al-Kutub al-Sittah, The six major hadith collections.

Transcription

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
Al-Kutub al-Sittah
The six major hadith collections (Arabic: ‫ ;ﺍﻟﻜﺘﺐ ﺍﻟﺴﺘﻪ‬Al-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.
2.
3.
4.
5.
6.
Sahih Bukhari, collected by Imam Bukhari (d. 870), includes 7275 ahadith
Sahih Muslim, collected by Muslim b. al-Hajjaj (d. 875), includes 9200 ahadith
Sunan al-Sughra, collected by al-Nasa'i (d. 915)
Sunan Abu Dawood, collected by Abu Dawood (d. 888)
Jami al-Tirmidhi, collected by al-Tirmidhi (d. 892)
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
1
History of hadith
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.
2
History of hadith
• 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."
3
History of hadith
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.
2.
3.
4.
5.
6.
7.
8.
Ibn Shihab al-Zuhri
Abu Bakr ibn Muhammad ibn Hazm
Musannaf of ibn Jurayj — ?-? CE
Musannaf of Ma`mar bin Rashid — ?-? CE
Sahifah Hammam ibn Munabbih — 670–720 CE
Musannaf of Àbd al-Razzaq al-Sanàni — c. 700 CE
Muwatta of Malik bin Anas — 760–795 CE
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]
4
History of hadith
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] 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 (10\15-6\ 6510 and also nos. 6930, 7017 and 1720), Sunan Abu Dawud (Mukhtasar Sunan Abi Dawud
(5\246\3499) 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.
5
History of hadith
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] Ameer Ali Syed, A Short History of Saracens
[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] 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
6
Muhammad al-Bukhari
7
Muhammad al-Bukhari
Muhammad ibn Ismail
al-Bukhari
[1]
Born
194 AH
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
[3]
Ishaq Ibn Rahwayh
Influenced
Muslim ibn al-Hajjaj
Ibn Abi Asim
Muhammad Ibn Ismail Ibn Ibrahim Ibn al-Mughirah Ibn Bardizbah al-Bukhari (Persian: ‫ﻣﺤﻤﺪ ﺑﻦ ﺍﺳﻤﺎﻋﻴﻞ ﺑﻦ‬
‫)ﺍﺑﺮﺍﻫﻴﻢ ﺑﻦ ﻣﻐﻴﺮﻩ ﺑﻦ ﺑﺮﺩﺯﺑﻪ ﺑﺨﺎﺭﯼ‬, 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]
Muhammad al-Bukhari
8
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).
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
Muhammad al-Bukhari mausoleum near
Samarkand, Uzbekistan
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.
Muhammad al-Bukhari
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] Fihris Muṣannafāt al-Bukhāri, pp. 9-61, Dār al-'Āṣimah, Riyaḍ: 1410.
[8] Fihris Musannafāt al-Bukhāri, pp. 28-30.
[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)
9
Sahih Muslim
Sahih Muslim
Sahih Muslim (Arabic: ‫ﺻﺤﻴﺢ ﻣﺴﻠﻢ‬, 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.
10
Sahih Muslim
Commentaries and translations
1.
2.
3.
4.
5.
Siyanah Sahih Muslim by Ibn al-Salah, of which only the beginning segment remains
Al Minhaj Be Sharh Sahih Muslim by Yahiya ibn Sharaf al-Nawawi
Fath al-Mulhim
Takmilat Fath al-Mulhim
Sahih Muslim (Siddiqui) translated by Islamic scholar Abd-al-Hamid Siddiqui. The text is used in the USC-MSA
Compendium of Muslim Texts
6. Summarized Sahih Muslim
7. Sharh Sahih Muslim by Allama Ghulam Rasool Saeedi
References
[1]
[2]
[3]
[4]
islamic-dictionary (http:/ / www. islamic-dictionary. com/ index. php?word=sahih) retrieved 10:06, 26 April 2010
The number of authentic hadiths (Arabic) (http:/ / www. ibnamin. com/ num_hadith. htm), Muhammad Amin, retrieved May 22, 2006
Various Issues About Hadiths (http:/ / www. abc. se/ ~m9783/ n/ vih_e. html)
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)
11
12
Born
[1]
204/206 AH
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
[2]
Ishaq Ibn Rahwayh
[3]
Muhammad al-Bukhari
Abul Husayn Muslim ibn al-Hajjaj ibn Muslim ibn Warat al-Qushayri al-Nisaburi (Arabic: ‫ﺃﺑﻮ ﺍﻟﺤﺴﻴﻦ ﻣﺴﻠﻢ ﺑﻦ‬
‫ ;ﺍﻟﺤﺠﺎﺝ ﺍﻟﻘﺸﻴﺮﻱ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‬Persian: ‫ ;ﻣﺴﻠﻢ ﻧﯿﺸﺎﺑﻮﺭﯼ‬lived 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 Zurà 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 Zurà 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] ‫( ﻣﻨﻬﺞ ﺍﻹﻣﺎﻡ ﻣﺴﻠﻢ ﺑﻦ ﺍﻟﺤﺠﺎﺝ‬http:/ / www. ibnamin. com/ Manhaj/ muslim. htm)
[4] Lu'lu wal Marjan says 1900; Abi Bakr Muhammad b. 'Abdallah al-Jawzaqi apud Brown, 84 counted 2326.
[5] mardi keh in bud; al-Hakim, Ma`rifat ùlum al-hadith, 98 apud Jonathan Brown, The Canonization of al-Bukhari and Muslim (Brill, 2007), 86
[6] Brown, 91-2, 155
[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)
13
Al-Sunan al-Sughra
Al-Sunan al-Sughra
as-Sunan as-Sughra (Arabic: ‫)ﺍﻟﺴﻨﻦ ﺍﻟﺼﻐﺮﻯ‬, also known as Sunan an-Nasa'i (Arabic: ‫ )ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ‬is 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
[1] Various Issues About Hadiths (http:/ / www. abc. se/ ~m9783/ n/ vih_e. html)
External links
• Sunan An Nasai (http://ahadith.co.uk/sunanannasai.php) - Searchable Sunan Al Sughra by Imam An Nasai
14
Al-Nasa'i
15
Al-Nasa'i
Al-Nasa'i
Born
214 AH (ca. 829 AD/CE)
[1]
Turkmenistan
Died
303 AH (915 AD/CE)
Occupation
scholar
Nationality
Persian
Tradition or
movement
Sunni
Notable works Al-Sunan al-Sughra
Influences
[2]
Ibrahim ibn Ya'qub al-Juzajani
Al-Nasā'ī (214 – 303 AH/ ca. 829 – 915 AD/CE), full name Aḥmad ibn Shuàyb ibn Alī ibn Sīnān Abū Àbd
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
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.
16
Al-Nasa'i
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: ‫ )ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ‬is 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
[1] Various Issues About Hadiths (http:/ / www. abc. se/ ~m9783/ n/ vih_e. html)
[2] http:/ / www. cmje. org/ religious-texts/ hadith/ abudawud/
17
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
Influenced
Tirmidhi Al-Nasa'i
[1]
Ahmad ibn Hanbal Ali ibn al-Madini Ishaq Ibn Rahwayh Yahya ibn Ma'in
Abu Dawud Sulaymān ibn al-Ashʿath al-Azdi as-Sijistani (Persian/Arabic: ‫)ﺃﺑﻮ ﺩﺍﻭﺩ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﺍﻷﺷﻌﺚ ﺍﻷﺯﺩﻱ ﺍﻟﺴﺠﺴﺘﺎﻧﻲ‬,
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 Àbd al-Hamid (Cairo: Matbaàt 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
Sunan al-Tirmidhi
Jāmi` al-Tirmidhi (Arabic: ‫)ﺟﺎﻣﻊ ﺍﻟﺘﺮﻣﺬﻱ‬, popularly and mistakenly Sunan al-Tirmidhi (Arabic: ‫)ﺳُـﻨَﻦ ﺍﻟﺘﺮﻣﺬﻱ‬, 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-Ùrf 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
.
19
Sunan al-Tirmidhi
References
[1]
[2]
[3]
[4]
Al-Risalah al-Mustatrafah, pg. 11.
Shurut al-A'immah al-Sittah, by al-Maqdisi, pg. 101.
Haddad, G. F. "Various Issues About Hadiths" (http:/ / www. abc. se/ ~m9783/ n/ vih_e. html). .
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
20
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
Sunan ibn Majah
Sunan Ibn Mājah (Arabic: ‫ )ﺳُﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ‬is 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
22
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: ‫ﺍﺑﻮ ﻋﺒﺪ ﺍﻟﻠﻪ ﻣﺤﻤﺪ ﺑﻦ ﻳﺰﻳﺪ ﺑﻦ ﻣﺎﺟﻪ‬
‫)ﺍﻟﺮﺑﻌﻲ ﺍﻟﻘﺰﻭﻳﻨﻲ‬, (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
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
A map of present-day Iran showing the
Numayr, Jubārah ibn al-Mughallis, Ibrāhīm ibn al-Mundhir al-Ḥizāmī,
location of Qazwin, the place of birth and
ʻAbdullāh ibn Muʻāwiyah, Hishām ibn ʻAmmār, Muḥammad ibn Rumḥ,
death of Ibn Mājah
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
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)
24
Muwatta Imam Malik
Muwatta Imam Malik
The Muwaṭṭaʾ (Arabic: ‫ )ﺍﻟﻤﻮﻃﺄ‬is 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-Àrabi
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.'"
25
Muwatta Imam Malik
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-Shafiì 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. 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. No acceptance of Hadith from any innovator - this is a stricter standard than many other muhaddithun
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 Shafiì 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
26
Muwatta Imam Malik
•
•
•
•
•
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] "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.
[6]
[7]
[8]
[9]
Mabadi Tadabbur-i-Hadith, Amin Ahsan Islahi
"Abu al-Walid al-Baji" (http:/ / www. sunnah. org/ history/ Scholars/ al-baji. htm). Sunnah.org. . Retrieved 2010-05-11.
"Ibn Hazm" (http:/ / www. sunnah. org/ history/ Innovators/ ibn_hazm. htm). Sunnah.org. . Retrieved 2010-05-11.
"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)
27
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
•
•
•
•
•
Influenced
Al-Shafiì
Imam Jaʿfar al-Sādiq
Abu Hanifa
Abu Suhail an-Nafi
Hisham ibn Urwah
Ibn Shihab al-Zuhri
Mālik ibn Anas ibn Mālik ibn Abī 'Āmir al-Asbahī (Arabic ‫( )ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ‬c. 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 Shafiì, 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
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]
29
Malik ibn Anas
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 Àmr, al-Imam, Abu Àbd 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] Al-Intiqaa, pg. 38
[6] as-Siffat, pg.75
[7] al-Ibaanah of ibn Battah, no.441
[8] al-I'tisaam
[9] Dhammul-Kalaam (qaaf/173/alif)
[10] Jaami' Bayaanul-Ilm wa Fadlihi (p. 415)
[11] Dhammul-Kalaam (qaaf/173/baa)
[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)
30
Sunan al-Darimi
Sunan al-Darimi
Sunan al-Darimi (Arabic: ‫ )ﺳﻦ ﺍﻟﺪﺍﺭﻣﻲ‬or 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.
31
Al-Darimi
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]
[2]
[3]
[4]
[5]
(Lubbul Lubaab – Volume 1 – Page 308)
(Al Ansaab – Volume 1 – Page 478)
(Tahzibul Kamaal – Volume 15 – Page 216)
(Seer Aalaam un Nubalaa - Volume 12 - Page 228)
(Tarikh ul Baghdad - Volume 10 - Page 29)
32
Sahih al-Bukhari
Sahih al-Bukhari
Ṣaḥīḥ al-Bukhārī (Arabic: ‫)ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ‬, 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.
33
Sahih al-Bukhari
Distinctive Features
Amin Ahsan Islahi, the notable Islamic scholar, has listed three outstanding qualities of Sahih Bukhari [9]:
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. 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-Àrabi[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)
34
Sahih al-Bukhari
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. Sharh Ibni Abi Hamzah al-Andalusi
15. Sharh Abi al-Baqa’ al-Ahmadi
16. Sharh al-Bakri
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. .
[16] "Full translation from the USC-MSA" (http:/ / www. usc. edu/ dept/ MSA/ fundamentals/ hadithsunnah/ bukhari/ ). Usc.edu. . Retrieved
2010-09-26.
35
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 is a collection of Hadith collected by the famous Sunni scholar Ibn Hanbal to whom the
Hanbali madhab of Sunnis is attributed.
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.
Front cover of Musnad Imam Ahmad Ibne Hanbal.
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
[1]
780 CE/164 AH
[2] [3]
Baghdad, Iraq )
Died
855 CE/241 AH (aged 74-75)
[4]
Baghdad, Iraq
Ethnicity
Arab
Region
Iraq
Maddhab
Ijtihad
School tradition
Athari
Main interests
Fiqh, Hadith, Aqeedah
Notable ideas
Hanbali madhhab
Works
Influences
•
•
•
•
•
•
•
•
•
•
•
[1]
[4]
[4]
Al-Shafi‘i
Sufyan ibn Ùyaynah
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
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
[5]
al-Barbahaaree,
[6]
Muhammad al-Bukhari,
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
[7]
Ahmad bin Muhammad bin Hanbal Abu Àbd Allah al-Shaybani (Arabic: ‫)ﺍﺣﻤﺪ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ﺍﺑﻮ ﻋﺒﺪ ﺍﻟﻠﻪ ﺍﻟﺸﻴﺒﺎﻧﻲ‬
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-Shafiì.
Biography
Early life and family
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
Legal writings, produced October 879.
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
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-Ìlal 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 àla al-Zanadiqa wa'l-Jahmiyya "Refutations of the Heretics and the Jahmites" (Cairo: 1973)
• Tafsir : "Exegesis"
• the Musnad
39
Ahmad ibn Hanbal
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] "‫( "ﻣﻨﺎﻫﺞ ﺃﺋﻤﺔ ﺍﻟﺠﺮﺡ ﻭﺍﻟﺘﻌﺪﻳﻞ‬http:/ / 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] 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] 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
40
Ahmad ibn Hanbal
[11]
[12]
[13]
[14]
[15]
al-Dhahabi, Siyar A`lam al-Nubala’ 9:434-547 #1876 and Tadhkira al-Huffaz 2:431 #438
http:/ / suzyashraf. tripod. com/ index. html_essays
"Imaam Ahmad ibn Hanbal" (http:/ / www. islamicawakening. com/ viewarticle. php?articleID=1193). .
Brill, E.J., ed. (1965-1986). The Encyclopedia of Islam, vol. 7. pp. 3.
Tabaqaat al-Hanaabilah (1/184)
Further reading
• Ibn al-Jawzi, Manaqib al-Imam Ahmad
• Nadwi, S. A. H. A., Saviors of Islamic Spirit (Vol. 1), translated by Mohiuddin Ahmad, Academy of Islamic
Research and Publications, Lucknow, 1971.
• Melchert, Christopher, Ahmad ibn Hanbal (Makers of the Muslim World), Oneworld, 2006.
External links
• Imam Ahmad ibn Hanbal: Life & Madhab (http://www.islamicawakening.com/viewarticle.
php?articleID=1193&)
• Diagram of teachers and students of Imam Ahmad ibn Hanbal (http://www.happy-books.co.uk/
Shamaail Tirmidhi
The Shamā'il Muhammadiyyah, often referred to as Shamā'il al-Tirmidhi or simply Shamā'il, is a collection of
hadiths compiled by the ninth-century Muslim hadith scholar Tirmidhi regarding the intricate details of the Islamic
prophet Muhammad's appearance, belongings, manners and life. The book contains 399 narrations from the
successors of the Prophet which are divided into 56 chapters.[1]
One famous commentary on the book in the modern era is Muhammad Zakariya al-Kandahlawi's Khasaael e
Nabawi, and one of the more famous translations into English is done by Muhammad ibn Abdu Rahman Ebrahim.
References
[1] ibn Isa (2011)
Bibliography
• ibn Isa, Muhammad (Imam Tirmidhi) (2011) (in Arabic with Malay translation) (Hardcover). Syama'il
Muhammadiyah: KeanggunanMu Ya Rasulullah. Malaysia: PTS Islamika Sdn. Bhd.. pp. 388.
ISBN 978-967-3-66064-3.
41
Sahih Ibn Khuzaymah
Sahih Ibn Khuzaymah
Mukhtasar al-Mukhtasar min al-Musnad al-Sahih, in short Sahih Ibn Khuzaymah, is a collection of hadith by Ibn
Khuzaymah
Content
Its chapters cover prayer, fasting, pilgrimage, and the Zakat tithe.
Views
Among the Sahih collections after Sahih Bukhari and Sahih Muslim, it is regarded highly along with Sahih Ibn
Hibbaan and Sahih Abi 'Awana.
Published edition
It has been edited by Muhammad Mustafa Al-A'zami, and published by al-Maktab al-Islami in Beirut.
References
42
Ibn Khuzaymah
43
Ibn Khuzaymah
Muslim scholar
Ibn Khuzaymah
Title
Imām al-aʼimmah (‫ﺇﻣﺎﻡ‬
‫)ﺍﻷﺋﻤﺔ‬
Al-Hafiz
Al-Hujjah
Born
Safar 223 AH
Nishapur
Died
2 Dhu al-Qi'dah 311 AH
Maddhab
Shafi'i
Main interests Hadith, Fiqh
Works
Sahih Ibn Khuzaymah
Influences
Ishaq Ibn Rahwayh
Abu Abdillah Muhammad ibn Ishaq ibn Khuzaymah (Arabic: ‫ﺃﺑﻮ ﺑﻜﺮ ﻣﺤﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺧﺰﻳﻤﺔ‬, 837 CE/223 AH[1] –
923 CE/311 AH[1]) was a prominent Muslim hadith and Shafi'i fiqh scholar best known for his hadith collection,
Sahih Ibn Khuzaymah.
Biography
He was born in Nishapur a year earlier than Ibn Jarir al-Tabari and outlived him by one year. In Nishapur, he studied
under its scholars, including Ishaq Ibn Rahwayh (died 238 AH), the muhaddith of Khorasan at the time.[1]
Works
Al-Hakim recorded that Ibn Khuzaymah wrote more than 140 books.[1] Little of what he wrote survives today:[1]
• Ṣaḥīḥ Ibn Khuzaymah : mukhtaṣar al-Mukhtaṣar min al-musnad al-Ṣaḥīḥ (‫ ﺻﺤﻴﺢ ﺑﻦ ﺧﺰﻳﻤﺔ‬: ‫ﻣﺨﺘﺼﺮ ﺍﻟﻤﺨﺘﺼﺮ ﻣﻦ ﺍﻟﻤﺴﻨﺪ‬
‫)ﺍﻟﺼﺤﻴﺢ‬: Only one fourth of the book survived.
• Kitāb al-Tawḥīd wa-ithbāt ṣifāt al-Rabb ʻazza wa-jall (‫)ﮐﺘﺎﺏ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺇﺛﺒﺎﺕ ﺻﻔﺎﺕ ﺍﻟﺮﺏ ﻋﺰ ﻭﺟﻞ‬: "The Book of the
Affirmation of Divine Unity and the Affirmation of the Attributes of the Lord"
• Shaʼn al-duʻāʼ wa-tafsīr al-adʻīyah al-maʼthūrah (‫)ﺷﺄﻥ ﺍﻟﺪﻋﺎء ﻭﺗﻔﺴﻴﺮ ﺍﻷﺩﻋﻴﺔ ﺍﻟﻤﺄﺛﻮﺭﺓ‬
References
[1] Ibn Khuzaymah, Muḥammad ibn Isḥāq (1988), Shahwān, ʻAbd al-ʻAzīz ibn Ibrāhīm, ed., Kitāb al-Tawḥīd wa-ithbāt ṣifāt al-Rabb ʻazza
wa-jall, Dār al-Rushd, pp. 25–35
Sahifah Hammam ibn Munabbih is perhaps one of the earliest known hadith collections,[1] by 8th century scholar
Hammam ibn Munabbih. It has been translated, in the 20th century, by Muhammad Hamidullah.
References
[1] http:/ / www. islamic-awareness. org/ Hadith/ hadith. html
http://www.islamic-awareness.org/Hadith/hadith.html
44
Hammam ibn Munabbih
45
Hammam ibn Munabbih
Hammam ibn Munabbih
[1]
Died
132 AH/750 CE
Era
Medieval era
Region <region> scholar
Hammam ibn Munabbih (Arabic: ‫( )ﻫﻤﺎﻡ ﺑﻦ ﻣﻨﺒﻪ‬d. 132/750) was an Islamic scholar, from among the Tabi‘in and
one of the narrators of hadith.
Biography
He was the son of Munabbih ibn Kamil, and Wahb ibn Munabbih was his brother.
Works
• Sahifah Hammam ibn Munabbih was one of the 9 students of Abu Hurairah. Abu Hurairah used to narrate the
hadith he heard from the Prophet to his 9 students. Out of all 9 students, only Sahifah Hammam ibn Munabbih's
book has survived in manuscript form. It was later edited and published by Dr. Muhammad Hamidullah in 1961
in Hyderabad, India, Sahifah Hammam ibn Munabbih and is generally regarded as the earliest known hadith
collections[2]
References
[1] Ibn Hajar al-Asqalani, Taqrib al-Tahdhib
[2] Are There Any Early Hadiths? (http:/ / www. islamic-awareness. org/ Hadith/ hadith. html)
Musannaf ibn Jurayj
Musannaf ibn Jurayj
Musannaf of ibn Jurayj is a book by Islamic scholar ibn Jurayj, one of the earliest hadith collections.
References
Musannaf of Abd al-Razzaq
The Musannaf of Abd al-Razzaq is a very early book of Hadith that was collected by ‘Abd ar-Razzaq as-San‘ani. It
not only contains a huge number of hadith attributed directly to Muhammad, but also from the Sahaba and early
Muslim scholars. The title roughly means "The Categorized", which suggests the nature of this hadith collection, as
it is arranged according to categories of Fiqh.[1]
History behind this Book
The book of Hafiz Al-San'ani, Musannaf of Abd al-Razzaq was lost and mixed up with other books, and could not be
differentiated for almost 1100 years until it was arranged and edited by the great Indian Scholar Muhaddith-e-Kabir
Hazrat Maulana Habib al-Rahman al-Azmi (Rahmatullah Alaih). Maulana Habib al-Rahman who has worked on
numerous books of Ahadith was famous for his vast knowledge of the hadith. It took him almost 20 years to
complete this great historical work for which he is a insanely loved and respected person among the scholars around
the world. The book was published in Beirut.
Sources
The hadith in the Musannaf come mainly from three people: Ma'mar Ibn Rashid (d. AD 770), Ibn Jurayj, and Sufyan
al-Thawri. There are also relatively small numbers of hadith from Sufyan Ibn 'Uyayna, Abu Hanifa, and Malik Ibn
Anas among a large number of other people. Most of them are said to have been compilers of hadith books in their
own right.
Reliability
An article by Harald Motzki appeared in the Journal of Near Eastern Studies that mentioned the Musannaf of Àbd
al-Razzaq al-Sanàni as a source of authentic ahadith of the first century AH. The conclusion of the author was,
"While studying the Musannaf of Àbd al-Razzaq, I came to the conclusion that the theory championed by
Goldziher, Schacht, and in their footsteps, many others – myself included – which in general, reject hadith literature
as a historically reliable sources for the first century AH, deprives the historical study of early Islam of an important
and a useful type of source."[2]
Notes
[1] "Scholar of Renown: Abd Al-Razzaq Al-Sanaani, Adil Salahi" (http:/ / www. aljazeerah. info/ Islam/ Islamic subjects/ 2004 subjects/
January/ Scholar of RenownAbd AlRazzaq AlSanaani, Adil Salahi. htm). Aljazeerah.info. . Retrieved 2010-06-13.
[2] Motzki, H.; "The Musannaf Of Àbd al-Razzaq Al-Sanàni As A Source of Authentic Ahadith of The First Century A.H.", Journal Of Near
Eastern Studies, 1991, Volume 50, p. 21.
46
Abd ar-Razzaq as-Sanani
47
[1]
Born
126 AH /744 CE
Died
211 AH Shawwal
Era
Medieval era
[1]
Region Yamani scholar
School Sunni
‘Abd ar-Razzaq as-San‘ani (126 AH – 211 AH) was a Sunni Islamic scholar of the Science of hadith.
Name
‘Abd al-Razzaq ibn Hammam ibn Nafi’ al-San'ani (prounounced as ‘Abd ar-Razzaq ibn Hammam ibn Nafi’
as-Sana’ni)
Biography
He lived in San‘a, the capital of Yemen. His pursuit of studies also included travels to Mecca, Medina, Syria and
Iraq, where he studied under many scholars in all these cities.
Scholasticism
Imam Bukhari says: “When Abd Al-Razzaq reports hadiths reading from what he had written, then what he reports is
more authentic.” This means that Al-Bukhari would accept hadiths reported by Abd Al-Razzaq as authentic when he
is aware that he was reading from his book. If he was reporting from memory, then Al-Bukhari would want some
corroboration to classify the reported hadith as authentic. Imam Ahmad says: “We visited Abd Al-Razzaq before the
year 200, when he still enjoyed a good eyesight. Anyone who attended Abd Al-Razzaq’s circle after he had lost his
eyesight may be classified as poor in authenticity.”
Works
• Musannaf of Abd al-Razzaq
• Tafsir book that was included in Mustadrak al-Hakem
References
[1] www.islamweb.net/ver2/archive/article.php?lang=E&id=55594
Sahih Ibn Hibbaan
48
Sahih Ibn Hibbaan
Sahih Ibn Hibbaan
Author(s) Muhammad ibn Hibban ibn Ahmad al-Tamimi al-Busti
Language Arabic
Subject(s) hadith
Ṣaḥīḥ Ibn Ḥibbān (‫ )ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ‬is a collection of hadith by Sunni scholar Ibn Hibban. It has the distinction of being
one of small number of collections intended by the respective authors to contain only authentic hadith. The author of
this Sahih is Abu Hatim Muhammad ibn Hibban ibn Ahmad al-Tamimi al-Busti(ar), from Bust in Khorasan. He was a
prominent Shafi'i hadith specialist and prolific author who died in 965 CE.[1]
Overview
The actual name of this collection is al-Taqasim wa al-Anwa`, however, it is commonly referred to as Sahih ibn
Hibban. The author utilized an innovative method in the arrangement of this work as it is not arranged in topical
chapters nor is it based upon a musnad arrangement and is therefore difficult to navigate.[1] Instead, it was arranged
first by bab, or chapter, and then under each chapter, by naw`, or type. The book opens with a lengthy
introduction.[2]
The Sahih remains in its entirety as of the late Nineteenth Century or early Twentieth Century, according to
al-Kattani, who died in 1926.[1]
Authenticity
According to al-Kattani, "it has been said that Ibn Hibban, after ibn Khuzaymah, authored the most authentic hadith
collection, after Sahih Bukhari and Sahih Muslim".[1] However, al-Suyuti spoke more definitively when saying that
Sahih Ibn Khuzaymah was the most authentic collection after Sahih Bukhari and Sahih Muslim, followed by Sahih
Ibn Hibban which, in turn, was more authentic than Al-Mustadrak alaa al-Sahihain.[3] This means that Sahih Ibn
Hibban is the fourth most authentic hadith collection.
Derivative Works
al-Ihsan
Ali ibn Balban (d. 739/1339) rearranged the hadith chapters of Sahih Ibn Hibban according to the topics of
jurisprudence and published them as al-Ihsan fi Taqrib Sahih Ibn Hibban.[1]
Mawarid al-Zam'an
The unique hadith it contains, those not found in either Sahih Bukhari or Sahih Muslim, are arranged in the order of
jurisprudence headings in the book Mawarid al-Zam'an ila Zawa'id Ibn Hibban by Ali ibn Abu Bakr al-Haythami (d.
807/1405).[1]
Sahih Ibn Hibbaan
References
[1] Al-Risalah al-Mustatrafah., by al-Kattani, pg. 20-1, Dar al-Basha'ir al-Islamiyyah, seventh edition, 2007.
[2] Bustan al-Muhaddithin, by 'Abd al-'Aziz al-Dihlawi, pg. 90, Dar al-Gharab al-Islami, Beirut, first edition, 2002.
[3] Tadrib al-Rawi, vol. 1, pg. 148, Dar al-'Asimah, Riyadh, first edition, 2003.
Al-Mustadrak alaa al-Sahihain (Arabic: ‫ ;ﺍﻟﻤﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﻴﻦ‬Al-Mustadrak 'ala al-Sahîhayn) is a five volume
hadith collection written by Hakim al-Nishaburi d. 405H.
History
He wrote it in the year 393 AH (1002–1003 CE), when he was 72 years old. It contains 9045 hadith.[1] He claimed
all hadith in it were authentic according to the conditions of either Sahih al-Bukhari or Sahih Muslim or both.[2]
Authenticity
The statement of authenticity was not accepted by a number of prominent later Sunni scholars. Al-Dhahabi, a 14th
century Sunni Shafi'i Islamic scholar made an abridged version of the collection named Talkhis al-Mustadrak where
he commented on its authenticity. It has become the habit of scholars today working in the field of hadîth, when
compiling them and determining their authenticity, to say things like "It is authenticated by al-Hâkim and al-Dhahabî
concurs". In doing so, they are referring to al-Dhahabi's Talkhîs, his abridgement of the Mustadrak that is often
published along with it in its margins.[3]
Dhahabi also wrote:[4]
The Mustadrak contains a good number of hadîth that conform to the conditions of authenticity of both
(al-Bukhârî and Muslim) as well as a number of hadîth conforming to the conditions of either one of
them. Perhaps the total number of such hadîth comprises half the book. There is roughly another quarter
of the hadîth that have authentic chains of transmission, but that have something else about them or that
have some defect. As for the rest, and that is about a fourth, they are rejected and spurious narrations
that are unauthentic. Some of those are fabrications. I came to know of them when I prepared an
abridgement of the Mustadrak and pointed them out.
al-Dhahabi lamented:
It would have been better if al-Hakim had never compiled it."[5]
Ibn Hajar al-Asqalani, a 15th century Sunni Islamic scholar states that Mawdu'at al-Kubra is as unreliable in its
attributing the grade of being "forged" to certain ahadith as al-Hakim's Mustadrak is unreliable in its declaring the
grade of "sound" or Sahih to many ahadith.[6]
Abridgment
Talkhis al-Mustadrak' is an abridged version of Al-Mustadrak alaa al-Sahihain, written by Al-Dhahabi. al-Dhahabi
in his Talkhis al-Mustadrak made an abridged version (a version with omitted material of the collection where he
commented on its claimed authenticity). In that version, he added his comments on 1182 hadith. Al-Dhahabî in his
encyclopedic Târikh al-Islam "The History of Islam" says the following in his biographical entry on al-Hâkim,
wherein he speaks about his Mustadrak: "Some of those are fabrications. I came to know of them when I prepared an
abridgement of the Mustadrak and pointed them out." al-Dhahabî said of it:[7] "|It is a useful book. I had made an
abridgement of it that is in considerable need of work and editing."
49
On at least three other occasions, al-Dhahabi citicised hadith he had not commented on in his Talkhîs. For example,
when speaking about Mu`âwiyah b. Sâlih,[8] he writes: "He is among those narrators whom Muslim accepts but not
al-Bukhârî. You can see al-Hâkim relating this narrator's hadîth in his Mustadrak and say: 'This is according to the
conditions of al-Bukhârî.' He repeatedly makes this mistake." However, when the same statement comes up in his
Talkhîs, he says nothing about it .
There have been many prominent scholars who have assumed that al-Dhahabî's silence in his Talkhîs indicates his
tacit approval of al-Hâkim's ruling, scholars of the caliber of al-Suyuti in al-Nukat al-Badî`ât (197) (15th century
CE), al-Manâwî in Fayd al-Qadîr, and al-Husaynî in al-Bayân wa al-Ta`rîf. Many contemporary scholars follow this
view as well, but some question that stance.
References
[1] These figures are taken from the editorial introduction of Ibn al-Mulaqqin's Mukhtasar Istidrâk al-Dhahabî, 8–9 (http:/ / www. islamtoday.
net/ / english/ show_detail_section. cfm?q_id=839& main_cat_id=11)
[2] arshad. "Major Collections of Hadith" (http:/ / members. cox. net/ arshad/ hadithcol. html). Members.cox.net. . Retrieved 2010-06-10.
[3] "Al-Hakim’s Mustadrak & al-Dhahabî’s Talkhis" (http:/ / www. islamtoday. net/ english/ show_detail_section. cfm?q_id=839&
main_cat_id=11). IslamToday. .
[4] in his biographical encyclopedia entitled Siyar A`lâm al-Nubalâ' "Biographies of Outstanding Personalities" (http:/ / www. islamtoday. net/ /
english/ show_detail_section. cfm?q_id=839& main_cat_id=11)
[5] "Al-Hakim Al-Naysaburi" (http:/ / www. sunnah. org/ history/ Scholars/ al_hakim_al_naysaburi. htm). Sunnah.org. Archived (http:/ / web.
archive. org/ web/ 20100701190623/ http:/ / www. sunnah. org/ history/ Scholars/ al_hakim_al_naysaburi. htm) from the original on 1 July
2010. . Retrieved 2010-06-10.
[6] stated in al-Qawl al-Musaddad fil-Dhabb àn Musnad al-Imam Ahmad (published by Shaykh Ahmad Shakir in his edition of the Musnad)
(http:/ / www. livingislam. org/ n/ maq_e. html)
[7] Siyar A`lâm al-Nubalâ' (17/176)
[8] Mîzân al-I`tidal (4/135)
50
Hakim al-Nishaburi
51
Hakim al-Nishaburi
Muslim scholar
Abu Abdullah Muhammad ibn
Abdullah al-Hakim Nishapuri
Title
al-Hakim
Born
933 (321 AH)
Died
1012 (403 AH)
Ethnicity
Persian
Maddhab
Shafi'i
Main interests
Hadith
Works
Mustadrak al-Hakim
Influenced
Imam al-Bayhaqi
[1]
Abu Abd-Allah Muhammad ibn Abd-Allah al-Hakim al-Nishaburi (Arabic: ‫)ﺃﺑﻮ ﻋﺒﺪﺍﻟﻠﻪ ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪﺍﻟﻠﻪ ﺍﻟﺤﺎﻛﻢ ﺍﻟﻨﻴﺴﺎﺑﻮﺭﻱ‬
(933 - 1012), and also known as Ibn Al-Baiyi.[2]) was a Sunni scholar and the leading traditionist of his age,
frequently referred to as the "Imam of the Muhaddithin" or the "Muhaddith of Khorasan."
Biography
Al-Hakim, who hailed from Nishapur, had vast amounts of teachers[3] in Khurasan, Iraq, Transoxiana and elsewhere.
He had scores of notable students, including Imam al-Bayhaqi[4] who was a scholarly giant in his own right.
Al-Hakim gained a substantial reputation for writing Al-Mustadrak alaa al-Sahihain. He started writing al-Mustadrak
in the year when he was 72 years old. Al-Hakim is quoted to have said: "I drank water from Zamzam and asked
Allâh for excellence in writing books".
Death
On the 3rd of Safar 405 al-Hakim went into the bath, came out after bathing, said "Ah" and died wearing but a
waist-cloth before he had time to put on a shirt. Later, one of al-Hakim's students, Al-Hasan ibn Ashàth al-Qurashî
said: "I saw al-Hâkim in my dream riding a horse in a handsome appearance and saying: 'Salvation.' I asked him:
Àl-Hakim! In what?' He replied: 'Writing hadith.'" [5]
Legacy
Shah Waliullah, a 18th century Sunni Islamic scholar stated [6]:
A mujaddid appears at the end of every century: The mujaddid of the 1st century was Imam of Ahlul Sunnah,
Umar bin Abdul Aziz. The mujaddid of the 2nd century was Imam of Ahlul Sunnah Muhammad Idrees Shafi'i.
The mujaddid of the 3rd century was Imam of Ahlul Sunnah Abu Hasan Ash'ari. The mujaddid of the 4th
century was Abu Abdullah Hakim Nishapuri.
Hakim al-Nishaburi
Criticism
Al-Hakim drew criticism for mildly adhering to Shiìsm.[7] Ibn al-Subkî rejects the label of Shiì as baseless because
Ibn Àsakir includes al-Hakim among the Asharis, who consider the Shias as innovators. Yet this label is still
branded as a blemish today at the hands of those who oppose his positions if they weaken theirs, and those who
oppose him for being a follower of al-Ashari, or for being a Sufi. Others noted to al-Hakim's sincerity in narrating
hadith as the first hadith of Prophet Muhammad al-Hâkim narrated is:
May Allah make radiant the face of one who heard one of my sayings and then carried it to others. It may be
that one carries understanding without being a person of understanding; it may be that one carries
understanding to someone who possesses more understanding than he.
Works
He authored the following works among others:
•
•
•
•
Al-Abwâb ("The Chapters")
Al-Amâlî ("The Dictations")
Amâlî al-Àshiyyât ("Night Dictations")
Fadâ'il al-Shâfi`î ("The Immense Merits of al-Shâfi`î")
•
•
•
•
•
Fawâ'id al-Nusakh ("Benefits of the Copies")
Fawâ'id al-Khurâsâniyyîn ("Benefits of the People of Khurâsân")
Al-Iklîl fî Dalâ'il al-Nubuwwa ("The Diadem: The Marks of Prophethood")
Al-Ìlal ("The Defects of Hadîth")
Mâ Tafarrada bi Ikhrâjihi Kullu Wâhidin min al-Imâmayn ("Reports Found Only in al-Bukhârî or Only in
Muslim")
Al-Madkhal ilâ Ìlm al-Sahîh ("Introduction to the Science of Sound Reports")
Ma`rifat Anwâ` Ùlûm al-Hadîth ("Knowledge of the Different Types of the Hadîth Sciences")
Al-Mustadrak àlâ al-Sahîhayn ("Supplement for What is Missing From al-Bukhârî and Muslim")
Muzakkâ al-Akhbâr ("Verified Reports")
Al-Sahîhân ("The Two Books of sahîh Hadîths")
Al-Talkhîs ("The Summary")
Tarâjim al-Musnad àlâ Shart al-Sahîhayn ("The Reports of Ahmad's Musnad That Match the Criteria of the Two
Books of Sahîh")
Tarâjim al-Shuyûkh ("Biographies of the Shaykhs")
Târîkh Ùlamâ' Ahl Naysabûr ("History of the Scholars of Naysabûr")
•
•
•
•
•
•
•
•
•
References
[1] Constructive Critics, Ḥadīth Literature, and the Articulation of Sunnī Islam, By Scott C. Lucas,pg. 98
[2] Islamtoday.Com - Al-Hakim’s Mustadrak & al-Dhahabî’s Talkhis (http:/ / www. islamtoday. net/ / english/ show_detail_section.
cfm?q_id=839& main_cat_id=11)
[3] Brief Biographies of the Eminent Scholars of Hadeeth (http:/ / members. cox. net/ ameer1/ bioschol. html)
[4] Constructive Critics, Ḥadīth Literature, and the Articulation of Sunnī Islam, by Scott C. Lucas, pg.98
[5] http:/ / www. livingislam. org/ n/ 6sch_e. html
[6] Izalat al-Khafa p. 77 part 7
[7] Constructive Critics, Ḥadīth Literature, and the Articulation of Sunnī Islam, By Scott C. Lucas, pg.98.
52
A Great Collection of Fabricated Traditions, (Arabic: ‫ ;ﺍﻟﻤﻮﺿﻮﻋﺎﺕ ﺍﻟﻜﺒﺮﻯ‬Al-Mawdū'āt al-Kubrā), is a collection of
fabricated hadith collected by Abul-Faraj Ibn Al-Jawzi for criticism.
Description
The book consists of narrations, presented as hadith, declared fabricated by the author and then arranged by subject.
Al-Mawdu'at has been described by Al-Nawawi as including many narrations, occupying approximately two
volumes.[1] It consists of some 1847 narrations according to the numbering provided in the latest edition and is
currently published in four volumes with ample footnotes providing additional information.
Criticism
Al-Nawawi criticized the book as containing many hadith which cannot properly be declared mawdo. Some of them
are, according to Al-Suyuti, da'if, hasan or even sahih.[1]
Ahmad ibn Ali Ibn Hajar al-Asqalani contends, however, that the majority of the narrations in this book are, in fact,
fabricated and that those narrations criticized as not actually being fabricated are very few in comparison.[1]
References
[1] Tadrib Al-Rawi by Al-Al-Suyuti, vol. 1, pgs. 471-2, Dar Al-Asimah edition.
53
54
Muslim scholar
Abd al-Rahman ibn Ali ibn
Muhammad
Title
Born
AH 508 (1114/1115)
Died
AH 597 (1200/1201)
Ethnicity
Arab
Maddhab
Hanbali
[1]
[2]
Main interests History, Tafsir, Hadith and Fiqh
Works
Influenced
Abd al-Ghani al-Maqdisi, d 600 AH
[1]
Sibt ibn al-Jawzi, d 654 AH
[2]
Ibn Qudama al-Maqdisi
[3]
Diya al-Din al-Maqdisi
[2]
Abu'l-Faraj ibn al-Jawzi (508 AH-597 AH) from Bagdad was an Islamic scholar whose family traces their lineage
back to that of Abu Bakr, the famous companion of the prophet Muhammad and first caliph. He belonged to the
Hanbali school of jurisprudential thought.
Etymology
His full name was Abd al-Rahman ibn Ali ibn Muhammad (Arabic: ‫ )ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻋﻠﻲ ﺑﻦ ﻣﺤﻤﺪ‬ibn Ùbayd Allah ibn
Àbd Allah ibn Hammadi ibn Ahmad ibn Muhammad ibn Ja`far ibn Àbd Allah ibn al-Qasim ibn al-Nadr ibn
al-Qasim ibn Muhammad ibn Àbd Allah ibn al-Faqih Àbd al-Rahman ibn al-Faqih al-Qasim ibn Muhammad ibn
Abi Bakr.
Biography
He was known for his works in exegesis of the Qur'an as well as his numerous hadith writings. One of the more
famous of the latter is his "Tahqiq", a compendium of both the hadith evidences used by the Hanbali school of
jurisprudential thought and a work of compartive law (Arabic: ‫ ﻓﻘﻪ‬Fiqh). He is said to have been a precocious child
who allegedly made his first speech at the age of ten (attended by a crowd of 50,000), and authored his first book at
the age of thirteen.[4]
Theology
Ibn al-Jawzi is famous for the theological stance that he took against other Hanbalites of the time, in particular Ibn
al-Zaghuni and al-Qadi Abu Ya'la. He believed that these and other Hanbalites had gone to extremes in affirming
God's Attributes, so much so that he accused them of tarnishing the reputation of Hanbalites and making it
synonymous with extreme anthropomorphism. Ibn al-Jawzi believed that Imam Ahmad b. Hanbal himself
disapproved of such theology. Ibn al-Jawzi's most famous work in this regard is his Daff' Shubah al-Tashbih (also
incorrectly printed under the title al-Baz al-Ashhab al-Munqaddu ala Mukhalifi al-Madhhab; note that the
relationship of the recently printed Kitab Akhbar as-Sifat of Merlin Swartz to this work is still a question of debate).
There is a recent translation of this work under the title of "Attributes of God [5]" published by Amal Press [6].
God is neither inside nor outside of the Universe
Ibn Jawzi states, in As-Sifat, that God neither exists inside the world nor outside of it.[7] To him, "being inside or
outside are concomitant of things located in space" i.e. what is outside or inside must be in a place, and, according to
him, this is not applicable to God.[7] He writes:
Both [being in a place and outside a place] along with movement, rest, and other accidents are
constitutive of bodies ... The divine essence does not admit of any created entity [e.g. place] within it or
inhering in it.[7]
Works
Ibn al-Jawzi is perhaps the most prolific author in Islamic history. Al-Dhahabi states: “I have not known anyone
amongst the ‘ulama to have written as much as he (Ibn al-Jawzi) did.[2] Recently, Professor Abdul Hameed
al-Aloojee, an Iraqee scholar conducted research on the extent of ibn al Jawzi’s works and wrote a reference work in
which he listed Ibn al Jawzees’s works alphabetically, identifying the publishers and libraries where his unpublished
manuscripts could be found. The number of Ibn al-Jawzi’s books reached a staggering total of 376 texts.[8] Somes
even say that he is the author of more than 700 works.[9]
• Al-Tahqiq (Arabic: ‫ )ﺍﻟﺘﺤﻘﻴﻖ‬mentioned above
• A Great Collection of Fabricated Traditions (Al-Mawdu'at al-Kubra) (Arabic: ‫)ﺍﻟﻤﻮﺿﻮﻋﺎﺕ ﺍﻟﻜﺒﺮﻯ‬
• Al-Muntazam fi Tarikh al-Umam translates as: A categorical collection of the history of the nations (Arabic:
‫)ﺍﻟﻤﻨﺘﻈﻢ ﻓﻲ ﺗﺄﺭﻳﺦ ﺍﻷﻣﻢ‬
• Provision of the journey(Arabic: ‫ ) ﺯﺍﺩ ﺍﻟﻤﺴﻴﺮ‬the second of his three works of exegesis on the Quran. The third in the
series, entitled "al-Mughni fi al-Tafsir" (‫ )ﺍﻟﻤﻐﻨﻲ ﻓﻲ ﺍﻟﺘﻔﺴﻴﺮ‬is lost. The first has recently been published.
Quranic Sciences
•
•
•
•
•
•
•
•
•
•
•
•
•
Al-Mughni fi al-Tafsir, 81 parts
Zad al-Masir fi ‘Ilm al-Tafsir, 4 volumes
Taysir al-Bayan fi Tafsir al-Quran
Tadhkirat al-Arib fi Tafsir al-Gharib
Gharib al-Gharib
Nuzhat al-‘Uyun al-Nawadhir fi al-Wujuh wa al-Nadha’ir
Al-Wujuh wa al-Nawadhir fi al-Wujuh wa al-Nadha’ir, a summary of Nuzhat al-‘Uyun al-Nawadhir
Al-Ishara ila al-Qira’at al-Mukhtara, 4 parts
Tadhkirat al-Mutanabbih fi ‘Uyun al-Mushtabih
Funun al-Afnan fi ‘Uyun ‘Ulum al-Quran
Ward al-Aghsan fi Funun al-Afnan
‘Umdat al-Rasikh fi Ma’rifat al-Mansukh wa al-Nasikh, 5 parts
Al-Musaffa bi Akuffi Ahl al-Rusukh min ‘Ilm al-Nasikh wal-Mansukh
55
56
Theology
• Muntaqad al-Mu’taqid
• Minhaj al-Wusul ila ‘Ilm al-Usul, 5 parts
• Bayan Ghaflat al-Qa’il bi Qidam Af’al al-‘Ibad
• Ghawamidh al-Ilahiyat
• Maslak al-‘Aql
• Minhaj Ahl al-Isaba
• Al-Sirr al-Masun
• Daf’ Shubhat al-Tashbih, 4 parts
• Al-Radd ‘Ala al-Muta’assib al-‘Anid
• Kitab Akhbar as-Sifat [10]
Front cover of Al-Radd ‘Ala al-Muta’assib al-‘Anid
published by Dar ul Kutoob Al Ilmiyah.
Traditions and Asceticism
•
Jami’ al-Asanid bi Alkhas al-Asanid
•
Al-Alqab
•
Al-Hada’iq, 34 parts
•
Manaqab Ameer ul Mumineen ‘Umar b. al-Khattab
•
Naqiy al-Naql, 5 parts
•
Fadha’il ‘Umar b. ‘Abd al-‘Aziz
•
Al-Mujtab
•
Fadha’il Sa’id b. al-Musayyab
•
Al-Nuzha, 2 parts
•
Fadha’il al-Hasan al-Basri
•
‘Uyun al-Hikayat
•
Manaqib al-Fudhayl b. ‘Ayadh, 4 parts
•
Multaqat al-Hikayat, 13 parts
•
Manaqib Bishr al-Hafi, 7 parts
•
Irshad al-Muridin fi Hikayat al-Salaf al-Salihin
•
Manaqib Ibrahim b. Adham, 6 parts
•
Rawdhat al-Naqil
•
Manaqib Sufyan al-Thawri
•
Ghurar al-Athar, 30 parts
•
Manaqib Ahmad b. Hanbal
•
Al-Tahqiq fi Ahadith al-Ta’liq, 2 volumes (ISBN
977-5704-48-0)
•
Manaqib Ma’ruf al-Karkhi, 2 parts
•
Al-Madih, 7 parts
•
Manaqib Rabi’a al-‘Adawiyya
•
Al-Mawdhu’at min al-Ahadith al-Marfu’at, 2 volumes
•
Muthir al-‘Azm al-Sakin ila Ashraf al-Amakin (ISBN 977-5227-59-3)
•
Al-‘Ilal al-Mutanahiya fi al-Ahadith al-Wahiya, 2
volumes
•
Safwat al-Safwa, 5 parts, abridgment of Hilyat al-Awliya’ by Abu Nu’aym
•
Ikhbar Ahl al-Rusukh fi al-Fiqh wal-Tahdith bi
Miqdar al-Mansukh min al-Hadith (ISBN
977-14-2005-4)
•
Minhaj al-Qasidin, 4 parts
•
Al-Sahm al-Musib, 2 parts
•
Al-Mukhtar min Akhbar al-Akhyar
•
Akhyar al-Dhakha’ir, 3 parts
•
Al-Qati’ li Muhal al-Lijaj bi Muhal al-Hallaj, a rebuttal against the supporters of
al-Hallaj, the pantheist who was executed by the agreement of the jurists from four
schools.
•
Al-Fawa’id ‘an al-Shuyukh, 60 parts
•
‘Ujalat al-Muntadhar li Sharh Hal al-Khidhr
57
•
Manaqib Ashab al-Hadith
•
Al-Nisa’ wa ma yata’alluq bi adabihin
•
Mawt al-Khidhr
•
‘Ilm al-Hadith al-Manqul fi Anna Aba Bakr Amma al-Rasul
•
Mukhtasar Mawt al-Khidhr
•
Al-Jawhar
•
Al-Mashyikha
•
Al-Mughlaq
•
Al-Musalsalat
•
Al-Muhtasab fi al-Nasab
•
Tuhfat al-Tullab, 3 parts
•
Tanwir Mudlahim al-Sharaf
History
•
•
•
•
•
•
Talqih Fuhum Ahl al-Athar fi ‘Uyun al-Tawarikh wa al-Siyar
Al-Muntazam fi Tarikh al-Muluk wal-Umam, 10 volumes
Shudhur al-‘Uqud fi Tarikh al-‘Uhud
Tara’if al-Dhara’if fi Tarikh al-Sawalif
Manaqib Baghdad
Al-Wafa bi Fadha’il al-Mustafa, biography of the Prophet, 2 volumes
Fiqh
•
•
•
•
•
•
•
•
•
•
al-Insaf fi Masa’il al-Khilaf
Junnat al-Nadhir wa Jannat al-Nadhar
‘Umad al-Dala’il fi Mushtahar al-Masa’il
Al-Mudhab fi al-Madhab
Masbuk al-Dhahab
Al-Nubdha
Al-‘Ibadat al-Khams
Asbab al-Hidaya li Arbab al-Bidaya
Kashf al-Dhulma ‘an al-Dhiya’ fi Radd Da’wa Ilkiya
Radd al-Lawm al-Dhaym fi Sawm Yawm al-Ghaym
Art of Preaching (wa’dh)
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
al-Yawaqit fi al-Khutab
al-Muntakhab fi al-Nuwab
Muntakhab al-Muntakhab
Muntakhal al-Muntakhab
Nasim al-Riyadh
Al-Lu’lu’
Kanz al-Mudhakkir
Al-Azaj
Al-Lata’if
Kunuz al-Rumuz
Al-Muqtabis
Zayn al-Qisas
Mawafiq al-Marafiq (ISBN 2-7451-3464-7)
Shahid wa Mashhud
Wasitat al-‘Uqud min Shahid wa Mashhud
Al-Lahab, 2 parts
Al-Mudhish
•
•
•
•
•
•
•
•
•
•
•
58
Saba Najd
Muhadathat al-‘Aql
Laqt al-Juman
Al-Muq’ad al-Muqim
Iqadh al-Wasnan min al-Raqadat bi Ahwal al-Haywan wal-Nabat, 2 parts
Nakt al-Majalis al-Badriyya, 2 parts
Nuzhat al-Adib, 2 parts
Muntaha al-Muntaha
Tabsirat al-Mubtadi’, 20 parts
Al-Yaquta, 2 parts (ISBN 977-5141-49-4)
Tuhfat al-Wu’adh
Various sciences
•
Dham al-Hawa, 2 volumes
•
Funun al-Albab
•
Sayd al-Khatir, 65 parts
•
Al-Dhurafa wal-Mutamajinin
•
Ihkam al-Ish’ar bi Ahkam al-Ash’ar, 20 parts
•
Manaqib Abi Bakr
•
Al-Qussas al-Mudhakkirin (Also available in English: A critical edition, annotated translation
and introduction by Merlin L. Swartz ASIN: B0007KE23O)
•
Manaqib ‘Ali
•
Taqwim al-Lisan
•
Fadha’il al-‘Arab
•
Al-Adhkiya
•
Durrat al-Iklil fi al-Tarikh, 4 volumes
•
Al-Hamqa
•
Al-Amthal
•
Talbis Iblis, 2 volumes (A small part of the book has been translated and abridged into English
by Dr. Bilal Philips)
•
Al-Manfa’ah fi al-Madhahib al-Arba’ah, 2
volumes
•
Laqt al-Manafi’ fi al-Tibb, 2 volumes
•
Al-Mukhtar min al-Ash’ar, 10 volumes
•
Al-Shayb al-Khidhab
•
Ru’us al-Qawarir, 2 volumes
•
A’mar al-A’yan
•
Al-Murtajal fi al-Wa’dh
•
Al-Thabat ‘ind al-Mamat, 2 parts
•
Dhakhirat al-Wa’idh, several volumes
•
Tanwir al-Ghabash fi Fadhl al-Sud wal-Habash, 2 parts
•
Al-Zajr al-Makhuf
•
Al-Hath ‘ala Hifdh al-‘Ilm wa Dhikr Kibar al-Huffadh
•
Al-Ins wal-Mahabba
•
Ashraf al-Mawali, 2 parts
•
Al-Mutrib al-Mulhib
•
I’lam al-Ahya bi Aghlat al-Ihya, a criticism of Ihya ‘Ulum al-Din by al-Ghazzali
•
Al-Zand al-Wariy fi al-Wa’dh al-Nasiriy,
2 parts
•
Tahrim al-Muhill al-Makruh
•
Al-Fakhir fi Ayyam al-Imam al-Nasir
•
Al-Misbah al-Mudhi’ li Dawlat al-Imam al-Mustadhi’
•
Al-Majd al-Salahi
•
‘Atf al-‘Ulama ‘ala al-Umara wal-Umara ‘ala al-‘Ulama
•
Lughat al-Fiqh, 2 parts
•
Al-Nasr ‘Ala Misr
•
‘Aqd al-Khanasir fi Dhamm al-Khalifat
al-Nasir
•
Al-Majd al-‘Adhudi
•
Dhamm ‘Abd al-Qadir, a censure of ‘Abd
al-Qadir al-Jaylani
•
Al-Fajr al-Nuri
•
Gharib al-Hadith
•
Manaqib al-Sitr al-Rafi’
•
Mulah al-Ahadith, 2 parts
•
Ma Qultuhu min al-Ash’ar
•
Al-Fusul al-Wa’dhiya ‘ala Huruf
al-Mu’jam
•
Al-Maqamat
•
Salwat al-Ahzan, 10 volumes
•
Min Rasa’ili
•
Al-Ma’shuq fil-Wa’dh
•
Al-Tibb al-Ruhani
•
Al-Majahlis al-Yusufiyya fil-Wa’dh
•
Bayan al-Khata wal-Sawab fi Ahadith Ibn Shihab, 16 parts
•
Al-Wa’dh al-Maqbari
•
Al-Baz al-Ashhab al-Munqadh ‘ala man Khalafa al-Madhab, a treatise in Fiqh, and not another
title of Daf’ Shubah al-Tashbih according to Ibn Rajab.
•
Qiyam al-Layl, 3 parts
•
Al-Nur fi Fadha’il al-Ayyam wal-Shuhur
•
Al-Muhadatha
59
•
Taqrib al-Tariq al-Ab’ad fi Fadha’il Maqbarat Ahmad
•
Al-Munaja
•
Manaqib al-Imam al-Shafi’i
•
Zahir al-Jawahir fil-Wa’dh, 4 parts
•
Al-‘Uzlah
•
Al-Nuhat al-Khawatim, 2 parts
•
Al-Riyadha
•
Al-Murtaqa li man Ittaqa
•
Minhaj al-Isaba fi Mahabat al-Sahaba
•
Hawashi ‘ala Sihah al-Jawhari
•
Mukhtasar Funun Ibn ‘Aqil, 10 odd
volumes
Notes
[1] Robinson:2003:XV
[2] IslamicAwakening.Com: Ibn al-Jawzi: A Lifetime of Da'wah (http:/ / www. as-sahwah. com/ viewarticle. php?articleID=1277& )
[3] Ibn Al-Jawzi (http:/ / www. sunnah. org/ history/ Scholars/ ibn_aljawzi. htm)
[4] Ibn al-Jawzi: A Lifetime of Da'wah (http:/ / www. islamicawakening. com/ viewarticle. php?articleID=1277)
[5] http:/ / www. amalpress. com/ index. php?l_dis=publications& det=full& id=18
[6] http:/ / www. amalpress. com/
[7] Swartz, Merlin. A Medieval Critique of Anthropomorphism. Brill, 2001, p.159
[8] http:/ / www. sunnahonline. com/ ilm/ seerah/ 0035. htm Ibn al-Jawzee
[9] IBN AL-JAWZI (http:/ / www. sunnah. org/ history/ Scholars/ ibn_aljawzi. htm)
[10] Swartz, Merlin. A Medieval Critque of Anthropomorphism. Brill, 2001
References
• Robinson, Chase F. (2003), Cambridge University Press, ISBN 0-521-62936-5
External links
• The Attributes of God (http://www.amalpress.com/index.php?l_dis=publications&det=full&id=18) 'Abd
al-Rahman ibn al-Jawzi trans. Abdullah bin Hamid 'Ali published by Amal Press (http://www.amalpress.com)
• The Most Comprehensive Biographical Note of Ibn al-Jawzi online (http://www.hanbalis.com/index.php/
Ibn_al-Jawzi)
• Biography (http://www.as-sahwah.com/viewarticle.php?articleID=1277&)
• (French) Importance of attachment to the Qur'an by Imam Ibn Al Jawzi (http://www.at-tawhid.net/
article-l-attachement-au-qur-an-que-contiennent-les-coeurs-des-amoureux-d-allah-ibn-al-jawzi-46585345.html)
• (French) Refutation of anthropomorphism by Imam Ibn Al Jawzi (http://www.at-tawhid.net/
article-ibn-al-jawzi-expose-critique-et-refute-l-egarement-des-anthropomorphistes-hanbalites-59608673.html)
Tahdhib al-Athar
Tahdhib al-Athar
Tahdhīb al-Āthār (Arabic: ‫ )ﺗﻬﺬﻳﺐ ﺍﻝﺁﺛﺎﺭ‬is a collection of hadith by Muhammad ibn Jarir al-Tabari. Al-Kattani
described it as one of al-Tabari's amazing works, although, he did not complete it.
Description
Al-Tabari compiled this work as inclusive of hadith, an examination of their authenticity, and the explanation of
each. He arranged his work according to the companion narrating it, beginning with Abu Bakr al-Siddiq.[1] He
completed the hadith of the ten companions promised paradise, Ahl al-Bayt and their clients, as well as a large
segment of Àbd Allah ibn Àbbas's hadith.[1]
Al-Tabari gathered those hadith he determined to be authentic from each of these companions and discussed the
various routes of their individual hadith and any hidden defects.[1] He then discussed the understanding of each
hadith, the differing opinions of the scholars and their rational, the definitions of any unusual terminology.[1] He died
in 922 before completing it.[1]
Al-Kattani praised Tahdhib as being from the author's amazing works.[1]
References
[1] al-Kattani, Muhammad ibn Ja'far (2007) (in Arabic). al-Risalah al-Mustatrafah (Seventh ed.). Beirut: Dar al-Bashair al-Islamiyyah. p. 43.
60
61
Born
838 (224AH)
Amol, Tapuria, Iran
Died
923 (310AH)
Era
Medieval era
Region Medieval Islamic civilization
School Jariri
Abu Ja'far Muhammad ibn Jarir al-Tabari (Arabic: ‫( )ﺃﺑﻮ ﺟﻌﻔﺮ ﻣﺤﻤﺪ ﺑﻦ ﺟﺮﻳﺮ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﻄﺒﺮﻱ‬224 – 310 AH; 838–923
CE) was a prominent and influential scholar, historian and exegete of the Qur'an from Tabaristan, modern
Mazandaran in Persia/Iran.
His most influential and best known works are his Qur'anic commentary known as Tafsir al-Tabari and his historical
chronicle Tarikh al-Rusul wa al-Muluk (History of the Prophets and Kings), often referred to Tarikh al-Tabari.
Al-Tabari founded his own madhhab which is usually designated by the name Jariri.
Biography
Tabari was born in Amol, Tabaristan (some twenty kilometres south of the Caspian Sea) in the winter of 838–9.[1]
He memorized the Qur'an at seven, was a qualified religious leader at eight and began to study the prophetic
traditions at nine. He left home to study in A.H. 236[2] (850–1) when he was twelve. He retained close ties to his
home town. He returned at least twice, the last time in A.H. 290 (903) when his outspokenness caused some
uneasiness and led to his quick departure.[3]
He first went to Ray (Rhages), where he remained for some five years.[4] A major teacher in Rayy was Abu Abdillah
Muhammad ibn Humayd al-Razi, who had earlier taught in Baghdad but was now in his seventies.[5] Among other
material, ibn Humayd taught Jarir Tabari the historical works of ibn Ishaq, especially al-Sirah, his life of
Muhammad.[6] Tabari was thus introduced in youth to pre-Islamic and early Islamic history. Tabari quotes ibn
Humayd frequently. We know little about Tabari's other teachers in Rayy.[7]
Tabari then travelled to study in Baghdad under ibn Hanbal, who, however, had recently died (in late 855 or early
856).[8] Tabari possibly made a pilgrimage prior to his first arrival in Baghdad.[9] He left Baghdad probably in 242
A.H. (856–7)[10] to travel through the southern cities of Basra, Kufah and Wasit.[11] There he met a number of
eminent and venerable scholars.[12]
On his return to Baghdad, he took a tutoring position from the vizier Ubaydallah b. Yahya b. Khaqan.[13] This would
have been before A.H. 244 (858) since the vizier was out of office and in exile from 244 to 248 (858-9 to 862).[14]
There is an anecdote told that Tabari had agreed to tutor for ten dinars a month, but his teaching was so effective and
the boy's writing so impressive that the teacher was offered a tray of dinars and dirhams. The ever-ethical Tabari
declined the offer saying he had undertaken to do his work at the specified amount and could not honourably take
more.[15] This is one of a number of stories about him declining gifts or giving gifts of equal or greater amount in
return.[16]
In his late twenties he travelled to Syria, Palestine and Egypt.[17] In Beirut he made the highly significant connection
of al-Abbas b. al-Walid b. Mazyad al-'Udhri al-Bayruti (c.169-270/785-6 to 883–4). Al-Abbas instructed Tabari in
the Syrian school's variant readings of the Qur'an and transmitted through his father al-Walid the legal views of
al-Awza'i, Beirut's prominent jurist from a century earlier.
62
Tabari arrived in Egypt in 253H (867),[18] and some time after 256/870 returned to Baghdad,[19] possibly making a
pilgrimage on the way. If so, he did not stay long in the Hijaz. Tabari had a private income from his father while he
was still living and then the inheritance.[20] He took money for teaching. He never took a government or a judicial
position.[21]
Tabari was some fifty years old when al-Mu'tadid
became caliph. He was well past seventy in the year his
History, as we know it, was published. During the
intervening years, he was famous, if somewhat
contrversial, personality. Among the figures of his age,
he had access to sources of information equal to
anyone, except, perhaps, those who were directly
connected with decision making within the
government. Most, if not all, the materials for the
histories of al-Mu'tadid, al-Muktafi, and the early years
of al-Muqtadir were collected by him about the time
the reported events took place. His accounts are as
authentic as one can except from any pre-modern
age.[22]
Quran Tabari
Personal Characteristics
He is described as having a dark complexion, large eyes and a long beard. He was tall and slender[23] and his hair
and beard remained black until he was very old. He was attentive to his health, avoiding red meat, fats and other
unhealthy foods. He was seldom sick before his last decade when he suffered from bouts of pleurisy. When he was
ill, he treated himself )to the approval of physicians). He had a sense of humour, though serious subjects he treated
seriously. He had studied poetry when young and enjoyed writing, reciting and participating in poetic exchanges. It
is said that he was asked in Egypt about al-Tirimmah and was able to recite this seventh century poet's work for
Egyptians who had merely heard al-Tirimmah's name.
He was witty and urbane, clean and well mannered.[24] He avoided coarse speech, instead displaying refined
eloquence.[25] He had a good grounding in grammar, lexicography and philology. Such were considered essential for
Qur'anic commentary. He knew Persian and was acquainted with the origins of various foreign loan words in Arabic
from a number of other languages.
Tabari never married.[26] There is a description of his normal day: rising early for prayer, studying till early
afternoon, publicly praying the afternoon prayer, reciting Qur'an and teaching Qur'an, and then teaching law until
late.
He died in Baghdad on February 17, 923.[27]
63
Works
Al-Tabari wrote history, theology and Qur'anic commentary. His legal
writings were published first and then continued to appear throughout
his life. Next were his commentaries on the Qur'an. Lastly, his history
was published. Despite a style that makes it seem he drew largely on
oral sources, written material (both published and unpublished)
provided him with the bulk of his information. His biographers stress
his reverence for scholarship and his keen intent to offer his readers
hard fact.
He did not hesitate to express his independent judgement (ijtihad).[28]
He stated his assessment as to which of the sources he cited was
accurate. This was more understandably an aspect of his theology than
of his history. This does not mean he saw himself as innovative. On the
contrary, he was very much opposed to religious innovation. The story
goes that when he was near death ibn Kamil suggested he forgive his
enemies. He said he was willing to do so, except for the person who
had described him as an innovator.[29] In general Tabari's approach was
conciliatory and moderate, seeking harmonious agreement between
conflicting opinions.[30]
Bal'ami's 14th century Persian version of
Universal History by Tabari
Initially he identified as a Shafi'ite in Fiqh law and Shafi'ites were happy to have him so considered. He was later
seen as having established his own school. Although he had come to Baghdad in youth to study from Hanbal, he
incurred the vehement wrath of the Hanbalites.[31] Tabari's madhhab is usually designated by the name Jariri after his
patronymic.[32] However, in the keenly competitive atmosphere of the times, his school failed to endure.[33]
While we still lack a satisfactory scholarly biography of this remarkable caliph, interested readers now have access
to a meticulous and well-annotated translation of the sections from al-Tabari's chronicle, which constitute the most
important primary source for the history of his reign. Anyone familiar with al-Tabari'sc hronicle knows what a
formidable challenge it poses for a translator, especially for one attempting to make it accessible to an audience that
includes non-specialists. There is, first of all, the obstacle of al-Tabari's Arabic prose, which varies greatly in style
and complexity according to the source he is using (and apparently quoting verbatim). The sections in the McAuliffe
translation, drawn mostly from al-Mada'ini and 'Umar ibn Shabba, do not represent the most obscure passages to be
found in al-Tabari, but they are nonetheless full of linguistic ambiguities and difficulties for the translator.[34]
His wrote extensively; his voluminous corpus containing two main titles:
• History of the Prophets and Kings – (Arabic: ‫ ﺗﺎﺭﻳﺦ ﺍﻟﺮﺳﻞ ﻭﺍﻟﻤﻠﻮﻙ‬or Tarikh al-Rusul wa al-Muluk or Tarikh
al-Tabari)
The first of the two large works, generally known as the Annals (Arabic Tarikh al-Tabari). This is a universal history
from the time of Qur'anic Creation to AD 915, and is renowned for its detail and accuracy concerning Muslim and
Middle Eastern history. Tabari's work is one of the major primary source for historians.
• The Commentary on the Qur'an – (Arabic: al-musamma Jami al-bayan fi ta'wil al-Qur'an, commonly called
Tafsir al-Tabari)
His second great work was the commentary on the Qur'an, (Arabic Tafsir al-Tabari), which was marked by the same
fullness of detail as the Annals. Abul-Qaasim Ibn 'Aqil Al-Warraq (‫ )ﺭﺣﻤﻪ ﺍﻟﻠﻪ‬says: " Imām Ibn Jarir (‫ )ﺭﺣﻤﻪ ﺍﻟﻠﻪ‬once
said to his students: “Are you'll ready to write down my lesson on the Tafsir (commentary) of the entire Holy
Quran?" They enquired as to how lengthy it would be. "30 000 pages"! he replied. They said: "This would take a
long time and cannot be completed in one lifetime. He therefore made it concise and kept it to 3000 pages (note, this
was in reference to the old days when they used ink and hard-paper which was a bit long format today). It took him
seven years to finish it from the year 283 till 290. It is said that it is the most voluminous Athari Tafsir (i.e., based on
hadith not intellect) existent today so well received by the Ummah that it survived to this day intact due to its
popularity and widely printed copies available worldwide. Scholars such as Baghawi and Suyuti used it largely. It
was used in compiling the Tafsir ibn Kathir which is often referred to as Mukhtasar Tafsir at-Tabari.
• Tahdhīb al-Athār (‫ )ﺗﻬﺬﻳﺐ ﺍﻵﺛﺎﺭ‬was begun by Tabari. This was on the traditions transmitted from the Companions
of Muhammad. It was not, however, completed.
A persual of Tabari shows that in fact he relied on a variety of historians and other authors such as Abu Mihnaf, Sayf
b. 'Umar, Ibn al-Kalbi, 'Awana b. al-Hakam, Nasr b. Muzahim, al-Mada'ini, 'Urwa b. al-Zubayr, al-Zuhri, Ibn Ishaq,
Waqidi, Wahb b. Munabbih, Ka'b al-Ahbar, Ibn al-Matni, al Haggag b. al-Minhal, Hisham b. 'Urwa, al-Zubayr b.
Bakkar and so forth, in addition to oral accounts that were circulating at the time. In recounting his history, Tabari
used numerous channels to give accounts. These are both channels that are given by the same author in a work, such
as for example three different accounts that start with the isnad al-Harita.[35]
Texts Relating To Al-Tabari
It is thus an extremely early witness to the recep tion of al-Tabarl's text-indeed much earlier than the sources that are
customarily pressed into service to improve our understanding of the Ta'rikh al-rusul wa'l-muluik, e.g., Miskawayh,
Ibn 'Asakir, Ibn al-Athir, and Ibn Khallikan.7 Second, since al-Azdi was writing in the de cades following al-Tabarl,
his Ta'rikh can say something about the reception of al-Tabari's Ta'rikh among those who immediately followed the
great master. That al-Tabari's history was immensely significant we can all agree; but as to precisely how he became
so signifi cant there is no clear consensus.8 Third-and returning to Forand's insight-al-Azdi fre quently drew on the
same authorities tapped by al-Tabari, but whose works are for the most part now lost, such as Abui Ma'shar
(170/786), Abiu Mikhnaf (157/774), al-Haytham ibn 'Adi (207/822), al-Madalini (around 228/843), and 'Umar ibn
Shabba (262/878).[36]
In 78.29 the Qur'an says "each thing we enumerate as [or in] a kitab, " and al-Tabari appends to the verse by way of
elaboration "its number, its amount, and its extent-the knowledge of (any) thing does not escape us" (XXX: 10). This
might suggest that al- Tabari considered kitab merely as a metaphor for Allah's knowledge. However, from
al-Tabari's comments elsewhere on Allah's knowledge it is quite evident that he is not speaking metaphorically. For
example, in 35.11 where the Qur'an states that the length or shortness of a person's life is in a kitab is explained by
al- Tabari as "it is in a kitab with Allah, written (maktab) which he computes and knows" (XXII: 71-2).8[37]
Al-Tabari reports that al- Mahdi was just about to promote Harun as heir apparent ahead of Musa when he died, and
adds by way of corroboration another report that al-Mahdi set off for Masabadhan in a great hurry.34 However, it
may be doubted that al-Mahdi at the time shared the reporter's subsequent knowledge of his imminent demise there,
and none of the other reported circumstances of his death suggest that he was in a hurry to go anywhere. On the
contrary, the sources in general make it clear that he had gone to Masabadhan for recreation, and they occasionally
say so explicitly. Al-Tabari does say explicitly that envoys were sent to the provinces, where they obtained the oath
of allegiance not only to al-Hadi as caliph but also to Harun as heir apparent (wall al-'ahd).38 This was probably the
first occasion on which Harfin was so acknowledged.39 Harin himself, with the advice of al-Rabic, sent out these
envoys, and all of this must have been presented to his brother on his return as a fait accompli.[38]
After so many exchanges of recrimination with his own men, and after various attempts to regroup what was
becoming a progressively disorderly army, 'Ali is reported by Tabari in a most revealing passage to have explained
his acceptance of the arbitration as such: "It is no sin but only a failure of judgment." Nothing sums up the moral and
religious complexity of the situation better than this sentence. The group that made a big issue of 'Ali's dilemma were
the Kharijites, who for reasons of their own could see clearly the religious and political issues involved, who agreed
neither with 'Ali nor with his opponent but were in turn incapable of administering a polity of their own. Tabari's
64
account also brings that out very clearly when he relates (p. 115) how the assembled Kharijites, who were quite
willing to expound the reasons for their recession from 'Ali's forces, would one by one refuse to take the leadership
of their own group, a situation quite characteristic of religious purists when confronted with "dirty" politics.[39]
Realistic depictions alternate with formalized and archetypal narrative. Tabari is careful to give his reports of these
conquests a religious frame (expressions such as "Nu'aym wrote to 'Umar about the victory that God had given him"
[pp. 25–26] abound), though it is worth noting that Tabari describes the initiation of the campaign in pragmatic
rather than ideological terms. He states that cUmar's decision to invade came as a result of his realization "that
Yazdajird was making war on him every year and when it was suggested to him that he would continue to do this
until he was driven out of his kingdom" (p. 2). The religious frame in Tabari's account is therefore not inflexible or
exclusive.[40]
References
[1]
[2]
[3]
[4]
[5]
[6]
Franz Rosenthal, trans., The History of al-Ţabarī (State University of New York Press, 1989), Volume 1, pp. 10-11
Rosenthal, pp. 15–16
Rosenthal, p. 11
Rosenthal, p. 16
Rosenthal, p. 17
Rosenthal, p. 18
[7] Rosenthal, p. 17
[22] Saliba, George. The History of Al-Ṭabarī = Taʻrīkh Al-rusul Waʻl-mulūk. Vol. XXXVIII. New York: State University of New York, 1985.
Print.
[25] Rosenthal, p. 4o
[34] The History of al-Tabari (Tarikh al-Rusul Walmuluk). Vol. XXVIII: Abbasid Authority Affirmed, the Early Years of al-Mansur A.D.
753-763/A.H. 136-145 by Al-Tabari (Abu Jafar Muhammad Ibn Jarir); Jane Dammen McAuliffe Review by: Elton L. Daniel International
Journal of Middle East Studies , Vol. 29, No. 2 (May, 1997), pp. 287-289 Published by: Cambridge University Press Article Stable URL:
http:/ / www. jstor. org/ stable/ 164026
[35] Osman, Ghada. "ORAL VS. WRITTEN TRANSMISSION: THE CASE OF ṬABARĪ AND IBN SAʿD." Academic Search Premier.
EBSCO. Web. 15 May 2012.
[36] A Local Historian's Debt to al-Ṭabarī: The Case of al-Azdī's "Ta'rīkh al-Mawṣil" Chase F. Robinson Journal of the American Oriental
Society , Vol. 126, No. 4 (Oct. - Dec., 2006), pp. 521-535 Published by: American Oriental Society Article Stable URL: http:/ / www. jstor.
org/ stable/ 20064541.
65
[37] Ṭabarī's Exegesis of the Qur'ānic Term al-Kitāb Herbert Berg Journal of the American Academy of Religion , Vol. 63, No. 4 (Winter, 1995),
pp. 761-774 Published by: Oxford University Press Article Stable URL: http:/ / www. jstor. org/ stable/ 1465467
[38] The Succession to the Caliph Mūsā al-Hādī Richard Kimber Journal of the American Oriental Society , Vol. 121, No. 3 (Jul. - Sep., 2001),
pp. 428-448 Published by: American Oriental Society Article Stable URL: http:/ / www. jstor. org/ stable/ 606671
[39] Tarikh al-Rusul Wa-l-Muluk (History of Prophets and Kings), the History of al-Tabari, vol. XVII, the First Civil War by Abu Jafar Jarir Ibn
Muhammad al-Tabari; G. R. Hawting Review by: George Saliba International Journal of Middle East Studies , Vol. 30, No. 1 (Feb., 1998), pp.
125-127 Published by: Cambridge University Press Article Stable URL: http:/ / www. jstor. org/ stable/ 164211
[40] The History of al-Tabari (Tarikh al-Rusul Wal-Muluk). Vol. XIV: The Conquest of Iran by Al-Tabari; G. Rex Smith Review by: Hassan I.
Mneimneh International Journal of Middle East Studies , Vol. 28, No. 2 (May, 1996), pp. 262-264 Published by: Cambridge University Press
Article Stable URL: http:/ / www. jstor. org/ stable/ 176433
Bibliography
• Bosworth, C.E., "Al-Tabari, Abu Djafar Muhammad b. Djarir b. Yazid" in P.J. Bearman, Th. Bianquis, C.E.
Bosworth, E. van Donzel and W.P. Heinrichs et al., Encyclopædia of Islam, 2nd Edition. (Leiden: E. J. Brill) 12
Vols. published between 1960 and 2005.
• Ehsan Yar-Shater, ed., The History of al-Ţabarī (State University of New York Press) 40 Vols. published between
1989 and 2007 ISBN 0-88706-563-5.
• Rosenthal, Franz, trans., The History of al-Ţabarī (State University of New York Press, 1989), Volume 1.
External links
• Biographical Data: Abu Jaffar Tabari (http://www.salaam.co.uk/knowledge/biography/viewentry.
php?id=114), salaam.co.u, retrieved 2008-09-15
• Imām Abu Ja'far Muhammad Ibn Jarīr At-Tabarī (‫( )ﺭﺣﻤﻪ ﺍﻟﻠﻪ‬http://www.al-inaam.com/alinaam/old/
1427rtabri.htm)
Riyadh as-Saaliheen
Riyadh as-Saaliheen (‫)ﺭﻳﺎﺽ ﺍﻟﺼﺎﻟﺤﻴﻦ‬, translated: "The Gardens of the Righteous", is a compilation of verses from the
Qur'an and hadith by Yahiya ibn Sharaf al-Nawawi.
Description
In total, it contains 1896 hadith divided into 372 chapters, many of which are introduced by verses of the Quran.
Almost all of the hadith in Riyadh as-Saaliheen is authentic,[1] it contains most of the strong hadith from Al-Bukhari
and Muslim and is well regarded by the scholars of hadith.
66
Riyadh as-Saaliheen
Explanation
Books of commentary on the hadith in Riyadh as-Saaliheen have been written, including the most recent, by
Muhammad ibn al Uthaymeen d. 1421H. [2]
References
[1] Da'if Hadith of al-Nawawi's Riyadh al-Saliheen (http:/ / abdurrahman. org/ index. html), according to the checking of Muhammad Nasiruddin
al-Albani
[2] Ibn Farooq's Book Review of » Riyādh us Sāliheen (http:/ / ibnfarooq. com/ riyadhUsSaliheen. html)
External links
• English Translation with short commentary (http://www.fanar.gov.qa/Publication/RYADUSSALIHEEN.
pdf)
• Book review of Riyadh as Saliheen (http://ibnfarooq.com/riyadhUsSaliheen.html)
• Entire MP3 Recording of Riyaadhus Saaliheen (http://rs.e-jaazah.com)
• English Translation with short commentary by Salahuddin Yusuf (http://www.witness-pioneer.org/vil/
hadeeth/riyad/) published Originally by Darussalam
• Riyad as-Salihin (The Meadows of the Righteous) by Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi
Ad-Dimashqi Online (http://www.sunnipath.com/Library/Hadith/H0004P0000.aspx/)
• Complete Riyad-us Saliheen in Arabic and English (http://www.guidedways.com/riadusaleheen/
chapter_display.php)
• English Translation by Aisha Bewley (http://bewley.virtualave.net/riyad1.html)
• Urdu Translation by Shaykh-Shamsuddin vol-1 (http://www.scribd.com/doc/38769301/
Riaz-Us-Saliheen-Vol-1-Urdu-Tarjamah-by-Shaykh-Shamsuddin)
• Urdu Translation by Shaykh-Shamsuddin vol-2 (http://www.scribd.com/doc/38769678/
Riaz-Us-Saliheen-Vol-2-Urdu-Tarjamah-by-Shaykh-Shamsuddin)
67
Al-Nawawi
68
Al-Nawawi
Yahya ibn Sharaf al-Nawawi
Born
631 AH/1234 CE
Died
676 AH
Era
Medieval era
[1]
/1278 CE
Region Damascus
School Shafi'i
Abu Zakaria Mohiuddin Yahya Ibn Sharaf al-Nawawi (1234–1278) (Arabic: ‫)ﺃﺑﻮ ﺯﻛﺮﻳﺎ ﻳﺤﻴﻰ ﺑﻦ ﺷﺮﻑ ﺍﻟﻨﻮﻭﻱ‬, popularly
known as al-Nawawi, an-Nawawi or Imam Nawawi (631–676 A.H. / 1234–1278 CE), was a Sunni Muslim author
on Fiqh and hadith.[2] His position on legal matters is considered the authoritative one in the Shafi'i Madhhab. He
was born at Nawa near Damascus, Syria. As with many Arabic and Semitic names, the last part of his name refers to
his hometown.
He studied in Damascus from the age of 18 and after making the pilgrimage in 1253 he settled there as a private
scholar. From a young age he showed signs of great intelligence, and so his father paid for a good education. As a
judge, he was much sought after for advice and adjudication of disputes.
During his life of 45 years[3] he wrote many books on Islamic studies and other topics. He collected and sourced 40
hadith of the Islamic prophet, Mohammed back to one of his companions.[4]
In 1267 he succeeded Abu Shama as professor of hadith at the Ashrafiyya [school] in the city. He died at Nawa at a
relatively young age, having never married.
Birth and Birth place
The complete name of Imam Nawawi is Abu Zakaria Mohiuddin Yahya, son of Sharaf AnÄNawawi, son of Murry,
son of Hassan, son of Hussain, son of Muhammad, son of Juma, son of Hazam. Nawawi refers to Nawa, a place near
Damascus, in the suburb of the city of Howran. One of his ancestors named Hazam had settled at this place. Imam
Nawawi was born at Nawa in the year 631 A.H. His father, a virtuous and pious man, resolved to arrange for proper
and befitting education as he had discovered the symptoms of heavenly intelligence and wisdom in his promising
child at an early stage.
Shaikh Yasin bin Yousuf Marakashi, a saintly figure of Nawa says: "I saw Imam Nawawi at Nawa when he was a
youth of ten years of age. Other boys of his age used to force him to play with them, but Imam Nawawi would
always avoid the play and would remain busy with the recitation of the Noble Qur'an. When they tried to domineer
and insisted on his joining their games, he bewailed and expressed his no concern over their foolish action. On
observing his sagacity and profundity, a special love and affection developed in my heart for young Nawawi. I
approached his teacher and urged him to take exceptional care of this lad as he was to become a great religious
scholar and most pious saint of future. His teacher asked whether I was a soothsayer or an astrologer. I told him I am
neither soothsayer nor an astrologer but Allah caused me to utter these words." His teacher conveyed this incident to
Imam's father and he keeping in view the learning quest of his son, decided to dedicate the life of his son for the
service and promotion of the cause of Islamic Faith. In a short period, Nawawi learnt to read the Holy Qur'an and by
that time he nearly had attained puberty. Nawa had no academic or scholarly atmosphere and there were no religious
academies or institutes where one could earn excellence in religious learning, so his father took him to Damascus,
which was considered the center of learning and scholarship, and the students from far and wide gathered there for
schooling. During that period, there were more than three hundred institutes, colleges and universities in Damascus.
Al-Nawawi
Imam Nawawi joined Madrasah Rawahiyah which was affiliated with the Ummvi University. The founder and
patron of this Madrasah was a trader named Zakiuddin Abul-Qassim who was known as Ibn Rawahah. Madrasah
was named after him. Noted and eminent teachers of the period taught in that Madrasah. Imam Nawawi says, "I
studied in this institution for two years. During my stay in Madrasah Rawahiyah, I never had complete rest and lived
on the limited food supplied by the institution." As a routine he used to sleep very little at night. When it became
irresistible as a human being, he would lean and slumber for a while against the support of books. After a short
duration he would again be hard at his scholastic pursuits.
His Teachers & Guides
During his stay at Damascus, he studied from more than twenty celebrated teachers. These teachers were regarded as
masters and authority of their subject field and disciplines they taught. Imam studied Hadith, Islamic Jurisprudence,
its principles, syntax and Etymology fromgreat scholars of his time. Abu Ibrahim Ishaq bin Ahmad AI-Maghribi,
Abu Muhammad Abdur-Rahman bin Ibrahim Al-Fazari, Radiyuddin Abu Ishaq Ibrahim bin Abu Hafs Umar bin
Mudar Al-Mudari, Abu Ishaq Ibrahim bin Isa Al-Muradi, Abul-Baqa Khalid bin Yusuf An-Nablusi, Abul-Abbas
Ahmad bin Salim Al-Misri, Abu Abdullah Al-Jiyani, Abul-Fath Umar bin Bandar, Abu Muhammad At-Tanukhi,
Sharafuddin Abdul-Aziz bin Muhammad Al-Ansari, Abul-Faraj Abdur-Rahman bin Muhammad bin Ahmad
Al-Maqdisi, Abul-Fada'il Sallar bin Al-Hasan Al Arbali etc.
There were hundreds of Imam's students, among them some notables are: Alauddin bin Attar, Ibn Abbas Ahmad bin
Ibrahim, Abul-Abbas Al-Ja'fari, Abul-Abbas Ahmad bin Farah, Rashid Ismail bin Mu'allim Al-Hanafi, Abu
Abdullah Al-Hanbali, AbulAbbas Al-Wasti, Jamaluddin Sulaiman bin Omar Az-Zar'i, AbulFaraj Abdur-Rahman bin
Muhammad bin Abdul-Hamid AlMaqdisi, Badr Muhammad bin Ibrahim, Shamsuddin Muhammad bin Abu Bakr,
Ash-Shihab Muhammad bin Abdul-Khaliq, Hibatullah Al-Barizi, Abul-Hajjaj Yusuf bin Az-Zaki etc.
His Desire and Crave for Learning
Imam Nawawi had endless thirst for knowledge, and it can be guessed from his daily practice of studies. He used to
read daily twelve lessons and write explanation and commentary of every lesson and also made important additions.
Whatever the book he read, he put down the marginal notes and explanations on that book. His intelligence, hard
work, love, devotion and absorption in his-studies amazed his teachers and they became fond of him and began to
praise and admire him. According to Imam Dhahabi, Imam Nawawi's concentration and absorption in academic love
gained proverbial fame. He had devoted all his time for learning and scholarship. Other than reading and writing, he
spent his time contemplating on the interacted and complex issues and in finding their solutions. Allah had also
conferred upon him the gift of fast memory and depth of thought, and he who makes the right use of this boon, there
remains no doubt in his sagacity and discernment. Imam Nawawi made full benefit of his God given qualities and
potentialities and earned the highest degree of honor.
Imam's Simplicity and Niceness of Manners
The learned persons, elite of the society and the public greatly respected the Imam on account of his piety, learning
and excellent character. He used simple dress and ate simple food. Devout scholars do not care about worldly
chattels, they give preference to religious and academic pursuits, propagation of Faith etc. They experience more
heavenly delight and joy in such activities than those who seek satisfaction in luxurious foods, precious clothes and
other worldly things. Imam Nawawi had a prominent place among the erudite notables of his age. He was a
God-fearing person with illustrious and glorious aims regarding propagation of Faith. Celebrated Sheikh Mohiuddin
expresses his impression about Imam Nawawi as thus:
Imaam an-Nawawi had three distinctive commendable qualities in his person. If anybody has only one
out of these three, people turn to him in abundance for guidance. First, having knowledge and its
69
Al-Nawawi
dissemination. Second, to evade completely from the worldly inclinations, and the third, inviting to all
that is good (Islam) enjoining virtue and forbidding vice. Imaam an-Nawawi had all three in him.
Shi'a Muslims have a sympathetic view of him. They regard some of his works favourably and have translated some
into Persian.
Works
• Al Minhaj bi Sharh Sahih Muslim ‫ﺷﺮﺡ ﺻﺤﻴﺢ ﻣﺴﻠﻢ‬, making use of others before him, and is considered one of the
best commentaries on Sahih Muslim. It is available online [5].
• Riyadh as-Saaliheen ‫ﺭﻳﺎﺽ ﺍﻟﺼﺎﻟﺤﻴﻦ‬, is a collection of hadith on ethics, manners, conduct, and is very popular in the
Muslim world today.
• al-Majmu' sharh al-Muhadhdhab ‫ﺍﻟﻤﺠﻤﻮﻉ ﺷﺮﺡ ﺍﻟﻤﻬﺬﺏ‬, is a comprehensive manual of Islamic law according to the
Shafi'i school has been edited with French translation by van den Bergh, 2 vols., Batavia (1882–1884), and
published at Cairo (1888).
• Minhaj al-Talibin ‫ﻣﻨﻬﺎﺝ ﺍﻟﻄﺎﻟﺒﻴﻦ ﻭﻋﻤﺪﺓ ﺍﻟﻤﻔﺘﻴﻦ ﻓﻲ ﻓﻘﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ‬, a classical manual on Islamic Law according to Shafi'i
fiqh.
• Tahdhib al-Asma wal-Lughat ‫ﺗﻬﺬﻳﺐ ﺍﻷﺳﻤﺎء‬, has been edited as the Biographical Dictionary of Illustrious Men
chiefly at the Beginning of Islam by F. Wüstenfeld (Göttingen, 1842–1847).
• Taqrib al-Taisir ‫ﺍﻟﺘﻘﺮﻳﺐ ﻭﺍﻟﺘﻴﺴﻴﺮ ﻟﻤﻌﺮﻓﺔ ﺳﻨﻦ ﺍﻟﺒﺸﻴﺮ ﺍﻟﻨﺬﻳﺮ‬, an introduction to the study of hadith, it is an extension of Ibn
al-Salah's Muqaddimah, was published at Cairo, 1890, with Suyuti's commentary "Tadrib al-Rawi". It has been in
part translated into French by W. Marçais in the Journal asiatique, series ix., vols. 16–18 (1900–1901).
• Forty Hadiths ‫ﺍﻷﺭﺑﻌﻮﻥ ﺍﻟﻨﻮﻭﻳﺔ‬, collection of the forty (actually forty-two) chief traditions has been frequently
published along with numerous commentaries.
• Ma Tamas ilayhi hajat al-Qari li Saheeh al-Bukhaari ‫ﻣﺎ ﺗﻤﺲ ﺇﻟﻴﻪ ﺣﺎﺟﺔ ﺍﻟﻘﺎﺭﻱ ﻟﺼـﺤﻴﺢ ﺍﻟﺒـﺨﺎﺭﻱ‬,
• Tahrir al-Tanbih ‫ﺗﺤﺮﻳﺮ ﺍﻟﺘﻨﺒﻴﻪ‬,
• Kitab al-Adhkar ‫ﺍﻷﺫﻛﺎﺭ ﺍﻟﻤﻨﺘﺨﺒﺔ ﻣﻦ ﻛﻼﻡ ﺳﻴﺪ ﺍﻷﺑﺮﺍﺭ‬, is a collection of supplications of prophet Muhammad.
• al-Tibyan fi adab Hamalat al-Quran ‫ﺍﻟﺘﺒﻴﺎﻥ ﻓﻲ ﺁﺩﺍﺏ ﺣﻤﻠﺔ ﺍﻟﻘﺮﺁﻥ‬,
• Adab al-fatwa wa al-Mufti wa al-Mustafti ‫ﺁﺩﺍﺏ ﺍﻟﻔﺘﻮﻯ ﻭﺍﻟﻤﻔﺘﻲ ﻭﺍﻟﻤﺴﺘﻔﺘﻲ‬,
• al-Tarkhis fi al-Qiyam ‫ﺍﻟﺘﺮﺧﻴﺺ ﺑﺎﻟﻘﻴﺎﻡ ﻟﺬﻭﻱ ﺍﻟﻔﻀﻞ ﻭﺍﻟﻤﺰﻳﺔ ﻣﻦ ﺃﻫﻞ ﺍﻹﺳﻼﻡ‬,
•
•
•
•
•
•
•
Manasik ‫ﻣﺘﻦ ﺍﻹﻳﻀﺎﺡ ﻓﻲ ﺍﻟﻤﻨﺎﺳﻚ‬, on Hajj rituals.
Sharh Sunan Abu Dawood
Sharh Sahih al-Bukhari
Mukhtasar at-Tirmidhi
Tabaqat ash-Shafi'iyah
Rawdhat al-Talibeen
Bustan al-àrifin
70
Al-Nawawi
Recent English Language Editions
• Bustan al-àrifin (The Garden of Gnostics), Translated by Aisha Bewley
Minhaj Et-Talibin
• Minhaj et talibin: A Manual of Muhammadan Law ; According To The School of Shafi, Law Publishing Co
(1977) ASIN B0006D2W9I
• Minhaj et talibin: A Manual of Muhammadan Law ; According To The School of Shafi, Navrang (1992) ISBN
81-7013-097-2
• Minhaj Et Talibin: A Manual of Muhammadan Law, Adam Publishers (2005) ISBN 81-7435-249-X
The Forty Hadith
• The Compendium of Knowledge and Wisdom; Translation of Jami' Uloom wal-Hikam by Ibn Rajab al-Hanbali
translated by Abdassamad Clarke, Turath Publishing (2007) ISBN 0-9547380-2-0
• Al-Nawawi Forty Hadiths and Commentary; Translated by Arabic Virtual Translation Center; (2010) ISBN
978-1-4563-6735-0
• Ibn-Daqiq’s Commentary on the Nawawi Forty Hadiths; Translated by Arabic Virtual Translation Center; (2011)
ISBN 1-4565-8325-5
• Al-Nawawi's Forty Hadith, Translated by Ezzeddin Ibrahim, Islamic Texts Society; New edition (1997) ISBN
0-946621-65-9
• The Forty Hadith of al-Imam al-Nawawi, Abul-Qasim Publishing House (1999) ISBN 9960-792-76-5
• The Complete Forty Hadith, Ta-Ha Publishers (2000) ISBN 1-84200-013-6
• The Arba'een 40 AHadith of Imam Nawawi with Commentary, Darul Ishaat
• Commentary on the Forty Hadith of Al-Nawawi (3 Vols.), by Jamaal Al-Din M. Zarabozo, Al-Basheer (1999)
ISBN 1-891540-04-1
Riyadh As-Salihin
• Gardens of the righteous: Riyadh as-Salihin of Imam Nawawi, Rowman and Littlefield (1975) ISBN
0-87471-650-0
• Riyad-us-Salihin: Garden of the Righteous, Dar Al-Kotob Al-Ilmiyah
• Riyadh-us-Saliheen (Vol. 1&2 in One Book) (Arabic-English) Dar Ahya Us-Sunnah Al Nabawiya
References
[1] Kitaabun – Classical and Contemporary Muslim and Islamic Books: What Everyone Needs to Know About Islam: Esposito, John L
OXFORD (http:/ / kitaabun. com/ shopping3/ product_info. php?products_id=1445)
[2] A Short Biography of Imaam an-Nawawi (http:/ / www. islaam. net/ main/ display_article_printview. php?id=244), The Islamic Network
[3] an-Nawawi and his works (http:/ / www. islaam. net/ 40hadeeth/ nawawi. html) – The Islamic Network
[4] An-Nawawi's Forty Hadiths (http:/ / www. isna. net/ services/ library/ hadith/ hadithnabawi. html) -Translation of Imam An-Nawawi's Book
[5] http:/ / hadith. al-islam. com/ Display/ Hier. asp?Doc=1& n=0
phinj
• This article incorporates text from a publication now in the public domain: Chisholm, Hugh, ed. (1911).
Encyclopædia Britannica (11th ed.). Cambridge University Press.
71
Al-Nawawi
External links
• A short bio on Imam Nawawi (http://www.haqislam.org/imam-al-nawawi/)
• An-Nawawi's Forty Hadiths (http://www.witness-pioneer.org/vil/hadeeth/hadithnawawi.html)
Masabih al-Sunnah
Masabih al-Sunnah is a collection of hadith by the Persian Shafi'i scholar Abu Muhammad al-Husayn ibn Mas'ud
ibn Mubammad al-Farra' al-Baghawi, from sometime before 516 H. An improved version of this work, Mishkat
al-Masabih, has additional hadith, and was the work of another Persian traditionist Al-Tabrizi d. 741H.
Description
The collection is divided into a number of books which are divided into chapters which are further divided into two
separate sections, one for Sahih ahadeeth as labeled by him ( from the collections of Bukhari and Muslim), the
second section was for hasan ahadeeth according to his own labelling (from Al-Tirmidhi, Abu Dawud and others).
Al-Tabrizi would alter certain ahadeeth positions in his own collection.
Features of the Collection
• Al-Baghawi omitted the isnads of these ahadeeth but kept the names of the Sahaba to whom the ahadith were
traced.
• Part of his purpose, as explained in the introduction, was to enlighten Muslims about certain things of which the
Quran is silent.
• Contains a grand total of 4434 ahadeeth.
• 2434 are from Sahih section:
325 Sahih Bukhari Only
875 Sahih Muslim Only
1234 from both Sahih Bukhari and Sahih Muslim
• Al-Baghawi tells which ahadeeth from the second section of his work are gharib and da'if
• A number of commentaries were made on this collection. Tuhfat Al-Abrar, Al-Maysir and the commentary by
Abd al-Qadir ibn 'Abd Allah al-Suhrawardi.
References
• Bysiness.Co.Uk [1]
• 1568 books obtained by Melvyl, the on line catalog of the University of California library system. [2]
[1] http:/ / www. bysiness. co. uk/ Classical_Other/ classicb. htm
[2] http:/ / www-personal. umich. edu/ ~beh/ islam_hadith_melv. html
72
Al-Baghawi
73
Al-Baghawi
Muslim scholar
Al-Baghawi
Title
Rukn al-Dīn
Muhyi al-Sunnah
Born
433 AH or 436 AH
Died
516 AH
Maddhab
Shafi'i
Main interests Tafsir, Hadith, Fiqh
Works
Tafsir al-Baghawi
Abu Muhammad al-Husayn ibn Mas'ud ibn Muhammad al-Farra' al-Baghawi (Persian/Arabic:‫ﺍﺑﻮﻣﺤﻤﺪ ﺣﺴﯿﻦ ﺑﻦ‬
‫)ﻣﺴﻌﻮﺩ ﺑﻐﻮﯼ‬, born 433 AH[1] or 436 AH[2] - 1122 CE/516 AH) was a renowned Persian Muslim Mufassir, hadith
scholar and a Shafiì faqih best known for his major work Tafsir al-Baghawi. Al-Farra was in reference to trading
with fur, and al-Baghawi was a reference to his hometown Bagh or Baghshûr (then in Persia) between Herat and
Marw ar-Rud. He died in Marw ar-Rud.
He is also famous for his other works on hadith such as Sharḥ al-sunnah and Masabih al-Sunnah, the latter became
famous as Mishkat al-Masabih with the additions of al-Tabrizi (d. 741H). He was a student of al-Husayn ibn
Muhammad al-Marwa al-Rudi.
Works
•
•
•
•
•
•
•
•
Tafsīr al-Baghawī : al-musammá : maʻālim al-tanzīl (‫ ﺗﻔﺴﻴﺮ ﺍﻟﺒﻐﻮﻱ‬: ‫ ﺍﻟﻤﺴﻤﻰ‬: ‫)ﻣﻌﺎﻟﻢ ﺍﻟﺘﻨﺰﻳﻞ‬
Al-Tahdhīb fī fiqh al-imām al-Shāfiʻī (‫)ﺍﻟﺘﻬﺬﻳﺐ ﻓﻲ ﻓﻘﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ‬
Sharḥ al-sunnah (‫)ﺷﺮﺡ ﺍﻟﺴﻨﺔ‬
Masabih al-Sunnah (‫)ﻣﺼﺎﺑﻴﺢ ﺍﻟﺴﻨﺔ‬
Al-Anwār fī shamāʼil al-Nabī al-Mukhtār (‫) ﺍﻷﻧﻮﺍﺭ ﻓﻲ ﺷﻤﺎﺋﻞ ﺍﻟﻨﺒﻲ ﺍﻟﻤﺨﺘﺎﺭ‬
Al-Jamʻ bayna al-Ṣaḥīḥayn (‫)ﺍﻟﺠﻤﻊ ﺑﻴﻦ ﺍﻟﺼﺤﻴﺤﻴﻦ‬
Al-Arbaʻīn ḥadīthan (ً‫)ﺍﻷﺭﺑﻌﻴﻦ ﺣﺪﻳﺜﺎ‬
Majmūʻah min al-fatāwā (‫)ﻣﺠﻤﻮﻋﺔ ﻣﻦ ﺍﻟﻔﺘﺎﻭﻯ‬
References
[1] Al-Ḥamawī, Yāqūt ibn ʻAbd Allāh. Muʻjam al-buldān.
[2] Ziriklī, Khayr al-Dīn. Tartīb al-aʻlām ʻalá al-aʻwām : al-aʻlām.
Majma al-Zawa'id
74
Majma al-Zawa'id
Majma' al-Zawa'id wa Manba'
al-Fawa'id
Author(s)
Language
Arabic
Subject(s)
hadith
Majma' al-Zawa'id wa Manba' al-Fawa'id (Arabic: ‫ )ﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﻳﺪ ﻭﻣﻨﺒﻊ ﺍﻟﻔﻮﺍﻳﺪ‬is a secondary hadith collection written by
Ali ibn Abu Bakr al-Haythami (1335—1404 CE/735—807 AH). It compiles the 'unique' hadith of earlier primary
collections
Description
Al-Zawa'id
As the centuries passed, some authors began to compile secondary collections of hadith derived from the primary
collections – those with isnads connecting those hadith they contain to their sources. One method of composition of
these works was al-zawa'id, the extraction of any 'unique' hadith found in one collection but not in another. Most
commonly, the hadith of one collection would be extracted that were not found in six canonical hadith collections.[1]
Majma al-Zawa'id
Majma al-Zawa'id is a prominent example of the al-zawa'id methodology of hadith compilation. It contains hadith
extracted from Musnad of Ahmad ibn Hanbal, the Musnad by Abu Ya'la al-Mawsili, the Musnad of Abu Bakr
al-Bazzar, and three of al-Tabarani's collections: Al-Mu'jam al-Kabir, Al-Mu'jam Al-Awsat and Al-Mu'jam As-Saghir.
The hadith gathered by al-Haythami are those not found in the six canonical hadith collections: Sahih Bukhari, Sahih
Muslim, Sunan al-Sughra, Sunan Abu Dawood, Sunan al-Tirmidhi and Sunan Ibn Majah.
It is considered secondary because it was collected from previous hadith collections and does not include the isnad
of the hadith. In spite of the fact that its source books are primarily arranged as musnads, Majma' al-Zawa'id is
arranged in the manner of a sunan collection – by topical chapter titles relating to jurisprudence.[1] The author
provides commentary on the authenticity of each hadith and evaluates some of the narrators.[2] He is, however,
considered to have been somewhat lenient in his rulings upon the hadith he graded.[1]
Praise
Al-Kattani described al-Majma al-Zawa'id as being "from the most beneficial books of hadith, or rather, there is no
book comparable to it and an equivalent has yet to be authored."[2]
Origins
Majma al-Zawa'id combines several earlier works of the author. Those works are:
1. Ghayah al-Maqsad fi Zawa'id al-Musnad: the zawa'id of Musnad Ahmad, a subject suggested to him by his
teacher, Abd al-Rahim ibn al-Husain al-'Iraqi;
2. Al-Bahr al-Zakhkhar fi Zawa'id Musnad al-Bazzar: the zawa'id of the Musnad of al-Bazzar;
3. The zawa'id of the Musnad of Abu Ya'la al-Mawsili;
4. Al-Badr al-Munir fi Zawa'id al-Mu'jam al-Kabeer: the zawa'id of al-Tabarani's Al-Mu'jam al-Kabir;
Majma al-Zawa'id
5. Majma al-Bahrain fi Zawa'id al-Mu'jamain: the zawa'id of al-Tabarani's al-Mu'jam al-Awsat and al-Mu'jam
al-Saghir.[2]
Published editions
• Printed in Cairo 1352–1353 AH/1933-1934 CE.
• Printed by Mu'assash al-Ma'arif in Beirut in 1986 in a total of 10 sections in 5 volumes – 2 sections per volume.
It includes the editing of al-'Iraqi and Ibn Hajar al-Asqalani.
References
[1] Buhuth fi Tarikh al-Sunnah al-Musharrafah, by Diya Ikram al-'Umari, pg. 366-7, Maktabah al-'Ulum wa al-Hikam, Madinah, Saudi Arabia,
fifth edition, 1994.
[2] al-Risalah al-Mustatrafah, by al-Kattani, pg. 171-2, Dar al-Basha'ir al-Islamiyyah, seventh edition, 2007.
Nur al-Din Àli ibn Abi Bakr ibn Sulayman, Abu al-Hasan al-Haythami (735AH 1335 – 807AH 1404) was a
Sunni Shafiì Islamic scholar from Cairo, whose father had a shop on a desert road. He was born in the month of
Rajab in 735 H. corresponding to 1335 CE. He learned the Qur'an and memorized it, and when he was a teenager, he
became a disciple of a highly renowned scholar of Hadith, Abd Al-Raheem ibn Al-Hussain ibn Abd Al-Rahman,
who was better known as Zain Al-Deen Al-Iraqi.
Al-Haythami became a committed associate of Al-Iraqi, staying with him all the time, traveling with him when he
traveled, and offering the pilgrimage in his company. He attended with him every circle he attended in Cairo, other
cities in Egypt, Makkah, Madinah, Jerusalem, Damascus, Baalbak, Aleppo and other places. The only teacher under
whom Al-Haythami read, without being attended by Al-Iraqi, was Ibn Abd Al-Hadi, from whom he heard the Sahih
collection of Imam Muslim. On the other hand, Al-Iraqi heard from only four teachers without Al-Haythami taking
part.
Al-Iraqi, who was only ten years older than Al-Haythami, was a highly distinguished scholar of Hadith.
Al-Haythami was also to distinguish himself as a scholar of Hadith, but despite his broad scholarly achievement, he
preferred to remain in the shadow of his teacher and friend, Al-Iraqi. Indeed, Al-Iraqi relied on Al-Haythami in
conducting much of his affairs, and gave him his daughter in marriage. He trained him in a particular area of Hadith
scholarship and Al-Haythami was to achieve distinction in this field and to produce highly valuable works in it. This
is the area of Zawa’id which we will presently discuss.
Al-Haythami was exemplary in his religious devotion, and his serious approach to Hadith scholarship. He cared little
for worldly matters, which are the main preoccupation of many people, dedicating himself to the study of Hadith,
and associating only with Hadith scholars. While Al-Iraqi was alive, he taught Hadith in his presence. Similarly,
Al-Iraqi rarely taught without Al-Haythami being present. But after Al-Iraqi’s death, he was sought by many students
who wished to read under him. He taught unhesitatingly, but without assuming any personal distinction. He is
praised by many scholars for his humility, kindly manner, and dedication to learning. Ibn Hajar, a Hadith scholar of
the highest caliber who studied much under Al-Haythami, describes him as very kind, highly critical of anyone
indulging in a practice that is unacceptable to Islam, yet he was extremely tolerant when it came to personal
grievances. When other students of Al-Iraqi repeatedly tried to irritate him, he simply tolerated them without much
complaint.
While many scholars mention his commitment to his teacher, showing him great respect in all situations, all are
agreed that his own knowledge was broad, and that he distinguished himself by his great achievement in Hadith
scholarship. They are also agreed that he was highly devoted in his worship, very pious and very kind in his dealing
75
with other people.
As we have already said, Al-Haythami distinguished himself in a particular area of Hadith scholarship, namely
Zawa’id, which linguistically means ‘addition or increase’. This is a comparative study seeking to identify all the
Hadiths that are listed in a collection by a distinguished Hadith scholar but are not listed in any of the six main
Hadith collections. This is highly useful for students of Hadith, because it identifies for them which Hadiths they
need to learn from any particular collection, if they have already learned the six main ones. Moreover, many of these
collections, from which Al-Haythami extracted the Zawa’id, are not arranged according to topics of Fiqh, while
Al-Haythami arranged them on this basis, which makes for easier reference. Hence, his work is highly valuable.
In all, Al-Haythami extracted the Zawa’id from Al-Musnad by Ahmad ibn Hanbal, and also from Al-Bazzar’s
collection, Ibn Hibban’s Sahih, Al-Musnad by Abu Ya’la, as well as the three collections named Al-Mu’jam by
Al-Tabarani, and then collected all these and listed them all in one voluminous work which he called Majma’
Al-Zawa’id wa Manba’ Al-Fawa’id. He dropped all chains of transmission and arranged his book according to the
topics of Fiqh, which is the pattern used in the six main collections of Hadith. He graded each Hadith, pointing out
which were authentic and which lacked in authenticity. Alternatively, he would mention names of narrators who
were questioned or regarded as unreliable. It should be pointed out that not all Al-Haythami’s gradings were
acceptable to later Hadith scholars. The book was published in 10 volumes by Qudsi in Cairo about 70 years ago, but
more recently, a new annotated edition was published by Dar Al-Fikr in Beirut, Lebanon.
The omission of chains of transmission, justified on grounds of brevity, has been felt as a defect in this work, but it
remains a great encyclopedia of Hadith. Al-Haythami was praised for it by his contemporaries and by later scholars.
Al-Haythami died on 19 Ramadan 807 H, corresponding to 1405 CE. May God bestow abundant mercy on his soul.
Works
• Majma' al-Zawa'id wa Manba' al-Fawa'id (10 vols)
• Mawarid al-Dham'an ila Zawa'id Ibn Hibbaan ('ala Sahihain)
76
Bulugh al-Maram
77
Bulugh al-Maram
Bulugh al-Maram
Author(s) Ibn Hajar al-Asqalani
Language Arabic
Subject(s) Ahadith Ahkam Shafi'i
Bulugh al-Maram min Adillat al-Ahkam, translation: Attainment of the Objective According to Evidences of the
Ordinances by al-Hafidh ibn Hajar al-Asqalani (1372 – 1448) is a collection of hadith pertaining specifically to
Islamic Jurisprudence of the Shafi'i madhab. This genre is referred to in Arabic as Ahadith al-Ahkam.
Contents
Bulugh al-Maram contains a total of 1358 hadiths. At the end of each hadith narrated in Bulugh al-Maram, al-Hafidh
ibn Hajar mentions who collected that hadith originally. Bulugh al-Maram includes hadith drawn from numerous
primary sources of hadith in it including, Sahih al-Bukhari, Sahih Muslim, Sunan Abu Dawud, Jami at-Tirmidhi,
Sunan al-Nasa'i, Sunan ibn Majah, and Musnad Ahmad ibn Hanbal and more.
Bulugh al-Maram holds a unique distinction as all the hadith compiled in the book have been the foundation for
Shafi'i Islamic Jurisprudence rulings. In addition to mentioning the origins of each of the hadith in Bulugh al-Maram,
ibn Hajar also included a comparison between the versions of a hadith that came from different sources. Because of
its unique qualities, it still remains a widely used collection of hadith regardless of school of thought.
Explanations
• Al-Badr al-Tamam by al-Husain ibn Muhammad al-Maghribi
• Subul al-Salam by Muhammad ibn Ismail al-Amir al-Sana'ni, who abridged al-Badr al-Tamam
Translation
• Bulugh Al-Maram: Attainment of the Objective According to Evidence of the Ordinances, Dar-us-Salam; 1st
edition (1996), ASIN: B000FJJURU
Other books of Ahadith al-ahkam
•
•
•
•
Tahdhib al-Athar by Muhammad ibn Jarir al-Tabari
'Umdah al-ahkam by Abd al-Ghani al-Maqdisi
Al-Sunan al-Kubra by Ahmad Bayhaqi
al-Muntaqa by Majd ibn Taymiyah explained by Muhammad ash-Shawkani in Nayl al-Awtar Sharh Muntaqa
al-Akhbar
Bulugh al-Maram
External links
• Audio lectures explaining the hadiths found in Bulugh al-maram on Tahara, Marriage, Business, Etc. [1]
• Bulugh Al-Maram Min Adillat Al-Ahkam by Imam Ibn Hajar al-Asqalani [2]
[1] http:/ / www. imamfaisal. com/
[2] http:/ / islamicstore. co. uk/ search/ bulugh-al-maram-min-adillat-al-ahkam/
78
79
Born
773 A.H.
Died
852 A.H.
Era
Medieval era
[1]
Region Egyptian scholar
School Shafi'i
For other uses, see Ibn Hajar.
Al-Haafidh Shihabuddin Abu'l-Fadl Ahmad ibn Ali ibn Muhammad, better known as Ibn Hajar due to the
fame of his forefathers, al-Asqalani due to his family origin (Arabic: ‫( )ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌﺴﻘﻼﻧﻲ‬February 18, 1372 –
February 2, 1448, 852 A.H.[1]), was a medieval Shafiite Sunni scholar of Islam who represents the entire realm of the
Sunni world in the field of Hadith. He is also known as shaykh al islam.
Early life
He was born in Cairo in 1372, the son of the Shafi'i scholar and poet Nur al-Din 'Ali. Both of his parents died in his
infancy, and he and his sister, Sitt al-Rakb, became wards of his father's first wife's brother, Zaki al-Din al-Kharrubi,
who enrolled Ibn Hajar in Qur'anic studies when he was five. Here he excelled, learning Surah Maryam in a single
day, and progressing to the memorization of texts such as the Quran, then the abridged version of Ibn al-Hajib's work
on the foundations of fiqh.
Education
When he accompanied al-Kharrubi to Mecca at the age of 12, he was considered competent to lead the Tarawih
prayers during Ramadan. When his guardian died in 1386, Ibn Hajar's education in Egypt was entrusted to hadith
scholar Shams al-Din ibn al-Qattan, who entered him in the courses given by al-Bulqini (d. 1404) and Ibn
al-Mulaqqin (d. 1402) in Shafi'i fiqh, and Abd al-Rahim ibn al-Husain al-'Iraqi (d. 1404) in hadith, after which he
travelled to Damascus and Jerusalem, to study under Shams al-Din al-Qalqashandi (d. 1407), Badr al-Din al-Balisi
(d. 1401), and Fatima bint al-Manja al-Tanukhiyya (d. 1401). After a further visit to Mecca, Medina, and Yemen, he
returned to Egypt. Al-Suyuti said: “It is said that he drank Zamzam water in order to reach the level of al-Dhahabi in
memorization, which he succeeded in doing, even surpassing him.”[2]
Personal life
In 1397, at the age of twenty-five, he married Anas Khatun, who was a hadith expert in her own right, holding ijazas
from Hafiz al-Iraqi. She gave celebrated public lectures to crowds of ulema, including al-Sakhawi.
Positions
Ibn Hajar went on to be appointed to the position of Egyptian chief-judge (Qadi) several times.
Death
Ibn Hajar died after Isha prayers on February 2, 1449 at the age of seventy-nine. His funeral in Cairo was attended
by an estimated fifty thousand people, including the sultan and the caliph.
Works
Ibn Hajar authored more than fifty works on hadith, hadith terminology, biographical evaluation, history, Quranic
exegesis , poetry and Shafi'i jurisprudence.
• Fath al-Bari – considered the most prominent and reliable commentary on al-Bukhari's Jami` al-Sahih: In 1414
(817 A.H.), Ibn Hajar commenced the enormous task of assembling his commentary on Sahih Bukhari. Ibn Rajab
had begun to write a huge commentary on Sahih Bukhari in the 1390s with the title of Fath al-Bari, thus Ibn Hajar
decided to name his own commentary with the same title, Fath al-Bari, which in time became the most valued
commentary of Sahih Bukhari. When it was finished, in December 1428 (Rajab 842 A.H.), a celebration was held
near Cairo, attended by the ulema, judges, and leading Egyptian personalities. Ibn Hajar read the final pages of his
work, after which poets recited eulogies and gold was distributed. It was, according to historian Ibn Iyaas d. 930
A.H., 'the greatest celebration of the age in Egypt.'
• al-Isaba fi tamyiz al-Sahaba – the most comprehensive dictionary of the Companions.
• al-Durar al-Kamina – a biographical dictionary of leading figures of the eighth century.
• Tahdhib al-Tahdhib – an abbreviation of Tahdhib al-Kamal, the encyclopedia of hadith narrators by Yusuf ibn
Abd al-Rahman al-Mizzi
• Taqrib al-Tahdhib – the abridgement of Tahthib al-Tahthib.
• Ta'jil al-Manfa'ah – biographies of the narrators of the Musnads of the four Imams, not found in al-Tahthib.
• Bulugh al-Maram min adillat al-ahkam – on hadith used in Shafi'i fiqh.
• Nata'ij al-Afkar fi Takhrij Ahadith al-Adhkar
• Lisan al-Mizan – a reworking of Mizan al-'Itidal by al-Dhahabi.
• Talkhis al-Habir fi Takhrij al-Rafiì al-Kabir
• al-Diraya fi Takhrij Ahadith al-Hidaya
• Taghliq al-Ta`liq àla Sahih al-Bukhari
• Risala Tadhkirat al-Athar
• al-Matalib al-Àliya bi Zawa'id al-Masanid al-Thamaniya
• Nukhbat al-Fikar along with his explanation of it entitled Nuzhah al-Nathr in hadith terminology
• al-Nukat ala Kitab ibn al-Salah – commentary of the Muqaddimah of Ibn al-Salah
• al-Qawl al-Musaddad fi Musnad Ahmad a discussion of hadith of disputed authenticity in the Musnad of Ahmad
• Silsilat al-Dhahab
• Ta`rif Ahl al-Taqdis bi Maratib al-Mawsufin bi al-Tadlis
80
References
[1] "USC-MSA Compendium of Muslim Texts" (http:/ / www. usc. edu/ dept/ MSA/ fundamentals/ hadithsunnah/ scienceofhadith/ asa3. html).
Usc.edu. . Retrieved 2010-03-21.
[2] Thail Tabaqaat al-Huffaath, pg. 251.
External links
• http://www.masud.co.uk/ISLAM/ahm/bari.htm
• Ibn Hajar Asqalani and his Commentary Fath al-Bari (http://www.central-mosque.com/biographies/asqalani2.
htm)
Kanz al-Ummal
Treasure of the Doers of Good Deeds(Arabic: Kanz al-‘Ummāl fī sunan al-aqwāl wa'l af‘āl is an Islamic hadith
collection, collected by the Islamic Scholar Ali ibn Abd-al-Malik al-Hindi.
Description
Ali al-Muttaqi ‘s major work is Kanz al-‘Ummāl regarding which his teacher Abu al-Hasan al-Bakrī al-Ṣiddiqī says :
“ Al-Suyūṭī has done a great favor upon the entire world by writing al-Jāmi‘ al-Saghīr and ‘Ali al-Muttaqī has done a
great service to al-Suyūṭī by compiling and arranging his work of al-Jāmi‘ al-Saghīr“.
Editions
• First Published by Dā’irat al-Ma‘ārif Hyderabad Deccan, edited by the scholars of Jamia Nizamia
.
• Published by Dār al-Kutub al-‘Ilmīyah, Lebanon, 1998, edited by Mahmud Umar al-Dumyati
.
The author
Al-Muttaqī was born 888 AH, CE 1472 in Burhanpur which is a town situated in modern day Southern Madhya
Pardesh on the banks of the river Tapti, India. ‘Alī al-Muttaqī writes in his autobiography that when he was eight
years old, it occurred to him father to enroll him in the service of Shaykh Bajan. The Shaykh instructed him in samā‘
and Shaykh ‘Abd al-Raḥīm Bajan taught me adhkār [pl. of "dhikr"]. ‘Ali al- Muttaqī soon after earned his living as a
scribe. He travelled to different regions of Hindustan and travelled to Multan to meet Shaykh Ḥisām al-Dīn
al-Muttaqī and stayed under his guardianship, here he was instructed in Taṣawwuf. ‘Alī al-Muttaqī then travelled to
Makkah and stayed in the company of Abu al-Ḥasan al-Bakrī al-Ṣiddīqī, from whom he acquired knowledge of
hadith and Taṣawwuf. ‘Alī al- Muttaqī wrote some of his early works in Makkah. ‘Alī al-Muttaqī also studied with
the famous scholar of hadith Shaykh Shihāb al-Dīn Aḥmad bin Hajar al-Makkī. ‘Alī al-Muttaqī returned twice to
India to Gujarat which was ruled by Maḥmūd Shāh who was an admirer of the Shaykh.
81
Kanz al-Ummal
Works
The eminent Ahl-i Hadith religious scholar Nawab Siddiq Hasan Khan of Bhopal says regarding Shaykh ‘Alī
al-Muttaqī: “I have read and studied the works of Shaykh ‘Alī al-Muttaqī, his works are very beneficial and
informative and complete.”
From the works of Shaykh ‘Alī al-Muttaqī:
1. Kanz al-‘Ummāl , this is his most famous work. This work is printed.
2. Talkhīṣ al-Bayān, this book is regarding the Mahdi of the last time.
3. Maṭla‘ al-Ghāyah, it is a summary of Ibn al-Athīr’s "Al-Nihāyah fī Gharīb al-Aḥādīth". A manuscript of this was
available in the Berlin Library.
4. Ghāyat al-Kamāl fī Bayān Afḍal al-‘Amaml , a copy of it is in the Dār al-‘Ulūm library of Peshawar , a copy also
exists in Institute of Oriental Manuscripts Leningrad.
5. Al-Fuṣūl fī Sharḥ Jami‘ al-Uṣūl, a hand written manuscript by ‘Alī al-Muttaqī is in the collections of Khuda
Bakhsh Oriental Public Library
6. Jawāmi‘ Kalim fī al-Mawāḍi‘ wa'l-Ḥikam, manuscripts of this work is available in many Indian collections also in
Paris, Berlin, and al-Azhar.
7. Al-Aḥādīth al-Mutawattira, a manuscript is available Raza Library Rampur, India.
8. Al-Rutba al-Fākhira, this deals with "taṣawwuf".
9. Tabyīn al-Ṭarīq, also "taṣawwuf".
10. Al-Ḥukm al-‘Irfānīya, also "taṣawwuf".
11. Al-Burhān al-Jalī fī Ma‘rifat al-Walī.
Other books by Shaykh ‘Alī al-Muttaqī are mentioned in the introduction of "Kanz al-‘Ummāl", a rare manuscript of
the Shaykh is available in the Chester Beatty Library in Dublin, Ireland. Shaykh ‘Alī al-Muttaqī died in Makkah
((1567 CE/975 AH). He was buried in the Mu’alla graveyard.
References
82
Ala al-Din Ali ibn Abd-al-Malik Husam al-Din al-Muttaqi al-Hindi (The exalter of faith, Ali son of servant of
AllahThe King, from India) (died 1567 CE/975 AH) was a Sunni Muslim Islamic scholar who is known for writing
Kanz al-Ummal.[1]
References
[1] http:/ / www. al-eman. com/ islamlib/ viewtoc. asp?BID=137>
External links
• http://www.al-islam.org/ghadir/context.asp?context=ghadir&tl=0&view=326
Minhaj us Sawi
Al-Minhaj us-Sawi min-al-Hadith-in-Nabawi is a Hadith compendium compiled by Tahir ul-Qadri. It is compiled
in the pattern and style of Imam Nawawi’s Riyadh al-Salihin ‫ ﺭﻳﺎﺽ ﺍﻟﺼﺎﻟﺤﻴﻦ‬and Khatib Tabrizi’s Mishkat al-Masabih It
is a compendium of Prophetic Hadiths, categorised under a number of headings and compiled with clear relevance to
the lives and situation of Muslims in the modern age. The work is authenticated by a rigorous and detailed process of
Takhreej – referencing each hadith to its sources – from a study of over 300 authentic works of hadith. The writer
has set up 16 chapters of the book including an abridged version of his chains of authorities (Mukhtasar al-Jawahir
al-Bahira fi al-Asanid at-Tahira) and a firm word on the science of hadith and branches of doctrine which is termed
as al-Khutba as-Sadida fi Usul al-Hadith wa Furu al-Aqida.This book contains one thousand pages & eleven hundred
ahadith. This book prepares the ground for correction of religious beliefs, inspires readers to act piously and provides
practical guidance in practical life. English Version of this book has been released in Januara 2012. It is split into 2
volumes: Prophetic Virtues and Miracles and Righteous Character and Social Interactions. .[1][2][3]
on April 16, 2009 inauguration ceremony of al-Minhaj-us-Sawi was conducted in which Renowned religious
scholar, Allama Dr Muhammad Sarfraz Naeemi was chief guest.[4]
gathering statements related to subjects such as:
•
•
•
•
The supreme status and superiority of the Prophet Muhammad,
Etiquette and daily relations,
The rakàs of Tarawih prayer,
The Prophet Muhammad's manner of prayer
As well as these it contains many other extremely significant issues on which a lot of misconceptions and confusion
exists such as:
•
•
•
•
•
•
Ruling of the khawarij, apostates and those who disparage the Prophet Muhammad
Virtue of Knowledge and righteous actions
Nobility of the Ummah
Righteousness, bonds of kin and rights
Etiquettes and daily relations
Its final chapter throws light on uni-link and bi-link traditions reported by Imam al-Azam Abu Hanifa (ra) and
tri-link traditions reported by Imam Bukhari.
83
Minhaj us Sawi
References
[1]
[2]
[3]
[4]
Minhaj-us-Sawi in English (http:/ / www. minhajpublications. com/ ?p=632)
(http:/ / www. khilafahmovement. org/ tahirulqadri. htm)
(http:/ / www. farghana. org/ education/ courses/ hadith)
inaugural ceremony of al-Minhaj-us-Sawi (http:/ / www. minhaj. org/ english/ tid/ 7953/
Ulama-o-Mashaykh-Convention--inaugural-ceremony-of-al-Minhaj-us-Sawi. html)
External links
• Al-Minhaj As-Sawi to Read Online (http://www.minhajbooks.com/books/index.php?mod=btext&cid=2&
bid=35&read=img&lang=en)
• Course available on hadith covering a comprehensive study of Al-Minhaj As-Sawi (http://www.farghana.org/)
• Other books on Hadith by the same author (http://www.minhajbooks.com/books/index.php?mod=btext&
cid=2&lang=en)
• Minhaj-us-Sawi in English (http://www.minhajpublications.com/?p=632)
84
85
‫ﻣﺤﻤﺪ ﻃﺎﮨﺮ ﺍﻟﻘﺎﺩﺭﯼ‬
Full name
‫ﻣﺤﻤﺪ ﻃﺎﮨﺮ ﺍﻟﻘﺎﺩﺭﯼ‬
Born
February 19, 1951
Region
South Asia
School/tradition Hanafi Qadiriyya Sufi
Main interests
[1]
Sufism, Islamic Philosophy, Hadith, Tafsir, Seerah, Tasawwuf, Politics
Notable ideas
Fatwa on Terrorism, Concept of Jihad, interfaith dialogue
Muhammad Tahir ul-Qadri (Urdu: ‫( )ﻣﺤﻤﺪ ﻃﺎﮨﺮ ﺍﻟﻘﺎﺩﺭﯼ‬born February 19, 1951) is a Pakistani Sufi scholar[2][3][4]
and former professor of international constitutional law at the University of the Punjab.[5] Qadri was recently
described by the CNN-IBN as the 'International Peace Ambassador'.[6] Qadri was nominated for the 2012 Nobel
Peace Prize[7]
Qadri is the founder of Minhaj-ul-Quran International, a broad-based global Sufi organization[8] working in the fields
of welfare, human rights and education. Its objectives are the promotion of a moderate and non-extremist vision of
Islam, the establishment of good relations and understanding between communities and religions,[9] and the
education of youth through "employing the methods of Sufism".[10] He also founded The Minhaj University of
which he is the head of the Board of Governors, as well as an international relief charity, Minhaj Welfare
Foundation.[11]
Qadri was also the founding chairman of the political party Pakistan Awami Tehreek (PAT), although he is no longer
involved in politics. Qadri spoke at the World Economic Forum in January 2011.[12]
Biography
Qadri is the son of Farid-ud-Din Qadri and his ancestors belong to the Punjabi Sial family of Jhang near Sargodha.
Qadri started his education at the Christian 'Sacred Heart School' in Jhang, where he learnt English and was exposed
to Christianity at an early age. He learnt under Mawlana Diya' al-Din al-Madani (d. 1981, aged 107) and studied
Hadith from Muhaddith al-Hijaz al-Sayyid ‘Alawi ibn ‘Abbas al-Maliki al-Makki (d. 1971). Al-Shaykh al-Sayyid
‘Alawis son, the late muhaddith of al-Hijaz, al-Sayyid Muhammad ibn ‘Alawi al-Maliki al-Makki (d. 2004) who was
the foremost Sunni authority of the Middle East gave all of his fathers ijazas and isnads to Qadri in written form
which he had previously received verbally, as well as his own chains.[13] Qadri continued his quest for knowledge
early in his life, making sama‘[14] of Hadith from the then Muhaddith al-A‘zam of Pakistan, Sardar Ahmad al-Qadri
86
(d. 1962).[15]
Qadri has also learnt from a number of other prominent classical authorities in the Islamic sciences such as the
following scholars:
Abu al-Barakat Ahmad al-Qadri al-Alwari[16]
Abd al-Rashid al-Ridwi[17]
Tahir Allauddin al-Qadri al-Gilani[18]
Ahmad al-Zubaydi[19]
Abd al-Ma‘bud al-Jilani[16]
Farid al-Din Qadri[16]
Ahmad Saeed Kazmi[15]
Husayn ibn Ahmad ‘Usayran[20]
Muhammad Fatih al-Kattani[20]
Burhan Ahmad al-Faruqi[20]
Qadri studied law at the University of the Punjab, Lahore where he
graduated with an LLB in 1974, gaining a Gold Medal for his
academic performances.[21] Following a period of legal practice as an
advocate, he taught law at the University of the Punjab from 1978 to
1983 and then gained his PhD [22] in Islamic Law (Punishments in
Islam, their Classification and Philosophy) from the same university in
1986 where his supervisors were Bashir Ahmad Siddiqui (‘Ulum
al-Islamiyya) and Justice Javaid Iqbal.[23][24] He was appointed as a
professor of Law at the University of Punjab, where he taught British,
US and Islamic constitutional law.[25]
Habib ‘Umar ibn Hafiz of Hadramawt in Yemen,
receiving Ijazas from Qadri
He was appointed as a Jurist Consultant (legal adviser) on Islamic law
for the Supreme Court and the Federal Shariat Court of Pakistan and also worked as a specialist adviser on Islamic
curricula for the Federal Ministry of Education (Pakistan). At various times between 1983 and 1987, he received and
declined offers for various high-level posts.
He has delivered more than 6,000 lectures on economy and political studies, religious philosophy, law, Sufism,
medical sciences, material sciences and astronomy. Numerous lectures are available in Urdu, English and Arabic at
Islamic bookshops around the world.
Qadri has himself given ijaza to a number of leading Muslim scholars, making them his students, linking them
through himself back to Muhammad.[26][27]
Founding of Minhaj-ul-Quran
Qadri founded a Sufism-based organisation Minhaj-ul-Quran International in October 1981 and spent the next
decade expanding it nationally and internationally.[28] In 1987, the headquarters of Minhaj-ul-Quran, based in
Lahore, Pakistan was inaugurated by Sufi saint Tahir Allauddin who is now regarded as the organisation's spiritual
founder.[29] The goal of the organisation is fairly broad, namely to promote religious moderation, effective and
sound education, inter-faith dialogue and harmony, and a moderate interpretation of Islam employing methods of
Sufism.[30] Over the past 30 years, the institute has reportedly expanded to over 90 countries. During the March 2011
session the United Nations Economic and Social Council granted special consultative status to Qadri's organisation
Minhaj-ul-Quran International.[31]
87
Noteworthy Events
In 2006, Qadri was a keynote speaker at the Muslims of Europe Conference in Istanbul, Turkey to discuss identity,
citizenship, and challenges and opportunities for European Muslims.[32]
On 31 August 2008, Qadri delivered a lecture entitled "Islam on Peace, Integration and Human Rights" hosted by
Farghana Institute Manchester.[33]
In March 2010 he gained media attention for the launch of his unconditional Fatwa on Terrorism and appeared on
various international media outlets including Sky News, BBC News, ITV, EuroNews, Al-Jazeera, CNN and CNN's
Amanpour, CBC News, Russia Today, Al Arabiya and various other outlets.[34] He appeared on Frost Over The
World and interviewed by David Frost in which Qadri stated that the "purpose of his life is to bring peace and
harmony in the world".[35] Furthermore, the US State Department declared the Fatwa to be a significant publication
which takes back Islam from terrorists.[36]
Qadri was quoted in the American Foreign Policy magazine stating: "I am trying to bring [the terrorists] back
towards humanism. This is a jihad against brutality, to bring them back towards normality. This is an intellectual
jihad."[37]
In August 2010 Qadri held the first anti-terrorism camp for Muslim youth at the University of Warwick with the aim
of tackling extremism in the UK.[38] The camp was organised by his organisation Minhaj-ul-Quran UK[39] which has
established 572 schools, a number of colleges and a chartered university.[40]
Global Peace and Unity
On 24 October 2010, Qadri was invited to deliver a speech entitled
"Jihad: Perception and reality" to a gathering of thousands of British
Muslims at the largest European multicultural gathering, the Global
Peace and Unity event.[41] Qadri stated in his speech: "Let me make it
very clear and sound, let me remove any ambiguity that no leader or a
group has any authority to declare jihad. If any leader or a group does
that, it is terrorism and not jihad." He added: "it is solely the
prerogative of a state authority to declare jihad and only as a matter of
last resort when diplomacy and all other efforts to make peace have
failed."[42]
Qadri at the Global Peace and Unity Conference,
23 October 2010
88
US Institute of Peace
On 10 November 2010, Qadri delivered a lecture on "Islamic Concept of Jihad" at the US Institute of Peace, a
prestigious think-tank.[43] The audience comprised senior scholars, doctors, professors, engineers, policy makers and
opinion leaders etc.[44]
World Economic Forum
In January 2011, Qadri was invited to speak at the World Economic
Forum in Davos on the topic of "The Reality of Terrorism".[45]
U.S. Islamic World Forum
In April 2011, Qadri was invited to speak at the U.S. - Islamic World
Forum which was jointly organized by the Brookings Institution, Qatar
Government and the OIC, where he spoke on issues such as integration
and identity, the impact of media and politics, security and
counter-terrorism, the treatment of minorities, and interfaith
relations.[46][47][48]
Qadri at the World Economic Forum in Davos in
January 2011
Lecture on Terrorism & Integration at the Parliament of New South Wales, Australia
In July 2011, he gave a lecture on the issues of terrorism and integration at the Parliament of New South Wales in
Sydney, Australia where he was invited by the member of the NSW Legislative Council, the Hon. Shaoquett
Moselmane MLC.[49] The audience at the lecture comprised members of the NSW Legislative Council, ministers,
politicians, policy makers, senior scholars and religious leaders, etc.[50] On 19 July 2011 Qadri appeared on NEWS
LINE Australia Network where he discussed terrorism and possible troop withdrawals from Afghanistan.[51] On 23
July 2011, Qadri appeared on SBS ONE TV and cautioned Western governments about their "aid and anti-terror
funding"[52]
Peace for Humanity Conference
On 24 September 2011, Minhaj-ul-Quran convened the "Peace for
Humanity Conference" at Wembley Arena in London where
Tahir-ul-Qadri and the assembled speakers issued a declaration of
peace on behalf of religious representatives of several faiths, scholars,
politicians, and 12,000 participants present from various countries.
This conference was endorsed by, or received supportive messages
from, the Grand Imam of Al-Azhar University, Ban Ki-Moon
(Secretary General of the United Nations), Ekmeleddin Ihsanoglu
(Secretary General of the Organisation of Islamic Cooperation), David
Cameron (British Prime Minister), Nick Clegg (British Deputy Prime
Minister), Rowan Williams (Archbishop of Canterbury) and
others.[53][54]
Qadri at the Peace for Humanity Conference, 24
September 2011
Peaceful Future of Afghanistan Conference
On 30 November 2011, Qadri was the keynote speaker at the 3-day "Peaceful Future of Afghanistan" conference in
Istanbul, Turkey which was organised by the Center for World Religions, Diplomacy and Conflict Resolution of
George Mason University together with Marmara University and was attended by more than 120 Afghani leaders.
Qadri clarified about jihad and why suicide bombings is not Islamic. He provided suggestions on how to make a
peaceful future in Afghanistan by dialogue and co-operation. He pointed out that Afghans need to unite against the
radicals and Taliban who are in fact responsible for the NATO occupation in the first place.[55][56]
2012 Tour of India
On 22 February 2012, Qadri arrived in
Delhi for a 4-week tour of India.[57]
Due to threat from the Taliban he was
treated as a state guest[58] and was
provided Z plus security throughout his
tour by the Government of India.[59]
Qadri went to India with a message of
peace and said 'Terrorism has no place
in Islam' while addressing the fatwa
book launch in Delhi.[60] People
gathered to listen to Qadri along with
government officials in Gujarat.[61] In
Hyderabad he attracted a large
gathering of people at the Quli Qutub
Shah stadium and spoke on the Islamic
Millions listen to Tahir-ul-Qadri in Hyderabad, India, March 2012
concept of wasilah.[62] Qadri addressed
a huge crowd at Palace Grounds of the
historic Bangalore where he cleared misconceptions about Islam and said 'A true Muslim is one who protects
mankind, not just Muslims'.[63] Qadri also urged the Pakistani and Indian governments to reduce their defence
expenditures and instead spend money on the welfare of poor people.[64] He went to Ajmer under tight security and
his programme was not disclosed until he had arrived in the city. He was one of the only scholars to hold a gathering
in historic Ajmer.[65] In Mumbai the state government had arranged adequate security for Qadri's programme due to
threats from extremists.[66]
Views
Extremism & Terrorism
Qadri argues that terrorists have left the true, classical teachings of Islam and that their rebellious spirit of violence
and religious extremism is a continuity of the Khawarij.[67] Qadri was one of the religious leaders in Pakistan to
condemn the terrorist attacks on September 11, 2001. He has denounced and severely condemned Osama bin
Ladin.[68]
Qadri describes terrorism as an "ideological infection"[69] and believes that, through his anti-terrorism summer
camps, "we are fighting on the ideological, philosophical, theological and academic fronts. We are trying to educate
young people."[70]
Reuters featured Qadri in August 2009 as a leading Sufi scholar who is working to bring the western youth away
from extremism towards moderate Islam and to combat extreme tendencies.[71]
89
90
After the December 2009 Rawalpindi attack he was quoted as saying: "Suicide attacks are not allowed in Islam,
these actions are un-Islamic, The slaughter of human beings in any religion or country, and terrorism in all its
manifestations, are totally in contradiction with the teachings of Islam."[72] The same view is also held by the
majority of mainstream (non-Sufi) Muslims[73] based on the teachings of the Qur'an 5:32.
Division of the World
Qadri refutes the division of the world into two categories Dar al-Islam (the abode of Islam) and Dar al-harb (the
abode of war) and that the west is the latter;[74] Qadri instead divides the world into five categories.[75] Qadri argues
that the word "Dar al-Islam" actually implies "the abode of Peace" rather than the abode of Islam and that all
countries under the United Nations (UN), whether Muslim or non-Muslim actually come under Dar al-Ahad (house
of treaty) which Qadri says is the same as Dar al-Islam.[76]
In his 2010 anti-terrorism summer camp in Britain, Qadri further commented on the issue saying,
“
All these Western countries - Britain, Europe, North America, wherever you are living - since you are enjoying all rights, all freedoms
according to the constitution as other non-Muslim communities are enjoying, there is no difference. And I would have no hesitation in saying
[77]
you are enjoying the rights and freedoms much better than in many other Muslim and Arab countries.
”
Cartoon Controversy
He expressed concern when cartoons depicting the Prophet Muhammad were published in newspapers around
Europe and sent out a memorandum called 'A call to prevent a clash of civilizations'.[78][79][80]
Fatwa on Terrorism
On 2 March 2010, Qadri issued a 600-page Fatwa on Terrorism, which is an "absolute" scholarly refutation of all
terrorism without "any excuses or pretexts." He said that "Terrorism is terrorism, violence is violence and it has no
place in Islamic teaching and no justification can be provided for it, or any kind of excuses or ifs or buts." Qadri said
his fatwa, which declares terrorists and suicide bombers to be unbelievers, goes further than any previous
denunciation.[81]
The US Congress funded think-tank United States Institute of Peace hosted Qadri in November 2010 to speak about
his struggle against radicalism in Islam in light of his Fatwa on Terrorism.[44]
The Fatwa on Terrorism has been officially endorsed by Al-Azhar University in Cairo, Egypt.[82][83]
Qadri states in his Fatwa on Terrorism:
Qadri at a news conference in London explaining the Fatwa on Terrorism.
91
“
The importance Islam lays on the sanctity and dignity of human life can be gauged from the fact that Islam does not allow indiscriminate
killing even when Muslim armies are engaged in war against enemy troops. The killing of children, women, the old, infirm, religious leaders
and traders is strictly prohibited. Nor can those who surrender their arms, confine themselves to their homes and seek shelter of anyone be
killed. The public cannot be massacred. Likewise, places of worship, buildings, crops and even trees cannot be destroyed. On the one hand,
there is a clear set of Islamic laws based on extreme discretion, and on the other, there are people who invoke the name of Islam to justify the
indiscriminate killing of people, children, and women everywhere, without any distinction of religion or identity. It is a pity that such barbaric
people still refer to their activities as Jihad. There can be no bigger discrepancy than this to be seen on earth. It can in no way be permissible to
keep foreign delegates under unlawful custody and murder them and other peaceful non-Muslim citizens in retaliation for the interference,
unjust activities and aggressive advances of their countries. The one who does has no relation to Islam and the Holy Prophet (blessings and
peace be upon him).
”
[84]
—Tahir-ul-Qadri, Fatwa on Terrorism
Burning of Qur'an
On 9 September 2010, Qadri wrote a letter to the U.S. President Barack Obama in response to the controversial 'Burn
a Quran Day' urging him to stop this incident from happening.[85] Qadri wrote in an article published on the CNN
website: "If this event had gone ahead it would not be less than 9/11 in the sense of far-reaching consequences and
after-effects." he added: "A handful of individuals, it does not matter whether they are related to mosque or church,
cannot be given the right to flippantly play about with peaceful co-existence, and their so-called sentiments cannot
be preferred over global peace."[86]
Islamic State
Qadri views an Islamic state as a Muslim-majority country which respects freedom, the rule of law, global human
rights (including religious freedom), social welfare, women's rights and the rights of minorities.[87]
He also claims that the Constitution of Medina "declared the state of Madinah as a political unit". He also mentions
that the Constitution declared the "indivisible composition of the Muslim nation (Ummah)".[88]
With respect to the Constitution of Medina, Qadri says: "This was the constitution, which provided the guarantee of
fundamental human rights in our history." He believes that "a constitution is a man-made law and by no means it can
be declared superior to a God-made law."[88]
He believes in the Sovereignty of God’s law, that the Qur'an and Sunnah equates to State law, and that Islam
encourages political activity. Qadri sees Islam as a faith which allows political participation. He believes in
democracy and human rights, and argues that rights are defined in Islam by the Qur'an and Sunnah.
Political career
On May 25, 1989, Qadri founded a political party Pakistan Awami Tehreek or PAT. The main aims of this political
party are to introduce the culture of true democracy, economic stability, improve the state of human rights, justice
and the women's role in Pakistan. The PAT also aims to remove corruption from Pakistani politics. Its official
website contains its formal manifesto.[89]
In 1990, Pakistan Awami Tehreek (PAT) participated in the national elections just one year after it was founded. In
1991, PAT and TNFJ (Tehreek-e-Nifaz-e-Fiqh-e-Jafria A shia political group ) now known as Tehreek-e-Jafria[90]
signed a 'Communique of Unity' in order to promotes social and religious harmony. In another creative move, PAT
for the first time in the political history of Pakistan, introduced an idea of "working relationship" between the three
national political forces, PAT, TNFJ and Tehreek-e-Istaqlal.
From 1989 to 1993, Qadri continuously worked as an opposition leader tying to indicate the government's mistakes
and to suggest ways for improving the situation in the political, educational, and economical fields. In 1992 he
presented a complete working plan for interest-free banking in Pakistan covering all kinds of national and
international transaction which was recognized and appreciated by all sections of the society including industrial and
banking professionals. PAT offices were also opened in major foreign countries.[91]
Qadri continued his research alongside his political career and, in 1996, he presented a thesis on the utilization of an
observatory for moon sighting based on the more recent scientific findings.[92]
He was elected as an MNA (Member of the National Assembly) of his Lahore constituent on the Pakistani National
Parliament. On 29 November 2004, Qadri announced his resignation as a Member of the National Assembly.[93]
Explaining his resignation he cited the President's broken promises, political corruption and blackmailing, the
undemocratic system, institutional inabilities, failures of accountability, the sabotage of National Assembly, global
issues including Pakistan-US relations, international terrorism and US global domination, Israeli aggression, the Iraq
war, Islamabad-Delhi relations including the Kashmir dispute and Pakistan-Afghanistan relations. His 41-page
resignation statement is available online to read.[94]
In a January 2011 address to a meeting of MQI’s Majlis-e-Shura in Lahore, Qadri stated that the current political
system of Pakistan protects a 3% ruling elite, while the 97%, who are mainly poor people, have effectively become
slaves of this corrupt political system.[95][96]
Qadri is still influential in Pakistani politics , on October 6, 2011, Supreme Court of Pakistan ordered action on
Karachi violence after the Chief Justice of Pakistan Iftikhar Muhammad Chaudhry took a suo motu notice on the
appeal of Dr Tahir ul Qadri.[95][97]
On 19 November 2011, speaking via video to a student rally at Punjab University, Lahore, Qadri requested the
people to rise against the current political system like an Egyptian-style revolt.[98] He urged the youth to rebel
against the corrupt system and play their role in a Pakistani mass movement.[99] During a press conference via video
conference on 24 November, Qadri stated that even 100 elections under the current corrupt political system will not
bring any change in Pakistan and announced that his political party will start countrywide peaceful rallies.[100]
Published Works
He has authored some 400 published works in Arabic, English and Urdu.[101][102] Amongst his recent works are:
• “Muqaddima Sira al-Rasul(saw)” is an introduction to his 14 volume Sira of the Prophet Muhammad.[103][104]
• “Imam Abu Hanifa: Imam al-A’imma fi al-Hadith” This work argues that Imam Azam Abu Hanifa is the Imam of
Hadith of all imams of Hadith including Imam Bukhari, Imam Muslim, Imam Tirmidhi, Imam Abu Dawud, Imam
Nasa’i etc.[105]
• “Dala’il al-Barakat” (10,000 Durood and Salawat in praise of Muhammad, written in the style of the well-read
Dala’il al-Khayrat of Imam Jazuli, which was written nearly 1,000 years ago).
• “Kitab al-Tawhid’”(a detailed treatise on the concept of the unity of Allah) consisting of 2 large volumes.[106]
• “Minhaj al-Sawi’” (A Hadith compendium in 2 volumes compiled in the pattern and style of Imam Nawawi’s
“Riyad al-Salihin ‫ ”ﺭﻳﺎﺽ ﺍﻟﺼﺎﻟﺤﻴﻦ‬and Khatib Tabrizi’s “Mishkat al-Masabih” Consisting of approximately 1,000
pages).
• “Mawlid al-Nabi”, the largest ever written work on the subject of Mawlid, consisting of approximately 1,000
pages.
The income from Qadri’s published books and DVDs and CDs of his lectures goes to his organisation
Minhaj-ul-Quran International.[107]
English works include:
• Righteous Character & Social Interactions: Minhaj_us_Sawi (2012)[108]
• Prophetic Virtues and Miracles: Minhaj_us_Sawi (2012)[109]
• The Glorious Qur'an English Translation (2011)[110]
92
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
Fatwa on Terrorism and Suicide Bombings (2010)[111]
Irfan ul Quran (Modern and Scientific English translation of the Quran) renamed to The Glorious Qur'an[112]
Beseeching for Help[113]
Peace, Integration and Human Rights[114]
Ijtihad (meanings, application and scope)[115]
Creation of Man[116]
Islamic Concept of Human Nature[117]
Islam and Criminality[118]
Pearls of Remembrance[119]
Islam on Prevention of Heart Diseases[120]
Islamic Concept of Intermediation[121]
The Constitution of Madina (First ever written constitution)[122][123]
Islamic Concept of Knowledge (Al Ilm)[124]
Spiritualism and Magnetism[125]
Creation and Evolution of the Universe[126]
Islam and Freedom of Human Will[127]
Islamic Concept of Law[128]
•
•
•
•
•
•
•
Greetings and Salutations on the Prophet[129] (‫)ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ‬
Islam and Politics
The Islamic State (True Concept and Eradicating Misconceptions (Khilafah))[130]
The Ghadir Declaration[131]
Virtues of Sayyedah Fatimah[132]
Imam Bukhari & the Love of the Prophet[pbuh] (Al-Hidayah Series)[133]
Hanafi[134]
References
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dr-tahir-ul-qadri-lecture-for-int-sufi-conf-2011-chittagong-bangladesh)
[3] "Tahir-ul-Qadri is a Sufi Muslim" (http:/ / www. washingtontimes. com/ news/ 2010/ mar/ 03/ muslim-leaders-edict-decries-terrorism/ )
[4] Qadri teaches his followers the Sufi dance (http:/ / minhaj. com. pk/ en/ 593/ status-of-sufi-dance-in-islam-by-dr-tahir-ul-Qadri)
[5] (http:/ / eprints. hec. gov. pk/ 1475/ )
[6] Religion should not be associated with terror (http:/ / ibnlive. in. com/ news/ religion-should-not-be-associated-with-terror/ 238030-60-119.
html)
[7] Peace and the prize (http:/ / www. thenews. com. pk/ Todays-News-9-102605-Peace-and-the-prize)
[8] Minhaj-ul-Quran - a Sufi organisation (http:/ / media. minhajuk. org/ ?page_id=2)
[9] Merry Christmas Interfaith Festival (http:/ / www. minhaj. org/ org/ index. php?contents=text& tid=427& lang=en)
[10] Minhaj-ul-Quran - Sufi organisation (http:/ / media. minhajuk. org/ ?page_id=2)
[11] Minhaj Welfare Foundation (http:/ / www. mwfuk. org)
[12] Qadri at 2011 World Economic Forum (http:/ / www. minhaj. org/ english/ tid/ 13214/
Multi-pronged-strategy-needed-to-eliminate-terrorism-from-world-Dr-Muhammad-Tahir-ul-qadri. htm)
[13] Al-Sayyid Muhammad ‘Alawi al-Maliki al-Makki, al-Nur al-Bahir fi Ijaza al-Allama al-Shaykh Muhammad Tahir (1991).
[14] Sama‘: The Ulema have stipulated eight methods for the transmission and reception of hadith, of which direct listening (al-sama‘) from a
Shaykh, reciting before the Shaykh (al-qira’a) and receiving permission (al-ijaza) are but a few examples.
[15] Qadri, Tahir. al-Jawahir al-Bahira fi al-Asanid al-Tahira (http:/ / www. minhajbooks. com/ english/ bookid/ 374/
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2012-01-15.
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93
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Al-Jawahir-al-Bahira-fi-al-Asanid-at-Tahira-by-Shaykh-ul-Islam-Dr-Muhammad-Tahir-ul-qadri. html). MinhajBooks.com. pp. 23. . Retrieved
2012-01-15.
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[37] Sheikh to Terrorists: Go to Hell (http:/ / www. foreignpolicy. com/ articles/ 2010/ 04/ 14/ sheikh_to_terrorists_go_to_hell)
[38] Muslim summer camp preaches 'anti-terror' message (http:/ / www. bbc. co. uk/ news/ uk-10905070)
[39] Muslim group Minhaj ul-Quran runs 'anti-terrorism' camp (http:/ / www. bbc. co. uk/ news/ uk-10900478)
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[42] (http:/ / www. app. com. pk/ en_/ index. php?option=com_content& task=view& id=120050& Itemid=2)
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[51] Interview With Jim Middleton News Line Australia (http:/ / www. minhaj. org/ english/ tid/ 14511/
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[56] Dr Muhammad Tahir-ul-Qadri speaks at an international conference on 'Peaceful Future in Afghanistan' (http:/ / www. minhaj. org/ english/
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[57] Coming: Pak Islamic scholar who pulls no punches against terror (http:/ / www. expressindia. com/ latest-news/
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[58] Qadri given honour in India (http:/ / www. nation. com. pk/ pakistan-news-newspaper-daily-english-online/ lahore/ 28-Feb-2012/
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[59] Pakistani scholar thanks Modi for security (http:/ / articles. timesofindia. indiatimes. com/ 2012-02-26/ vadodara/
31100857_1_gujarat-godhra-riots-communal-riots)
[60] Terrorism has no place in Islam: Sufi scholar (http:/ / www. indianexpress. com/ news/ terrorism-has-no-place-in-islam-sufi-scholar/
915599/ )
[61] Pakistani scholar thanks Modi for security (http:/ / articles. timesofindia. indiatimes. com/ 2012-02-26/ vadodara/
31100857_1_gujarat-godhra-riots-communal-riots)
[62] Islam a Religion of Human Rights: Muhammad Tahir-ul-Qadri (http:/ / www. newageislam. com/ islamic-world-news/
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[63] Pak scholar debunks Islamic stereotypes (http:/ / www. bangaloremirror. com/ index. aspx?page=article& sectid=10&
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[64] Stay away from communal clashes in future: Pak Islamic scholar (http:/ / ibnlive. in. com/ generalnewsfeed/ news/
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[65] Pak scholar to speak on Sufism in dargah (http:/ / timesofindia. indiatimes. com/ city/ jaipur/ Pak-scholar-to-speak-on-Sufism-in-dargah/
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[66] Adequate security in place for Pak prof’s programme: State (http:/ / www. minhaj. org/ english/ oid/ 16375/
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[67] Fatwa on Terrorism by Tahir-ul-Qadri | Page 41 (http:/ / www. scribd. com/ doc/ 29876438/
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[68] Prominent Muslim Cleric Denounces bin Laden (http:/ / www. newsmax. com/ archives/ articles/ 2001/ 10/ 17/ 195606. shtml)
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[72] In Pakistan, anguish and questions (http:/ / www. washingtonpost. com/ wp-dyn/ content/ article/ 2009/ 12/ 05/ AR2009120503001. html),
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[73] Fatwa on suicide and on praying for one who has committed suicide (http:/ / islamqa. com/ en/ ref/ 70363/ suicide)
[74] Division of Abodes (http:/ / www. minhaj. org/ english/ tid/ 13819/ Jihad-Perception--Reality. html)
[75] Qadri divides the World into five categories (http:/ / www. commongroundnews. org/ article. php?id=27725& lan=en& sid=1& sp=0&
isNew=1)
[76] Dar al-Harb (Abode of war) & Dar al-Islam (Abode of Islam) (http:/ / www. islamicreviver. com/ 1720/
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[77] Anti-Terrorism Summer Camp Held In Britain (http:/ / www1. voanews. com/ english/ news/ europe/
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[78] A call to prevent a clash of civilizations by Muhammad Tahir ul Qadri (http:/ / world. mediamonitors. net/ content/ view/ full/ 27484)
[79] (http:/ / www. minhaj. org/ english/ tid/ 3182/ A-New-Trend-in-Protest. html)
[80] (http:/ / www. youtube. com/ watch?v=n2Hspiq-590)
[81] Top Islamic scholar issues 'absolute' fatwa against terror (http:/ / www. nationalpost. com/ news/ story. html?id=2634649)
[82] Al-Azhar University Certification (http:/ / www. yanabi. com/ index. php?/ topic/
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[83] Al-Azhar University Certification (http:/ / www. minhajpublications. com/ ?p=33)
[84] (http:/ / www. minhajbooks. com/ english/ bookid/ 376/
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[85] Archbishop of Canterbury joins 'Koran burning' critics (http:/ / www. bbc. co. uk/ news/ uk-11245480)
[86] Quran burning legacy would have lasted generations (http:/ / edition. cnn. com/ 2010/ OPINION/ 09/ 09/ qadri. quran/ index. html)
[87] Islam and Politics (http:/ / www. mediamonitors. net/ qadri2. html)
[88] The Constitution of Madina (http:/ / www. minhajbooks. com/ english/ bookid/ 194/
The-Constitution-of-Madina-(A-detailed-exposition-of-the-first-ever-written-constitution-in-human-history). html)
[89] Manifesto of Pakistan Awami Tehreek (http:/ / pat. com. pk/ download/ PAT_Manifesto_en. pdf)
[90] Tehrik-e-Nifaz-e-Fiqa-e-Jafria (http:/ / www. tnfj. org/ )
95
[91] working plan for interest free banking (http:/ / www. islamicreviver. com/ 859/
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[92] Moon Visibility & Sighting of the Crescent Moon (http:/ / www. minhaj. org/ urdu/ tid/ 12437. html)
[93] Qadri sends 41-page resignation to speaker (http:/ / www. dailytimes. com. pk/ default. asp?page=story_30-11-2004_pg7_15)
[94] Statement of Resignation from The National Assembly (http:/ / www. minhaj. org/ images-db/ resignation-eng. pdf)
[95] Present system backs powerful elite (http:/ / www. thenews. com. pk/ TodaysPrintDetail. aspx?ID=27329& Cat=5)
[96] Tahir ul Qadri condemns governing setup (http:/ / www. pakistantoday. com. pk/ 2011/ 01/ tahir-ul-qadri-condemns-governing-setup/
?printType=article)
[97] Pak court orders action on Karachi violence (http:/ / zeenews. india. com/ news/ south-asia/
pak-court-orders-action-on-karachi-violence_735325. html)
[98] Qadri urges people to rise against ‘corrupt system’ (http:/ / www. thenews. com. pk/ TodaysPrintDetail. aspx?ID=78407& Cat=5& dt=11/
20/ 2011)
[99] Youth urged to rebel against system (http:/ / nation. com. pk/ pakistan-news-newspaper-daily-english-online/ Regional/ Lahore/
20-Nov-2011/ Youth-urged-to-rebel-against-system)
[100] PAT drive announced (http:/ / nation. com. pk/ pakistan-news-newspaper-daily-english-online/ Regional/ Lahore/ 25-Nov-2011/
PAT-drive-announced)
[101] Books of Dr. Tahir ul Qadri to Read Online (http:/ / www. minhajbooks. com)
[102] Online Store with Dr. Tahir ul Qadri's Urdu, English and Arabic Books (http:/ / www. minhaj. co. uk)
[103] prologue on Biography of Muhammad (http:/ / www. islamicreviver. com/ 2700/
dr-tahir-ul-qadris-unprecedented-work-in-islamic-history-on-the-pattern-of-muqaddima-ibn-khaldun)
[104] Muqaddima-tus-Sirah ar-Rasul(Vol 1) (http:/ / www. minhajbooks. com/ english/ bookid/ 63/
Muqaddima-tus-Sirah-ar-Rasul-Vol-1-by-Shaykh-ul-Islam-Dr-Muhammad-Tahir-ul-Qadri. html)
[105] Imam Abu Hanifa:Imam al-A’imma fi’l-Hadith (http:/ / www. minhajbooks. com/ english/ bookid/ 313/
Imam-Abu-Hanifa-Imam-al-Aimma-fil-Hadith-Part-1-by-Shaykh-ul-Islam-Dr-Muhammad-Tahir-ul-Qadri. html)
[106] Kitab at-Tawhid (http:/ / www. minhajbooks. com/ english/ bookid/ 49/
Kitab-at-Tawhid-vol-1-by-Shaykh-ul-Islam-Dr-Muhammad-Tahir-ul-Qadri. html)
[107] Notice of his income towards MQI in his book Creation of man page 1 (http:/ / books. google. com/ books?id=uc47fHklYGYC&
printsec=frontcover#v=onepage& q& f=false)
[108] Righteous Character & Social Interactions: Al-Minhaj Al-Sawi Part 2 (http:/ / www. amazon. co. uk/
Righteous-Character-Social-Interactions-Al-Minhaj/ dp/ 1908229020)
[109] Prophetic Virtues and Miracles: Al-Minhaj Al-Sawi Part 1 (http:/ / www. amazon. co. uk/ Prophetic-Virtues-Miracles-Al-Minhaj-Al-Sawi/
dp/ 1908229012)
[110] The Glorious Qur'an (English Translation) (http:/ / www. minhajpublications. com/ ?p=114)
[111] Sacred Boundaries: A Historical Fatwa on Terrorism (http:/ / www. amazon. co. uk/ Sacred-Boundaries-Historical-Fatwa-Terrorism/ dp/
095518889X)
[112] Irfan-ul-Quran (http:/ / www. minhajbooks. com/ english/ bookid/ 246/ Irfan-al-Qur’an. html)
[113] Beseeching for Help (http:/ / www. minhajbooks. com/ english/ bookid/ 252/ Beseeching-for-Help---Istighathah. html)
[114] Peace, Integration and Human Rights (http:/ / www. minhajpublications. com/ ?p=29)
[115] (meanings, application and scope) (http:/ / www. minhajbooks. com/ english/ bookid/ 315/
Ijtihad-meanings-application-and-scope-by-Shaykh-ul-Islam-Dr-Muhammad-Tahir-ul-Qadri. htmlIjtihad)
[116] Creation of Man (http:/ / www. minhajbooks. com/ english/ bookid/ 250/ Creation-of-Man. html)
[117] Islamic Concept of Human Nature (http:/ / www. minhajbooks. com/ english/ bookid/ 263/
Islamic-Concept-of-Human-Nature-by-Shaykh-ul-Islam-Dr-Muhammad-Tahir-ul-Qadri. html)
[118] and Criminality (http:/ / www. minhajbooks. com/ english/ bookid/ 261/
Islam-and-Criminality-by-Shaykh-ul-Islam-Dr-Muhammad-Tahir-ul-Qadri. htmlIslam)
[119] Pearls of Remembrance (http:/ / www. minhajbooks. com/ english/ bookid/ 316/ Pearls-of-Remembrance. html)
[120] Islam on Prevention of Heart Diseases (http:/ / www. minhajbooks. com/ english/ bookid/ 257/ Islam-on-Prevention-of-Heart-Diseases.
html)
[121] Islamic Concept of Intermediation (http:/ / www. minhajbooks. com/ english/ bookid/ 253/ Islamic-Concept-of-Intermediation---Tawassul.
html)
[122] The Constitution of Madina (http:/ / www. scribd. com/ doc/ 8915393/ The-Constitution-of-Islamic-State-of-Madina)
[123] (http:/ / www. tahir-ul-qadri. com/ constitutions-for-humanity-â-al-hidayah-2009-sitting-05. html)
[124] Islamic concept of knowledge (http:/ / www. minhajbooks. com/ english/ bookid/ 311/ Islamic-Concept-of-Knowledge. html)
[125] Spiritualism and Magnetism (http:/ / www. minhajbooks. com/ english/ bookid/ 256/
Spiritualism-and-Magnetism-by-Shaykh-ul-Islam-Dr-Muhammad-Tahir-ul-Qadri. html)
[126] Creation and Evolution of the Universe (http:/ / www. minhajbooks. com/ english/ bookid/ 277/
Creation-and-Evolution-of-the-Universe-by-Shaykh-ul-Islam-Dr-Muhammad-Tahir-ul-Qadri. html)
[127] Islam and Freedom of Human Will Islam and Freedom of Human Will (http:/ / www. minhajbooks. com/ english/ bookid/ 266/
Islam-and-Freedom-of-Human-Will-by-Shaykh-ul-Islam-Dr-Muhammad-Tahir-ul-Qadri. html)
96
[128] Islamic Concept of Law (http:/ / www. minhajbooks. com/ english/ bookid/ 267/
Islamic-Concept-of-Law-by-Shaykh-ul-Islam-Dr-Muhammad-Tahir-ul-Qadri. html)
[129] Greetings and Salutations on the Prophet (‫( )ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭ ﺁﻟﻪ ﻭﺳﻠﻢ‬http:/ / www. minhajbooks. com/ english/ bookid/ 255/
Greetings-and-Salutations-on-the-Prophet-(SAW). html)
[130] The Islamic State (http:/ / www. minhajbooks. com/ books/ images-books/ islamic-state/ islamic-state_1. pdf)
[131] The Ghadir Declaration (http:/ / www. minhajbooks. com/ english/ bookid/ 248/ The-Ghadir-Declaration. html)
[132] Virtues of Sayyedah Fatimah (http:/ / www. minhajbooks. com/ english/ bookid/ 278/ Virtues-of-Sayyedah-Fatimah. html)
[133] Imam Bukhari and the Love of the Prophet [pbuh] (Al-Hidayah Series) (http:/ / www. minhajpublications. com/ ?p=25)
[134] Talk on Rafal Yadain where he states he is Hanafi (http:/ / www. youtube. com/ watch?v=d-phNU8IZwE)
External links
•
•
•
•
Minhaj-ul-Quran Research Institute (http://www.research.com.pk)
Translation of the Holy Quran in English & Urdu (http://www.irfan-ul-quran.com)
by Minhaj Ul Quran International- drtahirulqadri.com (http://www.drtahirulqadri.com)
Online Quran Project (http://al-quran.info/#&&sura=1&trans=en-tahir_qadri,ur-tahir_qadri&
show=both,quran-uthmani&format=rows&ver=1.00) includes the English and Urdu Qur'an translation by Tahir
al-Qadri.
• Books by Tahir ul Qadri to Read Online (http://www.minhajbooks.com)
• Speeches by Tahir ul Qadri to Play & Download (http://www.deenislam.com)
• The Official Website of Minhaj-ul-Quran (http://www.minhaj.org)
• Minhaj Encyclopedia (Urdu) (http://wiki.minhaj.org)
• Tahir ul-Qadri's Legal Opinion against Terror: Fatwa Falls on Deaf Ears (http://en.qantara.de/webcom/
show_article.php/_c-476/_nr-1306/i.html)
• Correct Islamic Faith International Association (CIFIA) (http://www.cifiaonline.com/drtahirulqadri.htm)
• Fatwa on Suicide Bombings and Terrorism by Qadri (http://www.fatwaonterrorism.com)
• Downloadable lectures by Qadri (http://www.visaaleyaar.com/list.php?maid=45-137)
97
98
Islamic scholar
Al Uthaymeen
Title
Shaykh
Born
March 9, 1925
Unaizah, Saudi Arabia
Died
January 5, 2001 (aged 75)
Unaizah, Saudi Arabia
Ethnicity
Arab
Region
Saudi Arabian scholar
Maddhab
Hanbali
School tradition Salafi
Main interests
Fiqh
Influences
Abd ar-Rahman as-Saa'di Muhammad Ash-Shanqeeti 'Abd al-'Aziz ibn Baaz
Sheikh Abu 'Abd Allah Muhammad ibn Saalih ibn Muhammad ibn al-Uthaymeen at-Tamimi (Arabic: ‫ﺃﺑﻮ ﻋﺒﺪ‬
‫( )ﺍﻟﻠﻪ ﻣﺤﻤﺪ ﺑﻦ ﺻﺎﻟﺢ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺳﻠﻴﻤﺎﻥ ﺑﻦ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺍﻟﻌﺜﻴﻤﻴﻦ ﺍﻟﺘﻤﻴﻤﻲ‬March 9, 1925 – January 10, 2001) was one of the most
prominent Sunni Islamic scholars of the latter half of the twentieth century. Born in Saudi Arabia, he memorised the
Qur'an at an early age and studied under well known scholars of the time including: Abd ar-Rahman as-Saa'di,
Muhammad Ash-Shanqeeti, and 'Abd al-'Aziz ibn Baaz. During his many years of study, he became renowned for
his knowledge in fiqh, eventually compiling over fifty books on the subject.
Biography
Birth
His full name was Abu 'Abd Allah Muhammad ibn Saalih ibn Muhammad ibn al-Uthaymeen at-Tamimi . Sheikh
Uthaymeen, as he was most known, was born in the city of Unayzah to a family in the Banu Tamim clan of the
Quraysh tribe, in the Qaseem Region of Saudi Arabia on 27th Ramadan 1347 AH (1925 CE).
Education
He received his education from a number of well known scholars such as: 'Abd ar-Rahman ibn Naasir as-Saa'di,
Muhammad Amin ash-Shanqeeti, and 'Abd al-'Aziz ibn Baaz.
Career
When he entered into teaching, a great number of students from inside and outside Saudi Arabia studied under him.
He was known for his own unique style of interpretation and explanation of religious points. He is regarded by
Salafis as being from among those scholars who served Islam without any type of religious prejudice and kept
themselves away from the limitations of blind-following.
According to Salafis, in giving religious verdicts Uthaymeen's Fataawa (i.e., rulings/verdicts) are based on the
methodology of the Salaf which is evidenced from Qur'an and Sunnah. He has roughly fifty compilations to his
credit.
Uthaymeen delivered lectures in the Masjid al-Haram in Mecca for over thirty-five years. His lectures encompassed
various subjects including Aqidah, Fiqh, Hadith and Tafsir as well as books of theology by scholars such as Ibn
Taymiyya and Ibn al-Qayyim. Before his death, he taught at the Sharia Faculty of Imam Muhammad ibn Saud
Islamic University, Qaseem branch. He was also a member of the Senior Scholars Committee of Saudi Arabia, and
was the imam and Khatib of the grand Mosque of Unayzah.
Uthaymeen is regarded as one of the most influential scholars during the later part of the twentieth century, along
with Muhammad Nassir ad-Deen al-Albani and Abdul 'Azeez ibn Abdullaah ibn Baaz.
He was awarded the King Faisal International Award in the service to Islam on February 8, 1994.
Character and Death
He had many students from many countries over the years. Many students from all over the world still continue to
benefit from his books and tapes.
Uthaymeen died on Wednesday 15 Shawwal, 1421 AH (January 10, 2001 CE) at the age of seventy-five. He was
buried in Mecca along with his peers among the scholars, including Abd-al-Aziz ibn Abd-Allah ibn Baaz.
Works
Shaikh Uthaymeen's well known works include:
99
Tafsir (Explanation of the meanings of the Qur'an)
•
•
•
•
Tafsir Ayat al-Kursi
Tafsir Juz Amma
Tafsir Surah al-Baqarah
Tafsir Surah al-Kahf
Hadith (Sayings and Deeds of the Prophet Muhammad)
• Kitab al-Ilm
• Sharh Riyadh as-Saaliheen
• Mustalahah Hadeeth
Aqeedah (Islamic Creed)
•
•
•
•
Qawaa'id Muthla fi Sifaati Allah wa Asmaa'ihil Husna
Qawl Mufiid ala Kitab al-Tawhid
Sharh al-Aqeedat Al-Hamawiyyah (link to English translation) [1]
Sharh al-Aqeedat Al-Waasittiyah
•
•
•
•
•
•
•
Sharh Kashf ash-Shubuhaat
Sharh Lum'at al-I'tiqad
Sharh Usool al-Iman (link to English translation) [2]
Sharh Usool al-Thalaathah (link to English translation) [3]
What you must believe about your Creator (Sharh Hadeeth Jibra'eel) [4]
How do we believe in the Last Day? (Sharh Hadeeth Jibra'eel) [5]
Are We Forced or do we have Free Will? (Sharh Hadeeth Jibra'eel) [6]
Fiqh (Islamic Jurisprudence)
•
•
•
•
Fataawa Arkan Islam
Majmoo' al-Fataawa
Ash-Sharh al-Mumti, an explanation of Zaad al-Mustaqni'
Umdat al-Ahkam
External links
•
•
•
•
•
•
•
•
•
•
Shaykh Uthaymeen's Website [7] (Arabic language)
Some videos of Shaykh Uthaymeen [8]
Assorted Images and Press Clippings Regarding the Death of Shaykh Uthaymeen [9]
Interview with the Wife of Muhammad ibn Uthaymeen Regarding his Life [10]
Biography's Source [11]
Jewels of Guidance (selected words and incidents from the life of Shaykh Uthaymeen) [12]
Comprehensive collection of Shaykh Uthaymeen Articles and Books [13]
Shaykh Uthaymeen on innovations [14]
How Muslims Should Behave in Non-Muslim Societies by Shaykh Uthaymeen [15]
An Erudite and Devout Scholar with an Independent Opinion [16]
[1] http:/ / muslimways. com/ library/ general/ aqeedah-belief-/ explanation-of-al-aqeedatul-hamawiyyah. html
[2] http:/ / replay. waybackmachine. org/ 20090604013221/ http:/ / www. theclearpath. com/ viewtopic. php?t=24
[3] http:/ / replay. waybackmachine. org/ 20090604013231/ http:/ / www. theclearpath. com/ viewtopic. php?t=29
[4] http:/ / www. qsep. com/ books/ creator. html
[5] http:/ / www. qsep. com/ books/ believelastday. html
[6] http:/ / www. qsep. com/ books/ areweforced. html
100
[7] http:/ / www. ibnothaimeen. com
[8] http:/ / ulamaa. com/ index. php?/ category/ 1
[9] http:/ / www. fatwa-online. com/ scholarsbiographies/ 15thcentury/ ibnuthaymeen_whatthepaperssay. htm
[10] http:/ / www. understand-islam. net/ Articles/ InterviewwithSh. Uthaimeen-swife. pdf
[11] http:/ / www. famousmuslims. com/ SHEIKH%20MUHAMMAD%20IBN%20SALEH%20AL-UTHAYMEEN. htm
[12] http:/ / www. fatwa-online. com/ jewelsofguidance/ ibnuthaymeen/ index. htm
[13] http:/ / abdurrahman. org/ scholars/ IbnalUthaimeen. html
[14] http:/ / muslimways. com/ library/ guard-your-faith/ bid-ah/ shaykh-uthaymeen-on-innovations. html
[15] http:/ / muslimways. com/ islam-against-terrorism/ how-muslims-should-behave-in-non-muslim-societies-by-shaykh-uthaimeen. html
[16] http:/ / www. yementimes. com/ article. shtml?i=1258& p=culture& a=2
101
102
Islamic scholar
Abd al-‘Azīz ibn Bāz
Title
Shaykh
Born
November 21, 1910
Riyadh, Saudi Arabia
Died
May 13, 1999 (aged 88)
Ethnicity
Arab
Region
Middle East
Maddhab
Hanbali
Main interests Sharia, Fiqh, Hadith
Influences
Ibn Abd al Wahhab
Influenced
Abdul Aziz bin Abdullah bin Baz (Arabic: ‫( )ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ ﺑﺎﺯ‬November 21, 1910 – May 13, 1999), was a
Saudi Arabian Islamic scholar, considered as one of the renowned Muslim scholars of the twentieth century. He was
the Grand Mufti of Saudi Arabia from 1993 until his death in 1999.
Youth
Ibn Baz was born in the city of Riyadh during the month of Dhu al-Hijjah, 1910 to a family with a reputation for
their interest in Islam. His father died when he was only three, placing a big responsibility on his mother to raise
him. When asked about his childhood, the sheikh said: “my father died when I was three years old, and I only had my
mother who took care of me and educated me encouraging me to learn more about Shari'ah; she also died when I was
twenty six.” By the time he was thirteen he had begun working, selling clothing with his brother in a market. Despite
the fact that he helped a great deal in supporting his family, he still found time to study the Qur’an, Hadith, Fiqh, and
Tafsir. In 1927, when he was sixteen, he started losing his eyesight after being afflicted with a serious infection in his
eyes. By the time he was forty, he had totally lost his sight and had become blind.[1][2]
Education
At that time, Saudi Arabia lacked a modern, sophisticated university system. However, Ibn Baaz managed to learn a
great deal through his constant reading of Islamic literature as well as his association with different scholars from
whom he learned. These include:[3][4]
•
•
•
•
•
•
•
•
•
'Abdullāh bin Fayrij whom he studied the Qur'an with at an early age.
Muhammad ibn Zayd, the chief judge in the Eastern region.
Rāshid ibn Sālih al-Khunayn.
'Abdul-Latif ibn Muhammad ash-Shudayyid.
'Abdullāh bin 'Abdur-Rahmān ibn Kimar
'Abdullāh bin Qu'ood.
Sālih ibn Hussayn al-'Irāqi.
'Abdul-Rahmān al- Warrāq.
The Mufti of his time, Muhammad ibn Ibrahim ibn 'Abd al-Latif ash-Shaikh. Ibn Bāz studied under this scholar
for ten years. He had studied all the branches of Shari'ah from him during the years 1927 until 1938.
• Muhammad ibn 'Abd al-Latif ibn Abdur-Rahmān ibn Hassan ibn ash-Shaykh Muhammad ibn Abdul-Wahhāb.
•
•
•
•
Sa’ad ibn Hamad ibn Atiq, the chief judge of Riyadh at the time.
Hammad ibn Farris, under whom ibn Bāz studied the field of Arabic grammar.
Sa’ad Waqqās al-Bukhāri, one of Makkah’s most renowned scholars in Tajweed.
Sālih ibn 'Abdul-Aziz ibn 'Abdur-Rahmān ibn Hasan ibn Shaykh Muhammad ibn 'Abdul-Wahhāb, one of the
judges in the city of Riyadh.
Career
He had assumed a number of posts and responsibilities such as:[5]
• The judge of Al Kharj district upon the recommendation of Muhammad ibn 'Abd al-Lateef ash-Shaikh from 1938
to 1951.
• Held a teaching position in Riyadh at the Ma'had al-'Ilmee in 1951
• In 1951 after spending fourteen years in al-Kharj as a judge, he was transferred to Riyadh where he became a
teacher in the Riyadh Institute of Science and taught in the Faculty of Sharia from 1951 to 1961.
• In 1961 he was appointed Vice President, and later President, of the Islamic University of Madinah.
• In 1970 he became the Chancellor of the University upon the death of Muhammad ibn Ibraaheem Aal ash-Shaykh
and he remained chancellor until 1975.
• In 1975 a royal decree named him Chairman of the Department of Scientific Research and Ifta with the rank of
Minister.
• In 1992 he was appointed Grand Mufti of the Saudi Arabia and Head of the Council of Senior Scholars and was
granted presidency of the administration for scientific research and legal rulings.
• President of the Permanent Committee for Research and Fatawa.
• President and member of the Constituent Assembly of the World Muslim League.
• President of the Higher World League Council.
• President of the Islaamic Fiqh Assembly based in Mecca, Saudi Arabia.
• Member of the Higher Council of the Islamic University of Medina.
• Member of the Higher Committee for Islaamic Da'wah in Saudi Arabia.
Over the years, he held a large number of positions as president or member of various Islamic councils and
committees, and chaired a number of conferences both within Saudi Arabia and overseas, in addition to writing a
great number of books in different fields and issuing a large body of fatwa. In 1981 he was awarded the King Faisal
International Prize for Service to Islam.[6][7] He was the only Grand Mufti of Saudi Arabia not to come from the Al
ash-Sheikh family.[8]
Activities
Ibn Bāz had undertaken a number of charitable and other activities such as:[6]
•
•
•
•
His endless support for Dawah organizations and Islamic centers in many parts of the world.
The establishment and supervision of schools for teaching the Qur'an.
The foundation of an organization that facilitates marriage for Muslim youth.
The popular radio program, Nurun AlaDarb ("light on the path"), in which he discussed many current issues and
answered questions from listeners as well as providing fatwa if needed.
Ibn Bāz was considered by many to be prolific speaker both in public and privately at his mosque. Like his books,
his lectures and sermons were numerous and revolved frequently around the situation of the Muslim world. In
addition, much of his time was devoted to the lessons he gave after Fajr prayer, teaching during the day, meeting
delegates from Muslim countries and sitting with people after Maghrib prayer to provide counseling and advice on
personal matters. He also used to invite people after Isha prayer to share a meal with him.[6]
103
Ibn Bāz was among the Muslim scholars who opposed regime change using violence.[9] He called for obedience to
the people in power unless they ordered something that went against God.[10]
Works
The number of books written by Ibn Bāz exceeds sixty and the subject matter covered many topics such as Hadith,
Tafsir, Fara'ed, Tawheed, Fiqh and also a great deal of books on Salat, Zakat, Dawah, Hajj and Umrah.[6]
Death
On Thursday morning, May 13, 1999, Ibn Bāz died at the age of 88. The next day, following Friday prayer, King
Fahd bin Abdul Aziz, Crown Prince Abdullah bin Abdul Aziz, Sultan bin Abdul Aziz, and hundreds of thousands of
people performed the funeral prayer at the Masjid al-Haram in Mecca.[11]
King Fahd issued a decree appointing Abdul-Azeez ibn Abdullaah Aal ash-Shaikh as the new Grand Mufti after Ibn
Bāz's death.[12]
In his career as the Grand Mufti of Saudi Arabia, he attempted to both legitimize the rule of the ruling family and to
support calls for the reform of Islam in line with Salafi ideals. Many criticized him for supporting the Saudi
government when, after the Gulf War, it muzzled or imprisoned those regarded as too critical of the government,
such as Safar al-Hawali and Salman al-Oudah.
When Ibn Bāz died in 1999. The loss of "his erudition and reputation for intransigence" was so great the Saudi
government was said to have "found itself staring into a vacuum" unable to find a figure able to "fill ibn Bāz's
shoes."[13] His influence on the Salafi movement was large, and most of the prominent judges and religious scholars
of Saudi Arabia today are former students of his.
Controversies
His obituary in The Independent said "His views and fatwas (religious rulings) were controversial, condemned by
militants, liberals and progressives alike".[14] According to his obituary in The Economist, Ibn Baz "was an easy man
to mock. His pronouncements—that the earth was flat, that photography of a living thing was immoral, that women
who studied with men were no better than prostitutes—embarrassed the more liberal princes".[15] He was also
criticized by hardline Salafists and Jihadists for supporting the decision to permit U.S. troops to be stationed in Saudi
Arabia in 1991.[16]
Cosmology
In 1966, when Ibn Baz was vice-president of the Islamic University of Medina, he wrote an article denouncing
Riyadh University for teaching the "falsehood" that the earth rotates and orbits the sun: "The Holy Quran, the
Prophet's teaching and the majority of Islamic scientists prove...that the sun is running in its orbit and...that the earth
is fixed and stable".[17] King Faisal was reportedly so angered by this statement he ordered the burning of all copies
of the article.[17] In 1982 Ibn Baz published a book, Jarayan al-shams wa'l qamar wa-sukan al-ard ("The Motion of
the Sun and the Moon and the Stationarity of the Earth"), in which he repeated his belief that the sun orbited the
earth.[18] He threatened all who did not accept his view with a fatwa of takfir, declaring them infidels.[19] Ibn Baz did
not change his mind until 1985 when Prince Sultan bin Salman returned home after a week aboard the space shuttle
Discovery to tell him that he had seen the earth rotate.[17]
104
Women's rights
Criticism of Ibn Baz includes his harsh and inflexible attitudes towards women[20] and for being a bulwark of
restrictions on women's rights.[21] Commenting on the Sharia rule that the testimony in court of one woman was
insufficient, Ibn Baz said: "The Prophet (Peace Be Upon Him) explained that their shortcoming in reasoning is found
in the fact that their memory is weak and that their witness is in need of another woman to corroborate it."[21] He also
issued a fatwa against women driving cars, which may have been his most well known ruling.[22] He declared:
"Depravity leads to the innocent and pure women being accused of indecencies. Allah has laid down one of the
harshest punishments for such an act to protect society from the spreading of the causes of depravity. Women driving
cars, however, is one of the causes that lead to that."[21]
Gulf War
During the Gulf War Ibn Bāz issued fatwa allowing the deployment of non-Muslim troops on Saudi Arabia soil to
defend the Kingdom from the Iraqi army. Some noted that this was in contrast to his opinion in the 1940s, when he
contradicted the government policy of Islamically allowing non-Muslims to be employed on Saudi soil.[23] However,
according to The New York Times, his fatwa overruled more radical clerics.[22] In response to criticism, ibn Baz
condemned those who "whisper secretly in their meetings and record their poison over cassettes distributed to the
people."[22]
Osama bin Laden
Ibn Baz held the view of righteously following the Salaf (Predecessors')].[14] However, his views were, according to
The Independent, not draconian enough for Osama bin Laden who condemned ibn Baz for "his weakness and
flexibility and the ease of influencing him with the various means which the interior ministry practices".[14] Ibn Bāz
was the subject of Osama bin Laden's first public pronouncement intended for the general Muslim public. This open
letter condescendingly criticized him for endorsing the Oslo peace accord between the PLO and Israeli
government.[24] Ibn Baz defended his decision to endorse the Oslo Accords by citing the Treaty of Hudaybiyyah,
saying that a peace treaty with non-Muslims has historical precedent if it can avoid the loss of life.[25][26]
References
[1]
[2]
[3]
[4]
(http:/ / www. bin-baz. org. sa/ aboutbinbaz2. asp)
"Ad-Da'wah Ilallah wa Akhlaaqud-Du'aat" (pp. 37-43)
Main Page (http:/ / www. bin-baz. org. sa/ aboutbinbaz3. asp)
"Words of Advice Regarding Da'wah" by 'Abdul 'Azeez ibn 'Abdullaah ibn Baaz (translated by Bint Feroz Deen and Bint 'Abd al-Ghafoor),
Al-Hidaayah Publishing and Distribution, Birmingham: 1998, Page 9-10
[5] "Words of Advice Regarding Da'wah" by 'Abdul 'Azeez ibn 'Abdullaah ibn Baaz (translated by Bint Feroz Deen and Bint 'Abd al-Ghafoor),
Al-Hidaayah Publishing and Distribution, Birmingham: 1998, Page 10-11
[6] Saudi Gazette 14 May 1999
[7] Saudi Gazette (http:/ / www. bin-baz. org. sa/ aboutbinbaz4. asp)
[8] AbuKhalil, Asʻad (2004). The battle for Saudia Arabia: royalty, fundamentalism, and global power. p. 66. ISBN 978-1-58322-610-0.
[9] ‫( ﺍﻟﻌﻨﻒ ﻳﻀﺮ ﺑﺎﻟﺪﻋﻮﺓ‬http:/ / www. bin-baz. org. sa/ Display. asp?f=bz01531. htm)
[10] ‫( ﺣﻘﻮﻕ ﻭﻻﺓ ﺍﻷﻣﻮﺭ ﻋﻠﻰ ﺍﻷﻣﺔ‬http:/ / www. bin-baz. org. sa/ Display. asp?f=bz01709. htm)
[11] Main Page (http:/ / www. bin-baz. org. sa/ aboutbinbaz8. asp)
[12] "New Saudi Grand Mufti" (http:/ / news. bbc. co. uk/ 2/ hi/ middle_east/ 345082. stm), BBC News, May 16, 1999.
[13] Kepel, The War for Muslim Minds, 2004, p.186
[14] "Obituary: Sheikh Abdul Aziz bin Baz" (http:/ / www. independent. co. uk/ arts-entertainment/ obituary-sheikh-abdul-aziz-bin-baz-1093400.
html). The Independent. 14 May 1999. . Retrieved 8 August 2011.
[15] "Sheikh Bin Baz" (http:/ / www. economist. com/ node/ 207229). The Economist. May 20th 1999. . Retrieved 7 August 2011.
[16] Brachman, Jarret (2008). Global jihadism: theory and practice (http:/ / books. google. com/ ?id=D_L5iDSTt9EC& pg=PA27& dq="bin+
baz"+ criticized+ troops#v=onepage& q& f=false). p. 27. ISBN 978-0-415-45241-0. . Retrieved 7 August 2011.
[17] Watson, Mark (2008). Prophets and princes: Saudi Arabia from Muhammad to the present. p. 196. ISBN 978-0-470-18257-4.
[18] Ruthven, Malise (2004). A fury for God: the Islamist attack on America. p. 148. ISBN 978-1-86207-573-3.
105
[19] Ruthven, Malise (2004). A fury for God: the Islamist attack on America. p. 149. ISBN 978-1-86207-573-3.
[20] AbuKhalil, Asʻad (2004). The battle for Saudia Arabia: royalty, fundamentalism, and global power. p. 147. ISBN 978-1-58322-610-0.
[21] Marshall, Paul A. (2005). Radical Islam's rules: the worldwide spread of extreme Shari'a law. p. 33. ISBN 978-0-7425-4362-1.
[22] "Sheik Abdelaziz bin Baz, Senior Saudi Cleric and Royal Ally" (http:/ / www. nytimes. com/ 1999/ 05/ 14/ world/
sheik-abdelaziz-bin-baz-senior-saudi-cleric-and-royal-ally. html). The New York Times. May 14, 1999. . Retrieved 9 August 2011.
[23] Kepel, The War for Muslim Minds, 2004, p.184
[24] Messages to the World, The Statements of Osama Bin Laden, Edited and Introduced by Bruce Lawrence, Translated by James Howarth,
Verso, 2005
[25] al-Muslimoon Magazine, 21st Rajab 1415 AH
[26] at-Tawheed Magazine, vol. 23, Issue #10
External links
•
•
•
•
The Official Site of 'Abd al-'Aziz ibn Baaz (http://www.binbaz.org.sa/) (Arabic)
Some videos of bin Baaz (http://ulamaa.com/index.php?/category/3)
Biography of Ibn Baaz (http://www.fatwa-online.com/scholarsbiographies/15thcentury/ibnbaaz.htm)
Biography of Ibn Baaz – 2 (http://replay.waybackmachine.org/20080208125541/http://www.theclearpath.
com/viewtopic.php?t=11)
• Assorted Images and Press Clippings Regarding the Death of Ibn Baaz (http://www.fatwa-online.com/
scholarsbiographies/15thcentury/ibnbaaz_whatthepaperssay.htm)
• Jewels of Guidance (selected words and incidents from the life of Abdul-Aziz ibn Baaz) (http://www.
fatwa-online.com/jewelsofguidance/ibnbaaz/index.htm)
• Fatawa of Bin Baz (http://alifta.com/Fatawa/FatawaChapters.aspx?MenuID=0&View=tree&NodeID=1&
PageNo=1&BookID=14&Rokn=false)
106
107
See Albani for other uses of that name.
Islamic scholar
Muhammad Naasiruddeen al-Albani
Title
Shaykh
Born
1914
Shkodër, Albania
Died
October 4, 1999 (aged 85)
Amman, Jordan
Ethnicity
Albanian
Region
Middle Eastern Scholar, originally from Europe
School tradition Sunni Islam
Main interests
Hadith, Hadith sciences
Influences
Ahmad bin Hanbal, Dawud al-Zahiri, Ibn Hazm, Ibn Taymiyyah, Al-Dhahabi
Influenced
Rabee Al-Madkhali, Umar Sulayman al-Ashqar, Muqbil al-Wadi'i, Muhammad bin Jamil Zeno
Muhammad Nasiruddin al-Albani (Arabic: ‫( )ﻣﺤﻤﺪ ﻧﺎﺻﺮ ﺍﻟﺪﻳﻦ ﺍﻷﻟﺒﺎﻧﻲ‬1914 – October 2, 1999) was an influential
Albanian Sunni Islamic scholar of the 20th Century; he specialised in the fields of hadith and fiqh. He was also a
prolific writer and speaker.
Biography
Early life
Al-Albani was born into a poor family in the city of Shkodër. His father, Nasserudin, had completed Sharia studies
in Istanbul and returned to Albania. During the reign of secularist Ahmet Zogu, al-Albani's family disagreed with the
Western-influenced views of the government and migrated to Damascus. In Damascus, he completed his early
education, and taught himself the Quran, Tajwid, Arabic linguistic sciences, Hanafi Fiqh and further branches of the
religion with the help of native scholars.[1] In the meantime, he used to earn his living by working as a watchmaker, a
trade he learned from his father.[1]
Beginning of hadith studies
By the age of twenty al-Albani began specializing in the field of hadith and its related sciences, becoming influenced
by articles in Al-Manaar magazine. He began work in this field by transcribing Abd al-Rahim ibn al-Husain
al-'Iraqi's monumental Al-Mughnee 'an-hamlil-Asfar fil-Asfar fee takhrej maa fil-lhyaa min al-Akhbar.[1]
Scholastic career
After some time he started giving two weekly classes attended by university students, teaching various books of
Aqidah, Fiqh, Usul and Hadith. He also began organizing monthly journeys for da'wah to various cities in Syria and
Jordan.
After a number of his works appeared in print, Al-Albani started to teach Hadith at the Islamic University of
Madinah, for three years where he was also a member of the University board. Later he would return to his studies
and work in the Az-Zahiriyah library, leaving his shop in the hands of one of his brothers.[1]
He visited various countries for preaching and lectures – amongst them Qatar, Egypt, Kuwait, the United Arab
Emirates, Spain and the United Kingdom. He was forced to emigrate a number of times moving from Syria to
Jordan, then Syria again, then Beirut, then the UAE, then again to Amman, Jordan.[1]
Views
The scholar Zayd Ibn Fayad said about him:[2]
Indeed, Sheikh Muhammad Nasiruddin Al-Albani is from the most prominent and distinguished personalities
of this era. He had great concern for the Hadith – its paths of transmission, its reporters and its levels of
authenticity or weakness. This is an honorable task from the best things in which hours can be spent and
efforts can be made. And he was like any other of the scholars – those who are correct in some matters and err
in other matters. However, his devotion to this great science is from that which requires that his prestige be
acknowledged and his endeavors in it be appreciated.
Another scholar and teacher, Muhibb-ud-Deen Al-Khatib, said:[2][3]
And from the callers to the Sunnah who devoted their lives to reviving it was our brother Muhammad
Nasiruddin Nooh Najati Al-Albani.
Dr. Muied-uz-Zafar of Indian administrated Kashmir has recently been awarded PhD on the contributions of Shaykh
Nasir al-Din al-Albani by the Aligarh Muslim University (AMU) India. Zafar's research speaks about many novel
aspects of al-Albani. The dissertation deals with the life and contribution of the Shaikh to hadith literature at length.
The last chapter of the work is exclusively based on the evaluation of the criticism written against Albani and
attempts to deal with the issue in a balanced manner.[4]
Works
His works, mainly in the field of Hadith and its sciences, number over 100 and include:[1]
1.
2.
3.
4.
5.
6.
7.
At-Targhib wa't-Tarhib (Volumes 1–4)
At-Tasfiyyah wa't-Tarbiyya
At-Tawassulu: Anwau'hu wa Ahkamuhu (Tawassul: Its Types & Its Rulings) (link to english translation) [5]
Irwa al-Ghalil (Volumes 1–9)
Talkhis Ahkam al-Janaez
Sahih wa Da'if Sunan Abu Dawood (Volumes 1–4)
Sahih wa Da'if Sunan at-Tirmidhi (Volumes 1–4)
8. Sahih wa Da'if Sunan ibn Majah (Volumes 1–4)
9. al-Aqidah at-Tahawiyyah Sharh wa Ta'liq
108
10.
11.
12.
13.
14.
Sifatu Salati An-Nabiyy (link to English translation) [6]
Silsalat al-Hadith ad-Da'ifa (Volumes 1–14)
Silsalat al-Hadith as-Sahiha (Volumes 1–11)
Salat ut-Tarawih (later an abridgement of this book was published by al-Albani – Qiyamu Ramadhan)
Salat an-Nabawi (the prayer of the prophet in the light of authentic hadiths) (link to english translation) [7]
References
[1] A Brief Biography of Ash-Shaikh Al-Muhaddith Abu 'Abdir-Rahmaan Muhammad Naasir-ud-Deen Al-Albaani by Dr. 'Aasim 'Abdullaah
al-Qaryooti
[2] al-Asalaah, Issue #23, Pg. 76–77
[3] Biography of Shaikh Muhammad Naasiruddin al-Albaani by Shaykh 'Ali Hasan al-Halabi
[4] "Contribution of Shaykh Nasir al Din Albani to Hadith Literature",PhD thesis of Dr. Muied-uz-Zafar, Department of Islamic Studies, AMU,
Aligarh, India, Supervisor: Professor Muhammad Mazhar Yasin Siddiqui, 2005)
[5] http:/ / abdurrahman. org/ tawheed/ tawassul-albaani. htm
[6] http:/ / www. usc. edu/ dept/ MSA/ fundamentals/ pillars/ prayer/ albaani/ prayer_1. html
[7] http:/ / www. qibla. org/ pray. htm
External links
• Jewels of Guidance (selected words and incidents from the life of Shaykh al-Albani) (http://www.fatwa-online.
com/jewelsofguidance/alAlbani/index.htm)
• Imam Al-Albani's Subjugation Of Al-Buti (http://www.islamicweb.com/beliefs/misguided/buti_albani.htm)
• Comprehensive collection of al-Albani articles and books in English (http://abdurrahman.org/scholars/
Albanee.html)
• Al-Albani website (Arabic language) (http://www.alalbany.net/)
• The Authoratative Guide to Shaikh al-Albaani, Updated Regularly (http://www.alalbaani.com/)
• Refutation of the book 'Al-Albani Unveiled' (http://www.islaam.net/main/display.php?category=36)
• An Albanian fervent scholar of Prophetic Tradition (http://www.yementimes.com/defaultdet.
aspx?SUB_ID=28799)
• Immam al-Albani English site (http://www.twtpubs.com/web/index.php?option=com_content&
task=blogsection&id=11&Itemid=49)
109
Ibn Taymiyyah
110
Ibn Taymiyyah
Islamic scholar
Ibn Taymiyyah
Title
Sheikh ul-Islam
Born
661 AH, or 1263 CE
[2]
Harran
Died
728 AH, or 1328 (aged 64–65)
[2]
Damascus
Region
Middle Eastern Scholar
Maddhab
Hanbali
[1]
[1]
School tradition Ahl al-Hadith
Notable ideas
Influenced
Return to Tawhid, Mill's theory, inductive logic, analogical reasoning, critique of syllogism
Ibn al-Qayyim (d 721 AH / 1350 CE),
al-Mizzi (d 1341 CE),
[3]
al-Dhahabi (d 1347 CE),
Ibn Muflih (d 1361 CE),
[4]
Ibn Kathir (d 1373 CE),
Ibn Abi al-Izz (d 1390 CE),
[1]
Ibn Abd al Wahhab (d 1792 CE)
Taqi ad-Din Ahmad ibn Taymiyyah (January 22, 1263–1328 CE), full name: Taqī ad-Dīn Abu 'l-ʿAbbās Aḥmad
ibn ʿAbd al-Ḥalīm ibn ʿAbd as-Salām Ibn Taymiya al-Ḥarrānī (Arabic: ‫ﺗﻘﻲ ﺍﻟﺪﻳﻦ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺃﺣﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻪ‬
‫)ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺍﻟﺤﺮﺍﻧﻲ‬, was an Islamic scholar (alim), theologian and logician born in Harran, located in what is now Turkey,
close to the Syrian border. He lived during the troubled times of the Mongol invasions. He was considered by his
followers to be a member of the school founded by Ahmad ibn Hanbal and sought the return of Islam to what he
viewed as earlier interpretations of the Qur'an and the Sunnah.
Ibn Taymiyyah
111
Biography
Ibn Taymiyya was born in 1263 at Harran into a well-known
family of theologians and died in Damascus, Syria, outside of the
Muslim cemetery. His grandfather, Abu al-Barkat Majd ad-deen
ibn Taymiyyah al-Hanbali (d. 1255) was a reputable teacher of the
Hanbali school of law. Likewise, the scholarly achievements of
ibn Taymiyyah's father, Shihab al-deen 'Abd al-Haleem ibn
Taymiyyah (d. 1284) were well known. Because of the Mongol
invasion, ibn Taymiyyah's family moved to Damascus in 1268,
which was then ruled by the Mamluks of Egypt. It was here that
his father delivered sermons from the pulpit of the Umayyad
Mosque, and ibn Taymiyyah followed in his footsteps by studying
with the scholars of his time. Although some claim that he was of
Kurdish origin there seems to be no evidence indicating such
claim.
Ibn Taymiyyah acquainted himself with the secular and religious
sciences of his time. He devoted attention to Arabic literature and
lexicography as well as studying mathematics and calligraphy.
As for the religious sciences, he studied jurisprudence from his
father and became a representative of the Hanbali school of
thought. Though he remained faithful throughout his life to that
school, whose doctrines he had mastered, he also acquired a
knowledge of the Islamic disciplines of the Qur'an and the Hadith.
He also studied theology (kalam), philosophy, and Sufism.[5] He
was known for his refutations of the excesses of many Sufis, the
Shia and the Christians. His student Ibn Qayyim Al-Jawziyya
wrote the famous poem "O Christ-Worshipper" which examined
the dogma of the Trinity propounded by many Christian sects.
Image of Ghazan Khan, a historical figure harshly
rebuked by Ibn Taymiyyah, mainly due to his
constant state of hostility towards the Mamluks of
Egypt.
His troubles with government began when he went with a
delegation of ulama to talk to Ghazan Khan, the Khan of the
Mongol Ilkhans in Iran, to stop his attack on the Muslims. It is
reported that none of the ulama dared to say anything to the Khan
except Ibn Taymiyyah who said:
"You claim that you are Muslim and you have with
you Mu'adhdhins, Muftis, Imams and Shaykhs but
Ibn Taymiyyah witnessed conversions to Islam as a
you invaded us and reached our country for what?
growing trend among many Mongols.
While your father and your grandfather, Hulagu were
non-believers, they did not attack and they kept their promise. But you promised and broke your
promise."[6]
Ibn Taymiya was imprisoned several times for conflicting with the ijma of jurists and theologians of his day. He
spent his last fifteen years in Damascus. The most famous of his students, Ibn Qayyim, was to share in Ibn
Taymiyyah's renewed persecutions. From August 1320 to February 1321 Ibn Taymiyyah was imprisoned on orders
from Cairo in the citadel of Damascus for supporting a doctrine that would curtail the ease with which a Muslim man
could divorce his wife.
Ibn Taymiyyah
Death
When he was ultimately banned from having any books, papers and pens during the latter stage of his final
imprisonment, Ibn Taymiyyah devoted all of his time to worship and reciting the Qur'an.[7] Ibn Taymiyyah died in
prison on 22 Dhu al-Qi'dah, 728 AH (27 September 1328). Al-Bazzar says, 'Once the people had heard of his death,
not a single person in Damascus who was able to attend the prayer and wanted to, remained until he appeared and
took time out for it. As a result, the markets in Damascus were closed and all transactions of livelihood were
stopped. Governors, heads, scholars, jurists came out. They say that none of the majority of the people failed to turn
up, according to my knowledge - except three individuals; they were well known for their enmity for Ibn Taymiyyah
and thus, hid away from the people out of fear for their lives."
Views
God's attributes
Ibn Taymiyyah rejected the recourse to kalam towards understanding the Asma Wa Sifat (Divine Names and
Attributes of God) as that was not the precedence established by the salaf. He argued that the companions and the
early generations didn't resort to philosophical explanations towards understanding the Divine Names and Attributes.
He further argued that had salaf found any benefit in resorting to kalam they would have done it and encouraged it.
Therefore, Ibn Taymiyyah was accused by his opponents that he was anthropomorphic in his stance towards Names
and Attributes of God.
In fact, in his book Kitabul Wasitiyyah, Ibn Taymiyyah refutes the stance of the Mushabbihah (those who liken the
creation with God: anthropomorphism) and those who deny, negate, and resort to allegorical/metaphorical
interpretations of the Divine Names and Attributes. He contends that the methodology of the salaf is to take the
middle path between the extremes of anthropomorphism and negation/distortion. He further states that salaf affirmed
all the Names and Attributes of God without tashbih (establishing likeness), takyeef (speculating as to "how" they are
manifested in the divine), ta'teel (negating/denying their apparent meaning) and without ta'weel (giving it
secondary/symbolic meaning which is different from the apparent meaning). Iby Taymiyyah's highly intellectual
discourse at explaining "The Wise Purpose of God, Human Agency, and the Problems of Evil & Justice" using God's
attributes as a means has been illustrated by Dr. Jon Hoover in his work "Ibn Taymiyyah's Theodicy of Perpetual
Optimism".[8] Although famous for polemic against Islamic philosophy, theology and rationalizing mysticism, Ibn
Taymiyyah's positive theological contribution has not been well understood. Exposition and analysis of Ibn
Taymiyya's writings on God's justice and wise purpose, divine determination and human agency, the problem of evil,
and juristic method in theological doctrine show that he articulates a theodicy of optimism in which God in His
essence perpetually wills the best possible world from eternity. This sets Ibn Taymiyya's theodicy apart from Ash'ari
divine voluntarism, the free-will theodicy of the Mu'tazilis, and the essentially timeless God of other optimists like
Ibn Sina and Ibn Arabi.
Mongol invasion and other struggles
What has been called Ibn Taymiyyah's "most famous" fatwā[9] was issued against the Mongols (or Tatars), in the
Mamluk's war. Ibn Taymiyyah declared that jihad upon the Mongols was not only permissible, but obligatory. He
based this ruling his argument that the Mongols could not, in his opinion, be true Muslims despite the fact that they
had converted to Sunni Islam because they ruled using what he considered 'man-made laws' (their traditional Yassa
code) rather than Islamic law or Sharia. Because of this, he reasoned they were living in a state of jahiliyyah, or
pre-Islamic pagan ignorance.[10][11]
Apart from that, he led the resistance of the Mongol invasion of Damascus in 1300. In the years that followed, Ibn
Taymiyyah was engaged in intensive polemic activity against:
1. the Kasrawan Shi'a in Lebanon,
112
Ibn Taymiyyah
2. the Rifa'i Sufi order,
3. the ittihadiyah school, a school that grew out of the teaching of Ibn Arabi, whose views were widely denounced
as heretical.
In 1306 Ibn Taymiyyah was imprisoned in the citadel of Cairo for eighteen months on the charge of
anthropomorphism. He was incarcerated again in 1308 for several months.
In 2010 a group of Islamic Scholars in Mardin argued that Ibn Taymiyya's fatwa was misprinted into an order to
"fight" the ruler who is not applying Islamic law, but rather it means to "treat".[12] They have based their
understanding on the original manuscript in the Zaheer Library, and the transmission by Ibn Taymiyya's student Ibn
Muflih.[13]
Madh'hab
Ibn Taymiyyah censured the scholars for blindly conforming to the precedence of early jurists without any resort to
the Qur'an and Sunnah. He contended that although juridical precedence has its place, blindly giving it authority
without contextualization, sensitivity to societal changes, and evaluative mindset in light of the Qur'an and Sunnah
can lead to ignorance and stagnancy in Islamic Law. Ibn Taymiyyah likened the extremism of Taqlid (blind
conformity to juridical precedence or school of thought) to the practice of Jews and Christians who took their rabbis
and ecclesiastic as gods besides God.
Ibn Taymiyyah held that much of the Islamic scholarship of his time had declined into modes that were inherently
against the proper understanding of the Qur'an and the Sunnah. He strove to:
1. revive the Islamic faith's understanding of true adherence to Tawhid,
2. eradicate beliefs and customs that he held to be foreign to Islam, and
3. to rejuvenate correct Islamic thought and its related sciences.
Ibn Taymiyyah believed that the first three generations of Islam (Arabic: Salaf) – Muhammad, his companions, and
the followers of the companions from the earliest generations of Muslims – were the best role models for Islamic
life. Their practice, together with the Qur'an, constituted a seemingly infallible guide to life. Any deviation from their
practice was viewed as bid‘ah, or innovation, and to be forbidden. He also praised and wrote a commentary on some
of the speeches of Abdul-Qadir Gilani.[14] He criticized the views and actions of the Rafaiyah.
Non-Muslims
Ibn Taymiyyah strongly opposed borrowing from Christianity or other non-Muslim religions. In his text On the
Necessity of the Straight Path (kitab iqtida al-sirat al-mustaqim) he preached that the beginning of Muslim life was
the point at which "a perfect dissimilarity with the non-Muslims has been achieved." To this end he opposed the
celebration of the observance of the birthday of the Islamic prophet Muhammad or the construction of mosques
around the tombs of Sufi saints saying: "Many of them [the Muslims] do not even know of the Christian origins of
these practices."[15]
Intercession
Opponents and critics of Ibn Taymiyyah claim that he rejected intercession completely as proved in Qur'an and
Sunnah. However, his proponents argue citing evidence from his writings that the type of intercession Ibn
Taymiyyah rejected was the type not sanctioned by the Qur'an or Sunnah and neither by the conduct of Salaf. In fact,
Ibn Taymiya upheld that anyone who rejected the Intercession of Muhammad on the Day of Judgement had indeed
disbelieved. He also affirmed that God will allow the martyrs, scholars, memorizers of Qur'an, and angels to
intercede on behalf of the believers on the Day of Judgement. However, what he condemned was asking them while
they are no longer alive for their intercession since two conditions of Intercession are that God chooses the
intercessor, and chooses the people on whose behalf intercession is possible. Therefore, God should be asked when
113
Ibn Taymiyyah
intercession is sought.
Furthermore, Ibn Taymiyyah states that types of intercession that are legal are:
1. Intercession through the Names and Attributes of God,
2. Intercession through one's good deed,
3. Intercession through requesting the righteous people who are alive for dua. He further explains that on the day of
Judgement, Muhammad and everyone else will be alive and therefore, their intercession can be sought just like in
this world, people ask others to make a supplication for them. Ibn Taymiyyah rejected the notion that saints and
prophets should be invoked for intercession while they have departed from this world.
Shrines
Ibn Taymiyyah opposed giving any undue religious honors to shrines (even that of Jerusalem, the Al-Aqsa Mosque),
to approach or rival in any way the Islamic sanctity of the two most holy mosques within Islam, Mecca (Masjid
al-Haram) and Medina (Al-Masjid al-Nabawi).[16]
Ibn Taymiyyah duly eulogized the Ghaznavid ruler, stating that:
He commanded that Ahlul Bidah be publicly cursed on the minbars, and as a result the Jahmiyyah, Rafida,
Hulooliyah, Mu'tazilah, and Qadariyah were all publicly cursed, along with the Asharites.[17]
Ibahah
Muslim jurists have long held that the legal tradition initiated by the Qur'an includes a principle of permissibility, or
Ibahah (Arabic ‫)ﺇﺑﺎﺣﺔ‬, especially as applied to commercial transaction. "Nothing in them [voluntary transactions] is
forbidden," said Ibn Taymiyyah, "unless God and His Messenger have decreed them to be forbidden." The idea is
founded upon two verses in the Qur'an, 4:29 and 5:1.
Analogical reasoning
Later, Ibn Taymiyyah argued against the certainty of syllogistic arguments and in favour of analogy (Qiyas). His
argument is that concepts founded on induction are themselves not certain but only probable, and thus a syllogism
based on such concepts is no more certain than an argument based on analogy. He further claimed that induction
itself is founded on a process of analogy. His model of analogical reasoning was based on that of juridical
arguments.[18][19] This model of analogy has been used in the recent work of John F. Sowa.[19]
Ibn Arabi
Ibn Taymiyyah's views on Ibn Arabi, who (though a controversial figure) is often cited as the greatest master of the
Islamic gnostic tradition and one of the most influential Islamic thinkers ever, are well-documented. In his book
Friends of God and Friends of the Devil, Ibn Taymiyyah brands Ibn Arabi an unbeliever, citing passages from Ibn
Arabi's Fusus al-Hikam (Bezels of Wisdom), claiming that they show that Ibn Arabi was a supporter of Pharaoh. In
fact, the aforementioned passages are often misinterpreted or misunderstood, and Ibn Arabi makes abundantly clear
in numerous works (amongst them, his Book of the Fabulous Gryphon of the West) that he considered Pharaoh a
tyrant and an unbeliever. Ibn Taymiyyah's attacks on Ibn Arabi drew the ire of many Sufis and even led the famous
Sufi and Islamic scholar Ibn 'Ata Allah al-Iskandari to devote a significant portion of the last years of his life writing
refutations of Ibn Taymiyyah's attacks on Ibn Arabi.
114
Ibn Taymiyyah
Economic views
He elaborated a circumstantial analysis of the market mechanism, with a theoretical insight unusual in his time. His
discourses on the welfare advantages and disadvantages of market regulation and deregulation, have an almost
contemporary ring to them.[20]
Ibn Taymiyyah commenting on the power of supply and demand:
"If desire for goods increases while its availability decreases, its price rises. On the other hand, if availability
of the good increases and the desire for it decreases, the price comes down."[21]
Works
Ibn Taymiyyah left a considerable body of work (350 works listed by his student Ibn Qayyim Al-Jawziyya[22] and
500 by his student al-Dhahabi[23]) that has been republished extensively in Syria, Egypt, Arabia, and India. Extant
books and essays written by ibn Taymiyyah include:
• A Great Compilation of Fatwa—(Majmu al-Fatwa al-Kubra) This was collected centuries after his death, and
contains several of the works mentioned below.
• Minhaj as-Sunnah an-Nabawiyyah—(The Pathway of as-Sunnah an-Nabawiyyah)—Volumes 1–4
• Al-Aqidah Al-Waasitiyyah—(The Creed to the People of Wāsiṭ)
• Darʾ taʿāruḍ al-ʿaql wa al-naql (The rejection of the conflict between reason and revelation)—10 Volumes. Also
called Al-Muwāfaqa ("harmony").
• Majmoo' al-Fatawa—(Compilation of Fatawa) Volumes 1–36
• al-Aqeedah Al-Hamawiyyah—(The Creed to the People of Hama, Syria)
• al-Asma wa's-Sifaat—(Allah's Names and Attributes) Volumes 1–2
• 'al-Iman—(Faith)
• al-Jawab as Sahih li man Baddala Din al-Masih (Literally, "The Correct Response to those who have Corrupted
the Deen (Religion) of the Messiah"; A Muslim theologian's response to Christianity)—seven volumes, over a
thousand pages.
• as-Sarim al-Maslul ‘ala Shatim ar-Rasul—The Drawn Sword against those who insult the Messenger. Written in
response to an incident in which Ibn Taymiyyah heard a Christian insulting Muhammad. The book is well-known
because he wrote it entirely by memory, while in jail, and quoting more than hundreds of references.[24]
• Fatawa al-Kubra
• Fatawa al-Misriyyah
• ar-Radd 'ala al-Mantiqiyyin (Refutation of Greek Logicians)
• Naqd at-Ta'sis
• al-Uboodiyyah—(Subjection to God)
• Iqtida' as-Sirat al-Mustaqim'—(Following The Straight Path)
• al-Siyasa al-shar'iyya
• at-Tawassul wal-Waseela
• Sharh Futuh al-Ghayb—(Commentary on Revelations of the Unseen by Abdul-Qadir Gilani)
Some of his other works have been translated to English. They include:
•
•
•
•
•
The Friends of Allah and the Friends of Shaytan
Kitab al Iman: The Book of Faith
Diseases of the Hearts and their Cures
The Relief from Distress
Fundamentals of Enjoining Good & Forbidding Evil
• The Concise Legacy
• The Goodly Word
115
Ibn Taymiyyah
• The Madinan Way
• Ibn Taymiyya against the Greek logicians
• Muslims Under Non-Muslim Rule
References
[1] "Ibn Taymiyyah: Profile and Biography" (http:/ / atheism. about. com/ library/ FAQs/ islam/ blfaq_islam_taymiyyah. htm).
Atheism.about.com. 2009-10-29. . Retrieved 2010-06-09.
[2] "Ibn Taymiyya, Taqi al-Din (661-728 AH)/ (1263–1328 CE)" (http:/ / www. muslimphilosophy. com/ ip/ rep/ H039. htm).
Muslimphilosophy.com. . Retrieved 2010-06-09.
[3] Mountains of Knowledge, pg 222
[4] Mountains of Knowledge, pg 220
[5] see aqidatul-waasitiyyah daarussalaam publications
[6] "SCHOLARS BIOGRAPHIES \ 8th Century \ Shaykh al-Islaam Ibn Taymiyyah" (http:/ / www. fatwa-online. com/ scholarsbiographies/
8thcentury/ ibntaymiyyah. htm). Fatwa-online.com. . Retrieved 2010-06-09.
[7] Classical and Contemporary Muslim and Islamic Books in English (http:/ / www. bysiness. co. uk/ ulemah/ bioibntaymiyah. htm)
[8] Hoover, Jon (2007). Ibn Taymiyya's Theodicy of Perpetual Optimism (http:/ / www. brill. nl/ ibn-taymiyyas-theodicy-perpetual-optimism)
([Online-Ausg.]. ed.). Leiden: Brill. pp. xii, 276. ISBN 9789004158474. .
[9] Janin, Hunt. Islamic law : the Sharia from Muhammad's time to the present by Hunt Janin and Andre Kahlmeyer , McFarland and Co.
Publishers, 2007 p.79
[10] "Taqi al-Deen Ahmad Ibn Taymiyya" (http:/ / www. pwhce. org/ taymiyyah. html). Pwhce.org. . Retrieved 2010-06-09.
[11] Kepel, Gilles, The Prophet and the Pharaoh, (2003), p.194
[12] al-Turayri,, Shaykh Abd al-Wahhab. "The Mardin Conference – Understanding Ibn Taymiyyah’s Fatwa" (http:/ / muslimmatters. org/ 2010/
06/ 29/ the-mardin-conference-â-a-detailed-account/ ). MuslimMatters. . Retrieved 29 May 2011.
[13] "A religious basis for violence misreads original principles" (http:/ / www. thenational. ae/ thenationalconversation/ comment/
a-religious-basis-for-violence-misreads-original-principles). thenational.ae. . Retrieved 2012-10-04.
[14] G. F. Haddad (1996-03-20). "IBN TAYMIYYA ON FUTOOH AL-GHAYB AND SUFISM" (http:/ / www. abc. se/ ~m9783/ n/ itaysf_e.
html). . Retrieved 2011-03-24.
[15] Muhammad Ùmar Memon, Ibn Taymiyya's Struggle against Popular Religion, with an annotated translation of Kitab Iqitada, the Hague,
(1976) p.78, 210
[16] "A Muslim Iconoclast (Ibn Taymiyyeh) on the 'Merits' of Jerusalem and Palestine", by Charles D. Matthews, Journal of the American
Oriental Society, volume 56 (1935), pp. 1–21. [Includes ah, Shaykh al-Jasim, pg. 155
[17] al-Jasim, pg. 155
[18] Ruth Mas (1998). "Qiyas: A Study in Islamic Logic" (http:/ / www. colorado. edu/ ReligiousStudies/ faculty/ mas/ LOGIC. pdf). Folia
Orientalia 34: 113–128. ISSN 0015-5675. .
[19] John F. Sowa; Arun K. Majumdar (2003). "Analogical reasoning" (http:/ / www. jfsowa. com/ pubs/ analog. htm). Conceptual Structures for
Knowledge Creation and Communication, Proceedings of ICCS 2003. Berlin: Springer-Verlag. ., pp. 16–36
[20] Baeck, Louis (1994). The Mediterranean tradition in economic thought. Routledge. p. 99. ISBN 0-415-09301-5.
[21] Hosseini, Hamid S. (2003). "Contributions of Medieval Muslim Scholars to the History of Economics and their Impact: A Refutation of the
Schumpeterian Great Gap". In Biddle, Jeff E.; Davis, Jon B.; Samuels, Warren J.. A Companion to the History of Economic Thought. Malden,
MA: Blackwell. pp. 28. doi:10.1002/9780470999059.ch3. ISBN 0-631-22573-0
[22] "Ibn Taimiyah" (http:/ / www. usc. edu/ dept/ MSA/ introduction/ wasiti/ taimiyah_3. html#HEADING3). Usc.edu. . Retrieved 2010-06-09.
[23] M.M. Sharif, A History of Muslim Philosophy, Pakistan Philosophical Congress, p. 798
[24] "Ibn Taymiyyah wrote the entire book ‘as-Sarim al-Maslul’ from memory!" (http:/ / iskandrani. wordpress. com/ 2008/ 02/ 07/
ibn-taymiyyah-wrote-the-entire-book-as-sarim-al-maslul-from-memory/ ). Iskandrani.wordpress.com. 2008-02-07. . Retrieved 2010-06-09.
Also:
• Kepel, Gilles – Muslim extremism in Egypt: The Prophet and pharaoh. With a new preface for 2003. Translated
from French by Jon Rothschild. Berkeley & Los Angeles: University of California Press, 2003. See p. 194–199.
• Little, Donald P. – "Did Ibn Taymiyya have a screw loose?", Studia Islamica, 1975, Number 41, pp. 93–111.
• Makdisi, G. – "Ibn Taymiyya: A Sufi of the Qadiriya Order", American Journal of Arabic Studies, 1973
• Sivan, Emmanuel – Radical Islam: Medieval theology and modern politics. Enlarged edition. New Haven &
London: Yale University Press, 1990. See p. 94–107.
• Michot, Yahya – Ibn Taymiyya: Muslims under non-Muslim Rule. Texts translated, annotated and presented in
relation to six modern readings of the Mardin fatwa. Foreword by James Piscatori. Oxford & London: Interface
Publications, 2006. ISBN 0-9554545-2-2.
116
Ibn Taymiyyah
External links
•
•
•
•
•
•
•
•
•
French website devoted to Ibn Taymiyya (His life and his works) (http://www.ibn-taymiyya.fr)
Britannica Concise Encyclopedia (http://concise.britannica.com/ebc/article?eu=393043)
Collection of internet articles/resources (http://abdurrahman.org/scholars/IbnTaimiyyah.html)
The Life, Struggles, Works and Impact of Shaikh ul-Islam Ibn Taymiyyah (http://www.qsep.com/modules.
php?name=assunnah&d_op=viewarticle&aid=183)
Refutation of Accusation Against Ibn Taymiyya by Abu Rumaysah (http://www.islamworld.net/docs/tay.
htm)
Shaykh ul-Islam Ibn Taymiyyah's letters from prison (http://muslimways.com/library/miscellaneous/
ibn-taymiyyah-s-letters-from-prison.html)
Between Shaykul-Islaam Ibn Taymiyyah and Contemporary Takfiris On The Issue of Rebellion Against Tyranny
and Injustice (http://muslimways.com/library/guard-your-faith/rebellion-against-tyranny-and-injustice.html)
Diagram of teachers and students of Ibn Taymiyah (http://www.happy-books.co.uk/
Shia treatment on Ibn Taymiyyah (http://www.answering-ansar.org/answers/ibn_taimiyah/en/chap2.php)
117
118
Not to be confused with the other Islamic scholar Ibn al-Jawzi.
Ibn Qayyim al-Jawziyyah
Born
AH 691 (AD 1292/3)
Damascus
Died
AH 751 (AD 1349/50)
Era
Ilkhanid/Mamluk
Region Syria
School Hanbali
Muhammad ibn Abu Bakr (also known as Ibn Qayyim ("The son of the principal") or Ibn Qayyim al-Jawziyyah
("Son of the principal of the (school of) Jawziyyah")) (1292-1350CE / 691 AH- 751 AH) was a Sunni Islamic jurist,
commentator on the Qur'an, astronomer, chemist, philosopher, psychologist, scientist and theologian. Although he is
sometimes referred to as "the scholar of the heart," given his extensive works pertaining to human behavior and
ethics, Ibn Qayyim's scholarship was focused on the sciences of Hadith and Fiqh.
Name
Full name:
Title
Honorific
Father
of
Imam Shams-al-Din Abu
Son's
name
His name
Son Father's Son Grandfather's
of
name
of
name
Abd-Allah Muhammad ibn
Abi
Bakr
ibn
Sa'd
Country
Madhhab
al-Dimashqi al-Hanbali al-Zar'i Ibn
al-Jawziyyah
Qayyim
In correct order: Arabic: ‫ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺍﻟﺠﻮﺯﻳﺔ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‬، ‫ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﻣﺤﻤﺪ ﺑﻦ ﺃﺑﻲ ﺑﻜﺮ ﺑﻦ ﺃﻳﻮﺏ‬
He is Muhammad Ibn Abi Bakr (‫)ﻣﺤﻤﺪ ﺑﻦ ﺃﺑﻲ ﺑﮑﺮ‬, son of Ayyub, son of Sa'd al-Zar'i, al-Dimashqi (‫)ﺍﻟﺪﻣﺸﻘﻲ‬,
patronymed as Abu Abdullah Shamsu-Deen (‫)ﺃﺑﻮ ﻋﺒﺪ ﺍﻟﻠﻪ ﺷﻤﺲ ﺍﻟﺪﯾﻦ‬, and known as Ibn Qayyim al-Jawziyyah, named
after his father who was an attendant (qayyim) at a local school named Al-Jawziyyah.
Biography
Birth and education
Ibn Qayyim was born on the 7th of the Islamic month Safar in the year 691 A.H. (circa Feb. 4, 1292) in the village of
Izra' in Hauran, near Damascus, Syria. There is little known of his childhood except that he received a
comprehensive Islamic education from his father, centered around Islamic jurisprudence, Islamic theology, and
Ulum al-Hadith (lit. the science of Hadith) From an early age, he was interested in the field of Islamic sciences,
learning from the scholars of his time . He studied under his father who was a principal at of the Madrasah
al-Jawziyyah (lit. the Jawziyyah school) one of the few centres devoted to Hanbali school of thought in Damascus,
and thereafter pursued his quest for knowledge, studying the works and teachings of scholars known in his time.
The Islamic scholar Ibn Kathir described Ibn Qayyim's desire for knowledge in his famous work Al-Bidayah wa
al-Nihayah:
He acquired from such books what others could not acquire, and he developed a deep understanding of the
books of the Salaf (pious predecessors) and of the khalaf (those who came after the Salaf).[1]
Teachers
Ibn Qayyim's teachers included his father, Abu Bakr, Shihaab al-'Abir, Taqiyyud-Deen Sulaymaan, Safiyyud-Deen
al-Hindee, Ismaa'eel Ibn Muhammad al-Harraanee. However, the most notable of his teachers was Ibn Taymiyyah,
whom he accompanied and studied under for sixteen years.
In eulogizing Ibn Qayyim, Al-Hafidh Ibn Kathir stated:
He attained great proficiency in many branches of knowledge; particularly knowledge of tafsir, hadith, and
usool. When Shaykh Taqiyyud-Deen Ibn Taymiyyah returned from Egypt in the year 712H (c. 1312), he
stayed with the Shaykh until he died; learning a great deal of knowledge from him, along with the knowledge
that he had already occupied himself in attaining. So he became a single Scholar in many branches of
knowledge.[2]
Manners and worship
Many of Ibn Qayyim's students and contemporaries have bore witness to his manners of worship. For instance,
Al-Hafidh Ibn Rajab emphasized :
He was constant in worship and performing tahajjud (the night Prayer), reaching the limits in lengthening his
Salah (Prayer) and devotion. He was constantly in a state of dhikr (remembrance of Allah) and had an intense
love for Allah. He also had a deep love for turning to Allah in repentance, humbling himself to Him with a
deep sense of humility and helplessness. He would throw himself at the doors of Divine obedience and
servitude. Indeed, I have not seen the likes of him with regards to such matters.[3]
Additionally, Ibn Kathir stated that Ibn Qayyim :
Was constant in humbly entreating and calling upon his Lord. He recited well and had fine manners. He had a
great deal of love and did not harbour any envy or malice towards anyone, nor did he seek to harm or find fault
with them. I was one of those who most often kept company with him and was one of the most beloved of
people to him. I do not know of anyone in the world in this time, who is a greater worshipper than he is. His
Salah used to be very lengthy, with prolonged Ruku' (bowing) and prostrations. His colleagues would criticise
him for this, yet he never retorted back, nor did he abandon this practice. May Allah bestow His Mercy upon
him.[4]
Disciple of Sheikh ul Islam Ibn Taymiyah
Ibn Qayyim ultimately joined the study circle of the Muslim scholar Sheikh ul-Islam Taqiyyu-Deen Ahmad Ibn
Taymiyah, 661H – 728H (1263–1328), who kept him in his company as his closest student, disciple and his
successor. Ibn Qayyim was fervent in his devotion to Islam, and he was a loyal student and disciple of Ibn
Taymiyah. He defended his religious opinions and approaches, and he compiled and edited most of his works, and
taught the same.
Because of their views, both the teacher and the student were persecuted, tortured by tyrannic rulers, and humiliated
in public by the local authorities, as they were imprisoned in a single cell in the central prison of Damascus, known
today as al-Qala.
119
Following the Death of Ibn Taymiyah
When Ibn Taymiyyah died, Ibn Qayyim was freed and subsequently furthered his studies, holding study circles and
classes. He taught Islamic Jurisprudence at al-Sadriyya school in Damascus, before he held the position of the Imam
of the Jawziyyah school. Most of his writings were compilations, although he authored several books and
manuscripts with his own handwriting which are preserved in the central Library of Damascus.
Among the renowned Muslim scholars who studied under him, include Ibn 'Abd al-Haadi (d. 744H), al-Fayruz
Aabadi (d. 817H), Ibn Rajab (d. 795H), Ibn Kathir, and others who frequented his circles.
In praising his teacher, Ibn Kathir stated :
He was most friendly and kindhearted, he never envied anyone, he never caused harm to anyone, he never
bore prejudice against anyone, and I was the closest to his heart. Furthermore, I do not know anyone who is
more devout in his worship than he is in our time.[5]
Ibn Qayyim catered to all the branches of Islamic science, and was particularly known and commended for his
commentaries. Ibn Rajab spoke of his teacher, noting :
: "He was an accomplished scholar of Islamic science, and no one could rival him in his deep understanding of
the Qur'an and prophetic saying, and his interpretations were unique in accuracy."
Spiritual Life
Imam Ibn Qayyim al-Jawziyyah was an avid and a resolute worshipper. He devoted long hours to his supererogatory
nightly prayers, and was in a constant state of remembrance (dhikr ‫)ﺫﮐﺮ‬, as he was known for his extended
prostrations. During Ibn Qayyim al-Jawziyyah's imprisonment in al-Qal'a prison in Damascus, he was constantly
reading the Qur'an, and studying its meanings. Ibn Rajab noted that during that period of seclusion, he gained
extensive spiritual success, as well as he developed a great analytical wisdom, knowledge, and understanding of the
prophetic traditions.
Upon his release, he performed the pilgrimage to Makkah several times, and sometimes he stayed in Makkah for a
prolonged period of devotion and circumambulation of the holy Ka'ba.
Death
Ibn Qayyim died at the age of sixty, on the 13th night of Rajab, 751 AH (c. September 23, 1350), and was buried
besides his father at al-Saghīr Cemetery.
Views
Natural sciences
Ibn Qayyim al-Jawziyyah was also an astronomer and chemist, and a critic of alchemy and astrology. In his Miftah
Dar al-SaCadah, he used empirical arguments in astronomy and chemistry in order to refute the practice of alchemy
and astrology along with the theories associated with them, such as divination and the transmutation of metals.[6]
He recognized that the stars are much larger than the planets, and thus argued:[7]
"And if you astrologers answer that it is precisely because of this distance and smallness that their influences
are negligible, then why is it that you claim a great influence for the smallest heavenly body, Mercury? Why is
it that you have given an influence to al-Ra's and al-Dhanab, which are two imaginary points [ascending and
descending nodes]?"
He also recognized the Milky Way galaxy as "a myriad of tiny stars packed together in the sphere of the fixed stars"
and thus argued that "it is certainly impossible to have knowledge of their influences."[7]
120
Legacy
Works
Ibn Qayyim al-Jawziyyah's contributions to the Islamic library are extensive, and they particularly deal with the
Qur'anic commentaries, and understanding and analysis of the prophetic traditions (Fiqh-us Sunnah) (‫) ﻓﻘﻪ‬:
• Zad al-Ma'ad (Provision of the hereafter)
• Al-Waabil Sayyib minal kalim tayyib – a commentary on hadith about Prophet Yahya ibn Zakariyya.
• I'laam ul Muwaqqi'een 'an Rabb il 'Aalameen (Information for Those who Write on Behalf of the Lord of the
Worlds)
• Tahthib Sunan Abi Da'ud
• Madaarij Saalikeen which is a rearrangement of the book by Shaikh Abu Ismail al-Ansari al-Harawi al-Sufi,
Manazil-u Sa'ireen (Stations of the Seekers);
• Tafsir Mu'awwadhatain (Tafsir of Surah Falaq and Nas);
• Badāʾiʿ al-Fawāʾid (‫)ﺑﺪﺍﺋﻊ ﺍﻟﻔﻮﺍﺋﺪ‬: Amazing Points of Benefit
• Ad-Dā'i wa Dawā also known as Al Jawābul kāfi liman sa'ala 'an Dawā'i Shaafi
• Haadi Arwah ila biladil Afrah
• Uddat as-Sabirin wa Dhakhiratu ash-Shakirin (‫)ﻋﺪﺓ ﺍﻟﺼﺎﺑﺮﻳﻦ ﻭﺫﺧﻴﺮﺓ ﺍﻟﺸﺎﻛﺮﻳﻦ‬
•
•
•
•
•
•
•
•
•
•
•
•
Ighadatu lahfan fi masayid shaytan: Aid for the Yearning One in Resisting the Shayṭān
Rawdhatul Muhibbīn
Ahkām ahl al-dhimma"
Tuhfatul Mawdud bi Ahkam al-Mawlud: A Gift to the Loved One Regarding the Rulings of the Newborn
Miftah Dar As-Sa'adah
Jala al-afham fi fadhl salati ala khayral anam
Al-Manar al-Munif
Al-Tibb al-Nabawiya – a book on Prophetic Medicine (available in English as "The Prophetic Medicine", printed
by Dar al-Fikr in Beirut (Lebanon), or as "Healing with the Medicine of the Prophet (sal allahu àlayhi wa
salim)", printed by Darussalam Publications.
Al-Furusiyya[8]
Shifa al-Alil (Healing of the Sick)
Mukhtasar al-Sawa'iq
Hadi al-Arwah ila Bilad al-Arfah (Spurring Souls on to the Realms of Joy)
Students and intellectual heirs
Amongst his most prominent students were: Ibn Kathir (d. 774H or c. 1373), Al-Dhahabi (d. 748H or c. 1347), Ibn
Rajab (d. 795H or c. 1393) and Ibn Abdul-Haadee (d. 744H or c. 1343), as well as two of his sons, Ibraaheem and
Sharafud-Deen Abdullaah.
Sunni view
Testaments about Ibn Qayyim's comprehensive knowledge and firm adherence to the way of the Salaf (Pious
Predecessors) have been given by a number of Scholars. They include:
• The famed scholar, Al-Haafidh Ibn Rajab who noted that Ibn Qayyim :
Had deep knowledge concerning tafseer and fundamentals of the Religion, reaching the highest degree
concerning them both. Similar was the case in the field of hadith, with regards to understanding its
meanings, subtleties and deducing rulings from them. Likewise was the case in the field of fiqh and its
principles, as well as the Arabic language.[9]
• The widely-known muhaddith, Al-Haafidh Ibn Hajar, stated that Ibn Qayyim :
121
Possessed a courageous spirit as well as vast and comprehensive knowledge. He had deep knowledge
concerning the differences of opinions of the Scholars and about the ways of the Salaf.[10]
• The famous Egyptian scholar, Suyuti emphasized :
His books had no equal and he strove and traversed the path of the great Imams in (the field of) tafseer,
hadith, fundamentals, branches and the Arabic language.[11]
• The notable Hanafi scholar, Ali al-Qari, stated :
It will be clear to whoever aspires to read the explanation of Manaazilus-Saa'ireen, that they (i.e. both
Ibn Taymiyyah and Ibn Qayyim) are from the great ones of Ahl Al-Sunna Wal-Jamaa, and from the
righteous of this Ummah.[12]
References
[1]
[2]
[3]
[4]
[5]
Dhayl Tabaqaatul-Hanaabilah, 4/449
Al-Bidayah wa al-Nihayah, (14/234)
Dhayl Tabaqaatul- Hanaabilah (4/450)
Al-Bidayah wa al-Nihayah (14/234)
Al-Bidayah wa Nihayah
[6] Livingston, John W. (1971). "Ibn Qayyim al-Jawziyyah: A Fourteenth Century Defense against Astrological Divination and Alchemical
Transmutation". Journal of the American Oriental Society 91 (1): 96–103. doi:10.2307/600445. JSTOR 600445
[7] Livingston, John W. (1971). "Ibn Qayyim al-Jawziyyah: A Fourteenth Century Defense against Astrological Divination and Alchemical
Transmutation". Journal of the American Oriental Society 91 (1): 96–103 [99]. doi:10.2307/600445. JSTOR 600445
[8] ed. Nizam al-Din al-Fatih, Madinah al Munawara: Maktaba Dar al-Turath, 1990.
[9] Dhayl Tabaqaatul-Hanaabilah (4/448)
[10] ad-Durarul-Kaaminah (4/21)
[11] Baghiyyatul-Wi'aat (1/62)
[12] Al-Mirqaat (8/251)
External links
• "Short Biography of Ibn Qayyim Al-Jawziyya" (http://www.bysiness.co.uk/ulemah/bio_jawziyya.htm).
Bysiness.co.uk. Retrieved 2010-04-12.
• "Ibn Qayyim Al-Jawziyyah" (http://www.sunnah.org/history/Innovators/ibn_al_qayyim_al-jawziyya.htm).
Sunnah.org. Retrieved 2010-04-12.</ref>
• Articles and Book Collection (http://abdurrahman.org/scholars/IbnAlQayyim.html)
• (http://daragharbi.org/)
• Books (http://saaid.net/book/search.php?do=all&u=ÇáÌæÒíÉ)
• http://mac.abc.se/home/onesr/h/105.html
• "IslamWeb" (http://www.islamweb.net/ver2/archive/article.php?lang=E&id=37699). IslamWeb. Retrieved
2010-04-12.
• "The Hardness of The Heart" (http://www.angelfire.com/al/islamicpsychology/ethics/hardness_of_heart.
html). Angelfire.com. Retrieved 2010-04-12.
• http://pdfcast.org/pdf/
islamic-universalism-ibn-qayyim-al-jawziyya-s-salafi-deliberations-on-the-duration-of-hellfire
122
123
Muhammad ibn ʿAbd al-Wahhāb
Born
1703
'Uyayna, Najd
Died
1792 (aged 88–89)
Emirate of Diriyah
Era
18th century
Region
Arabian Peninsula
School/tradition Hanbali[1]
Notable ideas
Views on innovations within Islam (bid‘ah), Islamic monotheism (Tawhid) and polytheism (shirk)
Muhammad ibn ʿAbd al-Wahhab (Arabic: ‫ ;ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ‬1703 – 22 June 1792)[2] was an Arabian Islamic
theologian and founder of the Khat abusers movement[3] whose pact with Muhammad bin Saud helped to establish
the first Saudi state[4] and began a dynastic alliance and power-sharing arrangement between their families which
continues to the present day.[5] The descendants of Ibn ʿAbd al-Wahhab, the Al ash-Sheikh, have historically led the
ulama in the Saudi state,[6] dominating the state's clerical institutions.[7]
Background
Ibn ʿAbd al-Wahhab is generally acknowledged[8] to have been born in 1703[9] into the Arab tribe of Banu
Tamim[10] in 'Uyayna, a village in the Najd region of the modern Saudi Arabia.[9][11]
He was thought to have started studying Islam at an early age, primarily with his father, ʿAbd al-Wahhab[12][13] as
his family was from a line of scholars of the Hanbali school of jurisprudence.[14]
Ibn ʿAbd al-Wahhab spent some time studying with Muslim scholars in Basra (in southern Iraq)[12][15] and it is
reported that he traveled to the Muslim holy cities of Mecca and Medina to perform Hajj and study with the scholars
there.[16][17][18]
In Mecca, the Hanbali mufti, Ibn Humaydi, perceived Ibn ʿAbd al-Wahhab to be a poor student, and arrogant and
defiant with his teachers, which upset his father. Consequently, Ibn ʿAbd al-Wahhab did not complete his studies,
but whether he was expelled or dropped out is unknown.[19]
In Medina, he studied under Mohammad Hayya Al-Sindhi, to whom he was introduced by an earlier tutor.[20]
According to Voll, it was Muhammad Hayya who taught Ibn ʿAbd al-Wahhab to reject the popular veneration of
saints and their tombs.[20] Nonetheless, almost all sources agree that his reformist ideas were formulated while living
in Basra. He returned to 'Uyayna in 1740.
Following his early education in Medina, Abdul Wahhab traveled outside of the peninsula, venturing first to Basra.
He then went to Baghdad, where he married a wealthy bride and settled down for five years. According to Stephen
Suleyman Schwartz, in his book "The Two Faces of Islam", “some say that during this vagabondage Ibn Abdul
Wahhab came into contact with certain Englishmen who encouraged him to personal ambition as well as to a critical
attitude about Islam.” Specifically, Mir’at al Harramin, a Turkish work by Ayyub Sabri Pasha, written in 1888, states
that in Basra, Abdul Wahhab had come into contact with a British spy by the name of Hempher, who “inspired in
him the tricks and lies that he had learned from the British Ministry of the Commonwealth.”[21]
After his return home, Ibn ʿAbd al-Wahhab began to attract followers, including the ruler of 'Uyayna, Uthman ibn
Mu'ammar. With Ibn Mu'ammar's support, Ibn ʿAbd al-Wahhab began to implement some of his ideas for reform.
First, citing Islamic teachings forbidding grave worship, he persuaded Ibn Mu'ammar to level the grave of Zayd ibn
124
al-Khattab, a companion of Muhammad, whose grave was revered by locals. Secondly, he ordered that all adulterors
be stoned to death, a practice that had become uncommon in the area. Indeed, he personally organised the stoning of
a woman who confessed that she had committed adultery.[22]
These actions gained the attention of Sulaiman ibn Muhammad ibn Ghurayr of the tribe of Bani Khalid, the chief of
Al-Hasa and Qatif, who held substantial influence in Najd. Ibn Ghurayr threatened Ibn Mu'ammar that he would not
allow him to collect a land tax for some properties that he owned in Al-Hasa if he did not kill Ibn ʿAbd al-Wahhab.
Although Ibn Mu'ammar declined to do so, Ibn ʿAbd al-Wahhab was still forced to leave.[23]
Pact with Muhammad bin Saud
Upon his expulsion from 'Uyayna, Ibn ʿAbd al-Wahhab was invited to settle in neighboring Diriyah by its ruler
Muhammad bin Saud. Upon arriving in Diriyah, Muhammad bin Saud and Muhammad ibn ʿAbd al-Wahhab
concluded an agreement that, together, they would bring the Arabs of the peninsula back to the "true" principles of
Islam as they saw it. According to one source, when they first met, bin Saud declared:
"This oasis is yours, do not fear your enemies. By the name of God, if all Nejd was summoned to throw you
out, we will never agree to expel you." Muhammad ibn ʿAbd al-Wahhab replied, "You are the settlement's
chief and wise man. I want you to grant me an oath that you will perform jihad (holy war) against the
unbelievers. In return you will be imam, leader of the Muslim community and I will be leader in religious
matters".
—Madawi al-Rasheed, A History of Saudi Arabia: 16
The agreement was confirmed with an oath in 1744.[24] This agreement became a "mutual support pact" and
power-sharing arrangement between the Al Saud and the Al ash-Sheikh, which has remained in place for nearly 300
years,[25] providing the ideological impetus to Saudi expansion.[26]
Emirate of Diriyah
The 1744 pact between Muhammad bin Saud and Muhammad ibn
ʿAbd al-Wahhab marked the emergence of the first Saudi state, the
Emirate of Diriyah. By offering the Al Saud a clearly defined religious
mission, the alliance provided the idealogical impetus to Saudi
expansion.[7] First conquering Najd, Saud's forces expanded the Salafi
influence to most of the present-day territory of Saudi Arabia,[7]
eradicating various popular and Shia practices and propagating the
doctrines of ʿAbd al-Wahhab.[7][27]
Muhammad bin Saud died in 1765 but his son, Abd al Aziz, continued
the Salafi cause.[7] Ibn ʿAbd al-Wahhab in turn died in 1792
First Saudi State (1744–1818)
Teachings
Muhammad ibn ʿAbd al-Wahhab considered his movement an effort to purify Islam by returning Muslims to what he
believed were the original principles of that religion, as typified by the Salaf and rejecting what he regarded as
corruptions introduced by Bid'ah and Shirk.[28]
Although all Muslims pray to one God, Ibn ʿAbd al-Wahhab was keen on emphasising that no intercession with God
was possible without God's permission, which God only grants to whom He wills and only to benefit those whom He
wills, certainly not the ones who invoke anything or anyone except Him, as these would never be forgiven.[29]
Family
While in Baghdad, Ibn ʿAbd al-Wahhab married an affluent woman.
When she died, he inherited her property and wealth.[3] Muhammad
ibn 'Abd Al-Wahhab had six sons; Hussain, Abdullah, Hassan, Ali and
Ibrahim and Abdul-Aziz who died in his youth. All his surviving sons
established religious schools close to their homes and taught the young
students from Diriyah and other places.[31]
The descendants of Ibn ʿAbd al-Wahhab, the Al ash-Sheikh, have
historically led the ulama in the Saudi state,[6] dominating the state's
Abdul-Azeez ibn Abdullaah Aal ash-Shaikh,
religious institutions.[7] Within Saudi Arabia, the family is held in
Grand Mufti of Saudi Arabia, the country's most
[30]
prestige similar to the Saudi royal family, with whom they share
senior religious authority.
power, and has included several religious scholars and officials.[30] The
arrangement between the two families, which persists to this day, is based on the Al Saud maintaining the Al
ash-Sheikh's authority in religious matters and upholding and propagating Salafi doctrine. In return, the Al
ash-Sheikh support the Al Saud's political authority[32] thereby using its religious-moral authority to legitimise the
royal family's rule.[33] Consequently, each legitimises the other.
Assessment
By contemporaries
As with the early Salafi's, Ibn ʿAbd al-Wahhab was criticised for disregarding Islamic history, monuments, traditions
and the sanctity of Muslim life.[19] His own brother, Sulayman, was particularly critical, claiming he was
ill-educated and intolerant, classing Ibn ʿAbd al-Wahhab's views as fringe and fanatical.[19] Sulayman ibn ʿAbd
al-Wahhab also suggested his brother was selective with the juristic predecessors, to the point of being ignorantly
dismissive towards some and treating others as divinely infallible. Both Sulayman and Ibn Humaydi (the Hanbali
mufti in Mecca) suggested Ibn ʿAbd al-Wahhab was even selective with the works of Ibn Taymiyyah, whose views
otherwise closely influenced the Salafi. Despite this, after sometime, his brother (Sulayman) eventually joined him in
spreading his teachings.[19]
125
By modern scholars
Ibn ʿAbd al-Wahhab is accepted by Salafi scholars as an authority and source of reference.[34]
Works
•
•
•
•
•
•
•
•
•
•
•
•
Kitab at-Tawhid (The Book of the Unity of God)[28]
Kashf ush-Shubuhaat (Clarification Of The Doubts)[29]
Thalaathat-Ul-Usool (The Three Fundamental Principles)[35]
Al-Usool-uth-Thalaatha
Al Qawaaid Al ‘Arbaa’ (The Four Foundations of Shirk) [36]
(The Six Fundamental Principles)
Adab al-Mashy Ila as-Salaa (Manners of Walking to the Prayer)
Usul al-Iman (Foundations of Faith)
Fadaìl al-Islam (Excellent Virtues of Islam)
Fadaìl al-Qur'an (Excellent Virtues of the Qur'an)
Majmu’a al-Hadith ‘Ala Abwab al-Fiqh (Compendium of the Hadith on the Main Topics of the Fiqh)
Mukhtasar al-Iman (Abridgement of the Faith; i.e. the summarised version of a work on Faith)
•
•
•
•
Mukhtasar al-Insaf wa`l-Sharh al-Kabir (Abridgement of the Equity and the Great Explanation)
Mukhtasar Seerat ar-Rasul (Summarised Biography of the Prophet)
Kitaabu l-Kabaair (The Book of Great Sins)
Kitabu l-Imaan (The Book of Trust)
Sources
There are two contemporary histories of Muhammed ibn ʿAbd al-Wahhab and his religious movement from the point
of view of his supporters: Ibn Ghannam's Rawdhat al-Afkar wal-Afham or Tarikh Najd (History of Najd) and Ibn
Bishr's Unwan al-Majd fi Tarikh Najd. Husain ibn Ghannam (d. 1811), an alim from al-Hasa was the only historian
to have observed the beginnings of Ibn ʿAbd al-Wahhab's movement first-hand. His chronicle ends at the year
1797.[37][38] Ibn Bishr's chronicle, which stops at the year 1854, was written a generation later than Ibn Ghannam's,
but is considered valuable partly because Ibn Bishr was a native of Najd and because he adds many details to Ibn
Ghannam's account.[37]
A third account, dating from around 1817 is Lam' al-Shihab, written by an anonymous Sunni author who respectfully
disapproved of Ibn ʿAbd al-Wahhab's movement, regarding it as a bid‘ah. It is also commonly cited because it is
considered to be a relatively objective contemporary treatment of the subject. However, unlike Ibn Ghannam and Ibn
Bishr, its author did not live in Najd and his work is believed to contain some apocryphal and legendary material
with respect to the details of Ibn ʿAbd al-Wahhab's life.[14][39]
126
Notes
[1] The Salafis consider themselves to be 'non-imitators' or 'not attached to tradition', and therefore answerable to no school of law at all,
observing instead what they would call the practice of early Islam. However, to do so does correspond to the ideal aimed at by Ibn Hanbal,
and thus they can be said to be of his 'school'. Glassé 2003: 407
[2] http:/ / www. alahazrat. net/ islam/ wahabi-salafi. php
[3] EBO Muḥammad ibn ʿAbd al-Wahhāb 2011
[4] Hourani 1992: 257-258
[5] Nawaf E. Obaid (Sept. 1999). "The Power of Saudi Arabia's Islamic Leaders" (http:/ / www. meforum. org/ 482/
the-power-of-saudi-arabias-islamic-leaders). Middle East Quarterly VI (3): 51–58. . Retrieved 23 June 2011.
[6] Abir 1987: 4, 5, 7
[7] Metz 1992
[8] While there is some consensus over these details, the opinion is not unanimous over the specifics in regard to his place and date of birth.
Seemingly his recognition with the Banu Tamim tribe thought is in line with the justification by some scholars of being the inheritor of the
teachings of Ibn Taymiyyah.
[9] Philby 1930: 8
[10] Glassé 2003: 470
[11] EI1: 1086
[12] ibn Ghannam: 75-76
[13] Hopwood 1972: 55
[14] EI2: 677-678
[15] ibn Bishr: 7-8
[16] ibn 'Hajar: 17-19
[17] ibn Baaz: 21
[18] Official sources on Ibn ʿAbd al-Wahhab's life put his visits to these cities in different chronological orders, and the full extent of such travels
remains disputed among historians. As well, dates are missing in a great many cases, making it difficult to reconstruct a chronology of his life
up until his return to 'Uyayna in 1740.
[19] El Fadl 2007: 56-57
[20] Voll 1975: 32-39
[21] Livingstone, David Terrorism and the Illuminati - A Three Thousand Year History (Charleston, SC, USA: 2007), p. 142.
[22] Lacey 1983: 56
[23] ibn 'Hajar: 28
[24] Ibnsaud.info 2008
[25] Obaid 1999: 51-58
[26] Faksh 1997: 89-90
[27] EBO History of Arabia 2011
[28] Kitab at-Tawhid
[29] Kashf ush-Shubuhaat
[30] Ottaway 2008: 176
[31] "WAHABISM EXPOSED!" (http:/ / sultan. org/ articles/ wahabism. html)
[32] Nyrop 2008: 50
[33] Bligh 1985: 37-50
[34] as-Salafi: 1
[35] Usuulu Thalaatha
[36] http:/ / www. qsep. com/ dvd/ fourfoundations. html
[37] Vasilʹev 1998: 13
[38] EI2
[39] Vasilʹev 1998: 14
127
References
• Abir, Mordechai (1987). Saudi Arabia in the oil era: regime and elites : conflict and collaboration.
ISBN 978-0-7099-5129-2.
• ibn Baaz, Abd al-Aziz ibn Abd Allah. Imaam Muhammad Ibn Abdul Wahhab - His Life and Mission (http://
www.ahya.org/amm/modules.php?name=Sections&op=viewarticle&artid=180). Ahya.org.
• ibn Bishr an-Najdi, 'Uthman. 'Unwan al-Majd fi Tarikh Najd.
• Bligh, Alexander (1985). "The Saudi religious elite (Ulama) as participant in the political system of the
kingdom.". International Journal of Middle East Studies 17.
• El Fadl, Khaled M. Abou (23 January 2007). The Great Theft: Wrestling Islam from the Extremists (http://books.
google.com/books?id=fIrLjWF98FIC). HarperCollins. ISBN 978-0-06-118903-6. Retrieved 27 December 2011.
• Faksh, Mahmud A. (1997). The future of Islam in the Middle East. ISBN 978-0-275-95128-3.
• ibn Ghannam, Husain. Rawdhat al-Afkar wal-Afham (or Tarikh Najd).
• Glassé, Cyril; Smith, Huston (January 2003). The new encyclopedia of Islam (http://books.google.com/
books?id=focLrox-frUC). Rowman Altamira. ISBN 978-0-7591-0190-6. Retrieved 24 December 2011.
• ibn 'Hajar al-Butami, Ahmad. Shaikh Muhammad ibn Abd al-Wahhab.
• Hopwood, Derek; University of London. Centre of Middle Eastern Studies; University of Oxford. Middle East
Centre (1972). The Arabian peninsula: society and politics (http://books.google.com/
books?id=hYYNAAAAIAAJ). Allen and Unwin. Retrieved 24 December 2011.
• Hourani, Albert (1992). A History of the Arab Peoples. Faber and Faber. ISBN 0-571-16663-6.
• Houtsma, Martijn Theodoor (1913-1938). M. Th. Houtsma. ed. Encyclopaedia of Islam (1 ed.). Leiden: Brill
Publishers.
• "King Abdul Aziz (Ibn Saud) Information Resource - First ruler of the House of Saud" (http://www.ibnsaud.
info/main/9451.htm). Ibnsaud.info. 17 March 2008. Retrieved 26 December 2011.
• Lacey, Robert (February 1983). The Kingdom: Arabia & the House of Saʻud (http://books.google.com/
books?id=OId-wIvHDcUC). Avon. ISBN 978-0-380-61762-3. Retrieved 26 December 2011.
• Laoust, Henri (7 December 2007). "Ibn ʿAbd al- Wahhāb , Muḥammad b. ʿAbd Al Wahhāb". In P.J. Bearman,
Th. Bianquis, C.E. Bosworth, E. van Donzel and W.P. Heinrichs et al. Encyclopaedia of Islam. 3 (2 ed.). Leiden:
Brill Publishers.
• Metz, Helen Chapin, ed. (1992). "The Saud Family and Salafi Islam" (http://countrystudies.us/saudi-arabia/7.
htm). Saudi Arabia: A Country Study. GPO for the Library of Congress. Retrieved 26 December 2011.
• Nyrop, Richard F. (2008). Area Handbook for the Persian Gulf States. ISBN 978-1-4344-6210-7.
• Obaid, Nawaf E. (September 1999). "The Power of Saudi Arabia's Islamic Leaders" (http://www.meforum.org/
482/the-power-of-saudi-arabias-islamic-leaders). Middle East Quarterly VI (3): 51–58. Retrieved 23 June 2011.
• David Ottaway (11 November 2008). The king's messenger: Prince Bandar bin Sultan and America's tangled
relationship with Saudi Arabia (http://books.google.com/books?id=UdIZhiQxGxEC&pg=PA176).
Bloomsbury Publishing USA. ISBN 978-0-8027-1690-3. Retrieved 27 December 2011.
• Philby, Harry St. John Bridger (1930). Arabia (http://books.google.com/books?id=jjK8AAAAIAAJ).
C.Scribner's Sons. Retrieved 24 December 2011.
• al-Rasheed, Madawi (2010). A History of Saudi Arabia. ISBN 978-0-521-74754-7.
• as-Salafi, Abu 'Iyad, ed. "The Principles of Salafiyyah" (http://www.salafipublications.com/sps/sp.
cfm?subsecID=SLF02&articleID=SLF020001&articlePages=1). Salafipublications.com. Retrieved 27
December 2011.
• Vasilʹev, Alekseĭ Mikhaĭlovich (1998). The history of Saudi Arabia (http://books.google.com/
books?id=NPBtAAAAMAAJ). Saqi Books. ISBN 978-0-86356-935-7. Retrieved 24 December 2011.
• Voll, John (1975). Muḥammad Ḥayyā al-Sindī and Muḥammad ibn Abd al-Wahhab: An Analysis of an
Intellectual Group in Eighteenth-Century Madīna. 38. Cambridge University Press on behalf of School of Oriental
and African Studies. pp. 32–39. JSTOR 614196.
128
• ibn ʿAbd al-Wahhab, Muhammad. Kitaab At-Tawheed (http://islamicweb.com/beliefs/creed/abdulwahab).
International Islamic Publishing House. Retrieved 26 December 2011.
• ibn ʿAbd al-Wahhab, Muhammad. Kashf ush-Shubuhaat [Clarification Of The Doubts: A Decisive Reply To The
Doubts And Arguments Of The Associationists] (http://islamicweb.com/beliefs/creed/Clarification_Doubts.
htm). International Islamic Publishing House. Retrieved 27 December 2011.
• ibn ʿAbd al-Wahhab, Muhammad. Thalaathat-Ul-Usool [The Three Fundamental Principles] (http://
abdurrahman.org/tawheed/the3fundprinciples.pdf) (PDF). Al-Ibaanah Book Publishing. Retrieved 27
December 2011.
• "History of Arabia" (http://www.britannica.com/EBchecked/topic/31568/history-of-Arabia). Encyclopædia
Britannica Online. Encyclopædia Britannica Inc.. 2011.
• "Ibn GHannām , Shaykh Ḥusayn b. Ghannām al-Iḥsāʾī". Encyclopaedia of Islam (2 ed.). Leiden: Brill Publishers.
1960-2005.
• "Muḥammad ibn ʿAbd al-Wahhāb" (http://www.britannica.com/EBchecked/topic/634033/
Muhammad-ibn-Abd-al-Wahhab). Encyclopædia Britannica Online. Encyclopædia Britannica Inc.. 2011.
Further reading
• Abualrub, Jalal (January 2003). Muhammad ibn Abdil Wahhab: his life-story and mission (http://books.google.
com/books?id=hbcQAQAAIAAJ). Madinah Publishers and Distributors. ISBN 978-0-9703766-5-7. Retrieved 25
December 2011.
• DeLong-Bas, Natana J. (15 July 2004). Wahhabi Islam: from revival and reform to global Jihad (http://books.
google.com/books?id=-Uy4ZGwAOAgC). Oxford University Press. ISBN 978-0-19-516991-1. Retrieved 24
December 2011.
• al-Rasheed, Madawi (1 January 2009). Kingdom without borders: Saudi political, religious and media frontiers
(http://books.google.com/books?id=UKkWRu6u29gC). Capstone. ISBN 978-0-231-70068-9.
External links
• "Shaykhul Islaam Muhammad Ibn 'Abdul-Wahhaab" (http://abdurrahman.org/scholars/AbdulWahab.html).
Abdurrahman.org. Retrieved 26 December 2011. List of works by Muhammad ibn Abd al-Wahhab
129
130
Abdul Aziz ibn Muhammad ibn Abdul Rahman
ibn Abdul lateef Al Shaikh
'Abd al-'Aziz ibn 'Abdillah āl ash-Shaikh
Born
10 February 1940
Riyadh
Nationality
Saudi Arabian
Occupation
Grand Mufti of Saudi Arabia
Religion
Sunni Islam
'Abd al-'Aziz ibn 'Abd Allah ibn Muhammad ibn 'Abd al-Lateef Aal ash-Shaikh (Arabic: ‫ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻪ ﺑﻦ‬
‫( )ﻣﺤﻤﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ ﺁﻝ ﺍﻟﺸﻴﺦ‬born February 10, 1940) is a Muslim scholar and the current Grand Mufti of Saudi
Arabia.[1]
Biography
Abdul Aziz al ash-Shaikh was born in 1940, a member of Saudi Arabia's leading religious family, the Al ash-Sheikh.
He began studying the Qur'an at the Ahmad Bin Sanaan Mosque. In 1954 he transferred to the Imaam ad-Da'wah
Institute where he graduated from the Faculty of Sharia in 1962.
He then began his active religious life, and worked as a teacher at the Imaam ad-Da'wah al-'Ilmee Institute until
1971. He then transferred to teaching at the Faculty of Sharia (at the Imam Muhammad ibn Saud Islamic University)
in Riyadh and continued there until 1991.
Whilst at the Faculty of Sharia he supervised university theses, and took part in thesis discussions and debates.
Since 1993 he has taken part in responding to questions on the radio program "Noorun 'alad-Darb".
He also used to hold lessons in the Central Mosque of al-Imam Turki bin 'Abd-llah. He takes part in seminars and
lectures alongside his work in the field of dawah in Riyadh and Ta'if.
Since his birth he suffered from weak eyesight, until he lost his sight altogether in 1960.
Proclamations
Following the Pope Benedict XVI Islam controversy, he called the pope's declaration "lies", adding that they "show
that reconciliation between religions is impossible".[2]
In 2007 he announced plans to demolish the Green Dome and flatten the tombs housed under it, including that of
Muhammad.[3]
In March 15, 2012 he declared that, "All churches in the Arabian Peninsula must be destroyed". Abdulaziz bin
Abdullah cited an Islamic hadith quoting the Prophet Mohammed on his deathbed. [4][5]
His declaration about the destruction of churches in the Arabian Peninsula led to negative comments. Roman
Catholic bishops in Germany and Austria responded sharply to his fatwa, concerned about the human rights of non
Muslims working in the Persian Gulf region. Russian Orthodox Archbishop Mark of Yegoryevsk said the ruling was
"alarming". Still, it seemed that most of the world overlooked the statement.[6] Turkey’s, another Muslim country's,
top imam blasted the Saudi grand mufti’s call to “destroy all the churches” in the Gulf region, saying that the
announcement totally contradicted to the peaceful teachings of the Muslim religion. Mehmet Görmez, head of the
Religious Affairs Directorate, said he cannot accept this Islamic religious order --fatwa -- issued by Grand Mufti
Sheikh Abdulaziz Al al Shaikh, adding that the mufti’s declaration run contrary to the centuries-old Islamic teachings
of tolerance and the sanctity of institutions belonging to other religions.[7]
References
[1] Schmitt, Eric; Shanker, Thom (2008-03-18). "U.S. adapts cold-war idea to fight terrorists". New York Times. "Saudi Arabia 's top cleric,
Grand Mufti Sheik Abdul Aziz al-Asheik, gave a speech last October warning Saudis not to join unauthorized jihadist activities, a statement
directed mainly at those considering going to Iraq to fight the American-led forces."
[2] "«Hässliche, unglückliche Äußerungen»: Erdogan fordert Entschuldigung des Papstes" (http:/ / www. netzeitung. de/ spezial/ derpapst/
440836. html), Netzeitung, 17 September 2006 (German)
[3] Jerome Taylor (24 Sep 2011). "Mecca for the rich: Islam's holiest site 'turning into Vegas'. Historic and culturally important landmarks are
being destroyed to make way for luxury hotels and malls, reports Jerome Taylor" (http:/ / www. independent. co. uk/ news/ world/
middle-east/ mecca-for-the-rich-islams-holiest-site-turning-into-vegas-2360114. html). The Independent. . "A pamphlet published in 2007 by
the Saudi Ministry of Islamic Affairs, endorsed by Abdulaziz Al Sheikh, the Grand Mufti of Saudi Arabia, stated that "the green dome shall be
demolished and the three graves flattened in the Prophet's Masjid"."
[4] http:/ / www. cbn. com/ cbnnews/ world/ 2012/ March/ Mufti-All-Arabian-Peninsula-Churches-Must-Be-Destroyed/ All Arabian Peninsula
Churches Must Be Destroyed
[5] Comment of the Fatwa in Arabic Al-Jazeera online, [[Arabic language|Arabic (http:/ / www. aljazeera. net/ news/ pages/
86e38a07-d670-4aae-b128-22899589db7e)]: ‫( ]ﺍﻧﺘﻘﺎﺩ ﻣﻔﺘﻲ ﺍﻟﺴﻌﻮﺩﻳﺔ ﻟﻔﺘﻮﺍﻩ ﺑﻬﺪﻡ ﺍﻟﻜﻨﺎﺋﺲ‬eng.: Criticism of the Mufti of Saudi Arabia for his fatwa to
demolish churches); read on 27.03.2012
[6] "Europe bishops slam Saudi fatwa against Gulf churches" (http:/ / english. ahram. org. eg/ NewsContent/ 2/ 8/ 37528/ World/ Region/
Europe-bishops-slam-Saudi-fatwa-against-Gulf-churc. aspx). Reuters. March 24, 2012. . Retrieved April 8, 2012.
[7] "Diyanet'ten Suudi Müftüye Kilise Cevabı (Answer to the Saudi cleric from the Religious Affairs Directorate)" (http:/ / www. dinihaberler.
com/ haber/ diyanetten-suudi-muftuye-kilise-cevabi-23536. html). Religious News (Turkish), April 7, 2012. . Retrieved April 8, 2012.
External links
• Biography of Shaikh Aal ash-Shaikh (http://alifta.com/Fatawa/MoftyDetails.aspx?ID=8)
• Some videos of Shaikh Aal ash-Shaikh (http://ulamaa.com/index.php?/category/2)
• Corner of the Grand Mufti (http://alifta.com/Fatawa/FatawaChapters.aspx?MenuID=0&View=tree&
NodeID=1&PageNo=1&BookID=15&Rokn=true)
131
132
Islamic scholar
Title
Shaykh
Born
1889
Died
1956
Ethnicity
Arab
Region
Saudi Arabian scholar
Maddhab
Hanbali (Salafi)
Influenced
Abd ar-Rahman ibn Nasir as-Sa'di at-Tamimi (1889–1956) was a prominent Islamic scholar, jurist, exegete, and
Arabic grammarian with a great interest in poetry who contributed many works on a variety of subjects.
Early life
Abd ar-Rahman ibn Nasir as-Sa'di was born in the city of Unayzah in the Qasim Province of Saudi Arabia on
September 8, 1889 (12th of Muharram 1307 H). His mother died when he was four years old and his father when he
was seven. He was raised by his stepmother until he became old enough to live with his brother.
As a child, he was known for his intelligence and memorized the Quran by the age of eleven. Even after memorizing
the Qur'an, he continued to seek knowledge from the scholars of his town as well as those who passed through it,
giving him experience in many Islamic disciplines.
Career
By the age of twenty-three, he was teaching students of his own. He was considered an expert in fiqh and usool
al-fiqh. Initially, he adhered to the Hanbali school of Islamic law (madhab), as did his early teachers. He went on to
study the works of Ibn Taymiyyah (d.1328) and Ibn al-Qayyim (d.1350) extensively, and, as he progressed in his
studies, he no longer restricted himself to the Hanbali school, but rather followed the course he believed to be proven
by the strongest evidences. He was also an expert in tafsir (Quranic exegesis or commentary), having read many
books of tafsir and studied it under his teachers; he later authored a tafsir himself.
His Teachers and Students
His teachers included:
•
•
•
•
Muhammad Amin as-Shanqiti
Ali Nasir Abu Wadaye
Salih ibn Uthman al-Qadi
Muhammad ibn Abdul Kareem as-Shibil
His students include:
•
•
•
•
•
•
Muhammad ibn Saalih al-Uthaymeen
Abdullah ibn Abd al-Aziz ibn Aqeel
Ali ibn Zamal Aslaim
Aludin Kujab Qadaas
Ruzbehan Nurbakhsh
Abdullah Albassam
His Works
Books and treatise written by as-Sa'di include:
• Taysir al-Karim ar-Rahman fee Tafsir al-Qur'an' - Tafsir of the Quran and his most famous work
• Manhaj al-Salikin
• al-Qawaa'id wal-Usool al-Jaami'ah wal-Furooq wat -Taqaaseem al-Badee'ah an-Naafi'ah - Explanation of the
principles in Usool al-Fiqh
• Haashiyah Fiqhiyyah
• Deewaan Khutab
• al-Qawaa'id al-Hisaan
• Tanzeeh ad-Deen
• Radd alaa al-Qaseemee
• al-Braansi Waaghir va-Jinna
• al-Haqq al-Waadhih al-Mubayyin
• Bahjatu Quloob al-Abraar
• ar-Riyaadh an-Naadhirah
• al-Durrat al-Fakhira (The Exquisite Pearl) ISBN 0-9542166-0-1
Death
as-Sa'di died at the age of 69 on a Thursday in the year 1956 C.E. of complications arising from an unidentified
illness that he suffered from for approximately five years. He was buried in the city of Unayzah; his funeral prayer
took place after the Dhuhur prayer in the grand mosque of that city, with numerous people attending.
Notes
External links
• Biography of Abd ar-Rahman ibn Naasir as-Sa'di (http://www.understand-islam.net/Articles/
BasingRulingsandFoundationsofFiqh-1.pdf)
133
Ibn Jurayj
134
Ibn Jurayj
Ibn Jurayj
Died
AH 150 (c. AD 767)
Era
Medieval era
Region Hijazi scholar
Ibn Jurayj (Arabic: ‫( )ﺍﺑﻦ ﺟﺮﻳﺞ‬died AH 150, c. AD 767) was an Islamic scholar.
He is counted among the Taba' at-Tabi'in and narrated many Isra'iliyat.
Name
Abd al-Malik ibn Abd al-'Aziz ibn Jurayj (Jurayj is Arabic transliteration of Gregory or George)
Biography
His father was a Muslim scholar and his grandfather Jurayj (Gregorius, or Georgius) was a Roman Christian. His life
is described in Tahdhib al-Tahdhib by Ibn Hajar Asqalani.
He collected hadith in Mecca[1]
One of his most quoted sources is Ata ibn Abi Rabah, his teacher.
Legacy
Works
• Musannaf of ibn Jurayj
His narrations are quoted in Sunan Abu Da'ud
In the The Muwatta of Muhammed Ibn al-Hasan Introduction, it is stated:
...is sometimes said, 'The first book composed in Islam was that of Ibn Jurayj, and some said, 'the Muwatta of Malik', and some others said,
'The first man to compile and arrange according to chapters was Rabi ibn Sabih in Basra.
“
”
Sunni view
Sunnis praise him with the title imam. Al-Dhahabi, a 14th century Sunni Islamic scholar writes:
“
The scholar of Mecca, Abu Walid stated Abdul Malik bin Abdul Aziz bin Jurayj was a servant of the Banu Umayya and was amongst the
Fuqaha of Mecca, he has many appellations, and is counted amongst the great ulama, he was born a few years after 70 Hijri, and he met the
great Sahaba. Ahmad Ibn Hanbal said "Ibn Jurayj was a treasure of knowledge". Jarir commented that Ibn Jurayj deemed Mut'ah to be
permissible, and he contracted Mut'ah with 70 women. Ibn Abdul Hakim stated "heard from Imam Shafi'i says Ibn Jurayj contracted Mut'ah
[2]
with 90 women".
“
Abdul Malik Ibn Jurayj was one the great men of knowledge, he was Thiqa (reliable) and authoritative, he performed Mut'ah with seventy
[3]
women, deeming this practise to be halaal.
”
”
Abu Uwana narrated in his Sahih that Ibn Jurayj said in Basra about Mut'ah: "Bear witness that I have reverted back
from it (from allowing it)", after he told them 18 narrations that it is okay.[4]
Ibn Jurayj
135
Non-Muslim view
Harald Motzki, a 21st century Non-Muslim Islamic scholar states:
“
Such a diversity can hardly be the result of systematic forgery, but, rather, must have developed over the course of time. We must
therefore-until the contrary is proven-start from the assumption that the traditions for which Ibn Jurayj expressly states a person as his source
really came from that informant, and thus Ibn Jurayj's transmission, in my opinion, should be regarded as authentic.
”
References
[1] Kashf al-zunun, p.637. Ta'ssi al-shiàh, pp.278-279. Dehkhuda, Loghatnameh, p.298. Taqrib al-tahdhib , p. 333. Wafayat al-a`yan, p.338. Fjr
al-Islam, p. 265. (http:/ / www. hawza. org. uk/ index. php?option=content& task=view& id=59& Itemid=27)
[2] Tadhkirat al-huffaz Volume 1 pages 170 -171
[3] Tadheeb al Tadheeb of Al-Dhahabi, Volume 6 p. 06
[4] Talkhis al-Habeer, by Ibn Hajar al-Asqalani, vol 3, page 160, printed in Medina in 1964.
External links
• ::: 'ULUM AL-QUR'AN #3 - THE HISTORY OF TAFSIR ::: (http://archive.muslimuzbekistan.com/eng/
islam/2002/07/q18072002.html)
• Turath Publishing :: Protecting The Intellectual Legacy of Islam :: Homepage (http://www.turathpublishing.net/
index.php/articles/thesearticles/22)</ref> and is widely regarded to be the first Sunni hadith collector.
• Hadith Books (http://www.searchtruth.com/book_display.php?book=8&translator=3)
Al-Dhahabi
136
Al-Dhahabi
Al-Dhahabi
Born
673 AH / 1274
Died
748 AH
Era
Medieval era
Region
Syrian scholar
School
Shafi'i
[1]
/ 1348
Main interests History
Muhammad ibn Ahmad ibn Ùthman ibn Qaymaz ibn Àbd Allah, Shams al-Din Abu Àbd Allah
al-Turkmani al-Diyarbakri al-Fariqi al-Dimashqi al-Dhahabi al-Shafiì (Arabic: ‫ ﺃﺑﻮ‬، ‫ﻣﺤﻤﺪ ﺑﻦ ﺍﺣﻤﺪ ﺑﻦ ﻋﺜﻤﺎﻥ ﺑﻦ ﻗﻴﻮﻡ‬
‫)ﻋﺒﺪ ﺍﻟﻠﻪ ﺷﻤﺲ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻫﺒﻲ‬, known as Al-Dhahabi (1274–1348[2]), a Shafi'i Muhaddith and historian of Islam.
Biography
Al-Dhahabi was born in Damascus in 1274 CE/673 AH, where his family had lived from the time of his grandfather
Ùthman. He sometimes identified himself as Ibn al-Dhahabi (son of the goldsmith) in reference to his father's
profession. He began his study of hadith at age eighteen, travelling from Damascus to Baalbek, Homs, Hama,
Aleppo, Nabulus, Cairo, Alexandria, Jerusalem, Hijaz, and elsewhere, after which he returned to Damascus, where
he taught and authored many works and achieved wide renown as a perspicuous critic and expert examiner of the
hadith, encyclopedic historian and biographer, and foremost authority in the canonical readings of the Qur'an. He
studied under more than 100 women.[3] His most important teacher at Baalbek included a woman, Zaynab bint
ʿUmar b. al-Kindī. [4] He lost his sight two years before he died, leaving three children: his eldest daughter Amat
al-Àziz and his two sons Àbd Allah and Abu Hurayra Àbd al-Rahman. The latter taught the hadith masters Ibn
Nasir al-Din al-Dimashqi[5] and Ibn Hajar, to whom he transmitted several works authored or narrated by his father.
Teachers
Among al-Dhahabi's most notable teachers in hadith, fiqh and aqida:
•
•
•
•
•
•
•
ʿAbd al-K̲h̲āliḳ b. ʿUlwān
Zaynab bint ʿUmar b. al-Kindī
Abu al-Hasan ‘Ali ibn Mas‘ud ibn Nafis al-Musali
Taqi ad-Din Ahmad ibn Taymiyyah.
Ibn al-Zahiri, Ahmad ibn Muhammad ibn Àbd Allah al-Halabi
Sharaf al-Din al-Dimyati, Àbd al-Mu'min ibn Khalaf, the foremost Egyptian authority on hadith in his time
Shaykh al-Islam Ibn Daqiq al-Ìd, whom he identified in his youth as Abu al-Fath al-Qushayri, later as Ibn
Wahb.[6]
• Jamal al-Din Abu al-Maàli Muhammad ibn Àli al-Ansari al-Zamalkani al-Dimashqi al-Shafiì (d. 727), whom
he called "Qadi al-Qudat, the Paragon of Islam, the standard-bearer of the Sunna, my shaykh".
• Al-Abarquhi, Ahmad ibn Ishaq ibn Muhammad al-Misri (d. 701), from which al-Dhahabi received the
Suhrawardi Sufi path.[7]
Al-Dhahabi
Works
He authored nearly a hundred works, some of them of considerable size:
Tarikh al-Islam al-kabir. (Major History of Islam); Ibn Hajar received it from Abu Hurayra ibn al-Dhahabi.[8]
Siyar a`lam al-nubala'. (The Lives of Noble Figures), 23 volumes, a unique encyclopedia of biographical
history.
• Tadhhib Tahdhib al-Kamal, an abridgement of al-Mizzi's abridgement of al-Maqdisee's Al-Kamal fi Asma'
al-Rijal, a compendium of historical biographies for hadith narrators cited in the Six major Hadith collections.
•
•
• Al-Kashif fi Ma`rifa Man Lahu Riwaya fi al-Kutub al-Sitta, an abridgment of the Tadhhib.
•
•
•
•
•
•
•
•
•
•
•
•
• Al-Mujarrad fi Asma' Rijal al-Kutub al-Sitta, an abridgment of the Kashif.
Mukhtasar Kitab al-Wahm wa al-Iham li Ibn al-Qattan.
Mukhtasar Sunan al-Bayhaqi, an abridgement of Bayhaqi's Sunan al-Kubara.
Mukhtasar al-Mustadrak li al-Hakim, an abdridgement of Hakim's Al-Mustadrak alaa al-Sahihain.
Al-Amsar Dhawat al-Athar (Cities Rich in Historical Relics), which begins with the description of Madina
al-Munawwara.
Al-Tajrid fi Asma' al-Sahaba, a dictionary of the Companions.
Tadhkirat al-huffaz. (The Memorial of the Hadith Masters), a chronological history of the biography of hadith
masters. Ibn Hajar received it from Abu Hurayra ibn al-Dhahabi.[9]
Al-Muìn fi Tabaqat al-Muhaddithin, a compendium of hadith scholars (Muhaddithin).
Tabaqat al-Qurra (Biography-Layers of the Qur'anic Scholars).
Duwal al-Islam, a condensed history with emphasis on political figures and events.
Al-Kaba'ir (The Enormities)
Manaaqib Al-imam Abu Hanifa wa saahibayhi Abu Yusuf wa Muhammad Ibn al-Hasan (The Honoured status of
Imam Abu Hanifa and his two companions, Abu Yusuf and Muhammad ibn Al-Hasan)
A letter to Ibn Taymiyya[10], although its attribution to al-Dhahabi is disputed.[11]
References
[1]
[2]
[3]
[4]
USC-MSA Compendium of Muslim Texts (http:/ / www. usc. edu/ dept/ MSA/ fundamentals/ hadithsunnah/ scienceofhadith/ asa3. html)
Hoberman, Barry (September–October 1982). "The Battle of Talas", Saudi Aramco World, p. 26-31. Indiana University.
The Female Teachers of the Historian of Islam: al-Ḏh̲ahabī (http:/ / www. al-athariyyah. com/ media/ pdf/ sisters/ female_teachers. pdf),
" al-Ḏh̲ahabī." Encyclopaedia of Islam, Second Edition. Brill Online , 2012. Reference. Princeton University Library. 09 June 2012 (http:/ /
referenceworks. brillonline. com/ entries/ encyclopaedia-of-islam-2/ al-dhahabi-COM_0159),
[5] al-Sakhawi, al-Daw' al-Lami` (8:103).
[6] Cf. al-Ùluw (Abu al-Fath) and al-Muqiza (Ibn Wahb).
[7] Siyar A`lam al-Nubala [SAN] (17:118–119 #6084, 16:300–302 #5655).
[8] Ibn Hajar, al-Mu`jam (p. 400 #1773)
[9] Ibn Hajar, al-Mu`jam (p. 400 #1774).
[10] http:/ / www. masud. co. uk/ ISLAM/ misc/ dhahabi. htm
[11] http:/ / www. waqfeya. com/ book. php?bid=3380
137
Yusuf al-Qaradawi
138
Yusuf al-Qaradawi
Islamic scholar
Yusuf 'Abdullah al-Qaradawi
‫ﻳﻮﺳﻒ ﻋﺒﺪ ﺍﻟﻠﻪ ﺍﻟﻘﺮﺿﺎﻭﻱ‬
Title
Shaykh
Born
9 September 1926
Region
Egypt
School tradition Sunni
Works
Fiqh az Zakat, The Lawful and Prohibited in Islam, Fiqh al Jihad, and others
Influences
Hassan al Banna
Influenced
Rashid Al-Ghannushi
Yusuf al-Qaradawi (Arabic: ‫ ﻳﻮﺳﻒ ﺍﻟﻘﺮﺿﺎﻭﻱ‬Yūsuf al-Qaraḍāwiy; born 9 September 1926) is a controversial[1]
Egyptian Islamic theologian. He is best known for his programme, ash-Shariah wal-Hayat ("Shariah and Life"),
broadcast on Al Jazeera, which has an estimated audience of 60 million worldwide.[2][3] He is also well known for
IslamOnline, a popular website he helped found in 1997 and for which he now serves as chief religious scholar.[4]
Al-Qaradawi has published more than 120 books,[3] including The Lawful and the Prohibited in Islam and Islam:
The Future Civilization. He has also received eight international prizes for his contributions to Islamic scholarship,[5]
and is considered one of the most influential such scholars living today.[2][6][7] Al-Qaradawi has long had a
prominent role within the intellectual leadership of the Muslim Brotherhood,[8] an Egyptian political organization,
but twice (in 1976 and 2004) turned down offers for the official role in the organization.[2][9]
Some of al-Qaradawi's views have been controversial in the West: he was refused an entry visa to the United
Kingdom in 2008,[10] and barred from entering France in 2012.[11]
As of 2004, al-Qaradawi was a trustee of the Oxford Centre for Islamic Studies.[12] He also served as a technical
consultant for an epic movie in English on Muhammad.[13][14]
Yusuf al-Qaradawi
139
Biography
Al-Qaradawi was born in Safat Turab village in the Nile Delta, Egypt, in a poor family
of devout Muslim peasants. He became an orphan at the age of two, when he lost his
father. Following his father's death, he was raised by his uncle. He read and memorized
the entire Qur'an by the time he was nine years old.[15]
Al-Qaradawi, during his days
at Azhari Institute at Tanta
He then joined the Institute of Religious Studies at Tanta, and graduated after nine
years of study. He moved on to study Islamic Theology at the Al-Azhar University in
Cairo, from which he graduated in 1953. He earned a diploma in Arabic Language and
Literature in 1958 at the Advanced Arabic Studies Institute. He enrolled in the graduate
program in the Department of Qur'an and Sunnah Sciences of the Faculty of Religion's
Fundamentals (Usul al-Din), and graduated with a Masters degree in Quranic Studies in
1960.[16] In 1962, he was sent by Al-Azhar University to Qatar to head the Qatari
Secondary Institute of Religious Studies. He completed his PhD thesis titled Zakah and
its effect on solving social problems in 1973 with First Merit, and was awarded his PhD
degree from Al Azhar.
In 1977, he laid the foundation for the Faculty of Shari'ah and Islamic Studies in the University of Qatar and became
the faculty's dean. In the same year he founded the Centre of Seerah and Sunna Research.[15][17][18][19]
He also served at the Institute of Imams, Egypt under the Egyptian Ministry of Religious Endowments as supervisor
before moving back to Doha as Dean of the Islamic Department at the Faculties of Shariah and Education in Qatar,
where he continued until 1990.[20] His next appointment was in Algeria as Chairman of the Scientific Council of
Islamic University and Higher Institutions in 1990–91. He returned to Qatar once more as Director of the Seerah and
Sunnah Center at Qatar University, a post he still occupies today.[18] Al-Qaradawi is the head of the European
Council for Fatwa and Research,an Islamic scholarly entity based in Ireland.[21] He also serves as the chairman of
International Union for Muslim Scholars (IUMS).[22]
He was imprisoned under King Farouq in 1949, then three times during the reign of former President Gamal Abdul
Nasser, until he left Egypt for Qatar in 1961.[18] He returned to Egypt in 2011 in the wake of the 2011 Egyptian
Revolution.[23]
Al-Qaradawi is a principal shareholder and former Sharia adviser to Bank Al-Taqwa, a member bank of the
Lugano-Switzerland Al-Taqwa group, a bank that the U.S. states finances terrorism and that the UN Security
Council had listed as associated with Al Qaeda.[24] On 2 August 2010, the bank was removed from a list of entities
and individuals associated with Al Qaeda maintained by the Security Council.[25][26]
Al-Qaradawi has three sons and four daughters,[27] three of whom hold doctorates from British Universities.[28][29]
His daughter, Ilham Yousef Al-Qaradawi, is an internationally recognized nuclear scientist.[30][31] While his son,
Abdurrahman Yusuf al-Qaradawi, is a poet and a political activist in Egypt.[32]
In 2008, in an online poll, Yusuf al-Qaradawi was voted the 3rd most intellectual person in the world on the list of
Top 100 Public Intellectuals by Prospect Magazine (UK) and Foreign Policy (United States).[33]
2011 return to Egypt
After the 2011 Egyptian Revolution Qaradawi made his first public appearance in Egypt after 1981.[34] In Tahrir
Square he led Friday prayers on 18 February, addressing an audience estimated to exceed two million Egyptians.[35]
It began with an address of “Oh Muslims and Copts,” referring to Egypt’s Coptic Christian minority instead of the
customary opening for Islamic Friday sermons “Oh Muslims”.[36] He was reported to have said,“Egyptian people are
like the genie who came out of the lamp and who have been in prison for 30 years.” He also demanded the release of
political prisoners in Egyptian prisons, praised the Copts for protecting Muslims in their Friday prayer, and called for
the new military rulers to quickly restore civilian rule.[37]
Yusuf al-Qaradawi
140
On 21 February 2011, he talked about the protests in Libya and issued a fatwa against Muammar Gaddafi:[38]
...To the officers and the soldiers who are able to kill Muammar Gaddafi, to whoever among them is able to shoot him with a bullet and to free
the country and [God’s] servants from him, I issue this fatwa (uftî): Do it! That man wants to exterminate the people (sha‘b). As for me, I
protect the people (sha‘b) and I issue this fatwa: Whoever among them is able to shoot him with a bullet and to free us from his evil, to free
Libya and its great people from the evil of this man and from the danger of him, let him do so! It is not permissible (lâ yajûzu) to any officer,
be he a officer pilot, or a ground forces officer, or an air forces officer, or any other, it is not permissible to obey this man within disobedience
(ma‘siya) [to God], in evil (sharr), in injustice (zulm), in oppression (baghî ‘alâ) of [His] servants.
“
”
He also called on Libyan ambassadors around the world to distance themselves from Gaddafi’s regime.[39][40]
In the Jerusalem Post, Barry Rubin drew a parallel between Qaradawi's sermon and the Ayatollah Khomeini
returning to Iran. He also said that Qaradawi was encouraging the Muslim Brotherhood to suppress opposition when
he made reference to hypocrites in his sermon.[41]
Brookings Institution member Shadi Hamid says that Qaradawi is in the mainstream of Egyptian society, and that he
also has appeal among Egyptians who are not Islamist.[42]
In the Eurasia Review, Princeton University Professor Aaron Rock dismisses claims that Qaradawi is the Khomeini
of Egypt, but he does see his influence as a sign that Islam will play a significant role in the shaping of Egypt's
politics. He writes, "Neither Qaradawi’s popularity nor his rhetoric should distract from the fact that Egyptian
revolution’s grievances were based on a desire for political liberty and economic opportunity. That said, Islam
remains an important framework for public debate and a reservoir of political symbolism".[43]
Views and statements
Religious and sectarian views
Muslim sects
Al-Qaradawi has written about the danger of extremist groups of Islam, especially when done through blind
obedience. He released a dissertation on the subject. He listed indications of extremism:
1. The 1st indication of extremism include bigotry and intolerance, which make a person adamantly devoted to his
own opinions and prejudices, as well as rigidity, which deprives him of clarity of vision regarding the interests of
other human beings, or the purposes of Shariah, or the circumstances of age. Such a person does not allow any
opportunity for dialogue with others so that he may compare his opinion with theirs, and chooses to follow what
appears to him most sound.
2. The 2nd indication of extremism manifests in a continuous commitment to excessiveness, and in attempts to force
others to do likewise, despite the fact that Allah has not commanded it, and the existence of good reasons to make
things easy. A person motivated by piety and caution may however, if he so wishes, choose a hard-line opinion in
some matters and on certain occasions. But this should not become so habitual that he rejects advice when he
needs it.
3. The 3rd indication of extremism is the out-of-time and out-of-place religious excessiveness and overburdening of
others, i.e. when applying Islamic principles to people in non-Muslim countries or to people who have only
recently converted to Islam, as well as to newly committed Muslims. With all these, emphasis should not be put
on either minor or controversial issues, but on fundamentals. Endeavours should be made to correct their concepts
and understanding of Islam before anything else.
4. The 4th indication of extremism manifests itself in harshness in the treatment of people, roughness in the manner
of approach, and crudeness in calling people to Islam, all which are contrary to the teachings of the Qur'an and
Sunnah.
Sufism
Al-Qaradawi has been an avid caller to what he calls "Islamic Sufism", praising those who practice it as pious.[44]
Yusuf al-Qaradawi
141
Shi'ites
Al-Qaradawi has also described Shi'ites as heretics ("mubtadi'oun").[45] Fellow member of International union of
Muslim Scholars, Mohammad Salim Al-Awa criticized Qaradawi for promoting divisions among Muslims.[46] In
response, the Iranian Press Agency has described Qaradawi as "a spokesman for “international Freemasonry and
rabbis".[47]
Qaradawi accused what he called "heretical" Shias of "invading" Sunni countries.[48]
Non-Muslims
Al-Qaradawi has called for dialogue with Non-Muslims. He also puts emphasis on conversations with the West,
including Jews, Christians, and secularists. He writes that this effort should differentiate itself from a debate, for the
latter does not often result in mutual cooperation. Regarding the rights and citizenship of non-Muslim minorities,
Qaradawi has said, "those people who live under the protection of an Islamic government enjoy special privileges.
They are referred to as 'the Protected People' (dhimmi)... In modern terminology, dhimmies are "citizens" of the
Islamic state. From the earliest period of Islam to the present day, Muslims are in unanimous agreement that they
enjoy the same rights and carry the same responsibilities as Muslims themselves, while being free to practice their
own faiths."
In his book titled The Lawful and Prohibited in Islam, al-Qaradawi wrote, "Islam does not prohibit Muslims to be
kind and generous to peoples of other religions, even if they are idolaters and polytheists, ... it looks upon the People
of the Book, that is, Jews and Christians, with special regard, whether they reside in a Muslim society or outside it.
The Qur'an never addresses them without saying, "O People of the Book" or "O You who have been given the
Book," indicating that they were originally people of a revealed religion."
Jews
In May 2008, al-Qaradawi told visiting Rabbis from the Haredi, Anti-zionist Neturei Karta sect,
There is no enmity between Muslims and Jews....Jews who believe in the authentic Torah are very close to Muslims.
“
”
He expressed his belief that relations between Muslims and Jews became strained with the emergence of Zionism
and the establishment of Israel.
Muslims are against the expansionist, oppressive Zionist movement, not the Jews.
“
”
He also said that Muslims and Jews were subjected to the same persecution following the fall of Islamic rule in
Andalusia, now Spain.
However, al-Qaradawi has also made statements that some critics charge are anti-Semitic. In a 9 January 2009,
sermon during the Gaza War, shown on Al-Jazeera, Qaradawi prayed (as translated by MEMRI):
“
Oh Allah, take your enemies, the enemies of Islam. Oh Allah, take the Jews, the treacherous aggressors. Oh Allah, take this profligate,
cunning, arrogant band of people. Oh Allah, they have spread much tyranny and corruption in the land. Pour Your wrath upon them, oh our
God. Lie in wait for them. Oh Allah, You annihilated the people of Thamoud at the hand of a tyrant, and You annihilated the people of 'Aad
with a fierce, icy gale, and You destroyed the Pharaoh and his soldiers – oh Allah, take this oppressive, tyrannical band of people. Oh Allah,
take this oppressive, Jewish Zionist band of people. Oh Allah, do not spare a single one of them. Oh Allah, count their numbers, and kill them,
[49]
down to the very last one.
”
Also, in August 2005, the Wall Street Journal reported that the Dublin-based European Council for Fatwa and
Research, of which al-Qaradhawi is president, had used the anti-semitic Protocols of the Elders of Zion in its
theological deliberations.[50] Al-Qaradawi's remarks were sharply criticized by the Anti-Defamation League (ADL),
Yusuf al-Qaradawi
142
which accused him of inciting violence against Jews.[51][52][53][54]
Support for Adolf Hitler and the Holocaust
In a statement which aired on Al-Jazeera TV on 28 January 2009 during the Gaza war, al-Qaradawi said the
following regarding Adolf Hitler and the Holocaust:[55][56][57][58][59][60]
“
Throughout history, Allah has imposed upon the Jews people who would punish them for their corruption...The last punishment was carried
out by [Adolf] Hitler. By means of all the things he did to them – even though they exaggerated this issue – he managed to put them in their
place. This was divine punishment for them...Allah Willing, the next time will be at the hand of the believers.
”
Apostasy
Al-Qaradawi says that apostasy — Muslims leaving Islam – is a grave danger to the Muslim community and that it
is the duty of all Muslims "is to combat apostasy in all its forms and wherefrom it comes, giving it no chance to
pervade in the Muslim world.""[61]
With regards to the punishment of apostasy, al-Qaradawi supports the classical Islamic tradition on some points but
differs on others. He considers execution as a penalty in principle, but the only apostates that are to be executed are
those that combine other crimes with apostasy (e.g. "incit[ing] a war against Islam"). He also advocates that the
apostates to be executed should be given a chance to repent. Finally, he believes that "hidden apostasy" (where the
apostate does not "proclaim" his conversion) may be left to the judgement of God in the Hereafter.[62]
While al-Qaradawi believes that the Muslim community is not allowed to punish "intellectual apostasy", where the
apostates do not "swagger" about their conversion, he still strongly condemns it. He says "These people are not
noticed when they invade or begin to disseminate their falsehood, but they are mostly felt when they affect the
minds. They do not use guns in their attacks, however, their attacks are fierce and cunning." Nevertheless, he
concedes that "Erudite scholars and well versed jurists ... can not take an action in face of such professional criminals
who have firmly established themselves and have not left a chance for law to be enforced on them."[63]
Political views
Freedom and democracy
Al-Qaradawi has spoken in favor of democracy in the Muslim world,[64] speaking of a need for reform of political
climates in the Middle East specifically.[65]
On 22 February 2011, he held an exclusive interview with OnIslam.net, dismissing the allegation that he wanted a
religious state established in Egypt:
“
”
On the contrary, my speech supported establishing a civil state with a religious background, I am totally against theocracy. We are not a state
[66]
for mullahs.
Terrorism
After the September 11 attacks, al-Qaradawi urged Muslims to donate blood for the victims and stated,[67]
Islam, the religion of tolerance, holds the human soul in high esteem, and considers the attack against innocent
human beings a grave sin; this is backed by the Qur'anic verse which reads:
Who so ever kills a human being for other than manslaughter or corruption in the earth, it shall be
as if he has killed all mankind, and who so ever saves the life of one, it shall be as if he had saved
the life of all mankind," (Al-Ma'idah:32).
The Prophet, peace and blessings be upon him, is reported to have said, 'A believer remains within the scope
of his religion as long as he doesn't kill another person illegally' Islam never allows a Muslim to kill the
Yusuf al-Qaradawi
innocent and the helpless.
He denies that Palestinian suicide bombing attacks constitute terrorism, claiming that "when Palestinians face such
unjust aggression, they tend to stem bloodletting and destruction and not to claim the lives of innocent civilians", but
qualifies that with "I do agree with those who do not allow such martyr operations to be carried out outside the
Palestinian territories."
Al-Qaradawi has suggested the legitimate use of (defensive) suicide bombings against enemy combatants in modern
times if the defending combatants has no other means of self-defense.[17]
The Malaysian Islamic Scholar, Dr.Muhammad Afifi al-Akiti, rules that there is no Islamic legal for this view and
that female soldiers can only be killed in direct combat. With regards to suicide bombings he says that they are
"breaching the scholarly consensus . . . because to endanger one's life is one thing and to commit suicide during the
attack is obviously another".[68]
With regards to male soldiers he states,
it goes without saying that they are considered combatants as soon as they arrive on the battlefield even
if they are not in direct combat – provided of course that the remaining conventions of war have been
observed throughout, and that all this is during a valid war when there is no ceasefire...
[69]
Western governments have met al-Qaradawi to request release of European civilians kidnapped in Iraq and have
thanked him officially, praising his cooperation. The French Foreign Minister Michel Barnier wrote to al-Qaradawi:
"With such a clear condemnation of the abduction of the French hostages you have sent a clear-cut message
demonstrating respect for the tenets of Islam."[70]
Israeli-Palestinian conflict
Al-Qaradawi condones Palestinian attacks on Israelis. A resolution issued by The Islamic Fiqh Council affiliated to
the Muslim World League in its 14th session, held in Doha (Qatar) on 11–16 January 2003 has upheld his views on
the matter. Defending bombings against Israeli civilians, al-Qaradawi told BBC Newsnight in 2005 that:
• "An Israeli woman is not like women in our societies, because she is a soldier."
• "I consider this type of martyrdom operation as an evidence of God's justice."
• "Allah Almighty is Just; through His infinite Wisdom He has given the weak a weapon the strong do not have and
that is their ability to turn their bodies into bombs as Palestinians do".[17]
He supports suicide attacks on all Israelis, including women[71][72] since he views the Israeli society as a "completely
military" society that did not include any civilians.[73] He also considers pregnant women and their unborn babies to
be valid targets on the ground that the babies could grow up to join the Israeli Army.[74]
At the press conference held by the organizations sponsoring his visit to London, al-Qaradawi reiterated his view
that suicide attacks are a justified form of resistance to Israeli occupation of the rightfully Palestinian Territories. He
has also justified his views by stating that all Israeli civilians are potential soldiers, since Israel is a "militarized
society." Because of these views, al-Qaradawi has been accused by Western countries and Israel of supporting
terrorism.
Al-Qaradawi is opposed to attacks outside of the Palestinian Territories and Israel, and against non-Israeli targets.
For example, on 20 March 2005, he condemned a car bombing that had occurred in Doha, Qatar the previous day.
One Briton, Jon Adams was killed. Al-Qaradawi issued a statement that said
Such crimes are committed by insane persons who have no religious affiliation and play well into the hands of
the enemies... I urge all Qataris to stand united in facing such an epidemic and uproot it to nip the infection in
the bud, otherwise it will spread like wildfire. I, in the name of all scholars in Qatar, denounce such a
horrendous crime and pray that it would be the last and implore God to protect this secure country.
143
Yusuf al-Qaradawi
144
According to IslamOnline, Qaradawi released a fatwa on 14 April 2004 stating boycott of American and Israeli
products was an obligation for all who are able. The fatwa reads in part :
If people ask in the name of religion we must help them. The vehicle of this support is a complete boycott of
the enemies' goods. Each riyal, dirham …etc. used to buy their goods eventually becomes bullets to be fired at
the hearts of brothers and children in Palestine. For this reason, it is an obligation not to help them (the
enemies of Islam) by buying their goods. To buy their goods is to support tyranny, oppression and aggression.
Buying goods from them will strengthen them; our duty is to make them as weak as we can. Our obligation is
to strengthen our resisting brothers in the Sacred Land as much as we can. If we cannot strengthen the
brothers, we have a duty to make the enemy weak. If their weakness cannot be achieved except by boycott, we
must boycott them.... American goods, exactly like "Israeli" goods, are forbidden. It is also forbidden to
advertise these goods. America today is a second Israel. It totally supports the Zionist entity. The usurper
could not do this without the support of America. "Israel's" unjustified destruction and vandalism of
everything has been using American money, American weapons, and the American veto. America has done
this for decades without suffering the consequences of any punishment or protests about their oppressive and
prejudiced position from the Islamic world.
Iraq war
In an address aired on Qatar TV on 5 January 2007, al-Qaradawi questioned the trial of Saddam Hussein under
American supervision in Iraq, but agreed to it if it were conducted by the Iraqi people "after liberating Iraq from
American colonialism". He also suggested that the trial was "an act of vengeance by the Americans" for his missile
attacks on Israel. He strongly criticized the way Saddam was hanged:[75]
“
A human soul must be respected. These people did not respect the human soul. The man was calm and kept his cool. He refused to be
blindfolded, and insisted upon facing death with open eyes.. and said the two parts of the shahada....The man died saying: 'There is no God but
Allah'....Anybody whose last words are 'There is no God but Allah' goes to Paradise. The thing that improves [the record] of Saddam Hussein
is that in his final years – as the brothers in Iraq tell us – he was a changed man. He began to strictly observe the prayers, to read the Quran,
and to do charitable work. He would hasten to do anything that may help people. He would help build mosques, and would say that if anybody
wants to build a mosque, the government should pay half the cost of the building materials. When they entered his secret hideout and caught
him, they found a prayer carpet and an open Quran.
”
Hezbollah
In response to Muslim scholar Abdullah Ibn Jibreen's fatwa declaring that it was forbidden for Muslims to support or
pray for Hezbollah because they are Shia, al-Qaradawi issued a contrary fatwa, stating that it was mandatory for all
Muslims to support Hezbollah in its fight against Israel, claiming that "Shias agree with the Sunnis in the main
principles of Islam while the differences are only over the branches." In this fatwa, he also called upon the Sunnis
and Shia of Iraq to end the civil war.[76]
Arab Spring
Qaradawi declared his support for the rebels led by the National Transitional Council in the 2011 Libyan civil war,
urging Arab nations to recognize them and “to confront the tyranny of the regime in Tripoli". He suggested weapons
be sent to the rebels to assist the, and said “Our Islamic nation should stand against injustice and corruption and I
urge the Egyptian government to extend a helping hand to Libyan people and not to Gaddafi.”[77]
In response to the 2011 Bahrain protests, Qaradawi was reluctant to give support:" The protests in Bahrain are
sectarian in nature. The Shias are revolting against the Sunnis". He claimed that Shia protesters attack Sunnis and
occupied their mosques. He acknowledged that the Shia majority had legitimate concerns in regards to fairness with
the Sunnis:"I want them to be real citizens of their country".[78]
Qaradawi said that all Arabs should back up the protesters in the 2011 Syrian uprising, saying "Today the train of
revolution has reached a station that it had to reach: The Syria station", and "It is not possible for Syria to be
Yusuf al-Qaradawi
separated from the history of the Arab community".[79] He declared his support for the protests against what he
called Syria's "oppresive regime", claiming "atrocities" were committed by it. He called for victory against the ruling
Ba'ath party and claimed the army would be the major factor in the revolt. He claimed that when he offered to
mediate negotiations between the Muslim Brotherhood and the Syrian regime,someone deliberately sabotaged it.
Qaradawi also expressed his support for the No Fly zone put in place by western nations over Libya, saying "The
operation in Libya is to protect the civilians from Gaddafi's tyranny" and slamming Arab League leader Amr Moussa
for criticism of it.[80]
Women and gender issues
Commenting on the role women played in social active issues:
Although over sixty year have passed since the Movement emerged into existence, no women leaders have
appeared that can confront secular and Marxist trends single-handedly and efficiently. This has come about as
a result of men's unrelenting attempts to control women's movement, as men have never allowed women a real
chance to express themselves and show special leadership talents and abilities that demonstrate their capability
of taking command of their work without men's dominance.
I believe that women's Islamic work will succeed and prove itself in the arena of the Islamic Movement only
when it gives birth to female Islamic leaders in the fields of Call, thought, science, literature and education.
Accordingly, women as well as men can dedicate themselves to Allah, and play a role in jihad.[81]
I do not think that this is impossible or even difficult. There are genius women just as there are genius men.
Ingenuity is not a monopoly for men. It is not in vain that the Holy Quran tells us the story of a woman who
led men wisely and bravely and made her people fare the best end: it is the Queen of Sheba, whose story with
Solomon is told in Surat Al Naml. I have observed in the University of Qatar that girls make better students
than boys.
Rape
In 2004 The Daily Telegraph reported that IslamOnline was asked the following question "Are raped women
punished in Islam?", and a panel headed by Qaradawi replied: "To be absolved from guilt, the raped woman must
have shown some sort of good conduct... Islam addresses women to maintain their modesty, as not to open the door
for evil... The Koran calls upon Muslim women in general to preserve their dignity and modesty, just to save
themselves from any harassment... So for a rape victim to be absolved from guilt, she must not be the one that
opens... her dignity for deflowering...If, after trying her best to resist the attack, she gets overcome by the assailants,
she is totally absolved from punishment... any woman, who, despite doing her utmost to resist these thugs and their
ilk, is raped, is not guilty of any sin."[82]
The report by the Sunday Telegraph was challenged by the Muslim Association of Britain, who believed the article
falsely attributed the comments to al-Qaradawi and was part of a "right-wing media" attempt to "stoke up the flames
of hate" against al-Qaradawi. They demanded that the Telegraph issue a full apology as well as the resignation of the
two writers of the article. IslamOnline denied that al-Qaradawi wrote the answer, and claimed that they clearly stated
raped women were not punished.[83]
Wife beating
Al-Qaradawi told The Guardian that wife beating was neither "obligatory nor desirable" but that he "accepts it as a
method of last resort – though only lightly".[84] He stated on Channel 4 News that it was justifiable in certain
circumstances[85] but the "ideal was for Muslim men never to beat their wives, and if husbands wrongly beat their
wives, they have the right to fight back."[86] The British newspaper The Daily Telegraph writes that al-Qaradawi, in
his book The Lawful and Prohibited in Islam, states that wife-beating is permissible after the failure of all other
means of persuasion. In such circumstances, a husband may beat his wife "lightly with his hands, avoiding her face
145
Yusuf al-Qaradawi
146
and other sensitive areas."[85][87][88][89]
Female circumcision
While stating that female circumcision is "not required" in his book,Modern Fatwas, he adds that "whoever finds it
serving the interest of his daughters should do it, and I personally support this under the current circumstances in the
modern world."[90]
However, he believes that it is prohibited when it harms females physically or psychologically.[91]
Homosexuality
Al-Qaradawi believes that homosexuality should be punishable by death.[92] In his online site, Al-Qaradawi says, "it
should be clear that this man committed two heinous crimes: 1) homosexuality, and 2) murder. Each crime is
sufficient to warrant death penalty. In addition, this man has severed ties of kinship by seducing and killing his
nephew." (what man?)
On 5 June 2006, on the Al Jazeera program Sharia and Life, al-Qaradawi (a regular on the program) reiterated
orthodox views on homosexuality.[93] When asked about the punishment for people who "practise liwaat (sodomy)
or sihaaq (lesbian activity)", al-Qaradawi replied: "The same punishment as any sexual pervert – the same as the
adulterer." (MEMRI translation).[94] The punishment for adultery is stoning.[92]
In an interview with Der Spiegel, Qaradawi said that his attitude towards homosexuality is the same as that found in
Christianity. In the interview he stated, "One year ago, there was a demonstration against me in London because I
spoke out against homosexuality. People seem to have forgotten that it wasn't me who came up with this mindset. It's
part of God's order spoken of by Moses and even mentioned by Jesus."[95]
Other Views
Wailing wall
On the subject of the Wailing Wall, Qaradawi said:
The Jews' claim to Al-Buraq Wall dates back only to recent times. The longest reign of the Jews lasted for 434 years. Their reign in Palestine
dates back to the times of Kings Saul, David and Solomon. Solomon’s sons split after his decease: Jude headed for Jerusalem while the state of
Israel was established in Shechem, that is Nablus. The Jewish state in Nablus lasted for 298 years and the former for 434. This is the longest
period that the Jews reigned. So those who claim that they have a long history in Israel are liars. That history lasted for only 434 years. The
Arabs, on the other hand, have been present in Palestine since the days of the Jebusites and the Canaanites, that is 30 centuries before the birth
of Christ. Their history under the umbrella of Islam lasted for more than 14 centuries or even longer. Before the advent of Islam, there had
been no Jews in Palestine because since 70 C.E. there had been no trace of Jews or Israelis in Palestine.
“
”
Mecca Time
In April 2008, at a conference in Qatar titled "Mecca: the Center of the Earth, Theory and Practice", al-Qaradawi
advocated the implementation of Mecca Time to replace the Greenwich Meridian as the basis of the world time zone
system.[96]
Muhammed Cartoon Controversy
Al-Qaradawi called for a "Day of Anger" over the cartoons,[97] but condemned violent actions in response to them.
Amman Message
Al-Qaradawi is one of the Ulama signatories of the Amman Message, which gives a broad foundation for defining
Muslim orthodoxy.[98]
Salman Rushdie
Al-Qaradawi endorsed Ayatollah Ruhollah Khomeini's call to execute novelist Salman Rushdie for blasphemy in
regared to his novel The Satanic Verses, stating that "Rushdie disgraced the honor of the Prophet and his family and
defiled the values of Islam."[99]
Yusuf al-Qaradawi
147
Muslim Brotherhood
Al-Qaradawi was a follower of Hasan al-Banna during his youth and a longtime member of the Muslim
Brotherhood.[17] He has twice turned down offers to be its leader.[100] In an interview on the Dream channel,
al-Qaradawi states the following about his relationship with the Muslim Brotherhood (MB):[101]
I joined the Muslim Brotherhood Group and worked with Imam al-Banna. I was influenced by al-Banna’s moderate thoughts and principles
...(Later) MB asked me to be a chairman, but I preferred to be a spiritual guide for the entire nation... MB consider me their Mufti, but I don’t
have a relation with the organization, because being an MB chairman is something difficult requiring a highly sophisticated wisdom, and I
prefer to be devoted to the entire nation, and I feel comfortable with this decision. I like MB and consider them the nearest group to be
righteous.
“
”
Views of other scholars
Muslim academics
In 2004, 2,500 Muslim academics from Saudi Arabia, Iraq and from the Palestinian territories condemned
al-Qaradawi, and accused him of giving "Islam a bad name." with regard to his views on the rights of Palestinians to
defend themselves against Israelis.[102][103]
Islamic scholars
Qaradawi's methodology has been analysed by other Islamic scholars. Pakistani scholar, Muhammad Taqi Usmani
stated, "There is no doubt that I—as the lowest student of Islamic Fiqh—with my benefitting from the books of the
outstanding Dr al-Qaradāwī to a very large extent, and my supreme wonderment at the majority of [his works], have
found myself, in some particular issues, not in agreement with him in the results the he has arrived at, but these sorts
of differences (ikhtilāf) in views based on juristic judgement (ijtihādī) are natural, and cannot be the [sole] basis for
judging [their author] so long as the people of knowledge do not deem [the bearers of such opinions] to be weak
intellectually, or in religion, and [in any case] the importance of these books and their value in scholarship and da‘wa
are not affected by this to even the slightest, most insignificant degree."
In addition, he refers to some modern scholars by writing, "What we see today, very unfortunately, is that the one
who brings forward elevated ideas in his writings and lofty theories in his speech and his sermons often does not rise
above the level of the layman" but exempts Qardawi by saying, "As for the outstanding, erudite scholar, Dr Yūsuf
al-Qaradāwī, may God (Most High) preserve him, God (Most High) has indeed made me fortunate enough to
accompany him in travels and in residence, and sit with him and closely associate with him in long and repeated
meetings. [From this] I found him manifest in his personality exemplary Islamic qualities, for he is a human being
before he is a Muslim, and a devoted Muslim before he is a caller to Islam (dā‘iya), and a caller to Islam before he is
a scholar and jurist."[104]
Yusuf al-Qaradawi
Controversy
Disagreement with Muhammad Sayyid Tantawy
"But, the Sheikh Tantawy entered, or was pushed to enter, the area of Fiqh Islamic jurisprudence. He did not prepare
himself for the task. He did not study, practise, or write in Fiqh. He did not train himself in navigating through the
deep waters of Fiqh. Therefore, he was not successful in many of his hard-hitting opinions. This was the reason of
my disagreement with him despite the old friendship between us."[105]
Entry into western countries
Al-Qaradawi has been banned from entering the United States since 1999 and the United Kingdom since 2008,[10]
though he visited London in 2004.[106] In July 2003 he visited Stockholm, Sweden, for a conference at the
Stockholm Mosque arranged by the Muslim Association of Sweden. During the conference al-Qaradawi expressed
his support for suicide attacks against Israeli civilians, calling the fight against the Israeli occupation of the
Palestinian Territories a "necessary Jihad".[107] France announced in March 2012 it will not let him enter.[108]
Fatwa controversy with MEMRI
The Middle East Media Research Institute (MEMRI) (citing Asharq Al-Awsat), alleges that al-Qaradawi issued a
Fatwa following the Iraqi insurgency, saying,
All of the Americans in Iraq are combatants, there is no difference between civilians and soldiers, and
one should fight them, since the American civilians came to Iraq in order to serve the occupation. The
abduction and killing of Americans in Iraq is a [religious] obligation so as to cause them to leave Iraq
immediately. The mutilation of corpses [however] is forbidden in Islam.[109]
Al-Qaradawi, however, denies this allegation:
I have not published a Fatwa on this issue. At the Egyptian Journalists' Union a few days ago I was
asked about the permissibility of fighting against the occupation in Iraq, and I answered that it is
permitted. Afterwards I was asked concerning the American civilians in Iraq and I merely responded
with the question – are there American civilians in Iraq? It is a matter of common knowledge that in
Fatwas such as these I do not use the word "killing" but rather I say "struggle," which is a more
comprehensive word than the word "killing" and whose meaning is not necessarily to kill. In addition, I
have condemned the taking of hostages on a number of occasions in the past and have demanded that
they be released and that their lives not be threatened.[110]
Shaker Al-Nabulsi, a former Muslim[111] who writes for the liberal site Ethal, called for the creation of a petition to
the UN calling to put Qaradawi and his like on trial for incitement and support of terrorism.[111]
Alcohol fatwa controversy
Al-Qaradawi issued a fatwa in 2008 stating that the consumption of tiny amounts of alcohol (<0.5% concentration or
5/1000) was acceptable for Muslims.[112] The statement was made regarding energy drinks, where fermentation
occurs naturally as part of the production process. This does not contradict with the widespread view that consuming
alcohol is totally forbidden to Muslims. (chapter 5: verses 90–91). The fermentation in this process is natural and
unavoidable, similarly it is an extremely small proportion.[113]
148
Yusuf al-Qaradawi
Awards and recognition
Al-Qaradawi has been awarded by various countries and institutions for his contributions to Islamic society. Among
them are
The Islamic Development Bank (IDB) Prize in Islamic Economics – 1991[114]
King Faisal International Prize for Islamic Studies – 1994[115]
Sultan Hassanal Bolkiah (Sultan of Brunei) Award for Islamic Jurisprudence – 1997[15]
Sultan Al Owais Award for Cultural & Scientific Achievements – 1998–1999[19]
Dubai International Holy Quran Award for Islamic Personality of the Year – 2000[15]
The State Acknowledgement Award for contributions in the field of Islamic Studies from the Government of
Qatar – 2008[116]
• Tokoh Ma'al Hijrah (Hijra of the Prophet) award by the Malaysian Government −2009[117]
•
•
•
•
•
•
The Qatar Faculty of Islamic Studies, part of the Qatar Foundation for Education, Science and Community
Development, instituted the "Sheikh Yusuf Al Qaradawi Scholarships" in 2009, awarding them to five students each
year for post-graduate studies.[118] It also named after him its newly established research centre, The Qaradawi
Center for Islamic Moderation and Renewal.[119][120]
He is a trustee of the Oxford University Center for Islamic Studies[12] and has been named as the technical consultant
for a multi-million dollar English-language film about Prophet Muhammed produced by Barrie Osborne.[13][14] A
2008 Foreign Policy online poll put him at No.3 in the list of the Top 20 Public Intellectuals worldwide.[121]
Books
Fiqh az Zakat
Al -Qaradawi has authored more than 80 books and his academic style and objective thought are considered to be
some of the main characteristics of his works.[29] His most famous work is The Lawful and Prohibited in Islam.
Professor Mustafa al-Zarqa declared that owning a copy of it was "the duty of every Muslim family." His book Fiqh
al-Zakat is considered by some as the most comprehensive work in the area of zakat. Abul Ala Maududi commented
on it as "the book of this century in Islamic jurisprudence (fiqh)"[15][29] The prominent Deobandi Islamic scholar
Muhammad Taqi Usmani, said this about the work:[122]
The first book that read in its entirety of his works is his valuable book Fiqh al-Zakat, and I benefitted
much from this great, encyclopedic, rewarding work through which the author did a great service to the
second of the pillars of Islam, in a way that the umma needs today, when it comes to the application of
zakat at the level of the individual and the group. Indeed this work manifested the genius of its author,
and his inventive methodology, not only in the clarification of issues pertaining to zakat and their
compilation, but in stimulating research in contemporary topics that no one before him had touched
upon, and basing them upon the principles fiqh and its jurisprudential theory.
Fiqh al Jihad
His book Fiqh al-Jihad has been widely commented on. The Guardian's writes:[123]
Instead Qaradawi encourages a "middle way" conception of jihad: "solidarity" with the Palestinians and others
on the front line, rather than violence, is an obligatory form of jihad. Financial jihad, which corresponds with
the obligation of alms giving (zakat), counts as well. And Muslims should recognise that technological change
means that media and information systems are as much a part of the jihadist repertoire as are guns. Indeed, as
long as Muslims are free to use media and other resources to press their case, there is no justification for using
force to "open" countries for Islam.
149
Yusuf al-Qaradawi
This book has also been analyzed by University of Michigan professor Sherman Jackson and Tunisian reformer
Rachid Ghannouchi.[124]
His views on jihad have attracted criticism from some hard line groups:
Now, any Sunni knows that the purpose of jihaad is to make the word of Allaah supreme, and that is none
other than worshipping Him alone, and establishing and spreading Tawheed. So if the Qaradawite think tank
and its theoreticians claim that this is not the motive and reason, and it is but land, then the land in the view of
Qaradawite Thought, is more lofty and more noble and more worthy than the Islamic aqidah.[125]
Major works
Some of al-Qaradawi's major works are:
•
•
•
•
•
•
Time in the life of the Muslim [126]
Priorities of the Islamic Movement in the Coming Phase [127]
Towards a Sound Awakening [128]
The Status of Women in Islam [129]
Islamic Awakening between Rejection and Extremism [130]
The Lawful and Prohibited in Islam [131]
• Diversion and Arts In Islam [132] (in progress)
• Islam: Modern Fatwas on Issues of Women and the Family (Fatawa Mu'asira fi Shu'un al-Mar'a wa al-Usrah)
(Dar al-Shihab, Algeria, 1987)
He has also published some excerpts of his poetry in the book Nafahat wa Lafahat.
Al-Qaradawi has also been the subject of the book The Global Mufti: The Phenomenon of Yusuf al-Qaradawi
published by Columbia University Press.[133] He is also profiled as one of the leading liberal voices in contemporary
Islam in Charles Kurzman's book Liberal Islam: A Sourcebook, published by Oxford University Press.[134]
Notes
[1] Controversial preacher with 'star status' (http:/ / news. bbc. co. uk/ 2/ hi/ uk_news/ 3874893. stm) BBC article, by agdi Abdelhadi on 7 July
2004
[2] No.9 Sheikh Dr Yusuf al Qaradawi, Head of the International Union of Muslim Scholars – "The 500 most influential muslims in the world
2009" ,Prof John Esposito and Prof Ibrahim Kalin – Edmund A. Walsh School of Foreign Service, Georgetown University
[3] The Voice of Egypt's Muslim Brotherhood (http:/ / www. spiegel. de/ international/ world/ 0,1518,745526,00. html) article in Spiegel, by
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[4] "Alexa site info IslamOnline.net Ranking#3880 Mar 1 2010" (http:/ / www. alexa. com/ siteinfo/ islamonline. net#). Alexa.com. 16 February
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[5] "Qaradawi Wins Hijra Award" (http:/ / www. islamonline. net/ servlet/ Satellite?c=Article_C& cid=1260257992606&
pagename=Zone-English-News/ NWELayout) ION, 15 December 2009
[6] "Product Description: The Global Mufti: The Phenomenon of Yusuf Al-Qaradawi (Paperback)by Bettina Graf (Author, Editor), Jakob
Skovgaard-Petersen (Editor) C Hurst & Co Publishers Ltd (20 July 2009)" (http:/ / www. amazon. co. uk/ dp/ 1850659397). Amazon.co.uk. .
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[7] Raymond William Baker, Islam Without Fear: Egypt and the New Islamists (2003), p.4
[8] Olivier Guitta (20 February 2006). "The Cartoon Jihad: The Muslim Brotherhood's project for dominating the West" (http:/ / www.
weeklystandard. com/ Content/ Public/ Articles/ 000/ 000/ 006/ 704xewyj. asp). The Weekly Standard. pp. Volume 11, Issue 22. .
[9] "Al-Qaradawi Turns Down Offer to Assume Leadership of the Muslim Brotherhood" (http:/ / www. cesnur. org/ 2004/ qaradawi. htm).
al-Jazeera. 12 January 2004. .
[10] "Muslim cleric not allowed into UK" (http:/ / news. bbc. co. uk/ 2/ hi/ uk_news/ 7232398. stm). BBC News. 7 February 2008. . Retrieved 8
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[11] "France bars Muslim clerics from entering France" (http:/ / www. cbsnews. com/ 8301-501714_162-57406376/
france-bars-muslim-clerics-from-entering-france). CBS News. 29 March 2012. . Retrieved 29 March 2012.
[12] Owen Bowcott and Faisal al Yafai (9 July 2004). "Scholar with a streetwise touch defies expectations and stereotypes" (http:/ / www.
guardian. co. uk/ politics/ 2004/ jul/ 09/ religion. immigrationpolicy). The Guardian (London). . Retrieved 11 April 2010.
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[13] "Qatar firm plans film on Prophet" (http:/ / www. zawya. com/ Story. cfm/ sidZAWYA20091102120242/ Qatar Firm Plans Film On
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[15] "Home > English > DIHQA Programs > The Islamic Personality > Fourth Session" (http:/ / www. quran. gov. ae/ en/ DIHQAPrograms/
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[16] Al Qaradawi in Al Azhar (http:/ / www. aawsat. com/ english/ news. asp?section=3& id=13430) Asharq Aawsat 17/7/2008
[17] Abdelhadi, Magdi (7 July 2004). "BBC World News Profile of Sheikh Yusuf Qaradawi" (http:/ / news. bbc. co. uk/ 2/ hi/ uk_news/
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[19] "Dr. Yousef Al Qaradhawi winner Cultural & Scientific Achievements Sixth Circle 1998–1999" (http:/ / www. alowaisnet. org/ en/
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[21] The European Council for Fatwa and Research (http:/ / www. e-cfr. org/ en/ ECFR. pdf)
[22] IUMS About us (http:/ / www. iumsonline. net/ about-us/ head. html)
[23] "Egypt Revolution Unfinished, Qaradawi Tells Tahrir Masses" (http:/ / www. csmonitor. com/ World/ Middle-East/ 2011/ 0218/
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[24] Islamic Banking in Britain (http:/ / www. brusselsjournal. com/ node/ 1898)
[25] 10 Taliban taken off UN terror list (http:/ / news. asiaone. com/ News/ AsiaOne+ News/ World/ Story/ A1Story20100803-230121. html)
[26] The UN -The Consolidated List September 2009 (http:/ / www. un. org/ sc/ committees/ 1267/ consolidatedlist. htm)
[27] "Google Translate" (http:/ / translate. google. com/ translate?js=y& prev=_t& hl=en& ie=UTF-8& layout=1& eotf=1& u=http:/ / www.
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[29] "SHAYKH YUSUF AL-QARADAWI: PORTRAIT OF A LEADING ISLAMIC CLERIC Ana Belén Soage* Middle East Review of
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[32] Abdurrahman Yusuf al-Qaradawi: new branches of National Association for Change Will open soon in Europe and the United States (http:/ /
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[33] http:/ / www. prospectmagazine. co. uk/ prospect-100-intellectuals/
[34] http:/ / www. alarabiya. net/ articles/ 2011/ 02/ 17/ 138093. html
[35] For a complete English translation, see: The Tahrir Square Sermon of Shaykh Yûsuf al-Qaradâwî. Translation by Yahya M. Michot with the
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[36] Kirkpatrick, David D. (18 February 2011). "After Long Exile, Sunni Cleric Takes Role in Egypt" (http:/ / www. nytimes. com/ 2011/ 02/ 19/
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[37] Egypt revolution unfinished, Qaradawi tells Tahrir masses (http:/ / www. csmonitor. com/ World/ Middle-East/ 2011/ 0218/
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[38] For a complete English translation, see: The fatwa of Shaykh Yûsuf al-Qaradâwî against Gaddafi. Translation by Yahya M. Michot with the
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[39] Sunni cleric says Gaddafi should die (http:/ / www. iol. co. za/ news/ africa/ sunni-cleric-says-gaddafi-should-die-1. 1030016), IOL News, 21
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[40] Egyptian cleric: Kill Gaddafi (http:/ / www. presstv. ir/ detail/ 166411. html), PressTV, 22 February 2011
[41] The Region: Egypt gets its Khomeini (http:/ / www. jpost. com/ Opinion/ Columnists/ Article. aspx?id=209102)
[42] Egypt revolution unfinished, Qaradawi tells Tahrir masses (http:/ / www. csmonitor. com/ World/ Middle-East/ 2011/ 0218/
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[43] Rock, Aaron (20 March 2011). "Qaradawi's Return And Islamic Leadership in Egypt" (http:/ / www. eurasiareview. com/
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[46] ibid.
[47] Try to be nice about each other, A Sunni preacher upsets the Shias (http:/ / www. economist. com/ research/ backgrounders/ displaystory.
cfm?story_id=12305381) 25 Sep 2008, CAIRO, From The Economist print edition
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[118] Qatar Faculty of Islamic Studies (QFIS) (http:/ / www. qfis. edu. qa/ files/ pdf/ Microsoft Word - QFIS_Scholarships 2009-2010. pdf)
[119] "Qatar centre spreads moderate Islam, dialogue" (http:/ / www. arabianbusiness. com/
572720-qatar-centre-spreads-moderate-islam-dialogue). Arabianbusiness.com. 7 November 2009. . Retrieved 11 April 2010.
[120] "Qaradawi centre vows to fight extremism" (http:/ / www. gulf-times. com/ site/ topics/ article. asp?cu_no=2& item_no=314242&
version=1& template_id=57). Gulf-times.com. 9 December 2009. . Retrieved 11 April 2010.
[121] "The World’s Top 20 Public Intellectuals" (http:/ / www. foreignpolicy. com/ articles/ 2008/ 06/ 16/
the_world_s_top_20_public_intellectuals). Foreignpolicy.com. 16 June 2008. . Retrieved 11 April 2010.
[122] Yūsuf al-Qaradāwī, as I Have Known Him (http:/ / www. suhaibwebb. com/ islam-studies/
yusuf-al-qaradawi-as-i-have-known-him-by-mufti-taqi-uthmani-h/ )
[123] Yusuf Qaradawi's jihad (http:/ / www. guardian. co. uk/ commentisfree/ belief/ 2009/ aug/ 17/ islam-jihad-qaradawi)
[124] Rethinking Jihad: Ideas, Politics and Conflict in the Arab World and Beyond Conference Report (http:/ / www. casaw. ac. uk/ conf/ rj2009/
documents/ ReThinkingJihad2009Report. pdf)
[125] Some Mistakes Of Yusuf Al-Qaradawi (http:/ / www. islamicweb. com/ beliefs/ misguided/ qaradawi. htm)
[126] http:/ / www. newvision. tc/ ?zSystem=eShop& Lang=& sc=E083
[127] http:/ / www. witness-pioneer. org/ vil/ Books/ Q_Priorities/ index. htm
[128] http:/ / www. witness-pioneer. org/ vil/ Books/ Q_awake/ index. htm
[129] http:/ / www. witness-pioneer. org/ vil/ Books/ Q_WI/ default. htm
[130] http:/ / www. witness-pioneer. org/ vil/ Books/ Q_RE/ index. htm
[131] http:/ / www. witness-pioneer. org/ vil/ Books/ Q_LP/
[132] http:/ / www. returntoislam. com/ wiki/ index. php/ Diversion_and_Arts_In_Islam
[133] "The Global Mufti: The Phenomenon of Yusuf al-Qaradawi (Columbia/Hurst)" (http:/ / www. amazon. com/ dp/ 0231700709).
Amazon.com. 9 September 2009. . Retrieved 11 April 2010.
[134] "Liberal Islam, 1998 Edition, Chapter 22 Yusuf Al-Qaradawi" (http:/ / www. amazon. co. uk/ dp/ 0195116224). Amazon.co.uk. . Retrieved
11 April 2010.
154
Yusuf al-Qaradawi
External links
• On Islam (http://www.onislam.net/)
• Personal website (http://www.qaradawi.net/) (in Arabic)
• Works by or about Yusuf al-Qaradawi (http://worldcat.org/identities/lccn-n82-164852) in libraries (WorldCat
catalog)
• Al-Qaradawi's books translated into English and French (http://www.newvision.tc/)
• Wolfgang G. Schwanitz: Global Mufti al-Qaradawi, Webversion 12-2010 (http://www.trafoberlin.de/
pdf-dateien/2011_04_26/Bettina Graef Jakob Skovgaard-Petersen Global Mufti.pdf)
• "Shaykh Yusuf Al-Qaradawi: Portrait of a leading Islamist cleric" (http://meria.idc.ac.il/journal/2008/issue1/
pdf/5.pdf), Ana Belén Soage, Middle East Review of International Affairs, 12/1 (March 2008), pp. 51–65
• Yusuf al-Qaradawi and Minorities: Learned Intolerance (http://en.qantara.de/webcom/show_article.php/
_c-478/_nr-1007/i.html), Qantara.de
• Daily Assembly 14 September 2005 (http://www.london.gov.uk/moderngov/Data/London Assembly
(Mayor's Question Time)/20050914/Minutes/Transcript PDF.pdf), Mayor of London about Qardawi and Pope
John XXIII, pp. 12–13, Greater London Authority
Rashid Rida
Muhammad Rashid Rida (September 23, 1865, Ottoman Syria - August 22, 1935, Egypt) is said to have been "one
of the most influential scholars and jurists of his generation" and the "most prominent disciple of Muhammad
Abduh" [1]
Rida was born near Tripoli in Al-Qalamoun, now in Lebanon but then part of Ottoman Syria within the Ottoman
Empire). His early education consisted of training in "traditional Islamic subjects". In 1884-5 he was first exposed to
al-Ùrwa al-wuthqa, the journal of the Jamal al-Din al-Afghani and Muhammad Abduh. In 1897 he left Syria for
Cairo to collaborate with Abduh and the following year they launched al-Manar, a weekly and then monthly journal
comprising Quranic commentary[1] at which Rida worked until his death in 1935.
Rida was an early Islamic reformer, whose ideas would later influence 20th-century Islamist thinkers in developing a
political philosophy of an "Islamic state".
Reformist ideas
Like his predecessors, Rida focused on the relative weakness of Muslim societies vis-à-vis Western colonialism,
blaming Sufi excesses, the blind imitation of the past (taqlid), the stagnation of the ulama, and the resulting failure to
achieve progress in science and technology. He held that these flaws could be alleviated by a return to what he saw
as the true principles of Islam - salafiyya Islam which was purged of impurities and Western influences — albeit
interpreted (ijtihad) to suit modern realities.[2] This alone could he believed save Muslims from subordination to the
colonial powers.[3]
The corruption and tyranny of Muslim rulers ("caliphs") throughout history was a central theme in Rida's criticisms.
Rida, however, celebrated the rule of Mohammad and the Rightly Guided Caliphs, and leveled his attacks at
subsequent rulers who could not maintain Mohammad's example. He also criticized the clergy ("ulama") for
compromising their integrity - and the integrity of the Islamic law ("sharia") they were meant to uphold - by
associating with worldly corrupt powers.[4]
Towards the end of his life, Rida became a staunch defender of the Saudi regime and an advocate of Wahhabism,
saluting 'Abd al-Wahhab as the "renewer of the XII century (of the Hijra)". In fact, he died on his way back to Cairo
from Suez, where he had gone to see Ibn Sa'ud off. [5]
155
Rashid Rida
Contributions to Islamist political thought
Rida's ideas were foundational to the development of the modern "Islamic state". He "was an important link between
classical theories of the caliphate, such as al-Mawardi's, and 20th-century notions of the Islamic state".[6]
Rida promoted a restoration or rejuvenation of the Caliphate for Islamic unity, and "democratic consultation on the
part of the government, which he called "shura"."[2] In theology, his reformist ideas, like those of Abduh, were
"based on the argument that
shari'a consists of ìbadat (worship) and mu'amalat (social relations). Human reason has little scope in
the former and Muslims should adhere to the dictates of the Qur'an and hadith. The laws governing
mu'amalat should conform to Islamic ethics but on specific points may be continually reassessed
according to changing conditions of different generations and societies.[1]
Although he did not call for the revolutionary establishment of an "Islamic state" itself, rather advocating only
gradual reform of the existing Ottoman government, Rida preceded Abul Ala Maududi, Sayyid Qutb, and later
Islamists in declaring adherence to Sharia law as essential for Islam and Muslims, saying
`those Muslim [rulers] who introduce novel laws today and forsake the Shari'a enjoined upon them by
God ... They thus abolish supposed distasteful penalties such as cutting off the hands of thieves or
stoning adulterers and prostitutes. They replace them with man-made laws and penalties. He who does
that has undeniably become an infidel.`[3]
References
[1]
[2]
[3]
[4]
Encyclopedia of Islam and the Muslim World, Thompson Gale (2004), p.597
Glasse, Cyril, The New Encyclopedia of Islam, Altamira Press, 2001, p.384
Emmanuel Sivan, Radical Islam: Medieval Theology and Modern Politics, enl. Ed. (New Have: Yale University Press, 1990), p.101
Rida, Muhammad Rashid. 1934. Al-Khilafa aw al-Imama al-Uzma [The caliphate or the great imamate]. Cairo: Matba'at al-Manar bi-Misr, p.
57-65.
[5] Soage, Ana Belén. 2008. "Rashid Rida's Legacy". The Muslim World 98/1, p. 57-65.
[6] Eickelman, D. F., & Piscatori, J. (1996). Muslim politics. Princeton: Princeton University Press, p. 31.
External links
• Short biography (http://www.quranicstudies.com/article84.html)
• Rashid Rida Hometown Website (http://qalamoun.com)
156
Muhammad Abduh
157
Muhammad Abduh
Muhammad Abduh
Religion
Islam
Personal
Born
January 1, 1849
Nile Delta, Egypt
Died
July 11, 1905
(aged 56)
Alexandria
Muhammad Abduh (or Mohammed 'Abduh) (Arabic: ‫( )ﻣﺤﻤﺪ ﻋﺒﺪﻩ‬Nile Delta, 1849 – Alexandria, July 11, 1905)
was an Egyptian jurist, religious scholar and liberal reformer, regarded as the founder of Islamic Modernism. A book
titled Islam and Liberty regarded Muhammad Abduh as the founder of the so-called Neo-Mutazilism.[1]
Biography
Muhammad Abduh was born in 1849 into a family of peasants in Lower Egypt. He was educated by a private tutor
and a reciter of the Quran. When he turned thirteen he was sent to the Aḥmadī mosque which was one of the largest
educational institutions in Egypt. A while later Abduh ran away from school and got married. He enrolled at
al-Azhar in 1866.[2] Abduh studied logic, philosophy and mysticism at the Al-Azhar University in Cairo. He was a
student of Jamal al-Din al-Afghani,[3] a philosopher and religious reformer who advocated Pan-Islamism to resist
European colonialism. Under al-Afghani's influence, Abduh combined journalism, politics, and his own fascination
in mystic spirituality. Al-Afghani taught Abduh about the problems of Egypt and the Islamic world and about the
technological achievements of the west.
In 1877, Abduh was granted the degree of Alim and he started to teach logic, theology and ethics at al-Azhar. He
was appointed professor of history at Cairo's teachers' training college Dār al-ʿUlūm in 1878. He was also appointed
to teach Arabic at the Khedivial School of Languages.[4] Abduh was appointed editor and chief of al-Waqāʾiʿ
al-Miṣriyya, the official newspaper of the state. He was dedicated to reforming all aspects of Egyptian society. He
believed that education was the best way to achieve this goal. He was in favor of a good religious education which
would strengthen a child’s morals and a scientific education which would nurture a child’s ability to reason. In his
articles he criticized corruption, superstition, and the luxurious lives of the rich.[5]
Muhammad Abduh
158
He was exiled from Egypt in 1882 for six years, for supporting the Urabi Revolt. He had stated that every society
should be allowed to choose a suitable form of government based on its history and its present circumstances.[6]
Abduh spent several years in Lebanon where he helped establish an Islamic educational system. In 1884 he moved to
Paris, France where he joined al-Afghani in publishing The Firmest Bond (al-Urwah al-Wuthqa), an Islamic
revolutionary journal that promoted anti-British views. Abduh also visited Britain and discussed the state of Egypt
and Sudan with high-ranking officials. In 1885, he returned to Beirut and was surrounded by scholars from different
religious backgrounds. During his stay there he dedicated his efforts toward furthering respect and friendship
between Islam, Christianity and Judaism.[7]
When he returned to Egypt in 1888, Abduh began his legal career. He was appointed judge in the Courts of First
Instance of the Native Tribunals and in 1890, he became a consultative member of the Court of Appeal. In 1899, he
was appointed Mufti of Egypt and he held this position until he died. While he was in Egypt, Abduh founded a
religious society, became president of a society for the revival of Arab sciences and worked towards reforming
al-Azhar by putting forth proposals to improve examinations, the curriculum and the working conditions for both
professors and students. He travelled a great deal and met with European scholars in Cambridge and Oxford. He
studied French law and read a great many European and Arab works in the libraries of Vienna and Berlin. The
conclusions he drew from his travels were that Muslims suffer from ignorance about their own religion and the
despotism of unjust rulers.[8]
Muhammad Abduh died on 11 July 1905. People from all around the world sent their condolences.
Thought
I went to the West and saw Islam, but no Muslims; I got back to the East and saw Muslims, but not Islam.
“
”
— Muhammad Abduh
Muhammad Abduh argued that Muslims could not simply rely on the interpretations of texts provided by medieval
clerics, they needed to use reason to keep up with changing times. He said that in Islam man was not created to be
led by a bridle, man was given intelligence so that he could be guided by knowledge. According to Abduh, a
teacher’s role was to direct men towards study. He believed that Islam encouraged men to detach from the world of
their ancestors and that Islam reproved the slavish imitation of tradition. He said that the two greatest possessions
relating to religion that man was graced with were independence of will and independence of thought and opinion. It
was with the help of these tools that he could attain happiness. He believed that the growth of western civilization in
Europe was based on these two principles. He thought that Europeans were roused to act after a large number of
them were able to exercise their choice and to seek out facts with their minds.[9] His Muslim opponents refer to him
as an infidel; however, his followers called him a sage, a reviver of religion and a reforming leader. He is
conventionally graced with the epithets “al-Ustādh al-Imām” and “al-Shaykh al-Muftī”. In his works, he portrays God
as educating humanity from its childhood through its youth and then on to adulthood. According to him, Islam is the
only religion whose dogmas can be proven by reasoning. Abduh does not advocate returning to the early stages of
Islam. He was against polygamy and thought that it was an archaic custom. He believed in a form of Islam that
would liberate men from enslavement, provide equal rights for all human beings, abolish the religious scholar’s
monopoly on exegesis and abolish racial discrimination and religious compulsion.[10]
Mohammad Abduh made great efforts to preach harmony between Sunnis and Shias. Broadly speaking, he preached
brotherhood between all schools of thought in Islam. However, he criticized what he perceived as errors such as
superstitions coming from popular Sufism.[11]
Abduh regularly called for better friendship between religious communities. As Christianity was the second biggest
religion in Egypt, he devoted special efforts toward friendship between Muslims and Christians. He had many
Muhammad Abduh
Christian friends and many a time he stood up to defend Copts.[12] During the Urabi revolt, some Muslim mobs had
misguidedly attacked a number of Copts resulting from their anger against European colonialism.
Works
• Peak of Eloquence with comments
Other works by Muhammad Àbduh
•
•
•
•
•
•
•
•
•
(1897), Risālat al-tawḥīd (“Theology of unity;” first edition)
(1903), Tafsir Surat al-Àsr, Cairo.
(1904), Tafsir juz’ Àmma, al-Matb. al-Amiriyya, Cairo.
(1927), Tafsir Manar, 12 volumes
(1944), Muhammad Abduh. Essai sur ses idées philosophiques et religieuses, Cairo
(1954–1961), Tafsir al-Qur'an al-Hakim al-Mustahir bi Tafsir al-Manar, 12 vols. with indices, Cairo.
(1962 or 1963) (Islamic year 1382), Fatihat al-Kitab, Tafsir al-Ustadh al-Imam…, Kitab al-Tahrir, Cairo.
(no date), Durus min al-Qur'an al-Karim, ed. by Tahir al-Tanakhi, Dar al-Hilal, Cairo.
(1966), The Theology of Unity, trans. by Ishaq Musa'ad and Kenneth Cragg. London.
References
•
•
•
•
Benzine, Rachid (2008). Les nouveaux penseurs de l'islam. Paris: Albin Michel. ISBN 978-2-226-17858-9.
Black, Antony (2001). The History of Islamic Political Thought. New York: Routledge. ISBN 0-415-93243-2.
Sedgwick, Mark (2009). Muhammad Abduh. Oxford: Oneworld. ISBN 978-1-85168-432-8.
Watt, W. Montgomery (1985). Islamic Philosophy and Theology. Edinburgh: Edinburgh University Press.
ISBN 0-7486-0749-8.
Notes
[1] Ahmed H. Al-Rahim (January 2006). "Islam and Liberty", Journal of Democracy 17 (1), p. 166-169.
[2] Kügelgen, Anke von. "ʿAbduh, Muḥammad." Encyclopaedia of Islam, THREE. Edited by: Gudrun Krämer, Denis Matringe, John Nawas and
Everett Rowson. Brill, 2009. Brill Online. Syracuse University. 23 April 2009
<http://www.brillonline.nl.libezproxy2.syr.edu/subscriber/entry?entry=ei3_COM-0103.>
[3] Kedourie, E. (1997). Afghani and 'Abduh: An Essay on Religious Unbelief and Political Activism in Modern Islam, London: Frank Cass.
ISBN 071464355.
[9] Gelvin , J. L. (2008). The Modern Middle East (2nd ed., pp. 161-162). New York: Oxford university Press.
[10] Kügelgen, Anke von. "ʿAbduh, Muḥammad." Encyclopaedia of Islam, THREE. Edited by: Gudrun Krämer, Denis Matringe, John Nawas
and Everett Rowson. Brill, 2009. Brill Online. Syracuse University. 23 April 2009
[11] Benzine, Rachid. Les nouveaux penseurs de l'islam, p. 43-44.
[12] Benzine, Rachid. Les nouveaux penseurs de l'islam, p. 44.
159
Muhammad Abduh
160
External links
• Center for Islam and Science: Muhammad Àbduh (http://www.cis-ca.org/voices/a/abduh.htm)
Jamal-ad-Din (al-Afghani)
Religion
political Islam (perhaps Shia)
Personal
Born
19 June 1838
Asadabad, Afghanistan
Died
September 1, 1897 (aged 59)
Istanbul, Ottoman Empire
Sayyid Jamāl-ad-Dīn al-Afghānī[1][2][3][4] (Persian: ‫)ﺍﻟﺪﯾﻦ ﺍﻓﻐﺎﻧﯽﺳﯿﺪ ﺟﻤﺎﻝ‬, also known as Sayyid Jamal-ad-Din
Asadabadi (Persian: ‫)ﺁﺑﺎﺩﯼﺍﻟﺪﯾﻦ ﺍﺳﺪﺳﯿﺪ ﺟﻤﺎﻝ‬, (1838 – March 9, 1897), was a political activist and Islamic ideologist in
the Muslim world during the late 19th century, particularly in the Middle East, South Asia and Europe. One of the
founders of Islamic modernism[4][5] and an advocate of pan-Islamic unity,[6] he has been described as "less interested
in theology than he was in organizing a Muslim response to Western pressure."[7]
Surprisingly, some sources highlight that he was a British intelligence agent.[8] Throughout his forty-year career as a
British intelligence agent, Jamal ad-Din Afghani was guided by two British Islamic and cult specialists, Wilfred
Scawen Blunt and Edward G. Browne.[8] E. G. Browne was Britain’s leading Orientalist of the nineteenth century,
and numbered among his protégés at Cambridge University’s Orientalist department Harry “Abdullah” St. John B.
Philby, a British intelligence specialist behind the Wahhabi movement.[9] Wilfred S. Blunt, another member of the
British Orientalist school, was given the responsibility by the Scottish Rite Masons to organize the Persian and the
Middle East lodges. Jamal ad-Din Afghani was their primary agent. [10][9]
Early life and origin
He claimed to be of Afghan origin most of his life but some evidence shows that he was in fact born in Iran.[3][11]
Although some older sources claim that al-Afghani was born in a district of Kunar Province in Afghanistan which is
also called Asadabad,[12][13] overwhelming documentation (especially a collection of papers left in Iran upon his
expulsion in 1891) now proves that he was born in Iran, in the village of Asadābād, near the city of Hamadān into a
family of Sayyids.[1][2][11] Records indicate that he spent his childhood in Iran and was brought up as a Shi'a
Muslim.[1][2] According to evidence reviewed by Nikki Keddie, he was educated first at home then taken by his
father for further education to Qazvin, to Tehran, and finally, while he was still a youth, to the Shi'a shrine cities in
Iraq.[11] It is thought that followers of Shia revivalist Shaikh Ahmad Ahsa'i had an influence on him.[14] An ethnic
Persian, al-Afghani claimed to be an Afghan in order to present himself as a Sunni Muslim[14][15] and escape
oppression by the Iranian ruler Nāṣer ud-Dīn Shāh.[2] One of his main rivals, the sheikh Abū l-Hudā, called him
Mutaʾafghin ("the one who claims to be Afghan") and tried to expose his Shi'a roots.[16] Other names adopted by
al-Afghani were al-Kābulī ("[the one] from Kabul") and al-Istānbulī ("[the one] from Istanbul"). Especially in his
writings published in Afghanistan, he also used the pseudonym ar-Rūmī ("the Roman" or "the Anatolian").[11]
Political activism
At the age of 17 or 18 in 1855–56, al-Afghani travelled to British India and spent a number of years there studying
religions. In 1859, a British spy reported that al-Afghani was a possible Russian agent. The British representatives
reported that he wore traditional cloths of Noghai Turks in Central Asia and spoke Persian, Arabic and Turkish
language fluently.[17] After this first Indian tour, he decided to perform Hajj or pilgrimage at Mecca. His first
documents are dated from Autumn of 1865, where he mentions leaving the "revered place" (makān-i musharraf) and
arriving in Tehran around mid-December of the same year. In the spring of 1866 he left Iran for Afghanistan, passing
through Mashad and Herat.
After the Indian stay, all sources have Afghānī next take a leisurely trip to Mecca, stopping at several points
along the way. Both the standard biography and Lutfallāh's account take Afghānī's word that he entered
Afghan government service before 1863, but since document from Afghanistan show that he arrived there only
in 1866, we are left with several years unaccounted for. The most probably supposition seems to be that he
may spent longer in India than he later said, and that after going to Mecca he travelled elsewhere in the
Ottoman Empire. When he arrived in Afghanistan in 1866 he claimed to be from Istanbul, and he might not
have made this claim if he had never even seen the city, and could be caught in ignorance of it.[18]
—Nikki R. Keddie, 1983
He was spotted in Afghanistan in 1866 and spent time in Qandahar, Ghazni, and Kabul.[1] He became a counsellor to
the King Dost Mohammad Khan (who died, however, on June 9, 1863) and later to Mohammad Azam. At that time
he encouraged the king to oppose the British but turn to the Russians. However, he did not encourage Mohammad
Azam to any reformist ideologies that later were attributed to al-Afghani. Reports from the colonial British Indian
and Afghan government stated that he was a stranger in Afghanistan, and spoke the Persian language with Iranian
accent and followed European lifestyle more than that of Muslims, not observing Ramadan or other Muslim rites.[17]
In 1868, the throne of Kabul was occupied by Sher Ali Khan, and al-Afghani was forced to leave the country.[2]
He travelled to Istanbul, passing through Cairo on his way there. He stayed in Cairo long enough to meet a young
student who would become a devoted disciple of his, Muhammad 'Abduh.[19]
In 1871, al-Afghani moved to Egypt and began preaching his ideas of political reform. His ideas were considered
radical, and he was exiled in 1879. He then travelled to different European and non-European cities: Istanbul,
London, Paris, Moscow, St. Petersburg and Munich.
In 1884, he began publishing an Arabic newspaper in Paris entitled al-Urwah al-Wuthqa ("The Indissoluble Link"[1])
with Muhammad Abduh. The newspaper called for a return to the original principles and ideals of Islam, and for
161
greater unity among Islamic peoples. He argued that this would allow the Islamic community to regain its former
strength against European powers.
al-Afghani was invited by Shah Nasser ad-Din to come to Iran and advise on affairs of government, but fell from
favour quite quickly and had to take sanctuary in a shrine near Tehran. After seven months of preaching to admirers
from the shrine, he was arrested in 1891, transported to the border with Ottoman Mesopotamia, and evicted from
Iran. Although al-Afghani quarrelled with most of his patrons, it is said he "reserved his strongest hatred for the
Shah," whom he accused of weakening Islam by granting concessions to Europeans and squandering the money
earned thereby. His agitation against the Shah is thought to have been one of the "fountain-heads" of the successful
1891 protest against the granting a tobacco monopoly to a British company, and the later 1905 Constitutional
Revolution.[20]
Political and religious views
al-Afghani's ideology has been described as a welding of "traditional" religious antipathy toward non-Muslims "to a
modern critique of Western imperialism and an appeal for the unity of Islam", urging the adoption of Western
sciences and institutions that might strengthen Islam.[15]
Although called a liberal by the contemporary English admirer, Wilfrid Scawen Blunt,[21] Jamal ad-Din did not
advocate constitutional government. In the volumes of the newspaper he published in Paris, "there is no word in the
paper's theoretical articles favoring political democracy or parliamentarianism," according to his biographer. Jamal
ad-Din simply envisioned "the overthrow of individual rulers who were lax or subservient to foreigners, and their
replacement by strong and patriotic men."[22]
According to another source al-Afghani was greatly disappointed by the failure of the Indian Mutiny and came to
three principal conclusions from it:
• that European imperialism, having conquered India, now threatened the Middle East
• that Asia, including the Middle East, could prevent the onslaught of Western powers only by immediately
adopting the modern technology of the West
• and that Islam, despite its traditionalism, was an effective creed for mobilizing the public against the
imperialists.[23]
He believed that Islam and its revealed law were compatible with rationality and, thus, Muslims could become
politically unified while still maintaining their faith based on a religious social morality. These beliefs had a
profound effect on Muhammad Abduh, who went on to expand on the notion of using rationality in the human
relations aspect of Islam (mu'amalat) .[24]
According to a report, from a man who must have been an Afghan with the local government, Jamal ad-Din Afghani
was: "…well versed in geography and history, speaks Arabic and Turkish fluently, talks Persian like an Irani.
Apparently, follows no particular religion." [25]
In 1881 he published a collection of polemics titled Al-Radd 'ala al-Dahriyyi (Refutation of the Materialists),
agitating for pan-Islamic unity against Western Imperialism. It included one of the earliest pieces of Islamic thought
arguing against Darwin's then-recent On the Origin of Species; however, his arguments incorrectly caricatured
evolution, provoking criticism that he had not read Darwin's writings.[26] In his later work Khatirat Jamal ad-Din
al-Afghani (The Ideas of al-Afghani), he accepted the validity of evolution, asserting that the Islamic world had
already known and used it. Although he accepted abiogenesis and the evolution of animals, he rejected the theory
that the human species is the product of evolution, arguing that humans have souls.[26]
Among the reasons why al-Afghani thought to have had a less than deep religious faith was his lack of interest in
finding theologically common ground between Shia and Sunni (despite the fact that he was very interested in
political unity between the two groups),[27] and his failure to marry. He is said to have "picked up female
companionship when he wanted it without any show of religious scruples.", probably practising the temporary
162
marriage (nikah al-mut'a) that only Shia communities recognize as licit (halal).[28]
Death and legacy
Jamal ad-Din al-Afghani died on March 9, 1897 in Istanbul and was
buried there. In late 1944, due to the request of the Afghan
government, his remains were taken to Afghanistan and laid in Kabul
inside the Kabul University, a mausoleum was erected for him there. In
Tehran, the capital of Iran, there is a square named after him (Asad
Abadi Square).
Works
"Asad Abadi square" in Tehran, Iran
• Sayyid Jamāl-ad-Dīn al-Afghānī: ", Continued the statement in the
history of Afghans Egypt, original in Arabic: ‫ﺗﺘﻤﺔ ﺍﻟﺒﻴﺎﻥ ﻓﻲ ﺗﺎﺭﻳﺦ ﺍﻷﻓﻐﺎﻥ‬
Tatimmat al-bayan fi tarikh al-Afghan, 1901 ( Mesr, 1318 Islamic lunar jear (calendar)[29]
• Sayyid Jamāl-ad-Dīn al-Afghānī: Brochure about Naturalism or materialism, original in Persian language : ‫ﺭﺳﺎﻟﻪ‬
‫( ﻧﯿﭽﺮﯾﻪ‬Ressalah e Natscheria) translatr of Muhammad Abduh in Arabic.
References
[1] "Jamāl ad-Dīn al-Afghānī" (http:/ / www. britannica. com/ ebc/ article-9368411). Elie Kedourie. The Online Encyclopædia Britannica. .
[2] "Afghani, Jamal-ad-Din" (http:/ / www. iranicaonline. org/ articles/ afgani-jamal-al-din). N.R. Keddie. Encyclopædia Iranica. December 15,
1983. . Retrieved 2010-09-05.
[3] "Afghani, Jamal ad-Din al-" (http:/ / www. oxfordislamicstudies. com/ article/ opr/ t243/ e8?_hi=5& _pos=1). Oxford Centre for Islamic
Studies. Oxford University Press. . Retrieved 2010-09-05.
[4] "Jamal ad-Din al-Afghani" (https:/ / www. jewishvirtuallibrary. org/ jsource/ biography/ Afghani. html). Jewish Virtual Library. . Retrieved
2010-09-05.
[5] "Sayyid Jamal ad-Din Muhammad b. Safdar al-Afghani (1838–1897)" (http:/ / www. cis-ca. org/ voices/ a/ afghni. htm). Saudi Aramco
World. Center for Islam and Science. 2002. . Retrieved 2010-09-05.
[6] Ludwig W. Adamec, Historical Dictionary of Islam (Lanham, Md.: Scarecrow Press, 2001), p. 32
[7] Vali Nasr, The Shia Revival: How Conflicts within Islam Will Shape the Future (New York: Norton, 2006), p. 103.
[8] Dreyfuss, Robert, "Hostage to Khomeini", (New Benjamin Franklin House Publishing Company, Inc., New York, USA: 1980), p. 113.
[9] Dreyfuss, Robert, "Hostage to Khomeini", (New Benjamin Franklin House Publishing Company, Inc., New York, USA: 1980), p. 121 and
123.
[11] Keddie, Nikki R (1983). An Islamic response to imperialism: political and religious writings of Sayyid Jamāl ad-Dīn "al-Afghānī" (http:/ /
books. google. com/ books?id=ThR-B9BmWdYC& dq=Al-Afghan+ was+ Afghan+ by+ birth). United States: University of California Press.
p. 212. ISBN 0-520-04774-5, 9780520047747. . Retrieved 2010-09-05.
[12] From Reform to Revolution, Louay Safi, Intellectual Discourse 1995, Vol. 3, No. 1 LINK (http:/ / lsinsight. org/ articles/ 1998_Before/
Reform. htm)
[13] Historia, Le vent de la révolte souffle au Caire, Baudouin Eschapasse, LINK (http:/ / www. historia. presse. fr/ data/ thematique/ 105/
10502401. html)
[14] Edward Mortimer, Faith and Power, Vintage, (1982)p.110
[15] "Arab awakening and Islamic revival By Martin S. Kramer" (http:/ / books. google. com/ books?id=SRkTJCcyn00C& pg=PA143&
lpg=PA143& dq=kramer+ al-afghani& source=bl& ots=17FMWFJMcG& sig=JxEgQwqt9BCy24w0Lac2WTPQj98& hl=en&
ei=PpXrSYjOBovGMtnWme4F& sa=X& oi=book_result& ct=result& resnum=1). Books.google.com. . Retrieved 2012-06-08.
[16] A. Hourani: Arabic Thought in the Liberal Age 1798–1939. London, Oxford University Press, p. 103–129 (108)
[17] Molefi K. Asante, Culture and customs of Egypt, Published by Greenwood Publishing Group, 2002, ISBN 0-313-31740-2, ISBN
978-0-313-31740-8, Page 137
[18] Keddie, Nikki R (1983). An Islamic response to imperialism: political and religious writings of Sayyid Jamāl ad-Dīn "al-Afghānī" (http:/ /
books. google. com/ books?id=ThR-B9BmWdYC& dq=Al-Afghan+ was+ Afghan+ by+ birth). United States: University of California Press.
p. 212. ISBN 0-520-04774-5, 9780520047747. . Retrieved 2010-09-05.
[19] Albert Hourani, Arabic Thought in the Liberal Age (Cambridge: Cambride UP, 1983), pp. 131–2
163
[20] Roy Mottahedeh, The Mantle of the Prophet: Religion and Politics in Iran (Oxford: One World, 2000), pp. 183–4
[21] Wilfrid Scawen Blunt, Secret History of the English Occupation of Egypt (London: Unwin, 1907), p. 100.
[22] Nikki R. Keddie, Sayyid Jamal ad-Din “al-Afghani”: A Political Biography (Berkeley: University of California Press, 1972), pp. 225–26.
[23] Ervand Abrahamian, Iran Between Two Revolutions (Princeton: Princeton University Press, 1982), pp. 62–3
[24] Albert Hourani, Arabic Thought in the Liberal Age (Cambridge: Cambride UP, 1983), pp. 104–125
[26] The Comparative Reception of Darwinism, edited by Thomas Glick, ISBN 0-226-29977-5
[27] Nasr, The Shia Revival, p.103
[28] Mottahedeh, The Mantle of the Prophet, p. 184
[29] "Tatimmat al-bayan fi tarikh al-Afghan" (http:/ / www. archive. org/ stream/ tatimmatalbayanf00afghuoft#page/ 193/ mode/ 2up).
Archive.org. . Retrieved 2012-06-08.
In late 1944, due to the request of the Afghan government, his remains were taken to Afghanistan by Abdul Rahmon
Popal and laid in Kabul inside the Kabul University
Further reading
• Bashiri, Iraj, Bashiri Working Papers on Central Asia and Iran (http://www.angelfire.com/rnb/bashiri/
Afghani/Afghani.html), 2000.
• Black, Antony (2001). The History of Islamic Political Thought. New York: Routledge. ISBN 0-415-93243-2.
• Cleveland, William (2004). A History of the Modern Middle East. Boulder, CO: Westview Press.
ISBN 0-8133-4048-9.
• Keddie, Nikki Ragozin. Sayyid Jamal ad-Din al-Afghani: A Political biography. Berkeley: University of
California Press, 1972. ISBN 978-0-520-01986-7
• Watt, William Montgomery (1985). Islamic Philosophy and Theology. Edinburgh: Edinburgh University Press.
ISBN 0-7486-0749-8.
• Mehrdad Kia, Pan-Islamism in Late Nineteenth-Century Iran, Middle Eastern Studies, Vol. 32, No. 1, pp. 30–52
(1996).
External links
• Jamal-ad-Din Afghani (http://www.iranicaonline.org/articles/afgani-jamal-al-din), a comprehensive article in
Encyclopædia Iranica.
• Sayyid Jamal ad-Din Muhammad b. Safdar al-Afghani (1838–1897) (http://www.cis-ca.org/voices/a/afghni.
htm), a complete biography.
164
Al-Suyuti
165
Al-Suyuti
Muslim scholar
Abu al-Fadl 'Abd al-Rahman ibn Abi Bakr Jalal al-Din al-Suyuti
Title
Ibn al Kutb (Son of Books)
Born
1445 CE/ Rajab of 849 AH
Died
1505/911
Ethnicity
Arab
Region
Egypt
Maddhab
Shafi'i,Ashàri,Shadhilli
Main interests Tafsir, Sharia, Fiqh. Hadith
Works
Tafsir Jalalyn
Influences
Ibn Hajar al-Asqalani, Siraj-ud-din al-Bulqini, Sharaf-ud-din al-Munawi, Ibn Arabi, etc.
Influenced
Abd Al-Wahhab bin Ahmad Al-Misri Al-Sharani, al-Dawudi, Muhammad Tahir-ul-Qadri. etc.
Jalaluddin Al-Suyuti (Arabic: ‫( )ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺴﻴﻮﻃﻲ‬c. 1445–1505 AD) also known as Ibn al-Kutub (son of books) was
an Egyptian writer, religious scholar, juristic expert and teacher whose works deal with a wide variety of subjects in
Islamic theology. He was precocious and was already a teacher in 1462. In 1486, he was appointed to a chair in the
mosque of Baybars in Cairo. He adhered to the Shafi'i Madhab and is one of the latter-day authorities of the Shafi'i
School, considered to be one of the Ashabun-Nazzar (Assessors) whose degree of Ijtihad is agreed upon.
Biography
Name, lineage and birth
His full name was Abu al-Fadl 'Abd al-Rahman ibn Abi Bakr, Jalal al-Din al-Suyuti. Al-Suyuti is an ascription to a
town in Upper Egypt called Asyut. One of his grandfathers built a school there and donated money to it. His father,
Al-Kamaal, was born there in Asyut, so that is why Jalàl al-Din ascribes himself to that town. Both his grandfathers
were men of leadership and prestige and his father was a Jurist of the Shafi'i Madhhab, as Al-Suyuti stated in
Husn-ul-Muhaadarah. When his father died, Al-Kamaal Ibn Al-Hamaam, a Hanafi jurist, was one of the people that
his father left Al-Suyuti entrusted to.
He was born in the month of Rajab 849H [1445 AD] in Cairo (Egypt), and was raised as an orphan after his father
died while he was only 5 years old. He memorized the entire Qur'an when he was barely eight. Then he went on to
memorize Al-Umdah and Minhaaj Al-Fiqh wal-Usool and Alfiyyah Ibn Malik. He began to engross himself in
religious knowledge starting from 864H, at the age of 15.
Al-Suyuti
Education
He took knowledge of Fiqh and Arabic grammar from a large number of teachers. He studied the laws of inheritance
at the hands of the great scholar, who was the most knowledgeable in this subject during his time, Shaikh
Shihaab-ud-Deen Al-Shaar Masaahee, who lived to a very old age. He studied his explanation of Al-Majmoo under
him.
He accompanied 'Ilm al-Din al-Balqini studying Fiqh under him until he died. Ilm-ud-Deen Al-Balqeenee,
authorized him to teach and give fatwa in 876H. Likewise, he accompanied Shaikh Sharaf-ud-Deen Al-Manaawee
and benefited from him in the fields of Fiqh and Tafsir.
Al-Suyuti moved on to study under Al-Manawee after the death of Ilm-ud-Deen Al-Balqeenee in 878H. Ironically,
Sharaf Al-Deen Al-Manaawee was the grandfather of Abdur-Ra'oof Al-Manaawee, the scholar who wrote the work
Faid-ul-Qadeer, which was an explanation of As-Suyuti's Al-Jaami'-us-Sagheer.
He studied the sciences of Hadith and the Arabic language under the Imam, Taqee-ud-Deen Al-Shumnee Al-Hanafi,
who wrote some eulogies for him. He also attended the gatherings of the great scholar, Al-Kaafeejee, for the length
of fourteen years and learned from him the subjects of Tafsir, Usul al-fiqh, and Ma'aanee. And he received ijazah,
religious authorization, from him. He also benefited from the classes of Saif-ud-Deen Al-Hanafi on Tafsir and
Balaghah, eloquence.
The number of teachers from whom he received ijazah, religious authorization, studied under and heard from reaches
one hundred and fifty shaykhs, as has been compiled by both himself and his student after him, Al-Dawudi, who
arranged them in alphabetical order.
In his book Husn-ul-Muhaadarah, Al-Suyuti gives the number of teachers who narrated to him from those he heard
from and those who gave him the ijazah, saying: "As for my teachers who narrated to me, whom I heard from and
who gave me the religious authorization, ijazah, then they are many. I have mentioned them in the lexicon I have
compiled about them, and I counted them to number about 150."
As-Suyuti traveled to Sham, Hijaz, Yemen, India and Morocco, and settled down towards the end of his life in his
homeland of Egypt.
Death
Al-Suyuti withdrew from the people and remained in his house, busying himself with knowledge, research and
writing until he caught a sickness that lasted for seven days, ending in his death. This happened in Jumada al-awwal,
911 AH.
Career
Al-Suyuti held various positions in his lifetime such as that of teacher of the Arabic language in 866H, he was
authorized to give fatwa in 876H and he taught and dictated hadith at the University of Ibn Tuloon.
He was a prolific writer, and a well-known author of the latter times. He has left behind at least a book in every
branch of Islamic science that include both short monographs of few pages and tomes spanning volumes. Some of
his books are also first of their kind – and standards for those that were written after. Many of his books are
published; they are easily and widely available.
The first book he wrote was Sharh Al-Isti'aadha wal-Basmalah in 866H, when he was seventeen years old.
Ibn Ímād writes: "Most of his works become world famous right in his lifetime. His ability to write was phenomenal.
His student Dawudi says: "I was with the Shaykh Suyuti once, and he wrote three volumes on that day. He used to
dictate annotations on ĥadīth, and answer my objections at the same time. He was the most knowledgeable scholar in
his time of the ĥadīth and associated sciences, knowledge of the narrators including the uncommon ones, the text of
the hadith matn, its chain of narrators isnad, the derivation of ruling from hadith. He has himself told me, that he had
166
Al-Suyuti
memorized Two Hundred Thousand hadith."[23]
In his lifetime, Suyuti claimed to have reached a level of independent reasoning in the derivation of jurisprudence
(mujtahid), which caused much controversy in the scholarly factions in his days. He was criticized and maligned by
some scholars of his time because of this claim of his which was misunderstood by most. Among these scholars was
Al-Sakhawi (one of the foremost students of Ibn Hajar al-Asqalani), who had also been his teacher. It is said that one
of the reasons for his spending the last 20 years of his life in seclusion was his sadness over the scholars' reactions to
his claims.
Students
The most famous of Al-Suyuti's students and it is possible to say the most outstanding student of As-Suyuti was the
Imam, the historian, Al-Dawudi (died 945H) – author of the book Tabaqaat Al-Mufassireen and other works. Then
there was his other student, the famous historian, Ibn Iyaas, author of the book Badaa'i-uz-Zuhoor (died 930H).
Some other of his students were the Imam, the Haafidh Ibn Tuloon Al-Hanafi (died 935H), author of the three
Fahaaris, indexes as well as many other works and the Imam Al-Sha'raanee, author of the book Al-Tabaqaat (died
973H), Imam Abdul Qadir Shadhili, who listed his books and read their names before him, some months prior to his
death, Imam Hussam-ud-din Ali Muttaqi al Hindi, who is the celebrated author of the huge hadith compendium
called Kanz ul Ummal and many others.
Works
His books and treatises have been counted to number almost 500 works altogether. Suyuti listed 283 of his own
works in Husn al-Muhađarah. Some of the more famous works he produced were:
•
•
•
•
•
•
•
•
•
•
•
•
Tafsir al-Jalalayn (Arabic:‫)ﺗﻔﺴﻴﺮ ﺍﻟﺠﻼﻟﻴﻦ‬
Al-Jaami' al-Kabîr (Arabic: ‫)ﺍﻟﺠﺎﻣﻊ ﺍﻟﻜﺒﻴﺮ‬
Al-Jaami' al-Saghîr (Arabic: ‫)ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﻐﻴﺮ‬
Dur al-Manthur (Arabic: ‫ )ﺩﺭﺍﻟﻤﻨﺜﻮﺭ‬in tafsir
Alfiyyah al-Hadith [1]
Tadrib al-Rawi (Arabic: ‫ )ﺗﺪﺭﻳﺐ ﺍﻟﺮﺍﻭﻱ‬both in hadith terminology
History of the Caliphs (Arabic:Tarikh al-khulafa)
The Khalifas who took the right way (Arabic Al-Khulafah Ar-Rashidun)
Tabaqat al-huffaz an appendix to al-Dhahabi's Tadhkirat al-huffaz
Nuzhat al-julasāʼ fī ashʻār al-nisāʼ (Arabic: ‫)ﻧﺰﻫﺔ ﺍﻟﺠﻠﺴﺎء ﻓﻲ ﺃﺷﻌﺎﺭ ﺍﻟﻨﺴﺎء‬
Khasaais-e-Kubra which mentions the miracles of Muhammad
Al-Muzhir. (linguistics).
References
[1] "USC-MSA Compendium of Muslim Texts" (http:/ / web. archive. org/ web/ 20080102023930/ http:/ / www. usc. edu/ dept/ MSA/
fundamentals/ hadithsunnah/ scienceofhadith/ asa1. html). Web.archive.org. 2008-01-02. Archived from the original (http:/ / www. usc. edu/
dept/ MSA/ fundamentals/ hadithsunnah/ scienceofhadith/ asa1. html) on 2008-01-02. . Retrieved 2010-03-18.
External links
• Dhanani, Alnoor (2007). "Suyūṭī: Abū al‐Faḍl ʿAbd al‐Raḥmān Jalāl al‐Dīn al‐Suyūṭī" (http://islamsci.mcgill.
ca/RASI/BEA/Suyuti_BEA.htm). In Thomas Hockey et al. The Biographical Encyclopedia of Astronomers.
New York: Springer. pp. 1112–3. ISBN 978-0-387-31022-0. ( PDF version (http://islamsci.mcgill.ca/RASI/
BEA/Suyuti_BEA.pdf))
• http://www.freewebs.com/nooralemaan/
167
Al-Suyuti
• http://www.sunniport.com/masabih/showthread.php?t=1842
• Imam Suyuti Biography and Works at SunniPort (http://www.sunniport.com/books/
imam_jalaluddin_suyuti_v1.0.pdf)
168
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Renowned, Materialscientist, Mustafaa, Mystìc, Nepaheshgar, Neutron Jack, Pajjar, Pass a Method, PhnomPencil, Riddleme, Saudahmed66, Sharik Purkar, Spasage, Striver, Supertouch, Vague
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Cookielady357, Courcelles, Eastlaw, Fallenfromthesky, Farhanizzle, Frankie816, Haymouse, Iwanttoeditthissh, Jagged 85, JamesBWatson, Kapitop, Khateeb88, Kwamikagami, MatthewVanitas,
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Abu Dawood Source: http://en.wikipedia.org/w/index.php?oldid=502390523 Contributors: AXRL, Afghana, Al-Andalusi, AttoRenato, Bhadani, Cabolitae, Caerwine, Chmelchert, Danieliness,
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Sa.vakilian, Striver, Supertouch, TheRingess, Wiqi55, Woohookitty, ZaydHammoudeh, ‫ﻋﻠﯽ ﻭﯾﮑﯽ‬, ‫ﮐﺎﺷﻒ ﻋﻘﯿﻞ‬, 39 anonymous edits
Sunan al-Tirmidhi Source: http://en.wikipedia.org/w/index.php?oldid=503585910 Contributors: A412, AA, ABF, Abuubaydullah, Anas Salloum, Asikhi, Bddrey, Bihco, CactusWriter,
Dinalislam, Ephilei, Eras-mus, Grenavitar, Ian Pitchford, Islami, Itaqallah, Jahangard, JohnI, Khalid!, Lixshan, Lizrael, MezzoMezzo, Neilc, Neutron Jack, Obayd, Ocee, Pars.dextrum, Pass a
Method, Sakimonk, Sharik Purkar, Spasage, Striver, Supertouch, Throwaway85, World1world, 22 anonymous edits
Tirmidhi Source: http://en.wikipedia.org/w/index.php?oldid=502318580 Contributors: Afghana, Al-Andalusi, Asikhi, Attilios, Bahromali, BradBeattie, CJLL Wright, Cabolitae, Caerwine,
Chmelchert, Choess, Cloj, Courcelles, Docu, FeanorStar7, Fraggle81, Grenavitar, Grutness, Hattab, Hugo999, IMPOSSIBLEMAN, Irubcroix, Jahangard, Jaraalbe, Jztinfinity, Kansas Bear,
Ladsgroup, LatinoMuslim, LilHelpa, Magioladitis, Majilis, Marquez, Mujahed, Mustafaa, Nepaheshgar, Nick Number, Niyas Abdul Salam, Notedgrant, Ogress, Riddleme, Sa.vakilian, Sharik
Purkar, Silver Maple, SimonP, Sirmylesnagopaleentheda, Sstrauch1955, Striver, Supertouch, TheRingess, Vgranucci, Wikipidian, Zack wadghiri, ‫ﻋﻠﯽ ﻭﯾﮑﯽ‬, 43 anonymous edits
Sunan ibn Majah Source: http://en.wikipedia.org/w/index.php?oldid=503585980 Contributors: Anas Salloum, Bigwyrm, Dinalislam, Eras-mus, Faz042003, Ibn al Hakim, Ismail mohr, Jibran1,
Khalid!, M-Henry, MezzoMezzo, Mustafaa, Obayd, Pars.dextrum, Pass a Method, PhnomPencil, Rich Farmbrough, Sakimonk, Spasage, Striver, Supertouch, Throwaway85, Truthspreader,
Ubai1982, ZxxZxxZ, 8 anonymous edits
Ibn Majah Source: http://en.wikipedia.org/w/index.php?oldid=502918387 Contributors: Andrew Dalby, Chmelchert, Dinalislam, Freestylefrappe, Hattab, Heraclius, J04n, Jackyd101, Jaraalbe,
Jztinfinity, Kwamikagami, Magioladitis, Mahanchian, Marquez, Mustafaa, Obayd, Pass a Method, Raghith, Sa.vakilian, Siba, Striver, Supertouch, Talibul Ilm, Wikipidian, Zazaban, ‫ﻣﺎﻧﻲ‬, 7
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Muwatta Imam Malik Source: http://en.wikipedia.org/w/index.php?oldid=498809050 Contributors: AA, Abuubaydullah, Al-Andalusi, Alai, Amatulic, Anonymous editor, Arthena, Babajobu,
Bhadani, CambridgeBayWeather, Carlossuarez46, Coelacan, Eteb3, Grenavitar, Ibn al Hakim, Irfanazam, Islami, Jalal0, Java7837, Jimpartame, JohnI, Karl Meier, Koavf, Lamiaa salah,
Languagehat, Majilis, Matmeer, MezzoMezzo, Nakon, NickelShoe, S711, Sakimonk, Shaad lko, SimonP, Sonjaaa, Striver, Supertouch, The wub, Triquetra, Unauthored, Vicharam, Vinay Varma,
Wikimyth, Wilis.azm, ZaydHammoudeh, Zoicon5, Zora, Шизомби, 20 anonymous edits
Malik ibn Anas Source: http://en.wikipedia.org/w/index.php?oldid=496103569 Contributors: AXRL, Abdassamad, Abdul muntaqim, Akrabbim, Al-Andalusi, Ali Osmanovic, Alialomani111,
AmbassadorShras, Aymatth2, Bddrey, Betacommand, BigCoolGuyy, Bigevilf5, CambridgeBayWeather, Closedmouth, Courcelles, Crackerbelly, Cunado19, Daniel De Mol, Danieliness,
DigiBullet, DrAlyLakhani, Fatepur, FeanorStar7, Femto, Grenavitar, Hussain313, Ibn al Hakim, Immunize, Izady, Jacobolus, Jagged 85, Jassimtisekar, Jaw101ie, Kabad, Karl Meier, Kashif
Yaqoob Butt, Khodabandeh14, Kimse, Kitabparast, KnightRider, Koavf, Kosunen, Krazzyraja, LatinoMuslim, Llywrch, Magioladitis, Majilis, Marwan123, MezzoMezzo, Mild Bill Hiccup,
Mod1101, Moez, Mohsinwaheed, Muslimsson, Mustafaa, Neutron Jack, Nick Number, Ocaasi, Otterathome, Perspicacite, PhnomPencil, RainbowCrane, RavShimon, Razimantv, Riddleme,
Rjwilmsi, RogDel, S.dedalus, S711, Sa.vakilian, Saintali, SchfiftyThree, Scythian1, Shafei, Silver Maple, SimonP, Sir192, Sirmylesnagopaleentheda, Spasage, Str1977, Striver, Supertouch,
Swashbucklingbuccaneer, Tanbircdq, Techcorp, ThaGrind, Three-quarter-ten, Wahabijaz, Wmahan, Woohookitty, Yodakii, Zero0000, 130 anonymous edits
Sunan al-Darimi Source: http://en.wikipedia.org/w/index.php?oldid=503585779 Contributors: Lixshan, Obayd, Pass a Method, Pegship, PhnomPencil, Sakimonk, Striver, Supertouch,
Throwaway85, Zimriel, 4 anonymous edits
Al-Darimi Source: http://en.wikipedia.org/w/index.php?oldid=502921608 Contributors: Acather96, Alan Liefting, Bearcat, Chris the speller, Cymru.lass, Ebrahim Ahmad, Grafen, King of
Hearts, Malcolma, 23 anonymous edits
Sahih al-Bukhari Source: http://en.wikipedia.org/w/index.php?oldid=502887274 Contributors: AA, ALM scientist, Abdullah Almuneeb, Abuubaydullah, Afghana, Ahmadvns, Ahxnccj,
Akbarally Meherally, Akharabi, AladdinSE, Anonymous editor, Apibrahimk, Art LaPella, Aslamt, Aslan as sakha, Austriacus, Aylahs, Bahromali, Basel15, BassXXX, BigrTex, Bihco,
Blackbanner, CambridgeBayWeather, Charles Matthews, Christopher140691, Cloud02, Colonies Chris, DKleinecke, Danieliness, DerHexer, Dinalislam, Download, DrVega1, Eddy Oak,
Fatepur, Fatimaqamar, Filoofo, Freestylefrappe, Gaius Cornelius, Gee-Unit65, Gold Standard, Grenavitar, Grey Shadow, Groogle, Hadith786, Hasanie110, Hasseniqbal192, HelloAnnyong,
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MC10, MONGO, Mahanga, Majilis, Master of Puppets, Matmeer, MezzoMezzo, Mirzoulug'bek, Misconceptions2, Mr Stephen, Mukadderat, Murtasa, Nareek, NeilHynes, Neutron Jack,
Nrana417, Nusaybah, Osmanja, Otolemur crassicaudatus, Pajjar, Pass a Method, Peter Deer, PhnomPencil, Pill, Pizzastone, Pras, Prester John, Rami.b, Rich Farmbrough, Rjwilmsi, Ryan Albrey,
Sakimonk, Sannse, Sasquatch, Sdsouza, Servant114, Shaad lko, Shekhuzai, Sirius86, Sirmylesnagopaleentheda, Solenkhi, Someone65, Spasage, Striver, Supertouch, Syed Atif Nazir, Tabletop,
Tashfeenmajid, The Man in Question, The Persian Shah, The sealed nectar, TheProject, TheRingess, Throwaway85, Toddsschneider, Ultrabias, Ummairsaeed, Upheld, Vikashgd, Waqas072002,
Wasell, West.andrew.g, Wimt, WookieInHeat, Zereshk, Zora, Zoradians hope 12, ‫ﺗﺮﺟﻤﺎﻥ‬05, ‫ﻋﻠﯽ ﻭﯾﮑﯽ‬, 177 anonymous edits
Musnad Ahmad ibn Hanbal Source: http://en.wikipedia.org/w/index.php?oldid=492942308 Contributors: 9eltpy, AA, Abuubaydullah, Aperittos, Arawiki, Ciphers, Dr Gangrene, Drmies,
Grenavitar, Itaqallah, Jalal0, JohnChrysostom, Majilis, Matmeer, MezzoMezzo, Mohammad ihs, Obayd, Spasage, Striver, Sulzliu, Supertouch, Throwaway85, Wilis.azm, ZaydHammoudeh,
Шизомби, 14 anonymous edits
Ahmad ibn Hanbal Source: http://en.wikipedia.org/w/index.php?oldid=499361181 Contributors: 19thPharaoh, AA, Abdurahman49, Abuismael, Ahmad2099, Ahoerstemeier, Al-Andalusi,
Al-Tafra, AladdinSE, Alansohn, AlexanderPar, Arpose, Ashu8845, Aude, Aziz1005, Barticus88, BigCoolGuyy, Bigevilf5, Bobo192, Brumski, Cabolitae, Courcelles, D6, DigiBullet,
DrAlyLakhani, Fatepur, Fozzymalik, Funnyfarmofdoom, GandalfDaGraay, GoingBatty, Grenavitar, Heraclius, Hinio, Huldra, Ibnshaadi, Inwind, Islami, Itaqallah, J.delanoy, J04n, Jackbrown,
Jacobolus, Jagged 85, JamesPen, Jassimtisekar, Jheald, Jibran1, JoeSmack, John of Reading, Kashif Yaqoob Butt, Kashmiri0000, Keilana, Khazar, Khodabandeh14, Kingturtle, Kittybrewster,
Kurdo777, Languagehat, LatinoMuslim, Lysozym, M.Imran, Magioladitis, Maha Odeh, Majkhan, Mardavich, Maverickts, Maziarc, Menasim, Moe Epsilon, Moez, Mohamad the bear,
Mohammad ihs, Mpatel, Mustafaa, Nepaheshgar, Nick Number, OceanSplash, Ogress, OldakQuill, Palestine48, Park3r, Pejuang bahasa, Pepsidrinka, Prester John, Quadell, Razimantv,
Rcsprinter123, Redrocketboy, Rich Farmbrough, Richard Keatinge, Rjwilmsi, Rsg70007, S.K., SKULLSPLITTER, Saintali, Scythian1, Sia34, Simeon24601, Sir Vicious, Slackerlawstudent,
Spasage, Stevenmitchell, Striver, Supertouch, Tajik, Tanbircdq, Tatom2k, Techcorp, ThaGrind, The Brain, TheRingess, Thezien, Thingg, Unflavoured, Vonones, Wahabijaz, Wertuose,
Wikimyth, Wikipidian, Wilis.azm, Wiqi55, Yasirniazkhan, Yodakii, Zakster22`, Zimriel, ZxxZxxZ, ‫ﻋﻠﯽ ﻭﯾﮑﯽ‬, 228 anonymous edits
Shamaail Tirmidhi Source: http://en.wikipedia.org/w/index.php?oldid=499083501 Contributors: Falcon8765, Kerina yin, LilHelpa, Majilis, Nusaybah, Ogress, Sharik Purkar, WatABR, 1
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Sahih Ibn Khuzaymah Source: http://en.wikipedia.org/w/index.php?oldid=466281727 Contributors: Al-Andalusi, Aperittos, Hasseniqbal192, Lixshan, Magioladitis, Mallanox,
Mostlyharmless, Obayd, RandomHumanoid, Supertouch, Zimriel, 1 anonymous edits
Ibn Khuzaymah Source: http://en.wikipedia.org/w/index.php?oldid=490542967 Contributors: Al-Andalusi, Ashrf1979, BD2412, Bgwhite, Haroun al Mouwahid, Magioladitis, Sonia Sevilla,
Supertouch, 1 anonymous edits
Sahifah Hammam ibn Munabbih Source: http://en.wikipedia.org/w/index.php?oldid=472651960 Contributors: Elsaltador, Java7837, Lixshan, Obayd, Striver, Supertouch, 1 anonymous edits
Hammam ibn Munabbih Source: http://en.wikipedia.org/w/index.php?oldid=428943654 Contributors: Anas Salloum, Ebyabe, Haroun al Mouwahid, Inwind, Learningislam, Magioladitis,
Obayd, Quadell, Rjwilmsi, Striver, 6 anonymous edits
Musannaf ibn Jurayj Source: http://en.wikipedia.org/w/index.php?oldid=461204146 Contributors: Elsaltador, Jleybov, Plasticspork, Striver, Supertouch, WikiPuppies
Musannaf of Abd al-Razzaq Source: http://en.wikipedia.org/w/index.php?oldid=480125704 Contributors: Abstract Idiot, Avalon, DAW0001, Fuzail89, Giordaano, Islami, Jleybov, Lixshan,
MezzoMezzo, RandomHumanoid, SamuelTheGhost, Striver, Supertouch, Truthpedia, 2 anonymous edits
‘Abd ar-Razzaq as-San‘ani Source: http://en.wikipedia.org/w/index.php?oldid=410649507 Contributors: Caroldermoid, Cesium 133, Courcelles, Cunado19, Elonka, Gene Nygaard, Inwind,
Obayd, Prester John, Rich Farmbrough, Rjwilmsi, SamuelTheGhost, Striver, Supertouch, SwanSZ, Truthpedia, Xezbeth
Sahih Ibn Hibbaan Source: http://en.wikipedia.org/w/index.php?oldid=501898129 Contributors: Chris the speller, Fabrictramp, Haroun al Mouwahid, Hasanc, Malcolma, Nusaybah, Obayd,
Sasajid, Supertouch, 2 anonymous edits
Al-Mustadrak alaa al-Sahihain Source: http://en.wikipedia.org/w/index.php?oldid=495842444 Contributors: Auric, Cmdrjameson, Courcelles, Danieliness, Dr Gangrene, Entilos,
Freestylefrappe, Giraffedata, Hamid-Masri, Hasseniqbal192, Itaqallah, Lixshan, MezzoMezzo, Mohammad ihs, Obayd, SimonP, Striver, Supertouch, Thinking of England, 8 anonymous edits
Hakim al-Nishaburi Source: http://en.wikipedia.org/w/index.php?oldid=495962084 Contributors: 28bytes, A saad, AA, Abrar47, Alfarq, Attilios, Bakkouz, Cabolitae, ChrisGualtieri,
Courcelles, Gaius Cornelius, Greensleaves112, Hamid-Masri, Kross, Lixshan, Magioladitis, MatthewVanitas, Mod1101, PhnomPencil, R'n'B, Reyk, Sa.vakilian, Scythian1, Sonia Sevilla, Soroush
Mesry, Ssbohio, Striver, Supertouch, Tevfik1958, ‫ﻋﻠﯽ ﻭﯾﮑﯽ‬, ‫ﮐﺎﺷﻒ ﻋﻘﯿﻞ‬, 12 anonymous edits
A Great Collection of Fabricated Traditions Source: http://en.wikipedia.org/w/index.php?oldid=490684015 Contributors: Dev920, Dr Gangrene, Eatcacti, Fuhghettaboutit, GrahamHardy,
Gurch, JaGa, MezzoMezzo, Mikeblas, Mohammad ihs, Pegship, Pepsidrinka, Politepunk, Striver, Supertouch, Wilis.azm, 7 anonymous edits
Abu'l-Faraj ibn al-Jawzi Source: http://en.wikipedia.org/w/index.php?oldid=489376587 Contributors: Agh.niyya, Andrushinas1985, BD2412, Courcelles, Dbachmann, FeanorStar7, Hinio,
Jalal0, Korrawit, Magioladitis, Marriex, Mblumber, Moe Epsilon, PaFra, Rich Farmbrough, S711, Supertouch, Thezien, ‫ﻣﺎﻧﻲ‬, 10 anonymous edits
Tahdhib al-Athar Source: http://en.wikipedia.org/w/index.php?oldid=496218361 Contributors: Good Olfactory, Supertouch, 1 anonymous edits
Muhammad ibn Jarir al-Tabari Source: http://en.wikipedia.org/w/index.php?oldid=503535411 Contributors: Aafour, Afghana, Agh.niyya, Ahrie, Al-Andalusi, Alan Liefting, Alborz Fallah,
Amardian, Angeldreamable, AnonMoos, Aparytai, Arslan-San, Astonishment, Attilios, Bahramm 2, Bali ultimate, Bayrak, Bobo192, BomBom, Breadhat, Briangotts, Brumbek, Calvin08,
Chronicler, CommonsDelinker, Coppertwig, Cuchullain, DKleinecke, DRFN, Danieliness, Darwinek, Dbachmann, Eagleswings, Ehteshaam7, Elen of the Roads, Escape Orbit, Espetkov,
FarfromHvar, FeanorStar7, Gabbe, Gallador, Gee-Unit65, Good Olfactory, GorgeCustersSabre, Gregbard, Grenavitar, HaeB, Hanberke, Herr Beethoven, Hinio, Inwind, Jackbrown, Jagged 85,
Jang bogo67584, Janus945, Jheald, K1, Khoikhoi, Lixshan, Magioladitis, Malcolmxl5, Mani1, Masoudnaseri, Matt57, MatthewVanitas, Mel Etitis, MezzoMezzo, Miia, Mitso Bel, Mosakoz,
Mukadderat, Nepaheshgar, Nightstallion, Nishkid64, Northiran, Obayd, Omicronpersei8, Pbhj, Pouya, Proabivouac, Quoth, Razimantv, Rjwilmsi, Sangak3, Seaphoto, Shanel, Siamax, Sina111,
Striver, SunCreator, Supertouch, Tantal-ja, Template namespace initialisation script, Tevfik1958, Themightyquill, Tiger-man, Tim1357, Unyoyega, Vanished User 0001, Vary, WRK, Wareh,
Wiki-uk, William M. Connolley, Wiqi55, Wtmitchell, Xashaiar, Yhever, Zereshk, Zora, ‫יחסיות האמת‬, ‫ﻋﺰﻳﺰ‬, ‫ﻣﺤﮏ‬, ‫ﭘﺎﺭﺳﺎ ﺁﻣﻠﯽ‬, 82 anonymous edits
Riyadh as-Saaliheen Source: http://en.wikipedia.org/w/index.php?oldid=501371358 Contributors: AA, Abuubaydullah, Aliy.faisal, Barastert, Entlinkt, Hasseniqbal192, Kimse, Lixshan, MK8,
MeAs InGreg, MezzoMezzo, Mod1101, Mpatel, Nkv, Obayd, Prester John, Striver, Studentofknowledge, Supertouch, Ultrabias, VCHECKR%, WereSpielChequers, Wikipidian,
ZaydHammoudeh, 19 anonymous edits
Al-Nawawi Source: http://en.wikipedia.org/w/index.php?oldid=503842144 Contributors: Ahmeduk, Al-Andalusi, Al-mahad al-turath, Allens, Ary29, Bobblehead, CJLL Wright, Causa sui,
Charles Matthews, ChrisGualtieri, Cmdrjameson, Cryptic, D6, Dak, Danieliness, Edith Smitters, Euryalus, FeanorStar7, Fne87, Fredc15, GTBacchus, Good Olfactory, GorgeCustersSabre,
Haroun al Mouwahid, Ibn Kofi, Inwind, Isashake, Itsmejudith, Kamran the Great, Kbahey, Lanov, Lixshan, Lucky 6.9, Magioladitis, MatthewVanitas, MezzoMezzo, Modal Jig, Mukadderat,
Mustafaa, NeoJustin, Neutron Jack, Nkv, Obayd, OpenToppedBus, Rjwilmsi, Rmky87, Shazjazz, Spasage, Striver, Supertouch, Talibul Ilm, Tawelsensei, Vegetarianwlvkew, Vugar 1981,
Masabih al-Sunnah Source: http://en.wikipedia.org/w/index.php?oldid=354268021 Contributors: D6, GregorB, Jeff3000, John, Lixshan, Malhonen, Mani1, Mohammad ihs, Striver,
Supertouch, WarthogDemon, 4 anonymous edits
Al-Baghawi Source: http://en.wikipedia.org/w/index.php?oldid=475760047 Contributors: Aelfthrytha, Al-Andalusi, Haroun al Mouwahid, Jeff3000, Lixshan, Magioladitis, Mani1, Mukadderat,
Obayd, R'n'B, Striver, The Mark of the Beast, Woohookitty, ‫ﻋﻠﯽ ﻭﯾﮑﯽ‬, 6 anonymous edits
Majma al-Zawa'id Source: http://en.wikipedia.org/w/index.php?oldid=391567830 Contributors: Grenavitar, Hasseniqbal192, Lixshan, Mandarax, Pegship, RandomHumanoid, Stephen, Striver,
Supertouch, ZaydHammoudeh, 7 anonymous edits
Ali ibn Abu Bakr al-Haythami Source: http://en.wikipedia.org/w/index.php?oldid=496006915 Contributors: Aelfthrytha, Bender235, CJLL Wright, Chris55, Emersoni, FeanorStar7,
JeepdaySock, Lixshan, Mairi, MatthewVanitas, Quadell, Rjwilmsi, Roosydinharis, Striver, Supertouch, ZaydHammoudeh
Bulugh al-Maram Source: http://en.wikipedia.org/w/index.php?oldid=459271538 Contributors: Hasseniqbal192, Isa al-Asiri, Lixshan, Mboverload, Mpatel, Muslimways, Striver, Supertouch,
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Ibn Hajar al-Asqalani Source: http://en.wikipedia.org/w/index.php?oldid=499602556 Contributors: Abrar47, Aelfthrytha, Al-Andalusi, Anas Salloum, Barastert, CJLL Wright, CapitalR,
Courcelles, Dr Gangrene, El C, FeanorStar7, Grenavitar, Inwind, Itaqallah, JLaTondre, Joseph Solis in Australia, Kabad, Lanov, Lixshan, MALLUS, Mairi, Marek69, Meno25, MezzoMezzo,
Nutdoor, Oatmeal batman, Quadell, Rjwilmsi, Ruhrahi, Sam Medany, Signalhead, Sir192, Spasage, Striver, Supertouch, Tommy2010, Wireless Keyboard, ZaydHammoudeh, Zerida,
СанчоПанса, 44 anonymous edits
Kanz al-Ummal Source: http://en.wikipedia.org/w/index.php?oldid=465065939 Contributors: Abuubaydah, Altenmann, Hasseniqbal192, Islami, Lixshan, Muslim Editor, Striver, Supertouch,
Til Eulenspiegel, Valentinejoesmith, 9 anonymous edits
Ali ibn Abd-al-Malik al-Hindi Source: http://en.wikipedia.org/w/index.php?oldid=449927477 Contributors: Good Olfactory, Lixshan, Malhonen, MatthewVanitas, Quadell, Striver, Til
Eulenspiegel, 4 anonymous edits
Minhaj us Sawi Source: http://en.wikipedia.org/w/index.php?oldid=491770942 Contributors: Est.r, Explicit, Falaque, Falconkhe, Hasseniqbal192, MatthewVanitas, MezzoMezzo, Minhajian,
Mqi.media, Nasiryounus, ServingIslam, Tcasebolt, 9 anonymous edits
Muhammad Tahir-ul-Qadri Source: http://en.wikipedia.org/w/index.php?oldid=503731780 Contributors: AN-MEL, Aaliyah Stevens, Abdal.haseeb, Abrar47, Afghana, Ahsansf,
Ahsanshafiq87, Ailliro, Aishah786, Alansohn, Alexjohnc3, Ali M Saad, Amatulic, Amber92, Andrei S, Apparition11, Arabshaykh, Arjayay, Arjun01, Artichoke84, Ashanda, Ashenai,
Asifkhawaja, Ata Fida Aziz, Auntof6, B, B4basir, BD2412, Barastert, Baseball Watcher, Bearcat, Beeshoney, Ben Ben, Bento00, BigCoolGuyy, Bihco, Bobblehead, CWii, Caknuck, Caltas,
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DanniDK, David Eppstein, Deagle AP, Dejavuamnesia, Delftmessenger, Dewritech, Discospinster, Dmanning, Doc sameer, Dougweller, Drkamran, Drtahirulqadri, Dual Freq, Dysepsion,
Edgarde, Elipongo, Eliz81, Elmondo21st, EmanWilm, Emersoni, Endofskull, Epeefleche, Euchiasmus, Explicit, Fadesga, Favonian, Fragma08, Gaius Cornelius, Gholam, Gillyweed, Glacialfox,
Good Olfactory, Goodvac, GorgeCustersSabre, Grcaldwell, Guide99, Gyrofrog, HJ Mitchell, Hallianonline, Hamza1712, Haqju, Haseeb1in, Hasseniqbal192, Hmains, Hullaballoo Wolfowitz,
Humayun me, ISTB351, Imdkzmaa, Imdost, Imhisan, Iminlexus, Imsaa, Iridescent, Islamicpath, Islamicreviver, Islamindia, Itaqallah, JackofOz, Jaggafeen, Jalal0, Jasynnash2, Javaids, JavierMC,
Jeff G., Jehorn, Jim1138, Joetken, John of Reading, JohnI, Jrajesh, Justice007, Juvaria, KEN, Karl Meier, Kbh3rd, Kevin, Killiondude, Klilidiplomus, Koavf, KrayzieG, Kuru, Kwiki, L
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Muhammad ibn al Uthaymeen Source: http://en.wikipedia.org/w/index.php?oldid=491605213 Contributors: AA, Aamirik, AbuImraan85, Abureem, Abuubaydullah, AlbrechtH, Ashmoo,
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Muhammad Nasiruddin al-Albani Source: http://en.wikipedia.org/w/index.php?oldid=503778108 Contributors: AA, AFP, AN-MEL, Aaidilamindar, Abdurrahman.meda, AbuBakrLang,
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al-Kutub al-Sittah, The six major hadith collections.

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