Beruflich Dokumente
Kultur Dokumente
interact with
Hadith/Prophet
ic narrations
Sheikh Atabek
Shukurov
An-Nasaf
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How to
Interact with
Hadith/Prophet
ic Narrations:
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© Atabek Shukurov and Arfan Shah 2008
All rights reserved with the exception of ‘fair use’ which is defned
as;
ISBN
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Contents page
Translator’s Introduction 9
Author’s Introduction
11
Chapter One: Acting upon narrations
15
Chapter Two: Prophetic practice and narration
17
Chapter Three: Reporting the text of narration and its
meaning
23
Chapter Four: their speech on following narrations
29
Chapter Five: Jurists and Prophetic narration experts
41
Chapter Six: Level of the true narrator 49
Chapter Seven: Judgements on Prophetic narration
53
Chapter Eight: Prophetic narrations amongst the jurists
and the narration experts
59
Chapter Nine: Disagreement in terminology
87
Chapter Ten: Authentic Prophetic narrations
89
Chapter Eleven: Weak narrations
95
Chapter Twelve: Examples of authentic narrations that
some of the scholars rejected
101
Chapter Thirteen: Prophetic narrations and Al-Numan
(Abu Hanifah)
103
8
Chapter Fourteen: Narrations left by Abu Hanifah
105
Chapter Fifteen: Narrations left by Imam Malik
109
Chapter Sixteen: Narrations left by Imam As-Shaf’I
117
Chapter Seventeen: Examples of the narrations left by
some of the Imams
121
Chapter Eighteen: Narrations left by Ahmed
123
Chapter Nineteen: Narrations left by the Imams
125
Chapter Twenty: Please note
127
Chapter Twenty one: The Objectives
133
9
10
Translator’s Introduction
11
12
In the name of Allah, the most
merciful, most generous
6
Abu Hanifah, the one credited with beginning the Hanaf
School of jurisprudence.
7
An-Numan ibn Thabit Abu Hanifah, born in Kufa in the
Islamic year 80, or 699CE. He saw Anis Ibn Malik during
childhood. He began studying with his teacher Hammad
when he was twenty-two years old and stayed with him for
eighteen years without a break. Zufar said, “I sat with Abu
Hanifah for more than twenty years and I did not see anyone
who desired good and sympathised for the people like him.
When he felt death coming to him he went into prostration
and his soul was taken from him whilst prostrating. He died in
the Islamic year 150. The Caliph Al-Mansoor replied when he
knew of his death, “Who will admonish me like Abu Hanifah in
life and death.” It was after Abu Hanifah’s son returned
money given to his father back to the caliph.
8
Apparent.
16
Prophetic narration experts themselves and who knew
the Hanaf rulings.
17
Chapter One
Acting upon narrations
9
Those scholars who were experts in Prophetic narrations.
10
This is similar to the famous saying of the successor
Abdullah Ibn Mubarak, a noted student of Abu Hanifah.
18
19
Chapter Two
Prophetic practice and narration
Firstly, it is necessary to explain the meaning of
prophetic practice and narration. Practice, linguistically,
can be good or bad and the sacred law has different
usages. One of them is the juristic practice which is
what the Messenger (peace and blessings of Allah be
upon him) did without a command from Allah (Mighty
and Majestic) and he did not order his nation to perform
it sternly. If it was continuous then this is an
emphasised practice, and if not, then it is a desired
practice. I hope that I am not mistaken when I say that
our scholar mentioned a third category which is just
practice. This is not explained by them mentioning it
directly, like the prophetic practices of ablution, which
are not emphasised and not desired, rather this is
between the two. I hope that Allah guide me to the
truth in this issue because I remain looking for it.
20
This is a legal expression of that which is transmitted
from the Prophet (peace and blessings of Allah be upon
him) of speech, action, description or confrmation. This
narration is known as elevated.11 Similarly, when a
narration reaches a companion then is suspended 12 and
it reaches a successor, then it is severed. 13 With this
understanding, not every narration is Sunna and not
every narration is elevated.
11
Marfua’ – a narration ascribed to the Prophet (peace and
blessings of Allah be upon him).
12
Mawquf – a narration ascribed to a companion.
13
Maqtu’ – a narration ascribed to a successor.
14
Imam Abu Abdullah Muhammad ibn Ismail ibn Ibrahim ibn
Al-Mugharia Al-Bukhari Al-Ju’ffi, born after the Friday
congregation prayer on the thirteen of Shawwal 194 Islamic
year or August 4th 810 CE, in the city of Bukhara, Uzbekistan.
His father was knowledgeable about prophetic narrations. He
21
reports that the Prophet (peace and blessings of Allah
be upon him) passed water standing.
“Cut off the hands of the male and female thief.” 17 This
is an easy example that man can understand, even if
he is not learned, but there are examples that are
difficult to understand except if they are someone who
understands all of the rules of jurisprudence, major
collections and a high level knowledge.18 Distinguished
is he follows the practice (Sunna), and others, by
returning to the correct understanding of the scholars
and not with the understanding of the word scholar in
our time. As the scholar in our time, is known for
writing books and narrating from here and there, and if
he is a not a follower of an innovator then he is doing
well. Otherwise he is a poor ignoramus.
17
Quran: Sura Maidah 5:38.
18
Rhetoric, verb conjugation, Arabic grammar, principles of
jurisprudence etc.
24
25
Chapter Three
Reporting the text of narration
and its meaning
19
Scholars like Abu Hanifah, Imam Malik, Imam Shaf’i and
Imam Ahmed (may Allah be pleased with them).
20
Final necessary/wajib prayer after the Isha prayer.
21
Muslim, in the chapter of purifcation no. 350 and Bukhari,
in the chapter of ablution no. 156, both from Abu Hurayrah.
26
عن أبي هريرة رضي ال عنه أن رسول ال صلى ال عليه و
من استجمر فليوتر:سلم قال.
متفق عليه
Abu Hurayrah (may Allah be pleased with him) narrates
that the Messenger of Allah (may Allah bestow peace
and blessings upon him) said, “Whoever uses stones
should use an odd number.” 22
22
Witr also means an odd number so he confused this and
would pray every time he left the toilet.
27
Abdullah Ibn Umar (may Allah be pleased with him)
reports that the Prophet (peace and blessings of Allah
be upon him) prohibited cutting hair on Fridays. 23
25
Quran: Sura Ad-Dharyat 51:22.
26
Usually meant to insult someone doing something that he
should not.
27
Quran: Sura Muffafeen 83:26.
29
}رخوتاقمهق رماس ك
{ك
25.المطففين
28
Ibid.
29
This is known as a possession of honour, or Idafa As-sharif,
and this cannot be taken literally!
30
Quran: Sura Hajr 15:29.
30
31
Chapter Four
Their speech on following
narrations
32
Ibrahim An-Nakh’i31 said, “I do not act upon a narration
without comparing it to a hundred narrations.”
31
The Imam, a preserver, Jurist of Iraq, father of the two
Umars, Ibrahim Ibn Yazid Ibn Qais An-Nakh’i, the Yemeni then
Kufui, of the scholars produced at the hands of Aisha the
mother of the believers, (may Allah be pleased with her).
During childhood he had insight into the knowledge of Ibn
Mas’ud (may Allah be pleased with him), a unique jurist,
possessing a weighty matter and excellent qualities.
Al-‘Amash said, “Ibrahim was absorbed in prophetic
narrations.” He used to fast one day and not the next. He
died when he was between ffty-one or ffty-three years old.
Someone asked him why he seemed to lose patience during
the pangs of death, he said, “Who else is in a greater danger
than what I am in now? The message has come from my
Lord, am I going to paradise or hellfre. I swear by Allah, that
if I could stop myself in my throat I would do so until the day
of judgement.” Sh’iyab ibn Al-Habhab said, “I was there when
they were burying Ibrahim An-Nakh’i on the seven or ninth.”
As-Sha’bi said, “Have you buried your companion?” I said,
“Yes.” He said, “There is no one left more knowledgeable
than him,” or “with more understanding than him.”
33
Al-Khateeb32 reports in the Jurist and its follower/Faqiha
wa Al-Muftihi that Al-Hassan Ubaydullah An-Nukhai
stated that he said to Ibrahim, “Do you issue a legal
edict on everything you hear?” He said, “No.” I said,
“Do you issue an edict on what you have not heard?!”
He said, “I heard what I heard and when what I have no
heard reaches me then I weight up that with what I
heard.”
33
He is the scholar of Islam, proof of the nation, Imam of the
place of migration, Abu Abdullah Malik Ibn Anas Ibn Malik. He
was born, according to authentic sources, ninety-three years
after the death of the servant of the Prophet (peace and
blessings of Allah be upon him), Anas. M’an, Al-Waqdada and
Muhammad ibn Ad-Dahka say, “Malik’s mother bore him for
three years.” Abu Musa Al-Ashari (may Allah be pleased with
him) narrates that the Messenger of Allah, peace and
blessings of Allah be upon him, said, “People will go to the
East and the West in search of knowledge but they will not
fnd anyone more knowledgeable than the scholar of
Medina.” Ibn Uyyanna said, “I used to say it was Sa’ed ibn Al-
Mussayb, until I was in the time of Suleiman ibn Yasir, Salim
ibn Abdullah and so on. Then one day I said, “It is Malik, and
there did not remain opposition in Medina.” Ibn Uyyana said,
“Malik is the scholar of Arabia.” Imam As-Shaf’i said, “True,
he excelled.” When the scholars mention Malik (may Allah
show him mercy) they call him the star.” Malik began
studying around ten years old and qualifed early. He sat to
beneft. He was twenty one years old and a great number
would narrate from him even though he was very young.
People would intend to study with him from great distances,
some from other kingdoms like Abu Jafar Al-Mansoor and
those who came after. He was overcrowded during the
succession of Ar-Rashid (Abbasid khalif). Imam Ahmed (may
Allah show him mercy) said, “If I saw a man who would fnd
fault with Malik, know he is an innovator.” Abdullah ibn Al-
Mubarak (may Allah show him mercy) said, “I was present
with Malik (may Allah show him mercy) whilst he was
narrating the traditions of the Messenger of Allah, peace and
blessings of Allah be upon him, when a scorpion bit him
sixteen times. Malik’s complexion changed to a yellow colour,
although he did not stop narrating the tradition of the
35
possible angle. Az-Zuhri (may Allah show him mercy)
leaves the narrations due to them not being accepted.
Not one of them thinks about following their whims
rather they are the scholars of the prophetic practice.
38
Al-Hafz ibn Aqida Abu Al-Abbas Ahmed ibn Muhammad ibn
Sa’yd Al-Kufyi, one of the leaders of prophetic narration. He
heard from Al-Hassan Ibn Ali ibn Affan and Yahya ibn Abu
Talib and their ranks. He did not travel except to Arabia and
Baghdad but he was a great sign of memorisation even Ad-
Daraqutni said, “All the people of Baghdad have not seen in
Kufa since the time of Ibn Mas’ud (may Allah be pleased with
him) like Ibn Aqida.” He said, “I know thirteen thousand
prophetic narrations from the people of the prophetic
household and the tribe of Hashim.” Ibn Aqida said, “I
memorised one hundred thousand prophetic narrations with
their authorities and I remember one thousand three hundred
prophetic narrations.” Abu Sayed Al-Malini said, “Ibn Aqida
used to have six hundred camels carry his books.” He died in
the Islamic year three hundred and twenty fve.
39
Harmla ibn Yahya said he heard Ibn Wahab 39 say, “If it
was not for Al-Layth 40 and Malik we would be astray.”
Abu Tahir Ahmed ibn Umar ibn As-Saarah narrates that
Ibn Wahb said, “If it was not for Malik and Al-Layth I
would be destroyed as I used to think that everything
that came from the Prophet (peace and blessings of
Allah be upon him) needed to be acted upon.” 41
39
Abdullah ibn Wahab ibn Muslim Abu Muhammad Al-Fahari.
Born in the Islamic year one hundred and twenty fve. He was
a storehouse of knowledge, a treasure of action and he was
one of the narrators of Al-Muwatta. Ahmed ibn Salah Al-Hafz
said, “Ibn Wahab knew one thousand prophetic narrations. He
used to divide his time into three: a third to protect the
borders, a third to teach the people of Egypt and a third for
pilgrimage.” He died in the month of Sh’aban, in the Islamic
year one one hundred and ninety seven; aged seventy two.
Ibn Abdul Barr records from Sahnun ibn Sa’yd that he saw
Abdurrahman ibn Al-Qasim in a dream. He asked him, “What
did Allah do to you?” He said, “I found from him what I love.”
He said, “Which of your works was the most superior?” He
replied, “Reciting the Quran.” Then he asked about the
issues, he indicated with fngers (as if there were dust there).
Then I asked him about Ibn Wahab, he said, “He is with the
upmost, that Allah showed mercy upon.”
40
Al-Layth ibn Sa’ad Al-Misri a noted successor.
41
The History of Baghdad 7-13.
40
قال إبراهيم النخعي قال :لو رأيتهم يتوضؤون إلى الكوعين ما
تجاوزتهما وأنا أقرؤها إلى المرافق
263-6 الحكام في أصول الحكام لبن حزم
42
Al-Ahkam fi Usul Al-Ahkam libn Hazm 233-6.
41
للخر أما من أخذ بحديث صحيح وقد تنكبه سائر أئمة
الجتهاد فل
43
Imam Shaf’i, Imam Abu Hanifah, Imam Malik and Imam
Ahmed ibn Hanbal – these are the four recognised Imams in
jurisprudence (may Allah be pleased with them).
44
Sufyan At-Thawri.
45
Sahih – a prophetic narration with a reliable chain of
transmission which reaches the Prophet (peace and blessings
of Allah be upon him).
46
Sira Al-Alam 16-406.
42
This is the scholar of Islam and a leader of the believers
in Prophetic narration. Ad-Dhahabi reports that fnding a
narration somewhere does not necessitate acting upon
it, rather there are conditions that need to be fulflled to
understand.
47
Sheikh of Islam, the Erudite Shamsudeen Muhammad ibn
Abu Bakr ibn Ayyub Al-Zara’y, Ibn Qayum. Ibn Kathir says he
was born in the Islamic year six hundred and ninety one. He
heard prophetic narrations and busied himself with
knowledge and surpassed in various knowledges, especially
in the Quranic commentary, prophetic narrations and
principles. When he returned to Taqiudeen Ibn Tamiyyah from
the Egyptian houses in the Islamic year seven hundred and
eleven, he stayed with him until he died. He took a great
amount of knowledge from him with what he took before; he
became unique in the many sciences of knowledge. He
studied day and night with great effort. He had beautiful
recitation, a character many loved, he held no envy to
anyone, he would not harm anyone, and he would not
backbite, nor hold a grudge against anyone. He was person
he accompanied the most and the most beloved to him. He
did not know anyone in this knowledge in our time who
worshipped more than him. His manner of prayer was to
lengthen it a lot, to lengthen the bowing and the prostration.
Many of his companions used to blame him for this,
sometimes. He did not go back or do more than this, may
Allah show him mercy. He has many works that he has
authored, big and small, on many subjects. He wrote them in
beautiful calligraphy and he has works that no one but him
could do even a tenth of them before or after him.
43
disagreement if a man who owns nine books, 48 in
addition to all the books in the world on prophetic
narrations and Jurisprudence, disagrees, it is not
permissible for him to give edict if he does not meet the
requirements of issuing edicts.
إن رجل سأل المام أحمد عن رجل يحفظ مئة ألف حديث
: فمئتي ألف حديث؟ فقال: ل فسأل:هل يكون فقيها؟ فقال
فأربعمئة ألف: ل فسأل: فثلثمئة ألف حديث فقال:ل فسأل
حديث؟ فقال بيده هكذا.
48
Six authentic books of prophetic narration and three extra
books.
49
Al-Jam’a L’Ikhalaq Al-Raawi wa l-Adab As-Sama’a by Al-
Khateeb.
50
Almost like a shrug of the shoulders, like when someone
says I do not know.
44
Meaning that it is permissible to do this, if they
memorise that much narrations and reach the
additional levels of jurisprudence. So the Imam of the
Hanbali’s including Ibn Qayyum sees the level which it
is permissible to issue legal verdict, more than the
prophetic narrations in all the nine books. So where did
Ibn Qayyum fnd this disagreement of the scholars?
45
46
Chapter Five
Jurists and Prophetic narration
experts
51
As above.
48
Abdullah ibn Mas'ud52 (may Allah be pleased with him)
said, “You are in a time where the jurists are many, few
preachers, few beggars and many givers and action is
the chief of whims. There shall be a time after you
where there will be few jurists, many preachers, many
beggars, few givers, whims are the chiefs of action,
learning knowledge is better than guidance, in the fnal
times, and better than some actions.” 53
52
Abdullah Ibn Mas’ud Ibn Ghafl (may Allah be pleased with
him). He was one of the frst Muslims when Zayd and his wife
Fatima, the daughter of Al-Khattab, became Muslim. This was
before Umar ibn Al-Khattab (may Allah be pleased with him)
became Muslim. He was the frst to recite the Quran in
Mecca. When Abdullah (may Allah be pleased with him)
became Muslim, the Prophet (peace and blessings of Allah be
upon him) took him as a servant and he used to serve him.
He said to him, “I give you permission to come when you
hear my cloth and the veil is lifted.” He used to come, assist
with clothes, bring his shoes, walk in front of him, cover him
if he bathed and wake him if he slept. He was known
amongst the companions as the keeper of miswak. He
migrated twice, once to Abyssinia and once to Medina; he
prayed in both directions; he attended Badr, Uhud, the
trench; he saw the oath of acceptance, and all the events
with the Messenger of Allah peace and blessings of Allah be
upon. He attended Yaramuk after the passing of the Prophet
(peace and blessings of Allah be upon him); he gave the
death blow to Abu Jahl and was seen with the Messenger of
Allah (peace and blessings of Allah be upon him) in Paradise.
He died in Medina in the Islamic year thirty two, he gave his
will to Az-Zubair (may Allah be pleased with him); he was
buried in Al-Baqiah and his funeral prayer was lead by
Uthman; he was sixty years old. Asad Al-Ghabah.
53
Bukhari on Etiquette of the individual in the chapter on
guidance with a reliable chain.
49
أنك في زمان كثير: عن عبد ال بن مسعود قال لنسان
فقهاؤه قليل قراؤه تحفظ فيه حدود القرآن وتضيع حروفه
قليل من يسأل كثير من يعطي يطيلون فيه الصلة ويقصرون
الخطبة يبدون أعمالهم قبل أهوائهم وسيأتي على الناس زمان
قليل فقهاؤه كثير قراؤه يحفظ فيه حروف القرآن وتضيع
حدوده كثير من يسأل قليل من يعطي يطيلون فيه الخطبة
الموطأ.ويقصرون الصلة يبدون فيه أهواءهم قبل أعمالهم
417 حديث رقم
Abdullah Ibn Mas’ud (may Allah pleased with him) said
to someone, ‘’You are in a time with many jurists and
few reciters preserving Quranic injunctions, few
requesters, many givers, prolonged prayers, concise
sermons, reciting little, actions overriding whims. A
time will come upon a people where the jurists are few,
many reciters, they lost the practice of the Quran and
its prohibitions, many people ask, few give, sermons
are prolonged, prayers are short and whims override
actions.” 54
54
Al-Muwatta number 417.
50
أتيت الكوفة فرأيت فيها: قال،عن أنس بن سيرين
. وأربعمائة قد فقهوا،أربعة آلف يطلبون الحديث
أبو محمد الرامهرمزي في المحدث الفاصل
Abu Muhammad Al-Ramahrmzi55 states that Anas ibn
Sireen said, “I came to Kufa and I saw four thousand
students of prophetic narrations and four hundred
students jurists.”
163
57
Abu Na’im Al-Fadal Ibn Dukyan. Salah ibn Ahmed ibn
Hanbal asked his father, “With Waqiah, Abdurrahman, Yazid
ibn Haroon where does Abu Na’im stand with those?” He
replied, “His narrations come from half of those, except he
intelligently checked the truth.” He asked, “So is Abu Na’im
more trustworthy or Waqiah?” He replied, “Abu Na’im has
fewer errors.” He asked, “What about Abu Abdullah?” He
replied, “Abu Na’im has better knowledge of the scholars, the
lineages and of the men of narration. Waqiah has more
jurisprudence.” Ahmed ibn Al-Hassan At-Tirmidhi was
informed that Abu Abdullah said, “When Abu Na’im died his
book came to the forefront so when the people differed they
went back to it.” Abu Zarah’a said, “I heard Ahmed ibn Salah
say I have not seen a prophetic narration expert as truthful
as Abu Na’im.” He died on the doubtful days before Ramadan
in the Islamic year two hundred and nineteen.
58
Imam Zufar was one of Abu Hanifah’s students.
59
His nickname.
60
From the jurist and its follower by Al-Khateeb Al-Baghdadi
1/163.
53
وليعلم أن الكثار:قال الخطيب البغدادي في الفقيه والمتفقه
إنما،ب الحديث وروايته ل يصير بها الرجقل فقيهاا من وكات ر
وإمعان التفكر فيه،يتفقه باستنباط معانيه.
Al-Khateeb Al-Baghdadi states in The Jurist and its
Follower, “Know, that writing many prophetic narrations
and chains does not make him a jurist. It is only by
extracting the meanings and deep thought.” 61
61
Ibid 2/159.
54
55
Chapter Six
Level of the true Narrator
Do not think that the level of prophetic narration expert
is attainable by anyone! Never, I swear by Allah, this is
only after extensive study and anguish; it is not
attained except rarely, by the best of the best.
58
59
Chapter Seven
Judgements on Prophetic
narration
64
Is’af Al-Mabta bi Rijal al-Muwatta of Suyuti.
61
المبارك فيقول حدثت عن رجاء ول يذكر المغيرة فقال لي
نعيم هذا حديثي الذي أسأل عنه فأخرج إلي كتابه القديم
بخط عتيق فإذا فيه ملحق بين السطرين بخط ليس بالقديم
عن المغيرة فأوقفته عليه وأخبرته أن هذه زيادة في السناد ل
أصل لها فجعل يقول للناس بعد وأنا أسمع اضربوا على هذا
شيخ السلم ابن حجر العسقلني في تلخيص.الحديث
الحبير
Al-Mughara65 narrates that the Prophet, 66 peace and
blessings of Allah be upon him, wiped the top of his
leather sock and the bottom. 67 Then Imam Ahmed (may
Allah be pleased with him) made it weak and
mentioned it to Abdurrahman ibn Mahdi 68 who said that
Ibn Mubarak narrated from Thawr from Rajah from the
65
Al-Mughara Ibn Sh’iaba, Al-Amir Abu ‘Isa. One of the senior
companions courageous and intelligent, he saw the oath of
contentment. He had broad shoulders and lost an eye in the
battle of Yaramuk. Ibn Sa’ad said, “Al-Mughara had very red
hair, he had four partings, big lips, large head, weighty affair,
large arms, broad shoulders and was smart.” It was said of
him, “Mughara Al-Rayi died as the prince of Kufa in the
Islamic year ffty, in the month of Shabban, aged seventy
years old.” He has two narrations in Imam Muslim’s authentic
collection.
66
The Prophet Muhammad (peace and blessings of Allah be
upon him).
67
Imam Ahmed, Abu Dawood, Tirmidhi, Ibn Majah, Ad-
Daraqutni and Bayhaqi.
62
scribe of Al-Mughara, who did not mention Al-Mughara.
Imam Ahmed said Nayim ibn Hamd informed me that
Ibn Mubarak as Al-Waleed ibn Muslim did, from Thawr
(may Allah show them mercy). I said, “This only comes
from Al-Waleed as Ibn Mubarak narrates from Rajah and
does not mention Al-Mughara.” He said, “Nayim
narrated this to me and I asked him to bring out the old
book which had ancient writing on it then I saw an
68
Abdurrahman ibn Mahda, Al-Imam, Al-Naqd, Al-Majud.
Master of memorisation Abu Sa’id Al-‘Anbra. Born Islamic
year one hundred and thirty fve. He studied prophetic
narration when he was ffteen years old. He was an example
in knowledge and action. As-Shaf’i said, “I do not know a
similar example in this affair.” Muhammad ibn Abu Bakr Al-
Muqqadima said, “I have not seen anyone who masters what
he heard and what he did not hear than Abdurrahman ibn
Mahda, a trustworthy leader.” Abu Dawood As-Sajastani said,
“Waqiah and Abdurrahman met in Mecca after the night
prayer and discussed until the call for the dawn prayer
came.” Ibn Mahda said, “If I did not hate to disobey Allah, I
wish that no one would remain in this city except Aghtabani.”
Meaning anything! Abdurrahman ibn Mahad said, “His father
used to pray in the night and Yahya used to pray the whole
night.” He said, “Once, when true dawn came, he threw
himself on his bed and stayed there until sunrise. He did not
pray the dawn prayer, so he punished himself by not putting
anything between himself and the earth for two months. His
thighs opened and spilt.” Ibn Madani said, “I went to the
widow of Abdurrahan ibn Mahda, I used to visit her after his
death. I found a black mark upon the prayer niche, so I
asked, “What is this?” She replied, “Place Abdurrahman
rested. He would pray the night and if sleep overcame him,
he would put his forehead there. He used recite half the
Quran every night.” Muhammad ibn Yahya Ad-Dhahli said, “I
never saw a book in the hand of Aburrahman ibn Mahda.”
Meaning he memorised all that he narrated. Ibn Mahda
passed away in Al-Basara in the month of Jamada Al-Akhir, in
the Islamic year one hundred and ninety eight. His father
lived after his death.
63
appendix between the lines with writing that was not
old, from Al-Mughara. So I checked it and informed him
that this was an addition in the chain which has no
source. Then he began to say to the people, after, I
heard this then they ignored this narration.” 69
69
Ibn Hajar Al-Asqalani in Takhlis Al-Habir.
64
If you follow the speech of the leader of prophetic
narrations like Ibn Al-Madani,70 Ibn Mu’een,71 Ibn
Khuzaymah, you would fnd them shun the judgement
of the narrations. Allah (the Exalted) took their souls
and they did not judge them, except a few of the
narrations for their authentication or fabrication.
70
Ali ibn Madani, leader of the believer in the feld of
Prophetic narration, Abu Hassan ibn Abdullah As-Sa’da (may
Allah show him mercy). Born in the Islamic year one hundred
and sixty one, in the city of Al-Basara. Abu Hatim Al-Razi said,
“Ibn Madini is a scholar amongst people in the knowledge of
prophetic narrations and discrepancies.” Ahmed ibn Hanbal
(may Allah show him mercy) used to only call him by his
agnomen in respect for him. Ahmed never called him by his
name. It was said, “Ali Ibn Madini was most knowledgeable
about the narrations of the Messenger of Allah (peace and
blessings of Allah be upon him).” Abu Quddama said, “He
reached a degree that no one reached in prophetic
narrations.”
Al-Bukhari (may Allah show him mercy) said, “I did not feel
small with anyone except with Ali ibn Madini.” Ali Ibn Al-
Madini said, “I wrote Al-Musnad and left in my home then
went on a journey. The Earth consumed it and I was not able
to write it again.” Abdulmumin An-Nasaf said, “I asked Salah
ibn Muhammad, “Is Yahya ibn Mu’een better?” He said, “No,
he understands well.” I asked, “Really?” He replied, “He is
better in memorisation and understanding.” He died in the
Islamic year one hundred and seventy eight.
71
He is Al-Imam Al-Hafz, unique, prophetic narration
commentator, Abu Zakariah Yahya ibn Mu’een ibn ‘Uwan
(may Allah show him mercy). Born in the Islamic year one
hundred and ffty eight. He began studying aged twenty.
Someone asked Imam Ahmed, “Dear Abu Abdullah, examine
these prophetic narrations, there are errors there.” He
replied, “Go to Abu Zakariah as he will know the errors.”
AbdulKhaliq ibn Mansoor said to Ibn Ar-Rumi, “I heard some
people taking about the narrations that reached Yahya. He
said, “Tell me who is better than him that the sun has risen
over?” He said, “No surprise.” Ali ibn Al-Madini said, “I have
65
In our time you fnd one of them who has yet to reach
forty years of age and he has judged that thousands
narrations are unacceptable. How will he face the
Prophet (peace and blessings of Allah be upon him) on
the day of doom when he has rejected his proven
speech?!
not seen any of the people better than him.” Ahmed ibn
‘Aqaba asked Yahya ibn Mu’een, “How many prophetic
narrations have you written?” He replied, “This hand of mine
has written six thousand prophetic narrations.” Muhab ibn
Salim Al-Bukhari narrated from Muhammad ibn Yusuf Al-
Bukhari Al-Hafz that he said, “We were with Yahya ibn
Mu’een on pilgrimage and entered Medina on Friday night, he
died during the night. When the morning came the voices of
the people could be heard about his death. The tribe of
Hisham came and said, “We will bring the utensils that the
Messenger of Allah (peace and blessings of Allah be upon
him) washed with.” The people thought this and spoke about
it. The tribe said to them, “We have the most right according
to the Prophet (peace and blessings of Allah be upon him)
and he has the right to be washed.” So they washed him and
buried him on Friday, in the month of Dhul-Qaidah, in the
Islamic year two hundred and thirty-three.
66
Chapter Eight
Prophetic narrations amongst
The jurists and the narration
experts
72
These are terms familiar in the science known as Usul Al-
Fiqh/principles of Jurisprudence.
73
The frst point.
74
A book by Ibn Kathir on methodology of prophetic
narrations.
67
ث وعان بورقيسرة والروواةر وعان وشايةخ إوذا تويوفسرود والسراروي بررزياودةة رفي اولاحردي ر
و و
فويوهال رهوي وماققبولوةك أوام, وووهوذا اولسرذي يقيوعبسيقر وعانهق بررزوياودةر وال ثيوقرة,لوقهام
ب وعان أواكثورر اولاقفوقوهارء ر
ف وماشقهوكر فووحوكى اولاوخطي ق ول؟ رفيره رخول ك
. ووورسدوها أواكثويقر اولاقموحثدرثيون,قويقبولووها
75
Known as mursal – a report missing a successor.
68
قال أبو داود صاحب السنن في رسالته إلى أهل مكة :وأما
المراسيل ،فقد كان يحتج بها العلماء ،فيما مضى ،مثل
سفيان الثوري ،ومالك بن أنس ،والوزاعي حتى جاء
الشافعي ،فتكلم فيه
69
Abu Dawood,76 compiler of the Sunnan said in his letter
written to the people of Mecca, “As for the delegated
report, it was a proof with the scholars, in the past such
as: Sufyan Al-Thawri,77 Malik ibn Anas, Al-Awzai 78 until
As-Shaf’i came and spoke about it.” 79 (may Allah show
them mercy).
76
Suleman ibn As-Sa’ath, Sheikh of the prophetic way, reader
for Abu Dawood, Al-Azadi, As-Sajastani. Born in the Islamic
year two hundred and twenty. He journeyed for knowledge,
he gathered, he authored and he excelled in this feld. The
frst place he went to was Baghdad whilst he was eighteen
years old. Al-Khateeb Abu Bakr said, “he authored the book
As-Sunnan then offered it to Imam Ahmed ibn Hanbal; he
selected and improved it.” Abu Bakr Darusa said, “I heard
Abu Dawood say that he had written fve hundred thousand
prophetic narrations, he selected from them what he included
in this book.” In other words As-Sunan of Abu Dawood. He
gathered four thousand eight hundred prophetic narrations
mentioned as one of the authentic collections. For mankind,
for prophetic narrations suffice for his worldly existence, from
his speech (peace and blessings of Allah be upon him) are
four narrations: 1) “Actions are commensurate to
intentions...” 2) “It is from the excellence of one’s Islam to
leave that which does not concern him.” 3) “A believer is not
complete until he loves for his brother what he loves for
himself.” 4) “The permitted is clear and the prohibited is
clear; between these two are doubtful matters.” Abu Bakr
Muhammad ibn Ishaq As-Saghni and Ibrahim Al-Harbi say,
“When Abu Dawood authored “As-Sunan” it was made
palpable for him as iron was made palpable for the Prophet
Dawood (upon him peace).” Abu Dawood was able to
remember one thousand narrations when he authored the
book As-Sunan. He recited for the people; his students used it
as the Quran, followed it and did not go against it. Abu
Dawood passed away on the sixteenth of Shawwal in the year
two hundred and seventy fve.
77
Sufyan ibn Sa’ed ibn Masruq, Sheikh of Islam, Imam Al-
Hafz, master of the scholars who acted upon knowledge in
his time, Abu Abdullah At-Thawri Al-Kuf Al-Mujtahid. Born in
70
As-Shaf’i (may Allah show him mercy) accepted them
also if they met fve conditions.
there would not be anyone who did not cry. Muhammad ibn
Abdurrahman As-Sulami said, “Al-Awzai was more of a talker
than average, slim, brown, he used to apply henna.” Abu
Ishaq Al-Fazri said, “I have not seen the like of Al-Awzai and
Sufyan. Al-Awzai is a normal person and At-Thawri has a
precious soul. If I would chose one for this nation I would
chose Al-Awzai.” Ishaq ibn Rahwa said, “If At-Thawri, Al-Awzai
and Malik agreed on an issue then that is correct.” Al-Walid
ibn Muslim said, “I was not concerned to hear prophetic
narrations from Al-Awzai until I saw the Messenger of Allah
(peace and blessings of Allah be upon him) in a dream and
Al-Awzai was next to him. I asked, ‘O’ Messenger of Allah,
from whom shall I take knowledge from?’ He replied, ‘From
him.’ He indicated to Al-Awzai.” Bishir ibn Al-Mudhir said, “I
saw Al-Awzai and it was as if he was blind from humbleness.”
Al-Awzai died in the Islamic year of one hundred and ffty
one.
79
Abu Dawood’s letter to the people of Mecca p.24.
72
Muhammad Ibn Jarir At-Tabari80 (may Allah show him
mercy) said, “People kept accepting the action on
delegated reports, accepting them, until the year two
hundred when acceptance was rejected.” 81
80
Muhammad ibn Jarir ibn Yazid ibn Kathir, Imam Al-Alam Al-
Mujtahid, scholar of his era Abu Jafar At-Tabari. He is writer of
groundbreaking works. He is from the people of Tabarstan. He
was born in the Islamic year of two hundred and twenty-four.
He travelled from Amal where he had memorised the Quran.
He used to move from city to city and his father used to send
him money. He said, “Sometimes the money came late and I
was forced to sell my sleeves.” He travelled frequently and
would meet the elite men. He was an example of his time
about knowledge, intelligence and many works. Al-Khateeb
said, “I heard Ali ibn Ubydullah Al-Laghwai say, “Muhammad
ibn Jarir stayed for forty years and wrote forty pages,
everyday.” Al-Hakim said, “I heard Husnayk ibn Ali said, “The
frst question that Ibn Khuzaima asked me was did you study
with Muhammad ibn Jarir At-Tabari? I said, “No. Why? He did
not come out and the Hanbalis prevented me.” He replied,
“What a terrible thing that you did. You did not just study with
him; you did not study with those he did. I heard from Abu
Jafar, who said that death was upon him and a party was
there, one of them was Abu Bakr ibn Kamil. He said before his
spirit left him, “O Abu Jafar, You are a proof that between us
and between Allah in what we owe. Is there something than I
can leave in my will for the affair of the religion? Explain to us
so we hope to leave in peace.” He replied, “That which I
profess to Allah with. I leave in my will to you my works that
which I affirmed in my books; so act upon and it is for you.”
Or speech to that effect. He professed the faith of Islam,
wiped his face with his hands and closed his eyes with his
hands after his soul left his body. Ibn Jarir died Sunday with
two days remaining until Shawwal in the year three hundred
and ten. The people at his funeral procession are unknown
except to Allah the exalted. He was prayed over for a number
of months, night and day. Poets wrote obituaries about him,
73
المرسل: قال المام مسلم رحمه ال في مقدمة صحيحه قال
في أصل قولنا وقول أهل العلم بالخبار ليس بحجة.
Imam Muslim,82 may Allah show him mercy, states in
the introduction of his authentic collection, “The
delegated report is a source, to us and the people of
knowledge, a report not a proof.”
83
Imam Al-Imam, Hafz Al-Maghrib, Sheikh of Islam, Abu
Umar, Yusuf Ibn Abdullah Ibn Muhammad Ibn Abdul Barr Ibn
Asim An-Namri, Al-Andulusi, Al-Qurtabi, Al-Maliki, the writer of
numerous works on jurisprudence. He was born in Islamic
year three hundred and sixty-eight in the month of Rab’i Al-
Akhir. He met major scholars; he attained a high chain of
narration; he collected knowledge; he authored; trustworthy,
riders would carry his books; the scholars of his time were
submissive to him. He died listening to prophetic narration
from his father Al-Imam Abu Muhammad in the year three
hundred and eighty, aged ffty years. Al-Hammidi said, “Abu
Umar is a jurist; Al-hafz Mukhar; scholar in the modes of
Quranic recitation and their differences; knowledgeable about
the science of prophetic narrations and narrators; high chain;
inclining to the school of As-Shaf’i; writer of prophetic
practice and how to follow it; he was a Zahari then he
became a Maliki with an inclination to Imam As-Shaf’i in some
issues; there is no denying this; he reached a level of
Mujtahid. Whoever looks into his works can see clearly that
he arrived at vast knowledge and strong understanding.” Abu
Walid Al-Baji said, “There is no one in Al-Andulus like Abu
Umar ibn AbdulBarr in the science of prophetic narration. He
is the Hafz of the people of North West Africa.” Ibn Hazam
said, “I do not know the like of him in speech on
jurisprudence and prophetic narrations; so who is better?”
Abu Umar died during Friday night, in the last week of Rabi’a
Al-Akhir, in the year four hundred and sixty-three. He lived for
ninety-fve years and fve days; may Allah show him mercy.
75
delegated report is stronger than ground report.” 84 Isa
ibn Aban, one of our scholars, and a group of Malik’s
students conformed, “The delegated report has priority
over the grounded report.” This is directed at those
who narrated it to you thus giving you the responsibility
to test it; whoever reports it to the leaders of prophetic
narration without knowledge, religion and truthfulness,
has severed you from the authentication and suffices as
a conclusion. But a group of our scholars and group of
the students of Imam Malik said, “We do not say, that
the delegated report is stronger than the grounded
report but they are the same when it comes to a proof.”
The evidence is that the righteous predecessors used it
as evidence, so and so, said so and narrated so, not one
of them of the companions said anything on it.
84
In Arabic Musnad – a report raised by a companion to the
Prophet (peace and blessings of Allah be upon).
85
Sahih, in Arabic, This is a narration with an uninterrupted
chain, where each narrator is reliable and accurate who
relates from a similar authority, free from defects or
irregularities.
86
Hasan - Al-Khattabi states, “It is the one where its source is
known and its reporters are unambiguous.” By this he means
76
weak,87 delegated, severed,88 puzzling report89 and
other kinds of known terminology on the source of
prophetic narration as we authenticated in our
explanation on the commentary of Nukhbah Al-
Fikar/The Chosen Thoughts90 of Al-Hafz Ibn Hajar Al-
Asqalani (may Allah show him mercy): “Then they
refused from the delegated report and anything after
it.”
92
Muhammad ibn Abdullah, Al-Imam Al-Hafz, An-Naqd Al-
Allama, scholar of the prophetic narration scholars, Abu
Abdullah ibn Al-Bay’a Ad-Dabi At-Tahmani An-Naysaburi, As-
Shaf’i and author of many works. Born on Monday the third of
Rabi’a Al-Awwal, in the year three hundred and twenty-one.
He began studying as a child under the supervision of his
father and aunt. He began to studying in the year three
hundred and thirty. He studied to Abu Hatim ibn Hibban in the
year three hundred and thirty-four; he was thirteen. He was
attached to his teacher’s high narration in Khursan, Iraq and
transoxiana. He heard from one thousand scholars, more or
less. In Naysabur he heard from one thousand teachers, then
went to Iraq aged twenty years old. He narrates from his
father; his father had seen Imam Muslim author of the “As-
Sunan.” He was an ocean of knowledge. He said, “I drank
Zam Zam and asked Allah to give me the best works.” He
wrote a commentary on Al-Hikam in the year three hundred
and thirty-seven. By consensus his works reach a number
close to one thousand. He passed into the mercy of Allah in
the year four hundred and fve.
93
Al-Hakim Known sciences of narration p.26.
94
As-Sha’bi Amar ibn Sharhil ibn Abd ibn Dhi-kibar. He was
born during the fourth year of Umar ibn Al-Khattab’s
khaliphate. He said, “I have met fve thousand of the
companions of the Prophet (peace and blessings of Allah be
upon him.” Abu Mijlaz said, “I have not seen anyone who
understands jurisprudence better than As-Sha’bi, not Sa’id
ibn Mussayib, not Tawas, not ‘Atta, not Al-Hassan and not Ibn
Sirren. And I have seen them all. Ibn Sa’id said As-Sha’bi was,
79
ل يكياد يرسل، مرسل الشعبي صحيح:فقال أحمد العجلي
.إل صحيحيا
79 ص1 ج. تذكرة الحفاظ:الذهبي
Ahmed Al-‘Ajali95 (may Allah show him mercy) said,
“The delegated reports from As-Sha’bi are authentic as
he never narrates except it was authentic.”96
“Weak; slim; he was born and his brother was his twin.” Ibn
Shabrima said that he heard As-Sha’bi say, “I did not put pen
to paper, up to this day, no man taught a prophetic narration
except that I memorised it.” As-Sha’bi died in the year one
hundred and four aged eighty-two.
95
Al-Imam Al-Hafz Al-Awhad Az-Zahid, Abu l’Hassan Ahmed
ibn Abdullah ibn Salah ibn Muslim Al-‘Ijali Al-Kuf. He moved
from the city of Itarabulas Al-Maghrib to Kufa in the year one
hundred and eighty-two. It was mentioned to Abbas ibn
Muhammad Ad-Dawri, he said, “That was who we used to
consider like Ahmed ibn Hanbal and Yahya ibn Mu’een.”
Some of the scholars said, “According to us there does not
resemble anyone like Abu l’Hassan Ahmed ibn Abdullah in Al-
Maghrib. No equal in his time in the knowledge of strange
words, by consensus. And in abstinence and caution. Yahya
ibn Mu’een was asked about Ahmed ibn Abdullah ibn Salah,
he said, “He is a sound source and son of a sound source.”
Some of them said, “Ahmed ibn Abdullah only lived in
Itarabulas to be alone and worship.” His grave is there on the
beach; the grave of his son is next to his. Ahmed ibn Al-‘Ijali
said, “We went to visit Abu Dawood At-Taylasi and he died the
day before we reached Al-Basra.” Ahmed died in the year two
hundred and sixty-one.
96
Ad-Dhahbi Takira Al-Hafz 1/79.
80
Also the delegated narrations of Al-Hassan, 97 Al-Basri
are acceptable (may Allah show them mercy).
97
Al-Hassan Ibn Abu l’Hassan Yasir Abu Sa’id. Freed slave of
Zaid ibn Thabit Al-Ansari. He was born in Medina; Umm Salam
used to send Umm Al-Hassan for her needs; he would cry
even though he was a child and she would hold him to
comfort him. He used to go to companions of Messenger of
Allah (peace and blessings of Allah be upon him) when he
was very young. They used to supplicate for him. Once he
went to Umar who prayed, “O Allah, give him understanding
of the religion and make him beloved to the people.” He was
the master of his peers in his time, in knowledge and action.
Mu’tar ibn Sulayman said, “My father used to say he is the
scholar of the people of Al-Basara.” Muhammad ibn Sa’ad
said, “Al-Hassan (may Allah show him mercy) is an
encyclopaedia of knowledge, high understanding of
jurisprudence, trustworthy, constantly in worship,
knowledgeable, eloquent, handsome, perfectly proportioned,
attractive and he is known for braveness.” Abu Badra said, “I
have not seen anyone who resembles the companions of
Muhammad (peace and blessings of Allah be upon him) than
him.” Matar Al-Wariq said, “When Al-Hassan would come; it
would be as if he is in the afterlife; describing what he has
seen.” Qatada said, “The knowledge of Al-Hassan was not
gathered into one of the scholars except that he is indebted
to him; without whom he would have difficulty.” He wrote to
Sa’id ibn Mussayib a question. No jurist has sat ever except
that he is indebted to Al-Hassan. Al-Hassan died in the month
of Rajab, one hundred and ten; like his father who died on the
frst of Rajab. His funeral procession was seen and prayed
upon by a great number from Al-Basra; many people came
and overcrowded the area. Until there was no place to pray
the afternoon prayer in the masjid. It was narrated that
before he died, he was unconscious and said, “You have
woken me from gardens, springs and honoured place.”
81
مرسيلت الحسن التي رواها عنه الثقات:فقال ابن الميديني
. ما أقل ما يسقط منها،صحاحا
124 ص1 تدريب الراوي ج:السيوطى
Ibn Al-Madini said, “The delegated reports narrated by
Al-Hassan are proven and authenticated, except a few
of them that are not.”98
فإذا لم يكن مسند: قال أبو داود في رسالته إلى أهل مكة
غير المراسيل ولم يوجد المسند فالمرسل يحتج به وليس هو
مثل المتصل في القوة.
Abu Dawood (may Allah show him mercy) states in his
letter to the people of Mecca, “If there is no grounded
report that is not delegated. The grounded report
cannot be found, then the delegated is accepted and it
is not lower than a connected102 report.”103
ر
ث الصحيح هو ما وداور على وعادال قماتقةن واتس و
. صل وسنوقده الحدي ق
وزاد أهقل. فإن كان قمروسلا ففي الحتجاج به اختلف
سلمتوهق من الشذورذ والرعسلة وفيه نظر على مقتضى: الحديث
فإسن كثيرا من الرعولل يأبوياونها،نظر الفقهاء.
102
Mutasil – a narration with an uninterrupted chain of
narrators and they knew each other.
103
As note 96 Page 25.
83
“An authentic narration is what comes from an upright
narrator and its chain is connected. If it is a delegated
report used as proof, then there is disagreement.” The
people of narration added, “Free from irregularity,
discrepancy and in the view other than the Jurists; as
many with discrepancies are refused.”
For example
104
Bukhari and Muslim.
105
Ad-Darqutni 1/66.
84
جاءت امرأة إلى:عن ابن عباس رضي ال عنهما قال
يا رسول ال إن:رسول ال صلى ال عليه وسلم فقالت
أرأيت لو:أمي ماتت وعليها صوم نذر أفأصوم عنها؟ قال
:كان على أمك دين فقضيتيه أكان يؤدي ذلك عنها؟ قالت
رواه مسلم و البخاري. فصومي عن أمك: قال.نعم
Muslim (may Allah show him mercy) narrates that Ibn
Abbas, may Allah be pleased with him, said that a lady
came to the Messenger of Allah (peace and blessings of
Allah be upon him). He asked, “O’ Messenger of Allah
my mother has died and had made an oath to fast, do I
fast for her?” He replied, “If you knew that your mother
had a debt would you pay it off?” She said, “Yes.” He
said, “Fast for your mother.”106
106
Muslim in chapter of fasting 1938, Bukhari 1817. This could
also be used a proof of qayias/analogical reasoning by the
Hanafs.
85
or fast for someone else but he can feed someone three
kilos of wheat every day.107
107
Al-Jahar Al-Naqa 257, Sunna al-Kubra 4/257, problems of
inheritance of Tahawi 3/141 and Ibn Tarmani said its chain is
authentic according to Muslim and Bukhari, Ibn Abdulali said
it meets the criteria of Muslim.
86
Waq’i ibn Al-Jarah (may Allah show him mercy), 108 the
teacher of Imam As-Shaf’i, said to his students, “Which
one of these two chains of narrations is better? Al-
Amash narrating from Abu Wail he is from Abdullah ibn
Mas'ud, or Sufyan Al-Thawri narrating from Mansoor
from Ibrahim from ‘Alqamah he is Abdullah?” We said,
“Al-Amash from ibn Abu Wail is closer.” He replied, “Al-
Amash is a scholar, Abu Wail is a scholar. But Sufyan
from Mansoor; from Ibrahim from Alqamah from
Abdullah. A jurist to a jurist to a jurist to a jurist.” 109
108
Waq’i ibn Al-Jarah, Imam Al-Hafz, prophetic narrator of
Iraq, Abu Sufyan Ar-Rawasi, Al-Kuf. Born in the year one
hundred and twenty-nine. He busied himself since young. His
father was an overseer for the public funds in Kufa. He had a
presence and greatness and, according to Yahya ibn Ayyub
Al-Maqabari, “Waq’i inherited from his mother one thousand
gold coins.” It was stated, “When Sufyan At-Thawri died,
Waq’i sat in his position.” Al-Qa’nabi said, “We were with
Hammad Ibn Zaid when Waq’i left, we said, “This is the
narrator of Sufyan.” Yahya ibn Akttam said, “I accompanied
Waq’i during his presence and attendance; he used to fast a
day and fnish the Quran every night.” Yahya ibn Mu’een said,
“Waq’i in his time is like Al-Awzai in his time.” Imam Ahmed
ibn Hanbal said, “Waq’i; so cease.” Waq’i said, “Whoever
seeks prophetic narrations as they are, is a bearer of Sunna;
whoever seeks prophetic narrations to strengthen his opinion,
is a bearer of innovation.” Waq’i went to pilgrimage aged
ninety-six.
109
Al-Ramahrazi in superiority of narration 238.
87
حنيفة ما لكم ل ترفعون أيديكم في الركوع وعند الرفع منه؟
فقال أبو حنيفة :لجل أنه لم يصح عن رسول ال صلى ال
عليه وسلم أنه كان يرفع يديه إذا افتتح الصلة وعند الركوع
وعند الرفع )وكان المام يحفظ أحاديث الرفع ولكن يراها
منسوخة( فقال :كيف وقد حدثني الزهري عن سالم عن أبيه
عن رسول ال صلى ال عليه وسلم أنه كان يرفع يديه إذا
افتتح الصلة وعندالركوع وعند الرفع؟ فقال أبو حنيفة :
حدثنا حماد عن إبراهيم عن علقمة والسود عن ابن مسعود
رضي ال عنه أن رسول ال صلى ال عليه وسلم كان يرفع
يديه عند افتتاحا الصلة ثم ل يعود إلي شيء من ذلك قال
الوزاعي :أحسدثك عن الزهري وسالم وأبيه وتقول حدثنا
حماد عن إبراهيم ؟ فقال أبو حنيفة :كان حماد أفقه من
الزهري وكان إبراهيم أفقه من سالم ,وعلقمه ليس بدون ابن
عمر ,وإن كان لبن عمر صحبة ,فالسود له فضل كبير
88
. فسكت الوزاعي،وعبد ال هو عبد ال
231 : ص1 :حجة ال البالغة للمام الدهلوي ج
Sufyan Ibn Uyana110 (may Allah show him mercy)
narrates, “Abu Hanifah and Imam Al-Awzai, may Allah
show them mercy, met in a tailors’ market in Mecca. So
Imam Al-Awzai asked Abu Hanifah, “Why don’t you raise
your hands when bowing and coming up from it?” Abu
Hanifah replied, “It is not authenticated that the
110
Imam Al-Kabir, Hafz Al-‘Asr, Sheikh of Islam, Abu
Muhammad Al-Halli Al-Kuf then Al-Makki. Born in Kufa in the
year one hundred and seven. He sought prophetic narration
and narrated as a boy; he met major scholars; he took
copious knowledge from them; he excelled; he gathered; he
authored; people came to him; overcrowded him; he had a
high chain of narration and he also travelled for knowledge.
As-Shaf’i said, “I have not seen anyone who has the tools of
knowledge than what Sufyan ibn Uyana has. I have not seen
anyone who refrains from issuing legal opinions like him.” He
said, “I have not seen anyone who gives better commentary
on prophetic narration than him.” Abdullah ibn Wahb said, “I
do not know anyone more knowledgeable on Quranic
commentary than Ibn Uyana.” Ibn Mahda said, “Ibn Uyana
possesses knowledge of Quran and commentary of prophetic
narrations, what Sufyan At-Thawri did not possess.” One of
the sayings of Ibn Uyana was, “Patience is waiting for death.”
“If knowledge does not beneft, it harms.” Sh’aba ibn Al-
Hajah said, “I saw ibn Uyana as a child, he had a long tablet
with him.” Ahmed ibn Abu Al-Hawari asked Sufyan ibn Uyana,
“What is abstinence?” He replied, “If you are blessed then be
grateful; if you are tried by a tribulation be patient; that is
abstinence.” Al-Mussayib ibn Wadah asked Ibn Uyana about
abstinence, he replied, “Abstinence is from the prohibitions of
Allah. As for what Allah has permitted and Allah made
permissible for you; to clarify this, marry, ride, wear clothes,
eat but not from the prohibitions of Allah.” He died the year
one hundred and ninety-eight, aged ninety-one.
89
Prophet (peace and blessing of Allah be upon him)
raised his hands when beginning the prayer, when
bowing and when coming up.” (He knew the narrations
of the raising the hands but considered them
abrogated.) He said, “How? When Az-Zuhuri narrated to
me, from Salim from his father, that he111 used to raise
his hands when he began praying, when bowing and
coming up from it.” Abu Hanifah said, “Hamad narrated
to us from Ibrahim, from Alqama and Al-Aswad from Ibn
Mas’ud, may Allah be pleased with him, the Messenger
of Allah, peace and blessings of Allah be upon him,
raised his hands when he began praying then did not
do more than that.” Imam Al-Awzai said, “I transmit
from Az-Zuhri, Salim and his father and you are
transmitting from Hammad and Ibrahim?” Abu Hanifah
replied, “Hammad knew jurisprudence better than Az-
Zuhuri, Ibrahim knew jurisprudence better than Salim
and Alqamah is not less than Ibn Umar. Even if Ibn
Umar is a companion, Al-Aswad 112 has great superiority
and Abdullah is Abdullah.” This silenced Al-Awzai. 113
111
The Prophet (peace and blessings of Allah be upon him).
112
Al-Aswad ibn Yazid An-Nakhi.
113
Hujjatullah Al-Ballgah of Imam Ad-Dahluwai 1/231.
90
وقال ابن وهب :نظر مالك إلى العطان بن خالد ،فقال :بلغني
أنكم تأخذون من هذا؟ فقلت :بلى ،فقال :ما كنا نأخذ
4 الحديث إل من الفقهاء .إسعاف المبطأ برجال الموطأ ص
للسيوطي
Ibn Wahb (may Allah show him mercy) said, “Malik
looked towards Al-‘Ataan ibn Khalid and said, “I have
been informed that you take narrations from him.” I
replied, “Of course.” He said, “We did not accept
prophetic narrations except from the jurists.” 114
114
As-Suyuti’s book on Al-Muwatta p.4.
91
Ishaq Ibn Al-Farwi115 (may Allah show him mercy) said,
“Someone asked Imam Malik, ‘Do you take knowledge
from he who did not study nor sat with the scholars?’
He replied, ‘No.’ So he asked, ‘Do you take from he who
is a trustworthy source without memorising or
understanding what he narrates?’ He said, ‘Do not
record knowledge except from those who memorise it.
They sought it, sat with people, understood it, applied it
and are cautious as well.’”116
115
Al-Imam, Al-Muhadith, the scholar, Abu Yaqub, Ishaq ibn
Muhammad Ibn Ismail ibn Abdullah ibn Abu Farwa ibn Bilal.
Al-Bukhari, Abu Bakr Al-Atharam narrated from him. Abu
Hatim said, “He is extremely truthful but his eyesight has
gone.” He authored a book called Sahiha. Al-Bukhari said, “Al-
Farwri died in two hundred and twenty-six.
116
As 112.
92
إسعاف.وصلحا وعبادة إذا كان ل يعرف ما يحدث
المبطأ برجال الموطأ للسيوطي
Ma’an Ibn Isa117 said, “Imam Malik used to say do not
take knowledge from four people but take from any
other than these. Do not take from the foolish; do not
take from the follower of his passions calling the people
to his whims; do not take from he who lies about the
peoples events, even if he is not accused about it on
narrations of the Messenger of Allah, peace and
blessings of Allah be upon him; do not take from a
scholar who is superior, righteous and practicing even
though he does not know what he transmits.” 118
117
Ma’an Ibn Isa Ibn Dinar, Al-Imam, Al-Hafz, At-Tabit Abu
Yahya Al-Madni Al-Qazaz. Born after the year one hundred
and thirty. Ma’an said, “I have heard all the prophetic
narrations of Al-Muwatta from Malik except that which I
offered to him.” Abu Hatim said, “He is a confrmed
companion of Malik and one of the trustworthy ones is Ma’an
ibn Isa.” Ibn Wahb said, “He is extremely trustworthy.” Abu
Ishaq states in “At-Tabaqat,” “Ma’an put his head into the
hands of Malik, who said nothing except he wrote; he guided
him. He is the one who recited Al-Muwatta to Ar-Rashid.” Ali
ibn Al-Madini said, “Ma’an ibn Isa gave out to us forty
thousand epistles that he heard from Malik (may Allah show
him mercy).” Muhammad ibn Sa’ad said, “Ma’an worked on
silk eggs in Medina, sell them, he had two workers. He used
to buy them and give them it. He died in Medina in Shawwal,
in the year one hundred and ninety-eight.
118
As 112.
93
by the imams has strength greater than an authentic
chain.
96
jurist like Al-Baqalani,122 Tabari, Imam Juwanyni123
consider it authentic.124
122
Imam Al-‘Alama, unique theologian, Al-Qadi Abu Bakr,
Muhammad ibn At-Tayyab ibn Muhammad ibn Jafar ibn
Qasim, Al-Basri then Baghdadi, Ibn Baqalani. He was a
shining example of understanding and intelligence. He was
an outstanding, trustworthy leader. He authored refutations
upon the Shia, the Mutazilites, the Khawarij, the Jahamiyyah,
the Karamiyyah, by explaining the way of Abu l’Hassan As-
Ashari. Al-Qadi ‘Iyad mentioned in Al-Tabaqat Al-Malikiyyah
he said, “He was given the agnomen “Sword of the Sunna”,
the tongue of the nation, he was a theologian on the tongue
of the prophetic narrators. He was the leader of the Maliki’s in
his time. He had a large gathering in the grand masjid of Al-
Basara. Ali ibn Muhammad Al-Harbi said, “All of what Abu
Bakr Al-Baqalani, from the disagreements with the people; he
authored by memory. No one authored a disagreement
except he needed to read a book on disagreements, except
Al-Baqalani.” Al-Khateeb said that he heard Abu Bakr Al-
Khuaarzami say, “Any author in Baghdad only sourced from
the books of people except Al-Qadi Abu Bakr. As his chest
contained his knowledge and the knowledge of people.”Abu
Muhammad Al-Bafa said, “If I would bequeath a third of my
wealth to someone for their eloquence then it would be
necessary to give it to Abu Bakr Al-Ansari.” He passed away
in Dhul-Qaidah in the year four hundred and three. He was
prayed over by the offspring of Al-Hassan and his funeral was
seen by many. He was a sword against the Mutazilites, Ar-
Rafda and the Al-Mushabahat; based on the principles of the
prophetic practice. Sheikh of the Hanbali’s, Abu Al-Fadal Al-
Tamimi ordered a caller to say of the deceased, “This is the
supporter of the prophetic way, religion and defender of the
sacred law. This is who authored seventy thousand pages.”
Then every group paid their respects to his grave.
97
123
Imam al-Kabir, Sheikh of the Shaf’is, Imam Al-Haramayn
Abu Al-Maali, Abdul-Malik ibn Imam Abu Muhammad
Abdullah. Born in four hundred and twenty-nine. Abu Ishaq Al-
Fayruzabadi said, “We benefted from this Imam as he is the
attraction of this time.” Meaning Abu Al-Maali Al-Juwayni. This
Imam was, because of his vast intelligence, a leader in
branches, principles of the school, strong debating skills. If he
would present the knowledge of the Gnostics and a
commentary on the states, those present would weep. He
passed away on the twenty-ffth of Rabi’a Al-Akhir, in the year
four hundred and seventy-eight. He was buried in his house,
and then he was moved to the Al-Hassayni graveyard where
he was buried next to his father. Pulpits were broken, markets
shut and odes written. He had around four hundred students;
they broke their inkpots and pens, they put towels over their
heads. No one was brave enough to uncover their heads. His
students gathered in the city and wailed over him.
124
Ease of writing 1/323.
98
Chapter Nine
Disagreement in terminology
ثسم الومقبوقل ينقرسقم إلى ومعموةل بره وغيرر وماعموةل بره إلخ.
He said, “Then the accepted is divided into acted upon
and not acted upon...”
99
100
Chapter Ten
Authentic Prophetic narrations
For example:
126
Abu Dawood in chapter on funerals no 2749.
127
Abu Dawood in the chapter on purifcation 321. The arms
need to be wiped as well as the face. Not just the palms.
128
In the feld of prophetic narration this means Imam Muslim
and Imam Bukhari.
102
عن أبي هريرة رضي ال عنه أن النبي صلى ال عليه و سلم
"لعن ال السارق يسرق البيضة فتقطع يده و يسرق:قال
" متفق عليه.الحبل فتقطع يده
Abu Hurayrah (may Allah be pleased with him) narrates
that the Prophet (peace and blessings of Allah be upon
him) said, “The curse of Allah is upon the thief who
steals an egg; cut his hand off, and he who steals
thread; cut off his hand.”129
129
Bukhari in the chapter of punishments 6285 and Muslim
3195.
103
Wail130 (may Allah be pleased with him) narrates that
the Prophet (peace and blessings of Allah be upon him)
said, there was a man who killed someone’s brother,
and then the brother came asking for an edict, “If he
kills him, he is like him.”131 This narration is authentic
but is not acted upon on. The examples of this are
many and there are many to mention.
رد النبي صلى السله عليه وسلم ابنته زينب:عن ابن عباس قال
على أبي العاصي بن الربيع بعد ست سنين بالنكاحا الول ولم
رواه الترمذي.يحدث نكاحا
Ikrama narrates from Ibn Abbas133 that the Prophet
(peace and blessings of Allah be upon him) returned his
130
Wail ibn Hajar ibn Sa’ad Abu Hunida Al-Hadarmi; he was a
leader of his people; he moved to Iraq when Muawiyah
entered Al-Kufa. He was seen on the side of Ali (may Allah
ennoble his face) at the battle of Safeen. The Messenger of
Allah (peace and blessings of Allah be upon him) sent him as
a delegation with Mu’awiyah Ibn Abu Sufyan. Mu’awiyah said
to him, “Let me sit behind you.” He replied, “You are a rider
of a king.” He said, “Give me your sandal.” He replied, “Be in
the shadow of the camel.” When Mu’awiyah became the
leader, he reminded me of this event whilst I was sat on a
mattress with him. I said to myself, if only I had sat him in
front of me. He has narrations in all the six books of Sahih
except Al-Bukhari.
131
Muslim 1680.
132
As-Sunnan.
104
daughter Zaynab to Abu Al-A’ass ibn Ar-Rabiyya’, six
years after the frst marriage, without performing the
marriage again.134 Abu Isa said there is no problem with
this narration.
133
Abdullah ibn Abbas ibn Abdulmuttalib, the cousin of the
Messenger of Allah (peace and blessings of Allah be upon
him). Born three years before the migration. He was called
the sea and ink of the nation due to his vast knowledge. He
was tall, handsome, white complexion and eloquent. He was
thirteen years old when the Prophet (peace and blessings of
Allah be upon him) passed away; he died at the age of sixty-
eight.
134
This is from the Khasis/specifc qualities of the Prophet
(may Allah bestow peace and blessings upon him) and
cannot be used generally.
135
Quran: Al-Mumtahanah 60:10.
105
106
Chapter Eleven
Weak narrations
On the other hand just because it is weak narration
does not necessitate leaving it. How many a weak
narration has been accepted?
107
she bathe?” He (peace and blessings of Allah be upon
him) said, “Yes as women are the siblings of men.”
136
Imam Al-Allama, Al-Hafz, Al-Muhaqiq, Sheikh of Islam,
Zakaudeen, Abu Muhammad, Abdul-Azim ibn AbdulQawi Al-
Munzari As-Shaf’I (may Allah show him mercy); Syrian
originally Egyptian. Born in the beginning of Sha’ban in the
year fve hundred and eighty-one. Al-Hafz Izzudeen Al-
Hassani, he studied with our sheikh in the masjid of Az-
Zafari. Then he was the patron of the scholars of Ad-Dar Al-
Kamila, then he left clinging to knowledge; he had superior
skills in prophetic narrations with the different sciences. He
was known for worship, piety, cautiousness, etiquette and
beauty.” As-Sharif Izzudeen also said, “Our sheikh Zakaudeen
knew the authentic narrations and their illnesses, their
discrepancies, their ways. A sea in understanding their
rulings, meanings and difficulties. He knew the strange ones,
their vowel structure and different words. He passed away on
the fourth of Dhul-Qaidah in the year six hundred and ffty-
six. Odes were written into beautiful songs about him.
108
2. At-Tirmidhi (may Allah show him mercy) reports:
137
At-Tirmidhi 653.
109
Al-Khattabi138 said, “I am not aware of the disagreement
of the people of knowledge in the person who vomits
that they have no expiation. But whoever makes
themselves vomit, on purpose, has an expiation to
perform.”
رواه الترمذي
138
Imam Al-Allama, Al-Hafz Al-Laghuwi Abu Sulayman Hamd
ibn Muhammad ibn Ibrahim ibn Khattab Al-Basti Al-Khatabi;
author of many works. He was born in the year three hundred
and ffteen. He journeyed for prophetic narration and
studying knowledge. He then wrote on many sciences of the
religion. He had many teachers; one of his books called
Commentary on Abu Dawood. He has a book of rare
prophetic narration; he mentioned what Abu Ubayid did not,
nor what Ibn Qatiba recorded in his book; this is a benefcial
book. Al-Khatabi died in Bust in the month of Rabi’ Al-Akhir, in
the year three hundred and eighty-eight.
110
Ibn Umar139 (may Allah be pleased with him) narrates
that Aylan ibn Salama Al-Taqaf (may Allah be pleased
with him) became Muslim and he had ten wives in the
time of ignorance; they became Muslim with him. The
Prophet (peace and blessings of Allah be upon him)
ordered him to chose four of them.140
و ق ييال الم ييام أحم ييد ه ييذا الح ييديث لي ييس بص ييحيح و العم ييل
عليه.
Imam Ahmed (may Allah show him mercy) said, “This
narration is not authentic but it is acted upon.”
139
Abdullah ibn Umar leader of the believers ibn Al-Khattab,
who became Muslim with his father before maturity; he
migrated before his father and the frst witness of the battle
of the trench. He passed away aged eighty-three years old;
he was born one year before the beginning of the call to
Islam. Asad Al-Ghabah 3/34.
140
At-Tirmidhi in the chapter of marriage 1047.
111
Abu Hurayrah (may Allah be pleased with him) narrates
that the Messenger of Allah (peace and blessings of
Allah be upon him) said, “Every divorce is valid except
the mentally ill whose intellect is overcome.”
Abu Isa said that this narration’s chain does not reach
the Prophet (peace and blessings of Allah be upon him)
except by the chain with Ata ibn Ajlann. Ata Ibn Ajlann
is a weak narrator according the scholars of narration
but it is acted upon by the people of knowledge from
the Companions of the Messenger of Allah (peace and
blessings of Allah be upon him).141
141
At-Tirmidhi in the chapter of divorce and cursing 1112.
112
Ali Ibn Abu Talib142 (may Allah ennoble his face) narrates
that the Prophet (peace and blessings of Allah be upon
him) would pay off debts before the distribution of the
will and you are distributing the will then paying the
debts.”143
Chapter Twelve
Examples of authentic narrations
that some of the scholars rejected
142
Ali ibn Abu Talib was the cousin of the Prophet (peace and
blessings be upon him) and, according to some of the
scholars, he was the frst Muslim. The Prophet (peace and
blessing be upon him) said, “You are my brother in the world
and in Heaven.” He passed away on the 19th of Ramadan, in
the Islamic year forty. (Asad Al-Ghabah).
143
At-Tirmidhi in the chapter of wills 2048.
113
that are accepted by consensus. 144 I would like to
supplement the beneft by mentioning the authentic
prophetic narrations left by some scholars.
144
Consensus of the scholars of the four Sunni schools.
114
115
Chapter Thirteen
Prophetic narrations and Al-
Numan (Abu Hanifah)
145
His main students were Imam Muhammad, the Jurist Abu
Yusuf, Imam Zufur, Abdullah Ibn Al-Mubarak, Fudail Ibn Iyyad,
Dawood Al-Ta’I (may Allah show them all mercy) etc.
116
said, ‘Dear Abu Yusuf, do not follow the narrations of
the Kufans because I have memorised them all.’” (This
was the transmitted meaning.)
146
Qadi Iyad mentioned this in Taratib Al-Mudarik 3/110
referencing Sheikh Abu Ghudas’ book on “Description of the
patience of the scholars” page 52.
117
Chapter Fourteen
Narrations left by Abu Hanifah
1. Muslim reports
147
Muslim in the chapter of divorce 2717.
148
Quran: Divorce 65:6.
118
ل ندع كتاب ال و ل سنة رسوله:قال عمر رضي ال عنه
.لقول امرأة ل ندري أحفظت أم نسيت
رواه الترمذي
Umar (may Allah be pleased with him) said, “We do not
leave the book of Allah nor the Practice of his
Messenger for the speech of a woman. We do not know
if she memorised it or forgot.”149
150
Bukhari chapter on the call to prayer 694.
151
Abdullah ibn Mas’ud ibn Gafl Abu Abdulrahim Al-Hazi (may
Allah be pleased with him). He was amongst the frst
Muslims. He was like a servant to the Prophet (peace and
blessings be upon him) because of his love. He used to help
him put on his shoes, he would walk in front of him, cover
him when he washed, wake him if he was asleep and he used
keep the siwak for him. He was seen in heaven with the
Prophet (peace and blessings be upon him). He passed away
in 32 Hijri, Medina. He was in his 60s when he passed away.
152
Except at the beginning of the prayer, last unit of witr and
‘Id prayers.
120
121
Chapter Fifteen
Narrations left by Imam Malik
153
Jam’a Bayn Al-Ilm 2/148.
122
ما شاء ال: ثم رفع رأسه وقال،لم يرو عنهم فسألته فأطرق
: ثم قال يا حبيب، وكان كثيرا ما يقولها.ل قوة إل بال
أدركت هذا المسجد وفيه سبعون شيخا ممن أدرك أصحاب
وروى عن التابعين قال ولم-النبي –صلى ال عليه وسلم
إسعاف المبطأ برجال الموطأ.نحمل العلم إل عن أهله
للسيوطي
Ali ibn Al-Madani reports from Habib ibn Al-Waraq, the
scribe of Imam Malik, that Ad-Darawardi, Ibn Abu Hazim
and Ibn Kinana offered him a silver coin if he would ask
why Imam Malik did not narrate from three men. So
when he asked, he put his head down then raised it up
then said, “What Allah wills, there is no power except
by Allah.” He used to say this a lot, then he said,
“O’Habib, do you know in this masjid there are seventy
scholars who met the companions of the Prophet, peace
and blessings of Allah be upon him, and narrate from
the successors.” He said, “We bear not knowledge
except from its people.”154
154
As-Suyuti’s book on Al-Muwatta.
123
سمعت مالكا يقول لقد أدركت بالمدينة:وقال ابن وهب
وقد سمعوا من العلم،أقواما لو استسقي بهم المطر لسقوا
والحديث شيئا كثيرا وما أخذت عن واحد منهم وذلك أنهم
وهذا الشأن يعني،كانوا قد ألزموا أنفسهم خوف ال والزهد
الحديث والفتيا يحتاج إلى رجل معه تقى وورع وصيانة وإتقان
وعلم وفهم ويعلم ما يخرج من رأسه وما يصل إليه غدا في
وليس هو،القيامة فأما زهد بل إتقان ول معرفة فل ينتفع به
إسعاف المبطأ برجال الموطأ.بحجة و ل يحمل عنهم العلم
للسيوطي
Ibn Wahb (may Allah show him mercy) said, “I heard
Malik say, ‘I know in Medina people if they would pray
for rain it would fall. I have heard much knowledge and
prophetic narrations from them but I have not taken
from a single one of them. That is because they have
compelled themselves to fear Allah and abstained.’ This
order, meaning prophetic narrations and issuing legal
edicts, needs men with piety, cautiousness, protection,
mastery, knowledge, understanding and knowing what
comes out of their mouths, and they will arrive
tomorrow on the day of Judgement. As for the abstainer
without mastery, without knowledge he will not beneft
124
us, it is not evidence and we do not take knowledge
from it.”155
155
Ibid.
156
Ibid.
125
Imam Malik (may Allah show him mercy) said, “Many
prophetic narrations cause confusion. Narrations came
from me that I wished that I would be beaten twice for
or that I had not narrated them. Perhaps it will remain
for a while and reach a place in the religion; that would
cause a jurist of that time; perhaps he will be
inexperienced and become ashamed.”157
May Allah bless this Imam; he said little but healed and
quenched us much. So understand this speech that
every narration is not taken as it is. Also that it is not
permissible for someone to read narrations and issue
an edict based upon his understanding alone.
عن مالك أنه قال لبني أخته أبو بكر و إسماعيل ابني أبي
فقال إذا أردتما أن. أراكما تحبان الحديث؟ قال نعم:أويس
ينفع ال بكما فأقل منه و تفقها.
157
Al-Faiqhi wa Al-Mutfqa of Al-Khateeb 2/158.
158
Ibid 2/159.
126
look how Allah taught us and you. Do you think that he
is miserly about the knowledge of prophetic narrations
or said this on a whim?? No, I swear by Allah that this
but the speech of a sincere scholar. He advised his
nephew and son not to take Prophetic narrations as
they are, as the narration is not sound without its
meaning and interpretation.
1.
2.
159
Muslim in the chapter of faith no.116.
127
عن أبي أيوب النصاري رضي ال عنه قال رسول ال صلى
من صام رمضان ثم أتبعه ستا من شوال: ال عليه و سلم
صحيح مسلم في باب الصيام.كان كصيام الدهر
Abu Ayyub Al-Ansari (may Allah be pleased with him)
narrates that the Messenger of Allah (peace and
blessings of Allah be upon him) said, “Whoever fasts
Ramadan then follows it with six in Shawwal, it is as if
he has fasted all year.” 160
160
Muslim in the chapter of fasting from Abu Ayyub Al-Ansari
(may Allah be pleased with him).
161
Fast the days mentioned.
162
In difference to his students (Abu Yusuf and Imam
Muhammad), who considered it prophetic practice, and this is
the chosen position of the Hanaf school, although it is better
to fast separate days.
128
129
Chapter Sixteen
Narrations left by Imam As-Shaf’i
130
في دار يعني بمكة ،وخرج أبو عبد ال )أحمد بن حنبل (
باكرا ،وخرجت أنا بعده ،فلما صليت الصبح ،درت
المسجد ،فجئت إلى مجلس سفيان بن عبينة وكنت أدور
مجلسا ،طلبا لبي عبد ال )أحمد بن حنبل( ،حتى وجدت
أحمد بن حنبل ،عند شاب أعرابي عليه ثياب مصبوغة وعلى
رأسه جمة ،فزاحمته حتى قعدت عند أحمد بن حنبل ،
فقلت يا أبا عبد ال تركت ابن عبينة وعنده من الزهرى
وعمرو بن دينار وزياد بن علقة والتابعين ي ما ال به عليم ؟
فقال لي :اسكت ،فإن فاتك حديث بعلو تجده بنزول ي ول
يضرك في دينك ول في عقلك ،وإن فاتك أمر هذا الفتى ،
أخاف أن ل تجده إلى يوم القيامة ما رأيت أحدا أفقه في
كتاب ال من هذا الفتى ،قلت :من هذا ؟ قال :محمد بن
.إدريس الشافعي
Muhammad ibn Al-Fadal Al-Bazara said he heard his
father say, “I went to pilgrimage with Ahmed ibn
Hanbal, so we reached a house in that place i.e. Mecca.
Abu Abdullah (Ahmed ibn Hanbal) left early and I left
after him. After praying the pre-sunrise prayer, I
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searched the masjid for him. I came to the gathering of
Sufyan ibn Uyana and I barged my way into the
gathering in search of Abu Abdullah (Ahmed ibn
Hanbal), until I found Ahmed ibn Hanbal with a young
bedouin, wearing dyed clothes and long hair tied on his
head. Then I moved until I could sit with Ahmed ibn
Hanbal and I asked, “Dear Abu Abdullah, you have left
Ibn Uyana who is with Al-Zuhri, Umar ibn Dinar, Zayad
ibn A’llaqa and the successors. What by Allah, do you
know of him?” He said, “Be quiet, as his chains are the
highest that you will fnd and this does not harm your
religion or your intellect. And if I leave this youngster I
will not fnd, until the Day of Judgement, someone as
learned in the book of Allah, and neither have I seen
anyone like this youngster.” “Who is he?” He replied,
“Muhammad ibn Idress As-Shaf’i.”163
163
How great was this era! To be alive in a time where seeking
knowledge took place in the masjid. In the gatherings of Ibn
Uyana and As-Shaf’i. And where you can fnd Imam Ahmed
setting an example for the students. The Messenger of Allah
(peace and blessings of Allah be upon him) spoke the truth
when he said the best century is his; then those who follow,
until the third or fourth.
132
133
Chapter Seventeen
Examples of the narrations left by
the Imams
1.
164
Here kafara means ingratitude and not disbelief. Although
some literalist have transmitted this meaning.
165
Narrated by Muslim, Imam Ahmed, At-Tirmidhi, An-Nisa’i
from Barida ibn Al-Hasaib (may Allah be pleased with him).
134
2.
166
Reported by Muslim 116, Ahmed in Al-Musnad, At-Tirmidhi,
An-Nisa’i and Ibn Majah from Ibn Abbas.
135
Chapter Eighteen
Narrations left by Ahmed
137
Chapter Nineteen
Narrations left by the Imams
1.
رواه أحمد
“The cupper and the cupped have broken their
fasts.”167
2.
167
Imam Ahmed from Aisha 24714 and Abu Hurayrah 8380
(may Allah be pleased with them).
168
This hadith is abrogated when the Prophet (may Allah
bestow peace and blessings upon him) was cupped on his
farewell pilgrimage.
138
رواه البخاري
“Whoever dies and owes fast, it is fasted by his
benefactor.”169
Al-Hafz ibn Hajar, may Allah show him mercy, said that
Al-Layth, Imam Ahmed, Ishaq, Abu Ubayd (may Allah
show them all mercy) stated there is no fast for them
except if oath was made.
3.
رواه البخاري
Abu Hurayrah, may Allah be pleased with him, narrates
that the Prophet, peace and blessings be upon him,
said, “Do not any of you precede Ramadan, by fasting a
day or two except he who habitually fasts that day,
then let him fast.”170
169
Al-Bukhari in the chapter of fasting from Aisha 1851 and
Muslim 1147.
170
Ibid. 1781 and Muslim 1812.
139
Imam Ahmed (may Allah show him mercy) said it is
necessary to fast in the days of doubt171 going against
proven evidence.
171
When it is not clear that the month of Ramadan has begun
or not. It is highly disliked to fast days of doubt in Hanaf
school.
140
Chapter twenty
Please note
For example:
1.
172
Imam Ahmed and Abu Dawood from Aishah (may Allah be
pleased with her) 2083. This is also due to the Quranic
passage, “Until she marries another.” Al-Baqarah 2:230. So
priority is given to the Quranic passage over the hadith.
141
2. Divorced below maturity
3. A mature virgin
4. A mature divorcee.
2.
173
Abu Dawood from Abu Hurayrah (may Allah be pleased
with him) in the chapter of purifcation 92.
142
incomplete purifcation. The majority considered this for
perfect ablution (or to attain the highest rank of
ablution); Imam Ahmed said that we take the apparent
meaning. Do not think that they chose the meanings
randomly from their own egos, rather that they had
textual evidence, and each of them drew out from the
sentence what was apparent. This action is because
Allah said,
3.
174
Sura Baqarah 2:85.
143
فإن، يادا بيد، سواء بسواء، مثلا بمثل،والملح بالملح
اختلفت هذه الصناف فبيعوا كيف شئتم إذا كان يادا بيد."
رواه مسلم
Ubayd ibn As-Samit (may Allah be pleased with him)
reports that the Messenger of Allah (may Allah bestow
upon him peace and blessings) said, “Gold for gold;
Silver for silver; wheat for wheat; barley for barley;
dates for dates; salt for salt; same for same, similar for
similar, hand over hand, and if it is different from these
types then sell as you wish ...”175
175
Reported by Imam Muslim 2970.
144
Muqayad, muskil wa mufasir, Haqiqa maqusura, majaz
wa a’mm al-Majaz, Sarih wa Kinyat, Nasikh wa
Mansukh,176 and the reminder concerning these
chapters.
ت رمان
ت رمان ظققهوررها وولوركسن البرسر ومرن اتسيوقيى وأتايقوا البقيقيو و س الابرر ربأان وتأقتوا البقيقيو و
وولوياي و
أبايوواربها وواتسيققوا اللسهو لووعلسقكام تقيافرليقحون
176
These are terms used in the science of the principles of
jurisprudence or Usul Al-Fiqh so please look them up there as
it is too much to explain each one here.
177
Quran: Sura Baqarah 2:189.
145
146
147
Chapter Twenty One
The Objectives
148
8. Whoever has all the books of narration and
jurisprudence cannot issue legal edict if they do not
meet the conditions of issuing edicts.
150