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This article cannot be an out of context in this controversial situation in the background of the statement done by Al-Usthad Kanthapuram AP Aboobacker Musliyar. The minimum age was 18 Muslim girls but it was reduce to 16. What Kanthapuram did was that he congratulated the Circulation mentioning this reduction. He clearly stated the Islamic view point on the time of marriage. The time of marriage is not counted by age but its criterion is maturity and efficiency to lead a marital life. See one Verdict done by Delhi Court:
Ruling that a Muslim girl can marry as per her choice at the age of 15 years if she has attained puberty, the Delhi high court has held the marriage of a minor girl valid and allowed her to stay in her matrimonial house.

“This court notes that according to Mohammedan Law a girl can marry without the consent of her parents once she attains the age of puberty and she has the right to reside with her husband even if she is below the age of 18….,” a bench of justices S Ravindra Bhat and S P Garg said.

Citing various Supreme Court judgements on the issue of minor Muslim girls’ marriage, the bench said “In view of the above judgments, it is clear that a Muslim girl who has attained puberty i.e. 15 years can marry and such a marriage would not be a void marriage. However, she has the option of treating the marriage as voidable, at the time of her attaining the age of majority, i.e 18 years.”

Accepting the 16-year-old girl’s plea to allow her to stay in her matrimonial home, the bench has disposed of a habeas corpus petition filed by the girl’s mother alleging that her daughter was kidnapped by a youth and forced into marriage in April last year.

The bench accepted the girl’s statement she had left her parental home of her own will to marry the man of her choice and her husband should not be booked on the charge of kidnapping.

Meanwhile, to ascertain the girl’s well being, the court has directed the couple and in-laws to appear before the Child Welfare Committee once in every six months till the girl attains majority.

“The Committee shall take necessary steps, including obtaining the necessary undertaking from the man (husband) in this regard. Subject to completion of these steps, the girl be allowed to live in her matrimonial home,” the bench said.

The girl has been currently residing in Nirmal Chhaya, a government sponsored home for rehabilitation of poor and elderly women.

According to the habeas corpus petition filed by the girl’s mother, after abducting the girl who had Rs 1.5 lakh on March 13, 2011, the man had telephoned her threatening to kidnap her other daughter if any legal action was taken against him.

The petitioner claimed that on March 19 last year she had also approached the Deputy Commissioner of Police and requested him to rescue her minor daughter from illegal detention.

As per the petition, on April 14, 2011 an FIR was registered with Gokalpuri police station in northeast Delhi alleging that the man had kidnapped her daughter.

The mother said police had not taken any action, forcing her to approach the high court.

During the hearing of her plea, the court had issued notice to police and subsequently police had produced the girl saying she had voluntarily gone with the man and married him.

Since then they have been staying as husband and wife, the police told the court.

On April 18, 2012 the girl had also told the court that she did not wish to go back to her parents and wanted to stay with her husband.
Courtesy: Times of India


Wa sharrul Umoori Muhdathaatuhaa, Wa kulla Bid’atin dhaialah, wa kulla dhalatin fin-naar” Al-Hadith (Sahih Muslim). Translation of the above Hadith: Every innovation is a misguidance and every misguidance goes to Hell fire.

IMAM SHAFI’S EXPLANATION OF THE ABOVE HADITH: Kullu bida’tin daiala: “Every innovation is a misguidance”? Doesn’t the term “every” include all innovations?” Such an objection stems from the misinterpretation of the term kull (“every”) in the Hadith to be all encompassing without exception, whereas in Arabic it may mean “Nearly all” or “the vast majority.” This is how al-Shafi’i understood it or else he would have never allowed for any innovation whatsoever to be considered good, and he is considered a hujja or “Proof,” that is, reference without peer for questions regarding the Arabic language. The stylistic figure of meaning the part by the whole, or nechdoche in English is in Arabic: ‘abbara ‘an al-kathratf bi at-kulliyya. This is illustrated by the use of kull in the following verse 46:25 of the Quran in a selective or partial sense not a universal sense: “Destroying all things by commandment of its Lord. And morning found them so that naught could be seen save their dwellings”. Thus, the dwellings were not destroyed although “all” things had been destroyed. “All” here means specifically the lives of the unbelievers of ‘Ad and their properties except their houses.

ARE THERE GOOD OR BAD INNOVATIONS IN ISLAM? Prophetic saying as stated in Sahih Muslim is known even to common Muslims, let alone scholars: “He who inaugurates a good practice (sanna fil-islam sunnatun hasana) in Islam earns the reward of it, and of all who perform it after him, without diminishing their own rewards in the least. ” Tirmizi, Page 92.

Imam Nawawi said in Sahih Muslim (6-21): “The Prophet’s saying ‘every innovation is a general-particular and it is a reference to most innovations. The linguists say, ‘Innovation is any act done without a previous pattern, and it is of five different kinds.”‘ Imam Nawawi also said in Tahzeeb al Asma’wal Sifaat, “Innovation in religious law is to originate anything which did not exist during the time of the Prophet, and it is divided into good and bad.” He also said, “al-muhdathat (pi. for muhdatha) is to originate something that has no roots in religious law. In the tradition of religious law, it is called innovation, and if it has an origin within the religious law, then it is not innovation. Innovation in religious law is disagreeable, unlike in the language where everything that has been originated without a previous pattern is called innovation regardless of whether it is good or bad.”

Sheikh al-Islam lbn Hajar Al Asqalani, the commentator on al-Bukhari, said, “Anything that did not exist during the Prophet’s time is called innovation, but some are good while others are not.”

Abu Na’eem, narrated from Ibrahim al-Junaid, said, “I heard Ash-Shafi’i saying, ‘Innovation is of two types: praiseworthy innovation and blameworthy innovation, and anything that disagrees with the Sunnah is blameworthy.”

Imam al Bayhaqi narrated in Manaqib Ash-Shafi’i that he said, “Innovations are of two types: that which contradicts the Quran, the Sunnah, or unanimous agreement of the Muslims is an innovation of deception, while a good innovation does not contradict any of these things.”

IN CONCLUSION: Clearly, we can see from the opinions of the righteous scholars, that to define innovations in worship as wholly negative without exception is ignorant. For these pious knowers, among them, Imam Shafi’i and Imam Nawawi, declared that innovations could be divided into good and bad, based on their compliance with, or deviance from religious law. Can the latter day scholars of Islam (who came after I 1 00 years) claim that they understand the Quran and Hadith better than the Sahaba and the Salaf-Us-Saliheen? If ‘every’ innovation is a misguidance then the following too are all innovations which originated two centuries or more after Sahaba RA: Reading eight raka in Tarawih; Translations of Quran; Writing Tafseers; collection and classification of Ahaadiths; Principles of Jurisprudence; The four schools of Fiqh, Stoned and carpeted Mosques, use of loud speakers in mosques etc.

Therefore, anything that does not have roots originating to the Quran and Sunnah is considered a bad innovation. But the following practices, such as recitation of the Quran in gatherings; Recital of Darud-Sharif (Salaat-o-Salaam) in gatherings and Mawlid (commemorating the birth and Seerah of the Holy Prophet Muhammed (Peace be Upon Him) has clear and authenticated roots to the Quran and Sunnah. Where in Quran and Hadith all these gatherings are declared as haram or prohibited? Proof of such acts is indicated as follows: On Mawlid: “Abi Qatadat said that the Prophet was asked about fasting on Monday and he said ‘That was the day I was born.”‘ This Hadith is a clear evidence of the importance of the commemoration of the Prophet’s e birthday through worship. Al-Hafiz ibn Rajab al-Hanbali, in his book Lataif al-maarif (p. 98), in explaining this Hadith of Muslim said, “It is good to fast on the days that Allah honored and favored his servants.”

It is incumbent not only on Muslims but on all human beings to rejoice in his advent, the day of his birth. As al-Hafiz ibn Rajab al-Hanbali said, “The best favor that Allah has granted this nation is the birth of Prophet Muhammad (PBUH) when he was sent to humanity. ” We did not send you except as a mercy to the whole Universe’ (AlAnbiya’107. So we review and recall Allah’s favor of sending the Prophet by fasting on that day”. ‘Of the favor and mercy of Allah let them rejoice” (Yunus, 58).

Below is a divine order for all the believers to send Salutations on Prophet Muhammad (Peace be upon HIM). Allah has said in the Quran- Allah and His angels sends blessings on the Prophet (Peace be upon HIM)”-. O’you believes! You too send Salutation on beloved Prophet (Peace be upon HIM)” (33:56)

What does the Quran say about Dhiker in gatherings’? “Those men and women who engage much in Allah’s praise. For them has Allah prepared forgiveness and a great reward.” (33:35) “Those who remember their Lord standing, and sitting, and lying on their sides” (3:191) ” Men whom neither traffic nor merchandise can divert from Remembrance of Allah nor from regular Salaat, nor from regular practice of Zakaat. (24:37) “Those who believe, and whose hearts find comfort in the remembrance of Allah! Aye! It is in the remembrance of Allah that hearts can find comfort;” (13: 28)

What do the Hadith say about Dhiker in gatherings? Hadith Qudsi: “Those that remember Me in their heart, I remember them in My heart; and those that remember Me in a gathering, I remember them (i.e. make mention of them) in a gathering better than theirs. (This can include recitation of Quran, Durood (Salat-o-Salaam) and other Dhiker Allah) In Bukhari and Muslim: The Prophet (Peace be upon him) said that Allah has angels roaming the roads to find the people of dhikr, i.e. those who say La ltaha ltiabah and similar expressions, and when they find a group of people (Qaom) reciting dhikr, they call each other and encompass them in layers until the first heaven — the location of which is in Allah’s knowledge. (This is to say, an unlimited number of angels are going to be over that group Ibn ‘Umar reported that the Prophet (Peace be upon him) said: “When you pass by the gardens of Paradise, avail yourselves of them.” The Companions asked: “What are the gardens of Paradise, 0 Messenger of Allah?” He replied: “The circles of dhikr. There are roaming angels of Allah who go about looking for the circles of dhikr, and when they rind them they surround them closely.” Tirmidhi narrated it (Hasan Gharib) and Ahmad.

Abu Sa’id Al-Khudri and Abu Huraira reported that the Prophet (Peace be upon him) said, “When any group of men remember Allah, angels surround them and mercy covers them, tranquility descends upon them, and Allah mentions them to those who are with Him.” Narrated by Muslim, Tirmidhi, Ahmad, lbn Majah, and Bayhaqi.

Those who call upon Bida’h (innovations): For those who insist on scrutinizing Bida’h should rather pay more attention to Haram and major sins. The following are typical examples that majority of the Ummah is engaged in everyday and so routinely which are often overlooked and justified through obtaining Fatwa’s for the purpose of legitimizing their actions:

Buying houses on mortgages (interest); Holding Credit on credit cards; Eating non halal meat and foods (MacDonald, KFC, etc.) Disobedience to parents and ill treatment of either wife or husband; Sending of children to Islamic school but not practicing Islam themselves Calling other Muslim brothers Miskeen (poor) based upon nationality Undue extravagance: Luxuries (Castles, Rolls Royces, Cadillacs etc); Engaging in fraud and corruption Celebrating own anniversaries and birthdays yet raise objection on Mawlid. Etc.

Islam cannot be customized to suit individual needs and lifestyles. This is a great hypocrisy. One can ask themselves how pious and strict follower of the Quran and Sunnah, am I in reality? Stay away from haram, shirk and Kufr and try to follow other Hadiths as well in order to fulfill the claim of being strict followers of Quran and Sunnah.

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He is also one of the four Imams of Fiqh. Imam Ahmad was born at Baghdad in Rabi^-ul-‘ula, 164 H. He studied the Hadith and Fiqh together with other Islamic disciplines in Baghdad, then travelled to Ash-Sham and Hijaz for further studies. He was persecuted during the rule of Al-Ma’mun bin Harun Ar-Rashid for refusing to acknowledge the Bid^ah (innovation) introduced by the Mu^ tazilah of claiming that the Qur’an (the Eternal and Everlasting Kalam-Speech of Allah) was created.. He however, stood firm against all the trials and saved the Sunnah from the innovation of the wretched Mu ^tazilah thoughts. He was the mostly persecuted and most firm one amongst all the Imam. He is most famous for collecting the Hadith of the Prophet compiled in the Musnad Ahmad bin Hanbal, which contain 28 to 29 thousand Hadith. It was said that Ibn Hanbal memorized one million Hadith. Ibn Hanbal died in Baghdad on Friday, 12 Rabi^-ul-‘Ula 241 H.

2. AL-BUKHARI, Muhammad bin Isma^il:He is the Amir-ul-Mu ‘mimin in the knowledge of Hadith, and his full name is Abu ^Abdullah, Muhammad bin Isma^il bin Ibrahim bin Al-Mughirah bin Bardizbah Al-Ju^fi Al-Bukhari. He was born in Shawwal 194 H. In Bukharah in what is now Uzbekistan. Al-Bukhari studied Hadith at an early age and travelled widely over the Muslim world collecting Hadith and compiled the most authentic ones in his book Al-Jami^As-Sahih, which later became known as Sahih Al-Bukhari and contains 2602 Hadith which he selected from the thousands of Hadiths that he had memorized. Al-Bukhari studied under famous Hadith Imam like Malik bin Anas and Yahya bin Ma^in. He died in Samarqand, the then day capital of Uzbekistan, Nowadays Tashqand , the night of ^id-ul-Fitr, 256 H. Al-Bukhari was unique in the science of the methodology of Hadith and his book Al-Jami^As-Sahih is considered to be the most authentic book of Hadith.

3. MUSLIM bin Hajjaj:Muslim’s full name is Muslim bin Al-Hajjaj Al-Qushairi An-Nishapuri. He was born in 204 H., in the city of Nishapur near the city of Mashhad in present Iran. Muslim is considered second only to Al-Bukhari in the science of the methodology of Hadith. He started the study of Hadith at an early age and travelled to Iraq, Hijaz, Ash-Sham and Egypt and studied under the scholars of Hadith at that time like Al-Bukhari, Ahmad bin Hanbal and Ibn Abi Shaibah. He also taught the famous Hadith scholars like At-Tirmidhi and Ibn Abu Hatim. Muslim compiled the Hadith book Al-Musnad As-Sahih, which became known as Sahih Muslim. This book, which is considered by the Muslim ^Ulama’ as the second most authentic Hadith book after Al-Bukhari, contains 9,200 Hadith. Imam Muslim died at his birthplace in Rajab 261 H.

4. ABU DAWUD, Sulaiman bin Al-Ash’ath:Abu Da’ud, Sulaiman bin Al-Ash’ath bin Ishaq Al-Azdi As-Sijistani, who was one of the eminent Imam of Hadeeth, was born in 202H. He studied Hadeeth under Imam Ahmad bin Hanbal along with Al-Bukhari and taught many of the later scholars of Hadeeth, like At-Tirmidhi and An-Nasaa’ee. Though Abu Da’ ud collected 5,00,000 Hadeeth, he compiled 4,800 Hadeeth only in his book entitled As-Sunan, which he taught in Baghdad and other major cities at that time. He died at Basra on Friday in the month of Shawwal 275 H. Sunan Abu Dawood has been translated to English.

5. AT-TIRMIDHEE, Abu ‘Iesa Muhammad bin ‘Iesa:Abu ‘Iesa, Muhammad bin ‘lesa bin Sura At-Tirmidhee was born in 209 H. In a town called Tirmiz in Uzbekistan near the northern border of Afghanistan. He was a student of Al-Bukhari, and compiled 4,000 Hadeeth in his book called Al-Jami which later came to be known as Sunan At-Tirmidhi. He also contributed tremendously to the methodology of Hadeeth and composed a book on it called Al-‘Ilal (the discrepancies). He was famous for his piousness. He became blind and finally died on 13 Rajab 279H. An abriged version of Sunan at-Tirmidhi is available in English in the Alim computer software CD.6. AN-NASA’I, Abu ‘Abdur-Rahman Ahmad bin Shu’aib:Abu ‘Abdur-Rahman, Ahmad bin ‘Ali bin Shuiaib bin ‘Ali Al-Hafiz was born in 215H. In Nisa’, a city in Khurasan. He became famous for the study of the methodology of Hadeeth, memorizing and mastering it. His book known as Sunan An-Nasa’ee is third to Sahih Al-Bukhari in terms of containing the least weak Hadeeth. He lived in Egypt then moved to Damascus in Syria and died in Makkah in the year 303 H.

7. IBN MAJAH, Muhammad bin Yazid:Abu ‘Abdullah, Muhammad bin Yazid bin Majah Al-Qizwini was born in 207H. He studied under Imam Malik and others, and many people narrated Hadeeth from him. He was one of the eminent scholars of Hadeeth,but his Sunan contains many weak and even Munkar Hadeeth. Ibn Majah died in Ramadan in 273H. Sunan Ibn Majah has been translated to English, and printed by Kazi Publications, Lahore. Other Hadeeth Scholars

8. IBN RAHWAIH, Ishaq bin Ibrahim:Abu Ya’qub, Ishaq bin Ibrahim At-Tamimi Al-Hanzali Al-Marwazi was an eminent and great Haafidh, who was a resident and the ‘Aalim of Nishapur. He was also considered as the Sheikh of the east of his time and was known as Ibn Rahawaih. Imam Ahmad said, ‘I don’t know an ‘Aalim equal to Ishaq in Iraq. Abu Zar’a also said, ‘There was no body so good at memorizing the Hadeeth than Ishaq.’ Abu Hatim also said, ‘His mastery (of the Hadeeth), accuracy and accuracy and memorization were very surprising.’ Ibn Rahwaih was born in the year 166 H and died on l5th Sha’ban 238 H.

9. AL-ISMA’ILI, Ahmad bin Ibrahim:Abu Bakr, Ahmad bin Ibrahim bin Isma’il bin Al-‘Abbas Al-Isma’ili Al-Jurjani was born in 277 H. He was considered as an Imam and a Hafidh, and was given the title Sheikh-ul-lslam due to his wide knowledge and because he was the leader of the Shafi’ees in his region.

10. AL-BAZZAR, Ahmad bin ‘Amr:Abu Bakr, Ahmad bin ‘Amr bin ‘Abdul-Khaliq Al-Basri was one of the eminent and learned Hadeeth scholars who had attained the rank of Hafidh in the memorization of Hadeeth. He authored two books on Hadeeth which are Al-Musnad Al-Kabir and Al-‘Ilal. He studied under At-Tabarani and others. Al-Bazzar died in 292 H.

11. AL-BAIHAQI, Ahmad bin Al-Husain:Abu Bakr, Ahmad bin Al-Husain was born in Sha’ban in the year 374H. He was considered a learned Hafidh among the eminent Imams of Hadeeth and a jurisprudence scholar in the Shafi’ee Madhhab. He wrote many books like As-Sunan Al-Kubra and As-Sunan As-Sughra. Adh-Dhahabi said, ^?His books exceed one thousand volumes.’ Al-Baihaq, which he is named after, is a town near Nishapur. Al-Baihaqi died in 458 H.

12. ABU HATIM AR-RAZI, Muhammad bin Idris:Abu Hatim, Muhammad bin Idris bin Al-Mundhir Al-Hanzali Ar-Razi was born in the year 195 H. He was an eminent Hafidh and an Imam and one of the prominent scholars who excelled in the methodology of Hadeeth. He was also one of the most respected scholars in the knowledge Al-Jarh wat-Ta’dil (verifying the reliability and unreliability of the narrators of the Hadeeth).

13. IBN AL-JARUD, ‘Abdullah bin ‘Ali:Abu Muhammad, ‘Abdullah bin ‘Ali bin Al-Jarud An-Nishapuri,who lived near Makkah, was an Imam and a Hafidh who was among those ‘Ulama who mastered the recitation of the Qur’an. He authored Al-Muntaqa fil-Ahkam and was among the pious scholars of his time. Ibn Al-Jarud died in 307 H.

14. AL-HARITH bin Abu Usama:Imam Abu Muhammad, Al-Harith bin Abu Usama Muhammad bin Dahir At-Tamimi Al-Baghdadi was a Hafidh and authored Al-Musnad which he did not arrange. Ibrahim Al-Harbi and Abu Hatim verified him as reliable, and Ad-Daraqutni said, ‘He is truthful.’ Al-Harith was born in 186 H. And died on the day of ‘Arafa 282 H.

15. AL-HAKIM, Abu Abdullah:Abu ‘Abdullah, Muhammed ‘Abdullah An-Nishapuri Al-Hakim known as Ibn Al-Baiyi’ was born in 321H. He was a celebrated Imam in the verification of Hadeeth. He authored Al-Mustadrak in the methodology of Hadeeth. It is said that he studied under one thousand professors and authored many valuable books. Al-Hakim was pious and religious. He died in Safar 405 H.

16. IBN HIBBAN, Abu Hatim Ibn Hibban:Abu Hatim, Muhammad bin Hibban bin Ahmad bin Hibban Al-Busti was born in Bust in Sijistan. He was one of the celebrities in the knowledge of Hadeeth, pious, Faqih, learned and one of the students of Ibn Khuzaimah. He died in Samarqand in 354 H., while in his eighties.

17. IBN KHUZAIMA, Muhammad bin Ishaq:Ibn Khuzaima, Muhammad bin Ishaq was born in 223 H. In Nishapur. He was considered as a Sheikh-ul-lslam (the most learned ‘Aalim of Islam) and one of the eminent and senior Hafidh. He was the Imam and Hafidh of Khurasan during his time. He also authored more than 140 books. Ibn Khuzaima died in Nishapur in 311 H.

18. IBN ABU KHAYTHAMA:Abu Bakr, Ahmad bin Abu Khaythama Zuhair bin Harb An-Nasa’I Al-Baghdadi was a celebrated Imam, Hafidh and an authority. He authored At-Tarikh Al-Kabir. Ad-Daraqutni said about him, ‘He was reliable and trustworthy.’ Al-Khatib also said, ‘He was reliable ‘Aalim (learned), accurate Hafidh, knowledgeable in the history of people, and the narration of poetry.’ He studied Hadeeth under Ahmad bin Hanbal and Ibn Ma’in. Ibn Abu Khaythama died in Jumada-ul-Ula 289 H., at the age of 94 years.

19. AD-DARAQUTNI, ‘Ali bin Umar:Abul-Hasan, ‘Ali bin ‘Umar bin Ahmad bin Mahdi Al-Baghdadi. He was nicknamed after a big store called Dar Al-Qutn in Baghdad. He was a great Hafidh and a unique Imam who was born in the year 306 H. He was the authority in the methodology of Hadeeth, the knowledge of the weaknesses of the Hadeeth narrations and names of the Hadeeth narrators of his time. Ad-Daraqutni died on 8th Dhul-Qa’da 385 H.

20. AD-DARIMI, ‘Abdullah bin ‘Abdur-Rahman:Abu Muhamrnad, ‘Abdullah bin ‘Abdur-Rahmnan bin Al-Fadl bin Bahram At-Tamimi Ad-Darimi As-Samarqandi was born in the year 181 H. He was a celebrated Imam, Hafidh and Sheikh-ul-Islam of Samarqand and the author of Al-Musnad Al- ‘Aali. He heard Hadeeth at Al-Haramain, Khurasan, Ash-Sham, Iraq and Egypt. Muslim, Abu Da’ud, At-Tirmidhi, An-Nasa’i and others transmitted Hadeeth from him. He was described to be very intelligent and very virtuous and was considered to be an exemplary person in piousness, patience, hardwork, worship and abstinence. Ad-Darimi died on 8th Dhul-Hijja 255H.

21. ABU DA’UD, Sulaiman bin Da’ud At-Tayalisi:Sulaiman bin Da’ud bin Al-Jarud Al-Basri was a Persianby origin and the freed slave of Az-Zubair. He was a great Hafidh and one of the eminent ‘Ulama. Al-Qallas and Ibn Al-Madini both said about him, ‘I have not seen someone who is more versed with the Hadeeth more than him.’ Ibn Mahdi said, ‘He is a most truthful person.’ He recorded Hadeeth from more than one thousand scholars. Abu Da’ud died in the year 204 H.

22. IBN ABU AD-DUNYA, ‘Abdullah bin Muhammad bin ‘Ubaid:Abu Bakr, ‘Abdullah bin Muhammad bin ‘Ubaid bin Sufyan bin Abu Ad-Dunya Al-Qurashi Al-Baghdadi, the freed slave of Banu Umaiya, was born in 208 H. He was a Muhaddith and truthful ‘Aalim. He wrote some books and educated more than one of the caliphs’ sons like Al-Mu’tadid. Ibn Abu Ad-Dunya died in Jumada Al-Ula, 281 H.

23. ADH-DHUHLI, Muhammad bin Yahya:Abu ‘Abdullah, Muhammad bin Yahya bin ‘Abdullah bin Khalid bin Faris, the freed slave of Banu Dhuhl was born in 170 of the Hijra. He was a Sheikh-ul-lslam and Amir-ul-Mu’minin in the knowledge of Hadeeth and theHafidh of Nishapur. He acquired Hadeeth from many professors in Al-Haramain, Ash-Sham, Egypt, Iraq, Ar-Ray, Khurasan, Yemen and Al-Jazira and became very competent in this field and became the authority of knowledge in Khurasan. Ahmad said, ‘I never saw someone who knows the Hadeeth of Az-Zuhri from Muhammad bin Yahya than Adh-Dhuhli. He died in Rabl ‘-ul-Awwal, 258H.

24. ABU ZUR’A AR-RAZI, ‘Ubaidullah bin Abdul-Karim:’Ubaidullah bin ‘Abdul-Karim bin Yazid bin Faroukh, Abu Zur’a Ar-Razi Al-Qurashi by clientship was a Hafidh and an eminent scholar of the Hadeeth. He was also considered among the Imam of ‘Al-Jarh wat-Ta’dil (the critical study of the Hadeeth narrators). Muslim, At-Tirmi&i, An-Nasa’i, Ibn Majah and others narrated Hadeeth from him. Adh-Dhahabi said, ‘Many people heard Hadeeth from him in Al-Haramain, ‘Iraq, Ash-Sham, Al-Jazira, Khurasan, and Egypt.’ He was also well acclaimed for his memorization, brightness, piousness, sincerity, knowledge and the good application of his knowledge. Abu Zur’a Ar-Razi died towards the end of 264 H. At the age of 64 years.

25. IBN AS-SAKAN, Sa’id bin ‘Uthman:Abu ‘Ali Sa’id bin As-Sakan Al-Baghdadi was born in 294 H. He was a celebrated Hafidh and an authoritative Imam. He paid much attention to the study of Hadeeth, and collected and wrote books on Hadeeth, thus becoming very famous in this field. Ibn As-Sakan died in the year 353 H.

26. SA’ID bin Mansur:Sa’id bin Mansur bin Shu’ba Al-Marwazi or At-Taliqani then Al-Balkhi lived near Makkah. He authored the book As-Sunan. Imaam Ahmad bin Hanbal praised him immensely. Harb Al-Karmani said, ‘He (Saiid) dictated to me about ten thousand Hadeeth from his memory.’ Sa’id bin Mansur died in Makkah in Ramadan 227 H, while in his nineties.

27. ASH-SHAFI’EE, Muhammad bin Idris:Abu ‘Abdullah, Muhammad bin ldris bin AI-‘Abbas bin ‘Uthman bin Shafi’ee bin As-Sa’ib bin ‘Ubaid bin ‘Abd Yazid bin Hashim bin ‘Abdul-Muttalib bin ‘Abd Manaf Al-Qurashi Al-Makki was born in 150 H. in Ghaza and was taken to Makkah while a baby. He lived in Egypt where he died in 204 H. He was considered to be one of the most learned persons amongst the Muslim Ummah, unique, learned and the founder of the science of Usul Al-Fiqh (the principles of jurisprudence). His grandfather Shafi’i was a Sahabi who met the Prophet while a growing up boy. Imaam Shafi’ee’s book, ar-Risaala on Usool al-Fiqh has been translated to English (Islaamic Texts Society – UK, 1961) and is available with us for reference.

28. IBN ABEE SHAIBA, Abu Bakr:Abu Bakr ‘Abdullah bin Muhammad bin Abee Shaiba Ibrahim bin ‘Uthman bin Hawasi Al-‘Ansi (by clientship) was a unique Hafidh. He authored Al-Musnad wal-Musannaf and other books. He was a leader in the knowledge of Hadeeth and Abu Zur’a, Al-Bukhari, Muslim, Abu Da’ud and Khalaf narrated it from him. Abu Bakr died in Muharram, 235 H.

29. AT-TABARANI, Sulaimman bin Ahmad:Abul-Qasim, Sulaiman bin Ahmad bin Ayub bin Mutair Al-Lakhmi At-Tabarani was born in 260 H. in Tabariya As-Sham. He was an authoritative Imam and narrated Hadeeth from more than one thousand scholars. He left Ash-Sham to acquire the knowledge of Hadeeth and spent thirty-three years of travelling in its pursuance. He authored many interesting and amusing books, among them are Al-Mu’jam Al-Kabir, Al-Mu’jam Al-Awsat, and Al-Mu’jam As-Saghir. At-Tabarani lived in Asfahan and died there on 27th Dhul-Qa’da, 360 H.

30. AT-TAHAWI, Ahmad bin Muhammad:Abu Ja’far, Ahmad bin Muhammad Salama bin Salama Al-Azdi Al-Misri At-Tahawi Al-Hanafi was born in the year 228 H. or 227 H. He was nicknamed after a village called Taha in Egypt. He was a follower of the Shafi’ee Madhaab (school of jurisprudence) and a student of Al-Muzni, his nephew until the latter one day told him, ‘By Allah, you will never became anything.’ At-Tahawi then became angry and moved to Abu ‘Imran Al-Hanafi and not only became a Hanafi (a follower of the Hanaf Madhhab) but very enthusiastic in proving the Hanafi Madhhab by strengthening the reports, adducing the Hadeeth weakened by the others as evidence to support his Madhhab. Al-Baihaqi also said that he used to weaken the unfavourable Hadeeth to his Madhhab through methods not approved of by the scholars of the Hadeeth. Among his most famous books is Sharh Ma’ani Al-Athar. At-Tahawi died in the beginning of Dhul-Qa’da,321 H.

31. IBN ‘ABDUL-BARR, Yusuf bin ‘Abdullah:Abu ‘Umar, Yusuf bin ‘Abdullah bin Muhammad bin ‘Abdul-Barr bin ‘Asim An-Namari Al-Qurtubi was born in Rabi’-uth-Thani, 368 H. He was a celebrated learned Imam and was the Sheikh-ul-lslam and Hafidh of Al-Maghrib (North West Africa). He was considered as the master of his time in the memorization and accurate rendering of the Hadeeth. He was also skilled in the science of genealogy and history. Ibn Hazm said, ^?I cannot talk about the knowledge of the Hadeeth like ‘Abdul-Barr, so how can I do better than him?^? He has authored many books, the most famous of which is Al-Isti’ab. Ibn ‘Abdul-Barr died on a Friday in Rabi’-uth-Thani, 463 H. At the age of 95 years.

32. ‘ABDUL-HAQ bin ‘Abdur-Rahman:Abu Muhammad, ‘Abdul-Haq bin ‘Abdur-Rahman bin ‘Abdullah bin Husain bin Sa’ id Al-Azdi Al-Ishbili was born in 510 H. He was a Hafidh and an authority in the knowledge of Hadeeth. He resided in Bijaya in Spain where he spread his knowledge and authored books. He was famous and a celebrated ‘Aalim and was appointed as the Khatib of Bijaya. He was a Faqih and knowledgeable in the methodology of the Hadeeth, its weak ones and the history of the Hadeeth narrators. He was also described to be virtuous, pious and a strict follower of the Sunnah. He also took interest in the arts and recited poetry. ‘Abdul-Haq died in Bijaya in Rabi’-uth-Thani, 581 H.

33. ‘ABDUR-RAZZAQ bin Humam:Abu Bakr, ‘Abdur-Razzaq bin Humam bin Nafi’ Al-Himyari (by clientship) As-San’ani was considered as one of the strongholds of knowledge.Ahmad, Ishaq, Ibn Ma’in and Adh-Dhuhli narrated Hadeeth from him. He became blind in his old age and became senile. ‘Abdur-Razzaq died in 211 H. At the age of 85 years.

34. IBN ‘ADI, ‘Abdullah:Abu Ahmad, ‘Abdullah bin ‘Adi Al-Jurjani was born in 279 H.He was a famous Imam, an eminent Hafidh and one of the celebrated ‘Ulama. He was also nicknamed Ibn Al-Qisar. Ibn ‘Adi died in Jumada-ul-Akhir, 365 H.35. AL-‘AQILI, Muhammad bin ‘Amr:Abu Ja’far, Muhammad bin ‘Amr bin Musa bin Hamad Al-‘Aqili was a Hafidh, an Imam and the author of Kitab Ad-Du’afa’ Al-Kabir. He was a celebrated scholar, and the author of many books. Al-‘Aqili lived in Al-Haramain and died in 322 H.

36. ‘ALI bin Al-Madini: Abul-Hasan:’Ali bin ‘Abdullah bin Ja’far bin Najih As-Sa’di by clientship – Al-Madini was born in 161 H. And was considered as the most knowledgeable person regarding the Hadeeth of the Prophet and Al-Bukhari said in this context, ^?I never belittled myself before anyone else except before ‘Ali Al-Madini.^? He was considered to be the Imam of Al-Jarh wat-Ta’dil, the Hafidh of his time and the exemplary of Ahl Al-Hadeeth (the scholars of the Hadeeth). ‘Ali Al-Madini died at Samira in present Iraq at a place called Katibata Al-Qa’qa in the year 234 H.

37. IBN AL-QATTAN, ‘Ali bin Muhammad:Abul-Hasan, ‘Ali bin Muhammad bin ‘Abdul-Malik Al-Fasi was born in Qurtuba in Spain in 562 H. And lived in Fas in Morocco. He was a Hafidh, an Imam and a learned critic of the Hadeeth methodology. Moreover, he was more knowledgeable about the Hadeeth methodology and the mastery of the names and history of the narrators of the Hadeeth than anyone else of his time. He also authored many books and died in Rabi’-ul-Awwal, 628 H.

38. IMAM MALIK, Malik bin Anas:Abu ‘Abdullah, Malik bin Anas bin Malik bin Abu ‘Aamir AI-Asbahi (Dhi Asbah, his ninth grandfather was from one of the noblest tribes of Yemen) was born in 93 H. or 94 H. He was the Imam of Dar Al-Hijra (Al-Madina), the Faqih of the Ummah and the leader of Ahl al-Hadeeth. He studied under more than nine hundred professors and a large number of people learnt from him, among them being Imam Ash-Shafi’ee. The Muwatta of Imaam Malik has been translated to English.

39. IBN MANDA, Muhammad bin Ishaq:Abu ‘Abdullah, Muhammad bin Ishaq bin Muhammad bin Yahya bin Manda was born in 310 H. And was a Hafidh, an Imam and a traveller. He was also one of the eminent scholars, who mastered many Hadeeth. It is said that he travelled all over the Muslim world of his time and returned with about forty loads of books and his teachers were one thousand seven hundred. Ibn Manda died in Dhul-Hijja 395H.

40. ABU NU’AIM, Al-Asfahani:Ahmad bin ‘Abdullah bin Ahmed bin Ishaq bin Musa bin Mahran Al-Asfahani was born in Rajab 334 H. He was a famous Hafidh, one of the eminent Muhaddithin and one of the great Huffaz. He studied under the celebrated scholars and himself taught many virtuous ‘Ulama. He authored many books, among them Al-Mustakhraj ‘Ala Al-Bukhari, and Al-Mustakhraj ‘Ala Muslim and Huliyat-ul-Awliya, which is one of the best books. It is said that when he took it to Nishapur, it sold for four hundred Dinar. Al-Asfahani died in Safar or 20th Muharram, 430 H. at-Asfahan.

41. ABU YA’LA, Ahmad bin ‘Ali:Al-Hafiz Ahmad bin ‘Ali bin Al-Muthanna bin Yahya bin ‘Iesa bin Hilal At-Tamimi was born in Shawwal, 210 H.He authored AI-Musnad AI-Kabir and was considered as the Muhaddith of Al-Jazira. He was truthful, trustworthy, tolerant and religious. As-Sam’ani said, ‘I heard Ismaiil bin Muhammad bin Al-Fadl Al-Hafiz say: ‘I read the Musnad of Al-‘Adani, the Musnad of Ibn Mani” and other Masanid, which are like rivers, but the Musnad of Abu Ya’la is like the sea into which all the rivers flow’.’ Abu Ya’la died in the year 307 H.