ‬ ‫ﻣﻐﻴﺮﻩ‬ ‫ﺑﻦ‬ ‫)ﺍﺑﺮﺍﻫﻴﻢ‬, popularly known as Bukhari or Imam Bukhari, (196-256AH / 810-870AD), was a
Sunni Islamic scholar of Persia.
[4][5]
He authored the hadith collection named Sahih Bukhari, a collection which
Sunni Muslims regard as the most authentic of all hadith compilations.
Biography
Early life
He was born in 810/194 in the city of Bukhara in Khorasan (now in Uzbekistan). His father, Ismail Ibn Ibrahim, was
a known hadith scholar who died while he was young
The historian al-Dhahabi described his early academic life:
He began studying hadith in the year 205 (A.H.). He memorized the works of [‘Abdullah] ibn al-Mubaarak
while still a child. He was raised by his mother because his father died when he was an infant. He traveled
with his mother and brother in the year 210 after having heard the narrations of his region. He began authoring
books and narrating hadith while still an adolescent. He said, “When I turned eighteen years old, I began
writing about the Companions and the Followers and their statements. This was during the time of ‘Ubaid
Allah ibn Musa (one of his teachers). At that time I also authored a book of history at the grave of the Prophet
at night during a full moon.
[6]

Travels
At age of sixteen, he, together with his brother and widowed mother made the pilgrimage to Makkah. From there he
made a series of travels in order to increase his knowledge of hadith. He went through all the important centres of
Islamic learning of his time, talked to scholars and exchanged information on hadith. It is said that he heard from
over 1,000 men, and learned over 700,000 traditions.
After sixteen years' absence he returned to Bukhara, and there drew up his al-Jami' as-Sahih, a collection of 7,275
tested traditions, arranged in chapters so as to afford bases for a complete system of jurisprudence without the use of
speculative law.
His book is highly regarded among Sunni Muslims, and considered the most authentic collection of hadith (a
minority of Sunni scholars consider Sahih Muslim, compiled by Bukhari's student Imam Muslim, more authentic).
Most Sunni scholars consider it second only to the Qur'an in terms of authenticity. He also composed other books,
including al-Adab al-Mufrad, which is a collection of hadiths on ethics and manners, as well as two books
containing biographies of hadith narrators (see isnad).
Muhammad al-Bukhari mausoleum near
Samarkand, Uzbekistan
Last years
In the year 864/250, he settled in Nishapur. It was in Neyshābūr that he
met Muslim ibn al-Hajjaj. He would be considered his student, and
eventually collector and organiser of hadith collection Sahih Muslim
which is considered second only to that of al-Bukhari. Political
problems led him to move to Khartank, a village near Samarkand
where he died in the year 870/256
Writings
Below is a summary of the discussion of Bukhari's available works in Fihrist Muṣannafāt al-Bukhāri by Umm
'Abdullāh bint Maḥrūs, Muḥammad ibn Ḥamza and Maḥmūd ibn Muḥammad.
[7]
Works describing narrators of hadith
Bukhari wrote three works discussing narrators of hadith with respect to their ability in conveying their material: the
"brief compendium of hadith narrators," "the medium compendium" and the "large compendium" (al-Tarikh
al-Kabīr, al-Tarīkh al-Ṣaghīr, and al-Tarīkh al-Awsaţ). The large compendium is published and well-identified. The
medium compendium was thought to be the brief collection and was published as such. The brief compendium has
yet to be found.
[8]
Another work, al-Kunā, is on patronymics: identifying people who are commonly known as
"Father of so-and-so". Then there is a brief work on weak narrators: al-Ḍu'afā al-Ṣaghīr.

Hadith Works
Two of Bukhari's hadith works have reached us: al-Adab al-mufrad ("the book devoted to matters of respect and
propriety") and al-Jāmi’ al-Musnad al-Sahīh al-Mukhtaṣar min umūr Rasûl Allāh wa sunnanihi wa ayyāmihi – The
abridged collection of sound reports with chains of narration going back all the way to the Prophet regarding
matters pertaining to the Prophet, his practices and his times. – also known as Sahih Bukhari
School of thought
Bukhari was claimed by followers of the Shafi'i school of thought within Islamic jurisprudence as being from the
Shafi school of thought,
[9]
though members of both the Hanbali and Zahiri schools both levy this claim as well.
He is recorded as being both anti-Mu'tazili and anti-Rafidhi. In one of his books on creed, he wrote: “I don’t see any
difference between praying Salah behind a Jahmi or a Rafidhi and a Christian or a Jew. They (Jahmiyyah/Rāfida) are
not to be greeted,, nor are they to be visited, nor are they to be married, nor is their testimony to be accepted, nor are
their sacrifices to be eaten abc.”.
[10]
References
[1] S. 'Abdul-Maujood, "The Biography of Imam Bukharee", Maktaba Dar-us-Salam, 2005, p. 13.
[2] Revival of Real Pure Islam, Distinction between Real-Pure Islam and Persian-Brand of Prevailing Islam (book) (https://sites.google.com/
site/socratesenerprise/distinction-between-real-pure-islam-and-persian-brand-of-prevailing-islam). Page 1.
[3] Ibn Rāhwayh, Isḥāq (1990), Balūshī, ʻAbd al-Ghafūr ʻAbd al-Ḥaqq Ḥusayn, ed., Musnad Isḥāq ibn Rāhwayh (1st ed.), Tawzīʻ Maktabat
al-Īmān, pp. 150–165
[4] Encyclopedia of World Biography ... – Google Books (http://books.google.com/books?id=bpAYAAAAIAAJ&q=sahih+bukhari+
persian+origin&dq=sahih+bukhari+persian+origin&cd=2). 2006-12-28. . Retrieved 2010-02-03.
[5] A guide to Eastern literatures – Google Books (http://books.google.com/books?id=CsZiAAAAMAAJ&q=bukhari+persian+origin&
dq=bukhari+persian+origin&cd=11). 2008-05-01. . Retrieved 2010-02-03.
[6] Tathkirah al-Huffath, vol. 2, pg. 104-5, al-Kutub al-‘Ilmiyyah edition
[7]
[7] Fihris Muṣannafāt al-Bukhāri, pp. 9-61, Dār al-'Āṣimah, Riyaḍ: 1410.
[8]
[8] Fihris Musannafāt al-Bukhāri, pp. 28-30.
[9]
[9] Imam al-Bukhari (d. 256/870; Tabaqat al-Shafi'iya, 2.212-14 [6])
[10] Khalq Af’ālul-’Ibād, p.14
Further reading
• Abdul-Jabbar, Ghassan. Bukhari. New Delhi: Oxford University Press, 2007.
External links
• Biography of Imam Bukhari (http://www.haqislam.org/imam-bukhari/)
• http://www.islaam.net/main/display.php?id=1126&category=13
• Biography of Muhammad al-Bukhari (http://replay.waybackmachine.org/20090501191138/http://www.
theclearpath.com/viewtopic.php?t=6)

Sahih Muslim 10
Sahih Muslim
Sahih Muslim (Arabic: ‫ﻣﺴﻠﻢ‬ ‫ﺻﺤﻴﺢ‬, ṣaḥīḥ Muslim, full title Al-Musnadu Al-Sahihu bi Naklil Adli) is one of the
al-Kutub al-Sittah (six major hadiths) of the hadith in Sunni Islam. It is the second most authentic hadith collection
after Sahih Al-Bukhari, and is highly acclaimed by Sunni Muslims. It was collected by Muslim ibn al-Hajjaj, also
known as Imam Muslim. Sahih translates as authentic or correct.
[1]
Collection
Imam Muslim (Muslim ibn al-Hajjaj) was born in 202 AH (817/18 CE) in Naysabur, Iran into a Persian family and
died in 261 AH (874/75 CE) also in Nishapur. He traveled widely to gather his collection of ahadith (plural of
hadith), including to Iraq, the Arabian Peninsula, Syria and Egypt. Out of 300,000 hadith which he evaluated,
approximately 4,000 were extracted for inclusion into his collection based on stringent acceptance criteria. Each
report in his collection was checked and the veracity of the chain of reporters was painstakingly established. Sunni
Muslims consider it the second most authentic hadith collection, after Sahih Bukhari.Sahih Muslim is divided into 43
books,containing a total of 7190 narrations. However, it is important to realize that Imam Muslim never claimed to
collect all authentic traditions as his goal was to collect only traditions that all Muslims should agree on about
accuracy.
According to Munthiri, there are a total of 2200 hadiths (without repetition) in Sahih Muslim. According to
Muhammad Amin,
[2]
there are 1400 authentic hadiths that are reported in other books, mainly the Six major Hadith
collections.
Views
Muslims regard this collection as the second most authentic of the Six major Hadith collections,
[3]
containing only
sahih hadith, an honor it shares only with Sahih Bukhari, both being referred to as the Two Sahihs. Shia Muslims
dismiss many parts of it as fabrications or untrustworthy
Distinctive Features
Amin Ahsan Islahi, the noted Islamic scholar, has summarized some unique features of Sahih Muslim
[4]
:
•
• Imam Muslim recorded only such narratives as were reported by two reliable successors from two Companions
which subsequently travelled through two independent unbroken isnāds consisting of sound narrators. Imām
Bukhārī has not followed such a strict criterion.
•
• Scientific arrangement of themes and chapters. The author, for example, selects a proper place for the narrative
and, next to it, puts all its versions. Imām Bukhārī has not followed this method (he scatters different versions of a
narrative and the related material in different chapters). Consequently, in the exercise of understanding ahādīth,
Sahīh of Imām Muslim offers the best material to the students.
• The Imam informs us whose wordings among the narrators he has used. For example he says: haddathanā fulān
wa fulān wallafz lifulān (A and B has narrated this hadīth to us and the wording used here is by A). Similarly he
mentions whether, in a particular hadīth, the narrators have differed over the wordings even over a single letter of
zero semantic significance. He also informs the readers if narrators have differed over a specific quality, surname,
relation or any other fact about a narrator in the chain.

Sahih Muslim 11
Commentaries and translations
1. Siyanah Sahih Muslim by Ibn al-Salah, of which only the beginning segment remains
2. Al Minhaj Be Sharh Sahih Muslim by Yahiya ibn Sharaf al-Nawawi
3.
3. Fath al-Mulhim
4.
4. Takmilat Fath al-Mulhim
5. Sahih Muslim (Siddiqui) translated by Islamic scholar Abd-al-Hamid Siddiqui. The text is used in the USC-MSA
Compendium of Muslim Texts
6.
6. Summarized Sahih Muslim
7. Sharh Sahih Muslim by Allama Ghulam Rasool Saeedi
References
[1] islamic-dictionary (http://www.islamic-dictionary.com/index.php?word=sahih) retrieved 10:06, 26 April 2010
[2] The number of authentic hadiths (Arabic) (http://www.ibnamin.com/num_hadith.htm), Muhammad Amin, retrieved May 22, 2006
[3] Various Issues About Hadiths (http://www.abc.se/~m9783/n/vih_e.html)
[4] Mabadi Tadabbur-i-Hadith, Amin Ahsan Islahi, 1989
Further reading
• The Canonization of Al-Bukhari and Muslim: The Formation and Function of the Sunni Hadith Canon (http://
www.scribd.com/doc/17926706/The-Canonization-of-AlBukhari-and-Muslim-by-Jonathan-Brown) by
Jonathan Brown, BRILL, 2007
External links
• English translation (http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/muslim/)
• English Translation of the Introduction to Sahih Muslim (http://www.kalamullah.com/
muqaddimah-sahih-muslim.html)

Muslim ibn al-Hajjaj Nishapuri
Muslim ibn al-Hajjaj
Born
204/206 AH
[1]
Nishapur, Iran
Died 261 AH /c. 875
Nishapur, Iran
Occupation scholar
Tradition or
movement
Shafi'i and ijtihad
Main interests Hadith
Notable works Sahih Muslim
Influences
Ahmad Ibn Hanbal
Ishaq Ibn Rahwayh
[2]
Muhammad al-Bukhari
[3]
Abul Husayn Muslim ibn al-Hajjaj ibn Muslim ibn Warat al-Qushayri al-Nisaburi (Arabic: ‫ﺑﻦ‬ ‫ﻣﺴﻠﻢ‬ ‫ﺍﻟﺤﺴﻴﻦ‬ ‫ﺃﺑﻮ‬
‫ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‬ ‫ﺍﻟﻘﺸﻴﺮﻱ‬ ‫;ﺍﻟﺤﺠﺎﺝ‬ Persian: ‫ﻧﯿﺸﺎﺑﻮﺭﯼ‬ ‫;ﻣﺴﻠﻢ‬ lived c. 206–261 AH/c.821-875 CE) was the author of the second
authentic sahih collection of hadith in Sunni Islam, Sahih Muslim.
Biography
He was born in the town of Nishapur, in present day northeastern Iran, into the Arab tribe of Qushair.
Among the author's teachers were included Harmala ibn Yahya, Sa'id ibn Mansur, Abd-Allah ibn Maslamah
al-Qa'nabi, al-Dhuhali, al-Bukhari, Ibn Ma'in, Yahya ibn Yahya al-Nishaburi al-Tamimi, and others. Among his
students were al-Tirmidhi, Ibn Abi Hatim al-Razi, and Ibn Khuzaymah, each of which wrote works on hadith as
well. After many studies throughout the Arabian Peninsula, Egypt, Iraq and Syria, he settled down in his hometown
of Nishapur where he first met Bukhari, with whom he would have a friendship until his death.
Estimates on how many hadiths are in his books vary from 3,033 to 12,000, depending on whether duplicates are
included, or whether the text only or the isnad is also counted. His Sahih is said to share about 2000 hadiths with
Bukhari's Sahih.
[4]
He died in 875 CE in Nishapur, where he was also buried.
Legacy
The Sunni scholar Ishaq b. Rahwayh was first to recommend Muslim's work.
[5]
Ishaq's contemporaries did not at first accept this. Abu Zur`a al-Razi objected that Muslim had omitted too much
material which Muslim himself recognised as authentic; and that he included transmitters who were weak.
[6]
Ibn Abi Hatim (d. 327/938) later accepted Muslim as "trustworthy, one of the hadith masters with knowledge of
hadith"; but this contrasts with much more fulsome praise of Abu Zur`a and also his father Abu Hatim. It is similar
with Ibn al-Nadim.
[7]
Muslim's book gradually increased in stature such that it is considered among Sunni Muslims the most authentic
collections of hadith, second only to Sahih Bukhari.

Works
• Sahih Muslim: his collection of authentic hadith
References
[1] An Insider's Guide to Islam (http://books.google.co.uk/books?id=6YY2BItDIxsC&pg=PA158&dq=muslim+bin+hajjaj+born+206&
hl=en&ei=9lGXTZaxL4304QbixYSVBA&sa=X&oi=book_result&ct=result&resnum=1&ved=0CDMQ6AEwAA#v=onepage&
q=muslim bin hajjaj born 206&f=false) Yushau Sodiq, (2010) - Page 158
[2] Ibn Rāhwayh, Isḥāq (1990), Balūshī, ʻAbd al-Ghafūr ʻAbd al-Ḥaqq Ḥusayn, ed., Musnad Isḥāq ibn Rāhwayh (1st ed.), Tawzīʻ Maktabat
al-Īmān, pp. 150–165
[3] ‫ﺍﻟﺤﺠﺎﺝ‬ ‫ﺑﻦ‬ ‫ﻣﺴﻠﻢ‬ ‫ﺍﻹﻣﺎﻡ‬ ‫ﻣﻨﻬﺞ‬ (http://www.ibnamin.com/Manhaj/muslim.htm)
[4]
[4] Lu'lu wal Marjan says 1900; Abi Bakr Muhammad b. 'Abdallah al-Jawzaqi apud Brown, 84 counted 2326.
[5]
[5] mardi keh in bud; al-Hakim, Ma`rifat `ulum al-hadith, 98 apud Jonathan Brown, The Canonization of al-Bukhari and Muslim (Brill, 2007), 86
[6]
[6] Brown, 91-2, 155
[7]
[7] Brown, 88-9
External links
• Short Bio of Imam Muslim (http://www.haqislam.org/imam-muslim/)
• Biography of Imam Muslim (http://www.dar-us-salam.com/authors/imam_muslim.htm)
• English translation of Sahih Muslim (http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/muslim/)
• Interactive Family tree of Imam Muslim by Happy Books (http://www.happy-books.co.uk/
muhammad-ibn-abdullah-lineage-and-family-tree/
family-tree-diagram-of-lineage-and-relatives-of-prophets-and-companions-in-muslim-history.php?id=547)
1. Interactive diagram of teachers and students of Imam Muslim by Happy Books (http://www.happy-books.co.
uk/muhammad-ibn-abdullah-lineage-and-family-tree/
students-sheikhs-and-teachers-of-famous-muslim-imams-and-scholars-in-muslim-history.php?id=548)

Al-Sunan al-Sughra 14
Al-Sunan al-Sughra
as-Sunan as-Sughra (Arabic: ‫ﺍﻟﺼﻐﺮﻯ‬ ‫)ﺍﻟﺴﻨﻦ‬, also known as Sunan an-Nasa'i (Arabic: ‫ﺍﻟﻨﺴﺎﺋﻲ‬ ‫)ﺳﻨﻦ‬ is one of the
Al-Kutub al-Sittah (six major hadiths), and was collected by Al-Nasa'i.
Description
Sunnis regard this collection as third in strength of their Six major Hadith collections.
[1]
Al-Mujtaba (English: the
selected) has about 5270 hadith, including repeated narrations, which the author selected from his larger work,
As-Sunan al-Kubra.
Commentaries
Among the who have written commentaries of this hadith collection:
• Imam al-Suyuti: Published under the name Sharh al-Suyuti 'ala Sunan al-Nisa'i by Maktabah al-Matbou'at in
Aleppo in 1986.
• al-Sindi: Published under the name Hashiyat al-Sindi 'ala al-Nisa'i by Maktabah al-Matbou'at in Aleppo in 1986.
References
External links
• Sunan An Nasai (http://ahadith.co.uk/sunanannasai.php) - Searchable Sunan Al Sughra by Imam An Nasai

Al-Nasa'i 15
Al-Nasa'i
Al-Nasa'i
Born
214 AH (ca. 829 AD/CE)
Turkmenistan
[1]
Died 303 AH (915 AD/CE)
Occupation scholar
Nationality Persian
Tradition or
movement
Sunni
Notable works Al-Sunan al-Sughra
Influences
Ibrahim ibn Ya'qub al-Juzajani
[2]
Al-Nasā'ī (214 – 303 AH/ ca. 829 – 915 AD/CE), full name Aḥmad ibn Shu`ayb ibn Alī ibn Sīnān Abū `Abd
ar-Raḥmān al-Nasā'ī, was a noted collector of hadith (sayings of Muhammad), and wrote one of the six canonical
hadith collections recognized by Sunni Muslims, Sunan al-Sughra, or "Al-Mujtaba", which he selected from his
"As-Sunan al-Kubra". As well as 15 other books, 6 dealing with the science of hadith.
Biography
Abu Abdurrahman Ahmed ibn Shuaib ibn Ali ibn Sinan ibn Bahr ibn Dinar Al-Khurusani was born in the year 215
A.H as the Imam clearly states himself (although some say 255 A.H or 214 A.H) in the city of Nasa, situated in
Western Asia known at that time as Khurusan which was a centre for Islamic Knowledge where millions of Ulama'a
were situated and Hadeeth and Fiqh was at its peak. Thus he primarily attended the gatherings and circles of
knowledge (known as halqas') in his town and attained knowledge, especially Hadeeth from the Ulama'a. Thereafter
his inspiration increased of traveling around the world to seek knowledge from other various scholars of different
countries and cities. When he was 20 years old, he started traveling and made his first journey to Qutaibah. He
covered the whole Arabian Peninsula seeking knowledge from the Ulama and Muhadditheen of Iraq, Kufa, Hijaz,
Syria and Egypt . Finally he decided to stay in Egypt .
Teachers and Students
Hafiz Ibn Hajr Rahimahullahi Alaih says that it is impossible to name and gather all his teachers but some are: - (1)
Ishaq ibn Rahweh (2) Imam Abu Daud Al-Sijistani (author of Sunan Abu Dawood) and (3) Qutaibah ibn Saeed.
Although some scholars like Hafiz ibn Hajr Rahimahullah also named Imam Bukhari as his teacher but this is
incorrect because Imam Bukhari never met him. However he studied under the Huffaz-e-Hadeeth from different
countries and cities.
After the Imam had decided to stay in Egypt he started to lecture, mostly narrating Ahadeeth to the extent that he
became known by the title Hafizul Hadeeth.
Many people would attend his gatherings and many scholars became his students, including:
• Imam Abul Qasim Tabrani
• Imam Abubakr Ahmed ibn Muhammad also known as Allamah ibn Sunni
• Sheikh Ali, the son of the Muhaddith, Imam Tahawi.
It is also narrated that Imam Tahawi personally narrated from this Imam.

Al-Nasa'i 16
Memory, Piety and other Qualities
He was a man full of taqwa, piety and he possessed a photographic memory too. The Sheikh Allamah Zahabi was
once asked who has a better memory, Imam Muslim (author of Sahih Muslim) or this Imam he replied this Imam.
Allamah Zahabi would also say that this Imam possessed more knowledge in Hadeeth than Imam Muslim, Imam
Tirmidhi and Imam Abu Dawood (who was his teacher).
The Scholar and Commentator of the Qur'an would say narrating from his teachers that this Imam was the most
knowledgeable in Egypt .
The Imam would put on good clothing according to the Sunnah of Muhammad and would eat poultry everyday with
nabeeth acting on the Sunnah so that he could worship Allah with ease. In fact it is narrated that the man would fast
every other day which is classified in the Hadeeth as Saum-u-Daoodi (the fast of Daood).he would worship Allah
continuously throughout the nights and teach Hadeeth throughout the day without forgetting that to fulfill the rights
of his four wives and treat his slaves like children. The Imam would also perform Hajj nearly every year and would
also take part in Jihad. He was a straight forward truthful man and nothing or none could stop him from saying the
truth. At the same time he was an extremely beautiful man and the beauty of his face stayed up to his death.
Muqallid or Mujtahid
Imam al-Nasai was a follower of the Shafi Fiqh according to Allamah Subqi, Shah Waliullah, Shah Abdulaziz and
many other scholars. The leader of the Ulama'a Allamah Anwar Shah Kashmiri is to the opinion that he was a
Hanbali and this has also been stated by ibn Taymiyyah but the truth is that he was a Mujtahid more inclined towards
the Hanbali Fiqh but many a time would differ from the Hanbali scholars.
Children
As mentioned before that the Imam had four wives but the historians only mention one son whose name is Abdul
Kareem, one of the narrators of the Sunan of his father.
Books
The Imam also left behind many beautiful and beneficial works. Many of which unfortunately are not published but
we can without any doubt conclude from what we have understood that his knowledge and excellence is no less than
that of Imam Bukhari and Allamah ibn Hazm.
These are a few of his works:
• Sunan Al-Kubra.
• Sunan Al-Sugra/Al-Mujtana/Al-Mujtaba.
• Amul Yawmi Wallaylah.
• Kitaby Dufai wal Matrookeen
• Khasais Ali.
• Al-Jurhu wa Ta'adeel.
• Sunan Al-Nisai.
His book known as Sunan Al-Nisai which is taught around the globe in every Islamic institute and which possesses a
virtue of being one of the Sihah Sitah (the six books generally taught in hadith).
In reality when the Imam had finished compiling Sunan Al-Kubra he presented to the governor of Ramalah so the
governor asked him “is it all sahih (are all the narrators 100% authentic)?” he replied in the negative, thus the
governor suggested and requested that he compiles another book and gathers in there Sahih Hadeeth. So then he did
this and named his book Sunan Al-Sugra (the small Sunan) and Al-Mujtaba and Al-Mujtana (both mean carefully
chosen) and this is the Sunan which we know as Sunan Al-Nasai.

Al-Nasa'i 17
In this book he follows the footsteps of Imam Muslim and Imam Bukhari. Overall most of the Ahadeeth are Sahih
and where he narrates a weak narration he clearly clarifies the weakness. Thus it is 3rd in number in the Sihah Sittah
after Bukhari and Muslim according to some Ulama'a because of its Sahih narrations. He clearly clarifies the hard
words and brings different narrations for one particular Hadeeth as Imam Muslim does. Many Ulama'a have written
commentaries on this work including Allamah Sindhi, Allamah Suyuti and Hadhrat Sheikhul Hadeeth Moulana
Muhammad Zakaria .
References
[1] http://www.uga.edu/islam/hadith.html
[2] Al-Bastawī, ʻAbd al-ʻAlīm ʻAbd al-ʻAẓīm (1990). Al-Imām al-Jūzajānī wa-manhajuhu fi al-jarḥ wa-al-taʻdīl. Maktabat Dār al-Ṭaḥāwī. p. 9.
Sunan Abu Dawood
Sunan Abi Daawud (Arabic: ‫ﺩﺍﻭﺩ‬ ‫ﺃﺑﻲ‬ ‫)ﺳﻨﻦ‬ is one of the Al-Kutub al-Sittah (six major hadiths), collected by Abu
Dawood.
Description
Abu Dawood collected 500,000 hadith, but included only 4,800 in this collection. Sunnis regard this collection as
fourth in strength of their Six major Hadith collections. It took him 20 years for collecting the ahadis. He made series
of journeys to meet most of the foremost traditionists of his time and acquired from them the most reliable ahadis
quoting sources through which it reached him. Since the author collected ahadis which no one ever assembled
together, his sunan has been accepted as standard work by scholars from many parts of the Islamic world.
[1]
.
External links
English translation of Sunan Abu Dawood
[2]
References
[2] http://www.cmje.org/religious-texts/hadith/abudawud/

Abu Dawood 18
Abu Dawood
Ḥadīth scholar
Abu Dawud Sulayman ibn al-Ashʿath al-Azdi al-Sijistani
Title Abū Dāwūd
Born 202H 817-18CE
Died 275H 889CE
Ethnicity Persian
Maddhab Hanbali
Main interests ḥadīth and (fiqh)
Works Sunan Abī Dāwūd
Influences
[1]
Ahmad ibn Hanbal Ali ibn al-Madini Ishaq Ibn Rahwayh Yahya ibn Ma'in
Influenced Tirmidhi Al-Nasa'i
Abu Dawud Sulaymān ibn al-Ashʿath al-Azdi as-Sijistani (Persian/Arabic: ‫ﺍﻟﺴﺠﺴﺘﺎﻧﻲ‬ ‫ﺍﻷﺯﺩﻱ‬ ‫ﺍﻷﺷﻌﺚ‬ ‫ﺑﻦ‬ ‫ﺳﻠﻴﻤﺎﻥ‬ ‫ﺩﺍﻭﺩ‬ ‫)ﺃﺑﻮ‬,
commonly known as Abu Dawud, was a noted Persian collector of prophetic hadith, and compiled the third of the
six "canonical" hadith collections recognized by Sunni Muslims, the Sunan Abī Dāwūd.
Biography
He was born in Sistan, in east of Iran, (then Persia) and died in 889 in Basra. Widely traveled among scholars of
hadith, he went to Iraq, Egypt, Syria, Hijaz, Khurasan, Nishapur, and Marv among other places in order to collect
hadith. He was primarily interested in jurisprudence, and as a result the collection by him focuses largely on legal
hadith. Out of about 500,000 hadith, he chose 4,800 for inclusion in his work.
Works
He wrote some 21 books in total. Some of the most prominent are:
• Sunan Abī Dāwūd, containing some 4,800 hadith, is his principal work. They are usually numbered after the
edition of Muhammad Muhyi al-Din `Abd al-Hamid (Cairo: Matba`at Mustafa Muhammad, 1354/1935), where
5,274 are distinguished. Some of his hadith are not sahih, but he claimed that all hadith listed were sahih unless
specifically indicated otherwise; this has been controversial among Islamic scholars, since some, such as Ibn
Hajar al-Asqalani believe some of the unmarked ones to be ḍaʿīf as well.
• In another work, Kitab al-Marāsīl, he lists 600 mursal hadith which, after extensive background investigation, he
concludes are nonetheless sahih.
• Risālat Abī Dāwūd ilā Ahli Makkah; his letter to the inhabitants of Makkah describing his Sunan Abī Dāwūd.
[2]
References
[2] Translation of the Risālah by Abū Dāwūd (http://www.dkh-islam.com/Content/Article.aspx?ATID=71)

Sunan al-Tirmidhi
Jāmi` al-Tirmidhi (Arabic: ‫ﺍﻟﺘﺮﻣﺬﻱ‬ ‫)ﺟﺎﻣﻊ‬, popularly and mistakenly Sunan al-Tirmidhi (Arabic: ‫ﺍﻟﺘﺮﻣﺬﻱ‬ ‫َﻦ‬‫ﻨ‬‫ُـ‬‫ﺳ‬), is one
of the Al-Kutub al-Sittah (six major hadiths). It was collected by Abu 'Eesa Muhammad ibn 'Eesa al-Tirmidhi.
Title
Al-Kattani said: "The Jaami' of al-Tirmithi is also named The Sunan, contrary to those thinking them to be two
separate books, and [it is also named] Al-Jaami' al-Kabeer.
[1]
Praise
Al-Hafidh Abu Al-Fadl Al-Maqdisi said: "I heard Al-Imam Abu Isma'il Abdullah bin Muhammad Al-Ansari in
Harrah - when Abu Isa Al-Tirmidhi and his book was mentioned before him - saying: "To me, his book is more
useful than the books of Al-Bukhari and that of Muslim. This is because only an expert can arrive at the benefit of
the books of Al-Bukhari and Muslim, whereas in the case of the book of Abu Isa, every one of the people can attain
its benefit."
[2]
Ibn Al-Athir said: "(It) is the best of books, having the most benefit, the best organization, with the least repetition. It
contain what others do not; like mention of the different views, angles of argument, and clarifying the circumstances
of the hadith as being sahih, da'if, or gharib, as well as disparaging and endorsing remarks (regarding narrators).
Authenticity
Sunnis regard this collection as fifth in strength of their Six major Hadith collections.
[3]
Types of hadith included relating to their authenticity
Of the four Sunan books, al-Tirmidhi's alone is divided into four categories. The first, those hadith definitively
classified as authentic, he is in agreement with Bukhari and Muslim. The second category are those hadith which
conform to the standard of the three scholars, al-Tirmidhi, al-Nasa'i and Abu Dawood, at a level less than Bukhari
and Muslim. Third, are the hadith collected due to a contradiction; in this case, he clarifies its flaw. And fourth, those
hadith which some fiqh specialists have acted upon.
[4]
Examples of some Hadith found in Tirmidhi
It is related by Abdullah bin Masud that Muhammad said, “A faithful believer neither attacks with his tongue nor
utters a curse nor speaks ill of anyone nor calls names.” From Tirmidhi
Commentaries
• Aridhat al-Ahwathi bi Sharh Sunan al-Tirmidhi written Ibn al-Arabi d. 543H (1148-49 CE)
• Sharh Jaami' al-Tirmidhi of which only the last portion of remains - Sharh 'Ilal at-Tirmidhi - by Ibn Rajab
• Commentary on al-Tirmidhi's Hadith Collection by al-Zayn al-Iraqi
• Footnotes, including explanation and verification, of approximately the first third of the Sunan by Ahmad
Muhammad Shakir
• al-`Urf al Shadhi Sharh Sunan Al-Tirmidhi by Anwar Shah Kashmiri
• Tuhfat Al-Ahwadhi Bi Sharh Jami` Al-Tirmidhi by 'Abd al-Rahman al-Mubarkafuri, ed. 'Abd al-Rahman
Muhammad 'Uthman, 10 vols., Beirut
.

References
[1] Al-Risalah al-Mustatrafah, pg. 11.
[2] Shurut al-A'immah al-Sittah, by al-Maqdisi, pg. 101.
[3] Haddad, G. F. "Various Issues About Hadiths" (http://www.abc.se/~m9783/n/vih_e.html). .
[4] Shurut al-A'immah al-Sittah, by al-Maqdisi, pg. 92.
External links
• English Translation of Sunan Al Tirmidhi (http://ahadith.co.uk/sunanaltirmidhi.php) - View and Search

Tirmidhi 21
Tirmidhi
Hadith scholar
Abū ‛Īsá Muḥammad ibn ‛Īsá ibn Sawrah ibn Mūsá ibn
al-Ḍaḥḥāk al-Sulamī al-Tirmidhī
Title Tirmidhī
Born 824 CE (209 AH) Termez, Persia
Died 892 CE (13 Rajab 279 AH) Termez, Persia
Ethnicity Persian
Region Iranian muslim Scholar
Maddhab Sunni
Main interests hadith
Works Sunan al-Tirmidhi or Jami at-Tirmidhi
Influences
[1]
Tirmidhī (Persian: ‫)ﺗﺮﻣﺬﯼ‬, also transliterated as Tirmizi, full name Abū ‛Īsá Muḥammad ibn ‛Īsá ibn Sawrah ibn
Mūsá ibn al Ḍaḥḥāk al-Sulamī al-Sulamī al-Tirmidhī (824–892, i.e. 209 AH – 13 Rajab 279 AH) or 8 October
892 CE was a Persian
[2][3]
collector of hadith (sayings of the Prophet Muhammad)
Biography
He wrote al-Jāmi‛ al-ṣaḥīḥ, popularly called Sunan al-Tirmidhi, one of the six canonical hadith compilations used in
Sunni Islam, as well as Shamā'il Muḥammadiyyah, known popularly as "Shamaail Tirmidhi", a collection of ahadith
on [[Muhammad] SAAW].
Tirmidhi was born and died in Bâgh (Persian meaning 'Garden'), a suburb of Termez, Greater Khorasan (now in
Uzbekistan), to a family of the widespread Banū Sulaym tribe. Starting at the age of twenty, he travelled widely, to
Kufa, Basra and the Hijaz, seeking out knowledge from, among others, Qutaybah ibn Sa‛id, Muhammad al-Bukhari,
Muslim Nishapuri and Abu Dawud.
Tirmidhī was blind in the last two years of his life, said to have been the consequence of his weeping over the death
of Bukhārī. Tirmidhi is buried in Sherobod, 60 kilometers north of Termez. He is locally known as Isa Termezi or
Termez Baba "Father of Termez".
References
[2] Karen G. Ruffle, Gender, Sainthood, & Everyday Practice in South Asian Shi'ism, (University of North Carolina Press, 2011), 40.
[3] The Faith of Islam By Edward SellThe Faith of Islam By Edward Sell (http://books.google.com/books?id=DNVpRr-BGu8C&pg=PA96&
dq=sahih+tirmidhi+born+khurasan#v=onepage&q=sahih tirmidhi born khurasan&f=false). . Retrieved 2010-09-11.
External links
• Biography of Imam al-Tirmidhi at Sunnah.org (http://www.sunnah.org/history/Scholars/imam_tirmidhi.htm)
• Biography of al-Tirmidhee at theclearpath.com (http://replay.waybackmachine.org/20080214101424/http://
www.theclearpath.com/viewtopic.php?t=100)

Sunan ibn Majah 22
Sunan ibn Majah
Sunan Ibn Mājah (Arabic: ‫ﻣﺎﺟﻪ‬ ‫ﺍﺑﻦ‬ ‫ُﻨﻦ‬‫ﺳ‬) is one of the Al-Kutub al-Sittah (six major hadiths), collected by Ibn Mājah.
Description
It contains over 4,000 aḥādīth in 32 books (kutub) divided into 1,500 chapters (abwāb). About 20 of the traditions it
contains were later declared to be forged; such as those dealing with the merits of individuals, tribes or towns,
including Ibn Mājah's home town of Qazwin.
Views
Sunni regard this collection as sixth in strength of their Six major Hadith collections
[1]
. Nonetheless this position
was not settled until the 14th century or later. Scholars such as al-Nawawi (d. 676/1277) and Ibn Khaldun (d.
808/1405) excluded the Sunan from the generally accepted books; others replaced it with either the Muwaṭṭaʾ of
Imām Mālik or with the Sunan ad-Dārimī.
References
[1] Gibril, Haddad (April 4, 2003), Various Issues About Hadiths (http://www.abc.se/~m9783/n/vih_e.html), living ISLAM – Islamic
Tradition,
External links
• Sunan ibn Majah (http://ahadith.co.uk/ibnmajah.php) - English Translation of Sunan ibn Majah

Ibn Majah 23
Ibn Majah
Muslim scholar
Abū ʻAbdillāh Muḥammad ibn Yazīd Ibn Mājah
al-Rabʻī al-Qazwīnī
Title Ibn Mājah
Born 824 CE
Died 887 or 889
Ethnicity Persian
Works Sunan ibn Mājah, Kitāb at-Tafsīr and Kitāb at-Tārīkh
Abū ʻAbdillāh Muḥammad ibn Yazīd Ibn Mājah al-Rabʻī al-Qazwīnī (Arabic: ‫ﻣﺎﺟﻪ‬ ‫ﺑﻦ‬ ‫ﻳﺰﻳﺪ‬ ‫ﺑﻦ‬ ‫ﻣﺤﻤﺪ‬ ‫ﺍﻟﻠﻪ‬ ‫ﻋﺒﺪ‬ ‫ﺍﺑﻮ‬
‫ﺍﻟﻘﺰﻭﻳﻨﻲ‬ ‫)ﺍﻟﺮﺑﻌﻲ‬, (824 CE/209 AM—887/273) commonly known as Ibn Mājah, was a medieval scholar of hadith. He
compiled the last of Sunni Islam's six canonical hadith collections, Sunan Ibn Mājah.
[1]
Biography
A map of present-day Iran showing the
location of Qazwin, the place of birth and
death of Ibn Mājah
Ibn Mājah was born in Qazwin, the modern-day Iranian province of Qazvin,
in 824 CE/209 AH
[1]
to a family who were clients (mawla) of the Rabīʻah
tribe.
[2]
Mājah was the nickname of his father, and not that of his grandfather
nor was it his mother's name, contrary to those claiming this. The hāʼ at the
end is un-voweled whether in stopping upon its pronunciation or continuing
because it a non-Arabic name.
[2]
He left his hometown to travel the Islamic world visiting Iraq, Makkah, the
Levant and Egypt. He studied under Abū Bakr ibn Abī Shaybah (through
whom came over a quarter of al-Sunan), Muḥammad ibn ʻAbdillāh ibn
Numayr, Jubārah ibn al-Mughallis, Ibrāhīm ibn al-Mundhir al-Ḥizāmī,
ʻAbdullāh ibn Muʻāwiyah, Hishām ibn ʻAmmār, Muḥammad ibn Rumḥ,
Dāwūd ibn Rashīd and others from their era. Abū Yaʻlā al-Khalīlī praised Ibn
Mājah as "reliable (thiqah), prominent, agreed upon, a religious authority, possessing knowledge and the capability
to memorize."
[1]
According to al-Dhahabī, Ibn Mājah died on approximately February 19, 887 CE/with eight days remaining of the
month of Ramadan, 273 AH,
[1]
or, according to al-Kattānī, in either 887/273 or 889/275.
[2]
He died in Qazwin.
[2]

Ibn Majah 24
Works
Al-Dhahabī mentioned the following of Ibn Mājah's works:
[1]
• Sunan Ibn Mājah: one of the six canonical collections of hadith
• Kitāb al-Tafsīr: a book of Qur'an exegesis
• Kitāb al-Tārīkh: a book of history or, more likely, a listing of hadith transmitters
The Sunan
The Sunan consists of 1,500 chapters and about 4,000 hadith.
[1]
Upon completing it, he read it to Abū Zurʻah, a
hadith authority of his time, who commented, "I think that were people to get their hands on this, the other
collections, or most of them, would be rendered obsolete."
[1]
References
[1] al-Dhahabi, Muhammad ibn Ahmad (1957). al-Muàllimi. ed (in Arabic). Tadhkirat al-Huffaz. 2. Hyderabad: Daìrat al-Maàrif
al-Ùthmaniyyah. pp. 636.
[2] al-Kattani, Muhammah ibn Ja`far (2007). Muhammad ibn Muhammad al-Kattani. ed (in Arabic). al-Risalah al-Mustatrafah (seventh ed.).
Beirut: Dar al-Bashair al-Islamiyyah. pp. 12.
Further reading
• Suhaib Hasan Abdul Ghaffar, Criticism of Hadith among Muslims with reference to Sunan Ibn Maja, Presidency
of Islamic Research, IFTA and Propagation: Riyadh 1984. ISBN 0-907461-56-5
• Robson, James. 'The Transmission of Ibn Majah's "Sunan"', Journal of Semitic studies 3 (1958): 129–41.
External links
• Sunan Ibn Majah (http://ahadith.co.uk/ibnmajah.php) - Searchable Sunan Ibn Majah Online
• Biography of Imam Ibn Maajah at theclearpath.com (http://replay.waybackmachine.org/20080306081707/
http://www.theclearpath.com/viewtopic.php?t=71)
• (French) Biography of Imam Ibn Mâjah by at-tawhid.net (http://www.at-tawhid.net/
article-abu-abdi-llah-ibn-majah-al-qazwini-m-273-103181808.html)

Muwatta Imam Malik
The Muwaṭṭaʾ (Arabic: ‫)ﺍﻟﻤﻮﻃﺄ‬ is the first written collection of hadith comprising the subjects of Muslim law,
compiled and edited by the Imam, Malik ibn Anas.
[1]
Malik's best-known work, Al-Muwatta was the first legal work
to incorporate and join hadith and fiqh together. The work was received with wide praise. Abu Bakr ibn al-`Arabi
said: "The Muwatta’ is the first foundation and the core, while al-Bukhari’s book is the second foundation in this
respect. Upon these two all the rest have built, such as Muslim and al-Tirmidhi."
Description
It is considered to be from the earliest extant collections of hadith that form the basis of Islamic jurisprudence
alongside the Qur'an.
[2]
Nonetheless, is not merely a collection of hadith; many of the legal precepts it contains are
based not on hadith at all. The book covers rituals, rites, customs, traditions, norms and laws of the time of the
Islamic prophet Muhammad.
It is reported that Imam Malik selected only about 1% of authentic Ahadith for inclusion into the Muwatta, from the
corpus of 100,000 narrations available to him. Thus, the book has been compiled with great diligence and
meticulousness.
[3]
History
Due to increase in juristic differences, the Caliph of the time, Abū Ja‘far Mansūr, requested Imam Malik to produce a
standard book that could be promulgated as law in the country. The Imam refused this in 148 AH, but when the
Caliph again came to the Hijaz in 163 AH, he was more forceful and said:
“O Abū ‘Abd Allāh, take up the reign of the discipline of fiqh in your hands. Compile your understanding of every
issue in different chapters for a systematic book free from the extremism of ‘Abd Allāh b. ‘Umar, concessions and
accommodations of ‘Abd Allāh b. ‘Abbās and unique views of ‘Abd Allāh b. Mas‘ūd. Your work should exemplify
the following principle of the Prophet: “The best issues are those which are balanced.” It should be a compendium of
the agreed upon views of the Companions and the elder imāms on the religious and legal issues. Once you have
compiled such a work then we would be able to unite the Muslims in following the single fiqh worked by you. We
would then promulgate it in the entire Muslim state. We would order that no body acts contrary to it.”
[4]
Historical reports attest that another ‘Abbāsī caliph Hārūn al-Rashīd too expressed similar wishes before Imām Mālik
who remained unmoved. He, however, compiled Muwattā, keeping before himself the target of removing the juristic
differences between the scholars.
Examples on certain situations and how they were solved are an important factor of the texts. A famous example:
Muwatta of Malik, Bk. 30, Sect. 2, No. 13
"Yahya related to me from Malik that Abdullah ibn Dinar said, "A man came to Abdullah ibn Umar when I was with
him at the place where judgments were given and asked him about the suckling of an older person. Abdullah ibn
Umar replied, 'A man came to Umar ibn al-Khattab and said, 'I have a slave-girl and I used to have intercourse with
her. My wife went to her and suckled her. When I went to the girl, my wife told me to watch out, because she had
suckled her' Umar told him to beat his wife and to go to his slave-girl because kinship by suckling was only by the
suckling of the young.'"

Authenticity
Imam Malik composed the 'Muwatta' over a period of forty years to represent the "well-trodden path" of the people
of Medina. Its name also means that it is the book that is "many times agreed upon"- about whose contents the
people of Medina were unanimously agreed. Its high standing is such that people of every school of fiqh and all of
the imams of hadith scholarship agree upon its authenticity.
The Muslim Jurist, Muhammad ibn Idris ash-Shafi`i famously said, "There is not on the face of the earth a book –
after the Book of Allah – which is more authentic than the book of Malik."
[5]
Over one thousand disciples of the Imām have transmitted this work from him. This has resulted in differences in the
text in various instances. There are thirty known versions of the work of which the most famous is the one
transmitted by Yahyā b. Yahyā Laythī Andalusī.
Composition of al-Muwatta
Al-Muwatta consists of approximately 1,720 hadith divided amongst the following hadith terminology as follows:
[2]
• 600 marfu` hadith
• 613 mawquf hadith
• 285 maqtu' hadith
• 222 mursal hadiths
Distinguishing characteristics
Amin Ahsan Islahi has listed several distinguishing characteristics of the Muwatta
[6]
:
1.
1. Its briefness (in size) yet comprehensiveness (in coverage)
2. Imam Malik does not accept any marfū‘ hadīth (ascribed to the Prophet) if it is not verbatim transmission of the
words of the Prophet (he even gave consideration to letters, prepositions and particles like wāw, tā, bā etc. in
them)
3.
3. No acceptance of Hadith from any innovator - this is a stricter standard than many other muhaddithun
4.
4. Highly literary form of the classical Arabic. This helps readers develop the ability to understand the language of
the prophetic traditions.
Commentaries on Al-Muwatta
Due to the importance of the Al-Muwatta to Muslims it has often been accompanied by commentaries, mostly but
not exclusively by followers of the Maliki school.
• Al Tamhid by Yusuf ibn abd al-Barr is organized according to the narrators which Malik narrates from, and
includes extensive biographical information about each narrator in the chain.
• al-Istidhkar, also by Ibn Abd al-Barr is more of a legal exegesis on the hadith contained in the book than a critical
hadith study, as was the case with the former. It is said that the Istidhkar was written after the Tamhid, as Ibn Abd
al Barr himself alludes to in the introduction. However, through close examination it is apparent that the author
made revisions to both after their completion due to the cross referencing found in both.
• The explanation of Al-Suyuti, who although a follower of the Shafi`i school, wrote a small commentary to the
Al-Muwatta.
• Al-Musaffa Sharh al-Muwatta, Shah Wali Allah Dahlawi (al-Musaffa Sharh al-Muwatta in Persian). Shah
Waliullah attached great importance to the Muwatta and penned another commentary in Urdu too.
• Al-Muntaqâ sharh al-Muwatta of Abu al-Walid al-Baji, the Andalusian Mâlikî Qâdî, (Abû al-Walîd Sulaymân ibn
Khalaf al-Bâjî, al-Muntaqâ sharh Muwatta’ Mâlik, edited by Muhammad ‘Abd al-Qâdir Ahmad ‘Atâ, Beirut: Dâr
al-Kutub al-‘Ilmiyyah, 1420/1999) Sharh al-Muwatta' has two versions: al-Istifa' and its abridgment

al-Muntaqa.
[7]
• Awjāz-ul-Masālik ilá Muwattā' Imām Mālik is a Deobandi commentary written by Muhammad Zakariya
al-Kandahlawi. He began the work in 1927 in Medina while only 29 years old.
• Sharh Muwatta al-Malik by Muhammad al-Zurqani. It is considered to be based on three other commentaries of
the Muwatta; the Tamhid and the Istidhkar of Yusuf ibn Abd al Barr, as well as the Al-Muntaqa of Abu al-Walid
al-Baji.
• Al-Imla' fi Sharh al-Muwatta in 1,000 folios, by Ibn Hazm.
[8]
• Sharh Minhaaj by Subki.
[9]
• Sharh Muwatta by Ali al-Qari
References
[1] al-Kattani, Muhammad ibn Ja`far (2007). Muhammad al-Muntasir al-Kattani. ed (in Arabic). al-Risalah al-Mustatrafah (seventh ed.). Beirut:
Dar al-Bashair al-Islamiyyah. pp. 9, 41.
[2]
[2] "The Hadith for Beginners", Dr. Muhammad Zubayr Siddiqi, 1961 (2006 reprint), Goodword Books
[3] Mabadi Tadabbur-i-Hadith, Amin Ahsan Islahi
[4] Ibrāhīm b. ‘Alī b. Muhammad b. Farhūn al-Ya‘murī al-Mālikī, al-Dībāj al-Madhhab fī Ma‘rifah A‘yān ‘Ulamā’ al-Madhhab, 1st ed., vol. 1
(Beirut: Dār al-Nashr, Dār al-Kutub al-‘Ilmiyyah, 1996), 25.
[5] Ibn ‘Abd al-Barr, al-Tamhīd limā fī al-muwattā min al-ma‘ānī wa al-asānīd, vol. 1 (Morocco: Dār al-Nashr, 1387 AH), 76.
[7] "Abu al-Walid al-Baji" (http://www.sunnah.org/history/Scholars/al-baji.htm). Sunnah.org. . Retrieved 2010-05-11.
[8] "Ibn Hazm" (http://www.sunnah.org/history/Innovators/ibn_hazm.htm). Sunnah.org. . Retrieved 2010-05-11.
[9] "Al-Albani Unveiled" (http://www.masud.co.uk/ISLAM/misc/8or20.htm). Masud.co.uk. . Retrieved 2010-05-11.
External links
• Al-Muwatta (http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/muwatta/) online from the
Compendium of Muslim Texts
• Introduction to the Muwatta’ of Imam Maalik (http://islamqa.com/index.php?ref=81160&ln=eng)

Malik ibn Anas 28
Malik ibn Anas
Islamic scholar
Mālik ibn Anas
Title Imam of the Abode of Emigration
Born 711 CE/93 AH
Medina
Died 795 CE/179 AH (aged 83-84)
Medina
Ethnicity Arab
Region Saudi Arabia
Maddhab Sunnah
Main interests Hadith, Fiqh
Notable ideas Maliki madhhab
Works Al-Muwatta, Mudawana
Influences • Imam Jaʿfar al-Sādiq
•
• Abu Hanifa
•
• Abu Suhail an-Nafi
•
• Hisham ibn Urwah
•
• Ibn Shihab al-Zuhri
Influenced Al-Shafi`i
Mālik ibn Anas ibn Mālik ibn Abī 'Āmir al-Asbahī (Arabic ‫ﺃﻧﺲ‬ ‫ﺑﻦ‬ ‫)ﻣﺎﻟﻚ‬ (c. 711 – 795) (93 AH – 179 AH ) is
known as "Imam Malik," the "Sheikh of Islam", the "Proof of the Community," and "Imam of the Abode of
Emigration."
[1]
He was one of the most highly respected scholars of fiqh in Sunni Islam. Imam Shafi`i, who was one
of Malik's students for nine years and a scholarly giant in his own right, stated, "when scholars are mentioned, Malik
is the star."
[2]
The Maliki Madhab, named after Malik, is one of the four schools of jurisprudence that are followed
by Sunni Muslims to this day.
Biography
His full name was Abu Abdullah Mālik ibn Anas ibn Mālik Ibn Abī 'Āmir Ibn 'Amr Ibnul-Hārith Ibn Ghaimān Ibn
Khuthail Ibn 'Amr Ibnul-Haarith.
Malik was born the son of Anas ibn Malik (not the Sahabi) and Aaliyah bint Shurayk al-Azdiyya in Medina circa
711. His family was originally from the al-Asbahi tribe of Yemen, but his great grandfather Abu 'Amir relocated the
family to Medina after converting to Islam in the second year after hijra (623). According to Al-Muwatta, he was
tall, heavyset, imposing of stature, very fair, with white hair and beard but bald, with a huge beard and blue eyes.
[1]
Teachers
Living in Medina gave Malik access to some of the most learned minds of early Islam. He memorized the Quran in
his youth, learning recitation from Imam Abu Suhail Nafi' ibn 'Abd ar-Rahman, from whom he also received his
Sanad, or certification and permission to teach others. He studied under various famed scholars including Hisham
ibn Urwah, Ibn Shihab al-Zuhri, and—along with Imam Abu Hanifa, the founder of the Hanafi Sunni Madh'hab--
and under the household of the prophets lineage, Imam Jafar al Sadiq
[3]
This fact may explain the mutual respect and
relative peace that has often existed between the Hanafi and Maliki Sunnis, on one hand, and the Shias on the other.

Malik ibn Anas 29
Golden Chain of Narration
Imam Malik's chain of narrators was considered the most authentic and called Silsilat ul-Zhahab or "The Golden
Chain of Narrators" by notable hadith scholars including Imam Bukhari.
[4]
The 'Golden Chain' of narration (i.e., that
considered by the scholars of Hadith to be the most authentic) consists of Malik, who narrated from Nafi', who
narrated from ibn Umar, who narrated from Muhammad.
Views
Reluctance in rendering religious verdicts
Malik took advantage of the fact that he was contemporary to many of the Tabi‘in to formulate his school of thought,
which gave precedence to the acts of the people of Medina over the Hadith if they were in conflict. This was done
due to the sizeable amount of scholars, and companions of Muhammad residing in the city where Malik's reputation
grew immensely. Malik nevertheless showed hesitancy in issuing religious verdicts explaining in one of his more
famous statements that:
The shield of the scholar is, 'I do not know,' so if he neglects it, his statement is attacked.
[5]
Textualist interpretation of hadith on God's attributes
Malik adhered to a textual interpretation of hadith in relation to God's attributes. Al-Daraqutni relates that Malik was
asked about the attributes of Allah, to which Malik answered, "Pass them on as they come."
[6]
Furthermore, Qadi
Iyad relates that Malik was asked whether people would be looking toward Allah given the narration, "And some
faces shall be shining and radiant upon that day, looking at their Lord." Malik ensuingly answered, "Yes, with these
two eyes of his," though his student replied, "there are a people who say he will not be looking at Allah, that 'looking'
means a reward" to which Malik answered, "They lied, rather they will look at Allah."
Opposition to bid'ah or innovation in beliefs
Malik was vehemently opposed to bid'ah and even directed others not to extend the Islamic greeting of Salam to the
people of bidah, stating, "how evil are the People of Innuendo, we do not give them felicitations."
[7]
Malik explained
that "he who establishes an innovation in Islam regarding it as something good, has claimed that Muhammad has
betrayed his trust to deliver the message as God says, 'this day have I perfected for you your religion'. And
whatsoever was not part of the religion then, is not part of the religion today."
[8]
Prohibiting Kalam
Malik sternly prohibited theological rhetoric and philosophical speech, frequently referred to as kalam.
[9]
Malik
believed that Kalam was rooted in heretical doctrines taken up and followed by controversial theologians such as
Jahm bin Safwan.
[10]
When asked about an individual who delved into Kalam, Malik answered, "He establishes his
innuendo with kalaam, and if kalaam had been knowledge, the Companions and the tabi'in would have spoken about
it, just as they spoke about the rules and regulations.
[11]

Malik ibn Anas 30
Death
Imam Malik died at the age of 86 in Medina in 795 and is buried in the famous Jannat ul-Baqi cemetery across from
the Masjid al Nabawi. Malik's last words were related by one Isma'il Ibn Abi Uways who said, "Malik became sick,
so I asked some of our people about what he said at the time of his death. They said, `He recited the shahadah
(testification of faith), then he recited:
Their affair is for Allah, before and after.
[12]
Works
Imam Malik wrote Al-Muwatta, "The Approved," which was said to have been regarded by Imam Shafi'i to be the
soundest book on Earth after the Qur'an.
•
• Al-Muwatta
• Al-Mudawwana al-Kubra
Quotes
"The reform of the later generations of this Ummah will take place in the same way as reformed its earlier
generations." taken from Islahi Khutbat (Discourse on Islamic Way of Life)
References
[1] "Malik ibn Anas ibn Malik ibn `Amr, al-Imam, Abu `Abd Allah al-Humyari al-Asbahi al-Madani" (http://www.sunnah.org/publication/
khulafa_rashideen/malik.htm). Sunnah.org. . Retrieved 2010-04-10.
[2] "The Life and Times of Malik ibn Anas" (http://www.islaam.com/Article.aspx?id=530). Islaam.Com. . Retrieved 2010-04-10.
[3] "– Topics" (http://muslimheritage.com/topics/default.cfm?ArticleID=471). Muslimheritage.com. 2005-01-04. . Retrieved 2010-04-10.
[4] ""Imaam Maalik ibn Anas" by Hassan Ahmad, ''‘Al Jumuah’ Magazine'' Volume 11 – Issue 9" (http://www.sunnahonline.com/ilm/seerah/
0041.htm). Sunnahonline.com. . Retrieved 2010-04-10.
[5]
[5] Al-Intiqaa, pg. 38
[6]
[6] as-Siffat, pg.75
[7]
[7] al-Ibaanah of ibn Battah, no.441
[8]
[8] al-I'tisaam
[9]
[9] Dhammul-Kalaam (qaaf/173/alif)
[10]
[10] Jaami' Bayaanul-Ilm wa Fadlihi (p. 415)
[11]
[11] Dhammul-Kalaam (qaaf/173/baa)
[12]
[12] Quran 30:4
External links
• Life of Imam Malik (http://www.haqislam.org/imam-malik/)
• Biography of Imam Malik (http://www.momin.ca/biographies/Imaam Malik.htm)
• A comprehensive Biography of Imam Malik (http://www.sunnah.org/publication/khulafa_rashideen/malik.
htm)
• Al-Muwatta' of Imam Malik (http://www.sunnipath.com/library/Hadith/H0001P0000.aspx)
• Muslims of Norwich (http://www.muslimsofnorwich.org.uk) A Maliki community
• (French) The lifestyle of Imâm Mâlik Ibn Anas (at-tawhid.net) (http://www.at-tawhid.net/
article-le-mode-de-vie-de-l-imam-malik-ibn-anas-abu-zahra-104634686.html)

Sunan al-Darimi 31
Sunan al-Darimi
Sunan al-Darimi (Arabic: ‫ﺍﻟﺪﺍﺭﻣﻲ‬ ‫)ﺳﻦ‬ or Musnad al-Darimi by Àbd Allah ibn Àbd al-Rahman al-Darimi
(181H–255H) is a hadith collection considered by Sunnis to be among the prominent nine collections: the Al-Kutub
al-Sittah, Al-Muwatta and the Musnad of Imam Ahmad.
Despite its title as a Musnad, it is not arranged by narrator in the manner of other Musnads, such as that of Tayalisi
or Ibn Hanbal. It is arranged by subject matter in the manner of a book of Sunan, like the Sunan Ibn Majah.
Conveyance
Darimi transmitted these hadiths to Ìsa ibn Ùmar al-Samarqandi; date of death unknown, but presumably after 293
AH. Thereafter it passed to:
• Àbdullah ibn Ahmad ibn Hamawiya al-Sarkhasi (293–381 AH)
• Àbd al-Rahman ibn Muhammad ibn Muzaffar al-Dawudi "Jamal al-Islam" (374–467 AH)
• Abu'l-Waqt Àbd al-Awwal ibn Ìsa ibn Shuàyb al-Sijizzi (458–553 AH)
Published editions
•
• Edited by Husayn Salim Asad, Dar al-Maghni, 1420 AH / 2000 CE, p. 151-3
Al-Darimi
Name & Lineage
Abu Muhammad Abdullah Bin Abdur Rahman Bin Fadhl Bin Bahraan Bin Abdus Samad At Tamimi Ad Darimi As
Samarqandi, commonly known as Imam Darimi, came from the family tribe of Banu Darim Bin Maalik Bin
Hanzalah Bin Zaid Bin Manah Bin Tamim.
[1]
He is also known as Imam Tamimi, in relation to Tamim Bin Murrah,
who was amongst the ancestor of Banu Darim.
[2]
Still again, he is called Imam Samarqandi, the name deriving from the city of Samarqand, which produced many
Islamic scholars, like himself.
Birth
Imam Darimi was born on 181 A.H., as is admitted by him ‘I was born on the same year in which Imam Abdullah
Bin Mubarak had died. And Abdullah Bin Mubarak died in 181 A.H.’.
[3]
His Knowledge & Travels
The biographers of Imam Darimi have not written much in details of his acquiring knowledge in the early stages of
his life, and the same is for the details of his extensive travels for knowledge. Though it is mentioned that he was
amongst the ones who frequently traveled to many places for knowledge and collecting of Aahadith (Plural of
Hadith)! He was a great memorizer, trusted, truthful, pious, righteous, orderly and perfecting person.

Al-Darimi 32
His Teachers
Imam Darimi was a student of many an expert scholar of his time, in Hadith and Fiqh. He had a great number of
teachers.
His Students
Amongst his students were Imam Muslim Bin Al Hajjaj, Imam Abu Dawud Sulaiman, Imam Muhammad Bin Eesa
Tirmizi, Imam Abdullah Bin Ahmad Bin Hanbal, and many others.
His Works
As Sunan ud Darimi - Some from among his collections of the Prophet Muhammad's Aahadith.
At Tafsir ud Darimi - Imam Zahbi mentioned the work in Seer Aalaam un Nubalaa
[4]
though its lost now, unless
discovered!
Al Jaamie - Khateeb Al Baghdadi has mentioned this in his Tarikh ul Baghdad.
[5]
Death
The Imam died in 255 A.H. 8th in the month of Zul Hijjah, the day of Tarweeyah, after the Asr Prayer. He was
buried on the Friday of the Day of Arafah.
References
[1] (Lubbul Lubaab – Volume 1 – Page 308)
[2] (Al Ansaab – Volume 1 – Page 478)
[3] (Tahzibul Kamaal – Volume 15 – Page 216)
[4]
[4] (Seer Aalaam un Nubalaa - Volume 12 - Page 228)
[5]
[5] (Tarikh ul Baghdad - Volume 10 - Page 29)

Sahih al-Bukhari 33
Sahih al-Bukhari
Ṣaḥīḥ al-Bukhārī (Arabic: ‫ﺍﻟﺒﺨﺎﺭﻱ‬ ‫)ﺻﺤﻴﺢ‬, is one of the Al-Kutub Al-Sittah (six major hadiths) of sunni Islam. These
prophetic traditions, or hadith, were collected by the Persian Muslim scholar Muhammad ibn Ismail al-Bukhari, after
being transmitted orally for generations. Sunni Muslims view this as one of the three most trusted collections of
hadith along with Sahih Muslim and al-Muwatta
[1]
. In some circles, it is considered the most authentic book after
the Qur'an.
[2][3]
The Arabic word sahih translates as authentic or correct.
[4]
Actual title
The actual title of the book commonly referred to as Sahih al-Bukhari, according to Ibn al-Salah, is: al-Jaami’
al-Sahih al-Musnad al-Mukhtasar min Umur Rasool Allah wa sunanihi wa Ayyamihi. A word for word translation is:
The Abridged Collection of Authentic Hadith with Connected Chains regarding Matters Pertaining to the Prophet,
His practices and His Times.
[3]
Ibn Hajar al-Asqalani mentioned the same title replacing the word umur, matters,
with hadith.
[5]
Overview
Al-Bukhari traveled widely throughout the Abbasid empire from the age of 16, collecting those traditions he thought
trustworthy. It is said that al-Bukhari collected over 300,000 hadith and included only 2,602 traditions in his Sahih.
[6]
At the time when Bukhari saw [the earlier] works and conveyed them, he found them, in their presentation,
combining between what would be considered sahih and hasan and that many of them included da’if hadith. This
aroused his interest in compiling hadith whose authenticity was beyond doubt. What further strengthened his resolve
was something his teacher, Ishaq ibn Ibrahim al-Hanthalee – better known as Ibn Rahoyah – had said. Muhammad
ibn Ismaa’eel al-Bukhari said, “We were with Ishaq ibn Rahoyah who said, ‘If only you would compile a book of
only authentic narrations of the Prophet.’ This suggestion remained in my heart so I began compiling the Sahih.”
Bukhari also said, “I saw the Prophet in a dream and it was as if I was standing in front of him. In my hand was a fan
with which I was protecting him. I asked some dream interpreters, who said to me, ‘You will protect him from lies.’
This is what compelled me to produce the Sahih.”
[7]
The book covers almost all aspects of life in providing proper guidance of Islam such as the method of performing
prayers and other actions of worship directly from the Islamic prophet Muhammad. Bukhari finished his work
around 846, and spent the last twenty-four years of his life visiting other cities and scholars, teaching the hadith he
had collected. In every city that he visited, thousands of people would gather in the main mosque to listen to him
recite traditions. In reply to Western academic doubts as to the actual date and authorship of the book that bears his
name, scholars point out that notable hadith scholars of that time, such as Ahmad Ibn Hanbal (855 CE/241 AH), Ibn
Maīn (847 CE/233 AH), and Ibn Madīni (848 CE/234 AH), accepted the authenticity of his book
[8]
and that the
collection's immediate fame makes it unlikely that it could have been revised after the author's death without
historical record.
During this period of twenty-four years, Bukhari made minor revisions to his book, notably the chapter headings.
Each version is named by its narrator. According to Ibn Hajar Asqalani in his book Nukat, the number of hadiths in
all versions is the same. The most famous one today is the version narrated by al-Firabri (d. 932 CE/320 AH), a
trusted student of Bukhari. Khatib al-Baghdadi in his book History of Baghdad quoted Firabri as saying: "About
seventy thousand people heard Sahih Bukhari with me".
Firabri is not the only transmitter of Sahih Bukhari. There were many others that narrated that book to later
generations, such as Ibrahim ibn Ma'qal (d. 907 CE/295 AH), Hammad ibn Shaker (d. 923 CE/311 AH), Mansur
Burduzi (d. 931 CE/319 AH) and Husain Mahamili (d. 941 CE/330 AH). There are many books that noted
differences between these versions, the best known being Fath al-Bari.

Sahih al-Bukhari 34
Distinctive Features
Amin Ahsan Islahi, the notable Islamic scholar, has listed three outstanding qualities of Sahih Bukhari
[9]
:
1.
1. Quality and soundness of the chain of narrators of the selected ahādīth. Imam Bukhari has followed two principle
criteria for selecting sound narratives. First, the lifetime of a narrator should overlap with the lifetime of the
authority from whom he narrates. Second, it should be verifiable that narrators have met with their source
persons. They should also expressly state that they obtained the narrative from these authorities. This is a stricter
criterion than that set by Imam Muslim.
2. Imam Bukhari accepted the narratives from only those who, according to his knowledge, not only believed in
Islam but practiced its teachings. Thus, he has not accepted narratives from the Murjites.
3.
3. The particular arrangement and ordering of chapters. This expresses the profound knowledge of the author and
his understanding of the religion. This has made the book a more useful guide in understanding of the religious
disciplines.
Authenticity
Ibn al-Salah said: "The first to author a Sahih was Bukhari, Abu ‘Abdillah Muhammad ibn Ismaa’eel al-Ju’fee,
followed by Aboo al-Husain Muslim ibn al-Hajjaj al-Naisaabooree al-Qushairee, who was his student, sharing many
of the same teachers. These two books are the most authentic books after the Quran. As for the statement of
al-Shafi’i, who said “I do not know of a book containing knowledge more correct than Malik’s book,” – others
mentioned it with a different wording – he said this before the books of Bukhari and Muslim. The book of Bukhari is
the more authentic of the two and more useful."
[3]
Ibn Hajar al-Asqalani quoted Aboo Ja’far al-‘Uqailee as saying, "After Bukhari had written the Sahih, he read it to
Ali ibn al-Madini, Ahmad ibn Hanbal, Yahya ibn Ma'in as well as others. They considered it a good effort and
testified to its authenticity with the exception of four hadith. Al-‘Uqailee then said that Bukhari was actually correct
regarding those four hadith." Ibn Hajar then concluded, "And they are, in fact, authentic."
[10]
Ibn al-Salah said in his Muqaddimah: "It has been narrated to us that Bukhari has said, 'I have not included in the
book al-Jami’ other than what is authentic and I did not include other authentic hadith for the sake of brevity.'"
[3]
In
addition, al-Dhahabi said, "Bukhari was heard saying, 'I have memorized one hundred thousand authentic hadith and
two hundred thousand which are less than authentic.'”
[11]
Number of hadith
Ibn al-Salah also said: "The number of hadith in his book, the Sahih, is 7,275 hadith, including hadith occurring
repeatedly. It has been said that this number excluding repeated hadith is 4,000."
[3]
This is referring to those hadith
which are musnad,
[12]
those from the Companions originating from the Prophet which are authentic.
[13]
Commentaries
Several detailed commentaries on this collection have been written, such as:
1. Al-Kawkab al-Darari fi Sharh Al-Bukhari by al-Kirmani (died: 796H).
2. Fath al-Bari Sharh Sahih al-Bukhari by al-Hafith Ibn Hajar (died: 852H).
3. Umdah al Qari fi Sharh Sahih al Bukhari' written by Badr al-Din al-Ayni and published in Beirut by Dar Ihya’
al-turath al-`Arabi
[14]
4. Irshad al-Sari li Sharh Sahih al-Bukhari by al-Qastalani (died: 923H); one of the most well known of the
explanations of Sahih Bukhari'
[15]
.
5. Al-Tanqih by al-Zarkashi.
6. Al-Tawshih by al-Suyuti (died: 811H)

Sahih al-Bukhari 35
7. Sharh Ibn Kathir (died: 774H)
8. Sharh ‘Ala’ al-Din Maghlatay (died: 792H)
9. Sharh Ibnu al-Mulaqqin (died: 804H)
10. Sharh al-Barmawi (died: 831H)
11. Sharh al-Tilmasani al-Maliki (died: 842H)
12. Sharh al-Bulqini (died: 995H)
13. Fath al-Bari by Ibn Rajab al-Hanbali (died: 795H)
14.
14. Sharh Ibni Abi Hamzah al-Andalusi
15. Sharh Abi al-Baqa’ al-Ahmadi
16.
16. Sharh al-Bakri
17.
17. Sharh Ibnu Rashid
18. Hashiyat ul Bukhari By Tajus Shariah Mufti Muhammad Akhtar Raza Khan Qaadiri Al Azhari;
19. Sharh Ibn Battaal By Abu al-Hasan 'Ali ibn Khalaf ibn 'Abd al-Malik (died: 449H); published in 10 volumes
with an additional volume containing indexes;
20. Al-Mutawari 'Ala Abwab al-Bukhari by Nasir al-Din ibn al-Munayyir (died: 683H): An explanation of select
chapter titles; published in one volume.
21. Fayd al-Bari by Anwar Shah al-Kashmiri
Translations
Sahih al-Bukhari has been translated into English by the Salafi scholar Muhammad Muhsin Khan in 9 volumes. The
text used for this work is Fath Al-Bari, published by the Egyptian Press of Mustafa Al-Babi Al-Halabi in 1959. It is
published by Al Saadawi Publications and Dar-us-Salam and is included in the USC-MSA Compendium of Muslim
Texts.
[16]
References
[2] The Canonization of Al-Bukhari and Muslim: The Formation and Function of the Sunni Hadith Canon (http://books.google.com/
books?id=nyMKDEAb4GsC&dq=The+Canonization+of+Al-Bukhari+and+Muslim&source=gbs_navlinks_s) by Jonathan Brown,
BRILL, 2007
[3] Muqaddimah Ibn al-Salah, pg. 160-9 Dar al-Ma’aarif edition
[4] "Meaning of sahih" (http://www.islamic-dictionary.com/index.php?word=sahih). Islamic-Dictionary.com. . Retrieved 2010-05-13.
[5] Hadyi al-Sari, pg. 10.
[6] "The number of authentic hadith" (http://www.ibnamin.com/num_hadith.htm). Ibnamin.com. . Retrieved 2010-05-13.
[7] Abridged from Hady al-Sari,the introduction to Fath al-Bari, by Ibn Hajr, pg. 8–9 Dar al-Salaam edition.
[8] "Al Imam Bukhari" (http://www.ummah.net/Al_adaab/hadith/bukhari/imam_bukhari.html). Ummah.net. . Retrieved 2010-02-03.
[10] Hady al-Sari, pg. 684.
[11] Tadhkirat al-huffaz, vol. 2 pgs. 104-5, al-Kutub al-‘Ilmiyyah edition.
[12] Hady al-Sari, pg. 654.
[13] Nuzhah al-Nathr, pg. 154
[14] google cach (http://66.249.93.104/search?q=cache:_tbh3_dRvKQJ:www.e-imj.com/Vol4-No1/Vol4-No1-H5.htm+Bukhari+
Umdah+Qari&hl=en&ct=clnk&cd=18)
[15] Abdal-Hakim Murad. "Abdal-Hakim Murad – Contentions 8" (http://www.masud.co.uk/ISLAM/ahm/bari.htm). Masud.co.uk. .
Retrieved 2010-05-13.
[16] "Full translation from the USC-MSA" (http://www.usc.edu/dept/MSA/fundamentals/hadithsunnah/bukhari/). Usc.edu. . Retrieved
2010-09-26.

Sahih al-Bukhari 36
External links
• Hadith Bukhari (http://ahadith.co.uk/sahihbukhari.php) - Alternative English Translation Without mistakes
and omissions
Musnad Ahmad ibn Hanbal
Musnad Ahmad ibn Hanbal is a collection of Hadith collected by the famous Sunni scholar Ibn Hanbal to whom the
Hanbali madhab of Sunnis is attributed.
Front cover of Musnad Imam Ahmad Ibne Hanbal.
Description
It is said by some that Ibn Hanbal made a comment in
regards to his book which read as follows: "There is not
a hadith that I have included in this book except that it
was used as evidence by some of the scholars." Certain
Hanbali scholars, such as Abu'l-Faraj ibn al-Jawzi
claimed that the Musnad contains hadiths that are
fabricated by interpolation (i.e. the narrator jumbling
up information, mixing texts and authoritative chains).
However, it is agreed that the hadith that are suspected
to be fabricated are not new hadiths that are creations
of a dubious narrator's imagination.
[1]
.
References
[1] Fatawa of Ibn Taimiya, vol 1, page 248.
External links
• Methodology of Imam Ahmad (http://www.ibnamin.com/Manhaj/ahmad.htm) (Arabic)
• Search Musnad Ahmad Bin Hanbal at Ekabakti.com (http://www.ekabakti.com) (Arabic)

Ahmad ibn Hanbal 37
Ahmad ibn Hanbal
Islamic scholar
Abu Abdillah Ahmed ibn Muhammed ibn
Hanbal al-Shaybani
Title Sheikh ul-Islam Imam Ahl al-Sunnah
Born
780 CE/164 AH
[1]
Baghdad, Iraq
[2]
)
[3]
Died
855 CE/241 AH (aged 74-75)
[1]
Baghdad, Iraq
[4]
Ethnicity Arab
Region Iraq
Maddhab Ijtihad
School tradition Athari
Main interests
Fiqh, Hadith, Aqeedah
[4]
Notable ideas Hanbali madhhab
Works Musnad Ahmad ibn Hanbal
Influences
• Al-Shafi‘i
[4]
•
• Sufyan ibn `Uyaynah
• ‘Abd ar-Razzaq as-San‘ani
•
• Yahya ibn Sa'id al-Qattan
•
• Yazid Ibn Haroon
•
• Abu Dawud at-Tayalisi
•
• Abdur Rahman Ibn Mahdi
•
• Waki ibn al Jarrah
•
• Hushaim Ibn Basheer
•
• Ismaa'eel Ibn 'Ulyah
•
• Abu Yusuf

Ahmad ibn Hanbal 38
Influenced
• al-Barbahaaree,
[5]
• Muhammad al-Bukhari,
[6]
•
• Muslim ibn al-Hajjaj
•
• ibn Qudamah
•
• Abu Zur'ah al-Razi
•
• Yahya ibn Ma'in
•
• Saalih Ibn Ahmad Ibn Hanbal
•
• Abdullah Ibn Ahmad Ibn Hanbal
•
• Abu Dawood
•
• Muhammad ibn Yahya al-Dhuhli
•
• Tirmidhi
•
• Ibn Majah
•
• Ali ibn al-Madini
•
• Abu Hatim Muhammad ibn Idris al-Razi
•
• ibn Aqil
•
• ibn al-Jawzi
•
• Mohammad bin Abdulwahab
•
• ibn Taymiyya
•
• Al-Nasa'i
•
• ibn al-Qayyim
•
• ibn Rajab al-Hanbali
• Ibrahim ibn Ya'qub al-Juzajani
[7]
Ahmad bin Muhammad bin Hanbal Abu `Abd Allah al-Shaybani (Arabic: ‫ﺍﻟﺸﻴﺒﺎﻧﻲ‬ ‫ﺍﻟﻠﻪ‬ ‫ﻋﺒﺪ‬ ‫ﺍﺑﻮ‬ ‫ﺣﻨﺒﻞ‬ ‫ﺑﻦ‬ ‫ﻣﺤﻤﺪ‬ ‫ﺑﻦ‬ ‫)ﺍﺣﻤﺪ‬
was an important Muslim scholar and theologian. He is considered the founder of the Hanbali school of fiqh (Islamic
jurisprudence). Imam Ahmad is one of the most celebrated Sunni theologians, often referred to as "Sheikh
ul-Islam"
[8]
or the "Imam of Ahl al-Sunnah," honorifics given to the most esteemed doctrinal authorities in the Sunni
tradition. Imam Ahmad personified the theological views of the early orthodox scholars, including the founders of
the other extant schools of Sunni fiqh, Imam Abu Hanifa, Imam Malik ibn Anas, and Imam ash-Shafi`i.
Biography
Early life and family
Legal writings, produced October 879.
Ahmad ibn Hanbal's family was originally from Basra, Iraq, and
belonged to the Arab Banu Shayban tribe.
[9]
His father was an officer
in the Abbasid army in Khorasan and later settled with his family in
Baghdad, where Ahmad was born in 780 CE.
[2]
Ibn Hanbal had two wives and several children, including an older son,
who later became a judge in Isfahan.
[8]
Education and Work
Ibn Hanbal studied extensively in Baghdad, and later traveled to
further his education. He started learning jurisprudence (Fiqh) under
the celebrated Hanafi judge, Abu Yusuf, the renowned student and companion of Imam Abu Hanifah. After finishing
his studies with Abu Yusuf, ibn Hanbal began traveling through Iraq, Syria, and Arabia to collect hadiths, or
traditions of the Prophet Muhammad. Ibn al-Jawzi states that Imam Ahmad had 414 Hadith masters whom he
narrated from. With this knowledge, he became a leading authority on the hadith, leaving an immense encyclopedia
of hadith, the al-Musnad. After several years of travel, he returned to Baghdad to study Islamic law under al-Shafi.
He became a mufti in his old age, but is remembered most famously, as the founder of the Hanbali madhab or school
of Islamic law, which is now most dominant in Saudi Arabia, Qatar as well as the United Arab Emirates.
[10][11] [12]

Ahmad ibn Hanbal 39
In addition to his scholastic enterprises, ibn Hanbal was a soldier on the Islamic frontiers (Ribat) and made Hajj five
times in his life, twice on foot.
[13]
Death
Ibn Hanbal died in 855 CE in Baghdad, Iraq.
The Mihna
Ibn Hanbal was famously called before the Inquisition or Mihna of the Abassid Caliph al-Ma'mun. Al-Ma'mun
wanted to assert the religious authority of the Caliph by pressuring scholars to adopt the Mu'tazila view that the
Qur'an was created rather than uncreated. According to Sunni tradition, ibn Hanbal was among the scholars to resist
the Caliph's interference and the Mu'tazila doctrine of a created Qur'an—although some Orientalist sources raise a
question on whether or not he remained steadfast
[14]
However, according to Sunni tradition, due to his refusal to accept Mu'tazilite authority, ibn Hanbal was imprisoned
in Baghdad throughout the reign of al-Ma'mun. In an incident during the rule of al-Ma'mun's successor, al-Mu'tasim,
ibn Hanbal was flogged to unconsciousness. However, this caused upheaval in Baghdad and al-Ma'mun was forced
to release ibn Hanbal.
[13]
After al-Mu’tasim’s death, al-Wathiq became caliph and continued his predecessors
policies of Mu'tazilite enforcement and in this pursuit, he banished ibn Hanbal from Baghdad. It was only after
al-Wathiqu's death and the ascent of his brother al-Mutawakkil, who was much friendlier to the more traditional
Sunni dogma, that ibn Hanbal was welcomed back to Baghdad.
Works
The following books are found in Ibn al-Nadim's Fihrist:
• Kitab al-`Ilal wa Ma‘rifat al-Rijal: "The Book of Narrations Containing Hidden Flaws and of Knowledge of the
Men (of Hadeeth)" Riyad: Al-Maktabah al-Islamiyyah
• Kitab al-Manasik: "The Book of the Rites of Hajj"
• Kitab al-Zuhd: "The Book of Abstinence" ed. Muhammad Zaghlul, Beirut: Dar al-Kitab al-'Arabi, 1994
• Kitab al-Iman: "The Book of Faith"
• Kitab al-Masa'il "Issues in Fiqh"
• Kitab al-Ashribah: "The Book of Drinks"
• Kitab al-Fada'il Sahaba: "Virtues of the Companions"
• Kitab Tha'ah al-Rasul : "The Book of Obedience to the Messenger"
• Kitab Mansukh: "The Book of Abrogation"
• Kitab al-Fara'id: "The Book of Obligatory Duties"
• Kitab al-Radd `ala al-Zanadiqa wa'l-Jahmiyya "Refutations of the Heretics and the Jahmites" (Cairo: 1973)
• Tafsir : "Exegesis"
• the Musnad

Ahmad ibn Hanbal 40
Quotes
•
• It is said that, when told that it was religiously permissible to say what pleases his persecuters without believing in
it at the time of mihna, Ahmad said "If I remained silent and you remained silent, then who will teach the
ignorant?".
• With regard to innovation within religion, Ahmad said “The graves of sinners from People of Sunnah is a garden,
while the graves of the pious ascetics from the People of Innovation is a barren pit. The pious among Ahlus
Sunnah are the Friends of Allah, while the sinners among Ahlul-Bidah are the Enemies of Allah.”
[15]
Historical views
• Imam Abu Dawood, who was a collector of prophetic hadith stated:
"The lectures of Ahmad were sittings of the Hereafter. He would not mention in them anything of the
worldly affairs; and I never saw him mention this world."
• The Hanafi scholar Yahya ibn Ma'in stated:
“I have not seen the like of Ahmad, we have accompanied him for fifty years, and he never boasted
about anything from the good which he was characterized with.”
[8]
• When Abdul-Qadir Gilani was asked whether there existed a person who was a wali of Allah who was upon a
creed other than the creed of Ahmad ibn Hanbal, Gilani answered:
"That has not occurred and will never occur.”
[8]
• Harmala said:
“I heard Al-Shafi‘i say: ‘I left Baghdad and did not leave behind me anyone more virtuous, more learned,
more knowledgeable than Ahmad ibn Hanbal.’”
• Abu Ubayd said: "The Science at its peak is in the custody of four men, of whom Ahmad ibn Hanbal is the most
knowledgeable."
• Yahya ibn Ma'in said, as related by Abbas [al-Duri]: "They meant for me to be like Ahmad, but by Allah! I shall
never in my life compare to him."
• Muhammad ibn Hammad al-Taharani said: "I heard Abu Thawr say: Ahmad is more learned or knowledgeable
than Sufyan al-Thawri.’"
• Ibrahim al-Harbi said: "I held Ahmad as one for whom Allah had gathered up the combined knowledge of the
first and the last."
• Qutaiba ibn Said noted that if Ahmad were to witness the age of Sufyan al-Thawri, Malik, al-Awzai and Laith ibn
Sa'd, he would have surpassed them all.
References
[1] "‫ﻭﺍﻟﺘﻌﺪﻳﻞ‬ ‫ﺍﻟﺠﺮﺡ‬ ‫ﺃﺋﻤﺔ‬ ‫"ﻣﻨﺎﻫﺞ‬ (http://www.ibnamin.com/Manhaj/scholars.htm). Ibnamin.com. . Retrieved 2010-03-21.
[2] Roy Jackson, "Fifty key figures in Islam", Taylor & Francis, 2006. p 44: "Abu Abdallah Ahmad ibn Muhammad ibn Hanbal ibn Hilal
al-Shaybani was born in Baghdad in Iraq in 780"
[3] The History of Persia by John Malcolm – Page 245
[4] A Literary History of Persia from the Earliest Times Until Firdawsh by Edward Granville Browne – Page 295
[5]
[5] Explanation of the Creed, pg. 8
[6] "CLASSICAL BOOKS Hadeeth Saheeh al-Bukhaaree (al-Jaami' as-Saheeh)" (http://fatwa-online.com/classicalbooks/hadeeth/
0000101.htm). Fatwa-online.com. . Retrieved 2010-03-21.
[8]
[8] Foundations of the Sunnah, by Ahmad ibn Hanbal, pg 51-173
[9] H. A. R. Gibb et al., ed. (1986). "Aḥmad B. Ḥanbal". Encyclopaedia of Islam. A-B. 1 (New ed.). Brill Academic Publishers. p. 272.
ISBN 90-04-08114-3. "Aḥmad B. Ḥanbal was an Arab, belonging to the Banū Shaybān, of Rabī’a,..."
[10] http://www.islamawareness.net/Madhab/Hanbali/ahmad_ibn_hanbal.html

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