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Imam An-Nawawi was an Asha’ri, A Refutation of the Claims of the Pseudo-salafis

compiled by Abu Layth

One of the many fraudulent claims of the pseudo-salafi movement is that Imam An-Nawawi was not an Asha’ri in creed. This is yet another example of their attempt to rewrite history to be in their favor. Before we prove that Imam an-Nawawi (rahmatullah ‘alayh) was an Asha’ri, we must first analyze why the pseudo-salafis would make such an unprecedented claim. Imam An-Nawawi is a Mujtahid in the Shafi’i school, having the most authority after Imam ash-Shafi’i! Imam An-Nawawi is respected by all Sunni ‘ulama‘, and indeed even non-Sunnis. His books are read, memorized, and preserved by each generation after him. He is, arguably, one of the most remembered and well-known scholars of the entire Muslim ummah. His commentary upon the Sahih Muslim is considered by many to be the best ever done in Muslim history, his Majmu‘  is considered only challenged in status by Ibn Qudamah’s Al-Mughni.  If the pseudo-salafis can claim him to be an anthropomorphist and inline with their literalist views in creed, they have on their side a highly respected scholar, of whom no disagreement exists regarding his high status in Islam. It is for this reason that the deviant pseudo-salafis will do anything they can, especially lie, to claim Imam an-Nawawi as one of “them“.

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The Layman's Guide to Utilizing the Books of Rijal

Basmalaby Abul Layth

One of the most liberating experiences for the student of knowledge is learning to utilize the books of Rijaal, or the books containing the names of the narrators throughout history declaring their reliability or lack thereof. These works are encyclopedias of historical knowledge, entries that contain the man’s (or woman’s) entire lineage, whether their memories were sound, whether or not they were ‘deviants’ or simply had minor ‘deviation’ in creed, whether or not they were pious or lax in their religiousity. The entries mention who they studied beneath, when they were born, when they died, what their companions said of them, where they were born, where they studied etc.

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The Letter & Number Symbol Key Utilized by the Imams of Hadith Within Their Books

Basmala

The later scholars of hadith used a letter and number symbol system to identify which Imams used the narrator in their books of hadith. This system is utilized in the encyclopedic biographical works such as Tahthib At-Tahthib of Hafith Ibn Hajr, his Taqrib , Adh-Dhahabi in his Al-Mizan and other works of immense benefit in the science of Hadith.

Examples:

The following are a few examples of the Letter & Number Symbol system:

hadithsymbolexample1Click Image

At the end of the entry of As-Sa’ib An-Nukri you find the two letters مد  . This is the symbol system. Now if you use the key below you will be able to determine what book of hadith meem daal represents; Abu Dawud’s Marasil.

Another example:

hadithsymbolexample2Click Image

In this example ‘Amir ibn ‘Ubdah Al-Baahili is used. At the end of his entry you find the letters خت  . Now using the key below you will see that khaa taa stands for Bukhari’s Sahih in Mu’allaq form.

Another example:

hadithsymbolexample3

In this example I have used the entry Abdul-Aziz ibn Abi Bakra Ath-Thaqafi who is, as Ibn Hajr states, Saduq. At the end of the entry you can see the symbols خت  د  ت  ق . Note that one should be careful not to combine letters or else it will change the referencing and one will be mistaken when verifying or utilizing the symbol system.

So using the code system below one can determine that Abdul-’Aziz’s narrations are found in Bukhari’s Sahih in Mu’allaq form, Abu Dawud’s Sunan, Tirmidhi’s Sunan, and the Sunan of Ibn Majah.

Last Example is for You to Figure Out

hadithsymbolexample4

This narrator’s name is Qartha’, the only narrator named such in the books of hadith. He is Saduq (honest) according to Hafith Ibn Hajr in this entry. What books of Hadith narrate through him as stated by Hafith Ibn Hajr?

Please post your findings in the comments of this thread so that I know someone understands the system!

The following is a general key as mentioned by Hafith Ibn Hajr Al-’Asqalani in his Intro to Taqrib At-Tahthib:

Codes for Imam al-Bukhari:

خ – Bukhari’s Sahih

خت – Bukhari’s Sahih in Mu’allaq form

بخ – Bukhari’s Adab Al-Mufrad

عخ – Bukhari’s Khalq Af’al Al-’Ibad

ر – Bukhari’s treatise “Juza’ Al-Qira’at”

ي – Bukhari’s Rafa’ul Yadayn

Codes for Imam Muslim

م – Muslim’s Sahih

مق – the Muqaddimah of the Sahih of Imam Muslim

Codes for Imam Abu Dawud

د -Abu Dawud’s Sunan

مد – Abu Dawud’s Marasil

صد – Abu Dawud’s Fadaa’il Al-Ansaar

خد – Abu Dawud’s Naasikh

قد -Al-Qadir

ف – At-Tafarrud

ل – Masaa’il

كد – Musnad Maalik

Codes for Imam Tirmithi

ت – Sunan

تم – Ash-Shama’il

Codes for Imam An-Nasa’i

س -Sunan

عس – Musnad ‘Ali

كن – Musnad Imam Malik of Imam An-Nasa’i

Hafith Shu’ayb Al-Arna’ut mentions two more that Ibn Hajr does not that are sometimes used for Imam An-Nasa’i:

سي – ‘Amal Al-Yawm wal-Laylah

ص – Khasa’is ‘Ali

Codes for Imam Ibn Majah:

ق -Sunan

فق – Tafsir

If the narrator is within all of the six books of hadith the letter ع is used. If the number 4 is used then it is in the four sunan without the two Shayks (i.e. Bukhari and Muslim).

In other than these works the Hafith Ibn Hajr uses تميز (tamayyaz).

Edited 5-30-09


Abul-Hasan Al-Mahamili an Imam of the Shafi'is

Basmala

Compiled by Abul Layth

The following biography of Imam Abul Hasan Al-Mahamili (المحاملي) is my abridged summation of the introduction of Dr. Abdul Karim Al-’Umari (ghafar Allahu lahu) of Al-Lubab fi Fiqh Ash-Shafi’i. His commentary and notes of the Lubab of Imam Abul Hasan Mahamili is the best published, to my knowledge. For more detail regarding Imam Abul Hasan’s life please refer to his work, or to the Tabaqaat of the Shafi’i scholars such as Ibn As-Subki, Ibn Kathir, Adh-Dhahabi, Ibn Shahbah and others.

His full name:

أحمد  بن محمد بن أحمد بن القاسم بن إسماعيل بن محمد بن إسماعيل بن سعيد بن أبان الضبي، المحاملي، البغدادي، الشافعي

Ahmad ibn Muhammad ibn Ahmad ibn Al-Qasim ibn Isma’il ibn Muhammad ibn Isma’il ibn Sa’id ibn Aban Ad-Dabbi Al Mahaamili, the Baghdadian, the Shafi’i, his kunya being Abul-Hasan. ((See Tabaqat Ash-Shafi’yyah for Imam Al-Isnawi as well as Tabaqat Ash-Shafi’iyyah for Ibn Kathir ))

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A Defence of The Hadith: My Life is Good for You…and My Death is Good for You, for your actions will be presented to me…

Basmala

Compiled by Abul Layth

It is reported that the Prophet Muhammad (‘alayhis salam) said:

حَيَاتي خَيْرٌ لَكُمْ تُحْدِثُونَ وَيُحْدَثُ لَكُمْ ، فَإِذَا كَانَتْ وَفَاتي خَيْراً لَكُمْ ، تُعْرَضُ عَلَيَّ أَعْمَالُكُمْ ، فَإِنْ رَأَيْتُ خَيْراً حَمِدْتُ اللَّهَ ، وَإِنْ رَأَيْتُ شَرًّا اسْتَغْفَرتُ لكُمْ

“My life is good for you. You will relate about me and it will be related to you, and my death is a good for you, for your actions will be presented to me. If I see goodness I will praise Allah, and if I see other than that I will ask forgiveness of Him for you.”

In this article we will be reviewing the chains and texts of this narration. It will also be our objective to respond to doubts raised regarding its authenticity.

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