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“.
by 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.
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.
The following are a few examples of the Letter & Number Symbol system:
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.
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.
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
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
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
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:
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).
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:
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 ))
Compiled by Abul Layth
It is reported that the Prophet Muhammad (‘alayhis salam) said:
“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.