1

الجزء المفقود من جزء االول الجزء المفقود من جزء االول

من من

المصنف المصنف TThhee MMiissssiinngg SSeeccttiioonn ooff tthhee FFiirrsstt CChhaapptteerr

ooff AAll--MMuussaannnnaaff

of

fiz al-Kabr Imm Ab-Bakr Abdur-Raz’zq bin

Hum’mm al-San’n (b. 126/744 - d. 211/826)

2

Allahs name I begin with, the most Kind most Merciful

3

الجزء المفقود من جزء االول الجزء المفقود من جزء االول

من من

المصنف المصنف TThhee MMiissssiinngg SSeeccttiioonn ooff tthhee FFiirrsstt CChhaapptteerr

ooff AAll--MMuussaannnnaaff

of

fiz al-Kabr Imm Ab-Bakr Abdur-Raz’zq bin

Hum’mm al-San’n (b. 126/744 - d. 211/826)

Researched by

Dr. Is bin Abdullh Muammad bin Mn al-umayr

Former Minister of Awqf and Endowment – UAE

English Translation by

Mawlna fiz Muammad Frq Soofie Siddiq abb BA.

Fiqh & Usl, Zarqa Pvt University - Jordan

Notes & Special Symbols by

Shaykh Abu-Muammad Abd al-Hdi al-Qdir Raaw

Prepared by

Imm Amad Raza Academy, South Africa

Published by

Suffah Foundation

4

Copyright © 2007 by Barkaatur-Raza Publications

All rights reserved. No part of this publication may be reproduced or

transmitted in any form or by any means, electronic or mechanical,

including photocopying, recording or any information storage or retrieval

system, without prior permission in writing from the publisher.

First Edition 2,000 Copies April 2007

Barkaatur-Raza Publications

1st Floor, 92 Victoria Street, Durban 4001, South Africa

Phone: +27 [31] 3016-786, Telefax: +27 [31] 3017-638

www.raza.org.za | durwesh@webmail.co.za

Second Edition 3,000 Copies January 2015

Suffah Foundation

PO Box 1625 | Huddersfield HD1 9QW

www.suffahfoundation.com | info@suffahfoundation.com

ISBN: 978-1-910051-02-3

Cover Design by Umar Farooq

Printed in Turkey by Mega Printing

export@mega.com.tr

Published by Suffah Foundation.

PO Box 1625

Huddersfield

HD1 9QW

www.suffahfoundation.com

email: info@suffahfoundation.com

Available from:

Markazi Jamia Masjid Ghausia, 73 Victoria Road,

Huddersfield, HD1 3RT, UK

Suffah Institute for Education, Block No.2 Islami Colony, Airport Road,

Bahawalpur, Pakistan.

5

Introduction to Suffah Foundation

Islam came as a religion of peace and tranquillity spreading a canopy of

mercy over the entire world. By implementing its teachings, the

Muslims presented a civilised society before the world; one which

raised the status of humanity and strengthened their ties with their

spirituality. By spreading the message of equality and the deliverance of

rights, they were able to eradicate all types of racial, territorial and all

other types of prejudices.

Unfortunately all that remains of this golden era of peace and

tranquillity are its memories. However, the golden rules, based upon

which the early Muslims were able to conquer the hearts of the people

of the world, are still with us in the form of the Qur’an and the

teachings of our beloved Prophet Muhammad . The brilliant Islamic

teachings of high moral conduct, outstanding character, fairness,

compassion and mercy, if adopted, can once again bring contentment

to our lives and allow us to spread happiness into the lives of others.

This message of peace has always been delivered and passed on from

generation to generation by our scholars and spiritual leaders (Sufi’s).

Through their teachings and practices they were able to nurture the

souls of their students and present them before the world as

ambassadors of peace, striving to strengthen such values as tolerance

and dignity and respect for all human beings.

6

In today’s ever more troubled society, where humanity weeps and that

impeccable moral conduct is long forgotten, there is a dire need for us

to once again take up the teachings of the holy Prophet and in light

of these teachings, work to further this noble cause on all fronts;

academic, religious, spiritual, social, missionary and humanitarian

fronts.

The establishment of Suffah Foundation is an important link in this very

chain, through which we hope to propagate this message of peace and

mutual respect in a more organised and effective manner. By doing this,

we hope to propagate a better understanding of Islam and strengthen

the beliefs and practices of the Muslim Ummah, in effect helping

people to better their practices and awaken sentiments of compassion

for humanity within them. Whilst also trying to bridge the gap between

Muslims and non-Muslims through mutual understanding, peace and

cooperation.

This is a unique opportunity for you to also become part of this global

movement for peace and mutual respect by implementing the teachings

of the Qur’an and Sunnah within your lives.

We pray to Almighty Allah, through the mediation of his beloved

Messenger to keep us all under his guardianship- always.

Ameen!

Umar Hayat Qadri

Chairman, Suffah Foundation

7

My links (Chains of authorities) to the Musannif

(Compiler) Abd al-Razzq al-Sanni

By the bounty of the Exalted and glorified I narrate

the Musannaf (compilation) of al-Imm alfiz Abd al-

Razzq ibn um’mm al-Sanni from our master, the Noble

Allmah al-Muaddith al-rife-Billh al-Sayyid Abd al-

Azz ibn Siddq al-usayni from the Musnad of Allmah al-

Sayyid Abd al-ayy ibn Abd al-Karm al-Kittni al-asani.

1. From our master and exemplar Shaykh al-aramayn,

the Benefactor of Scholars, the caller of our time to

Islm, my master, the Noble al-Sayyid Muammad ibn

Alawi al-Mliki al-asani al-Makk from his father

Allmah al-Sayyid Alawi ibn Abbs al-Mliki from

al-Sayyid Abd al-ayy al-Kittni.

2. From our master Allmah al-Muaqqiq Abd al-Fatt

Abu-Ghaddah al-alabi from al-Allmah Muammad

Zhid al-Kawthari from alSayyid Abd al-ayy al-

and al from asan alamzwi and

Fli ibn alZhiri al-Madani both of

whom narrated from Ali ibn Abd alaqq alQsi

from alAmr alKabr from the Shahabayn Amad al-

Jaw’hari and Amad alMalawi from Abdullh ibn

8

Slim alBasari, Ali alZiydi from Shihb ad-Dn

alRamali from Imm alSakhwi from alfiz ibn

ajr alAsqalni from Abil-Farj Abd ar-Ramn

alGhz from Ynus alDabsi from Abil-asan Ali

ibn usayn from Alfiz alSalmi from

AbdalWahhb ibn Mink from ibn Umar

alKaukabi from AbilQsim alTabarni from Abi-

Isq Ibrhim al-Dubri from the author of Musannaf

Imm Abd al-Razzq ibn Hummm alSanni (May

have mercy on all of them).

Eulogy of Doctor al-Muaddith Mamd Sad

Mamd al-Misr al-Shfa

All Praise is due to and peace and salutations upon our

Master Muammad And upon His family and upon those

that followed him and be pleased with his companions

and those that were guided by his guidance.

He passed away in the year 211 Hijri (May have mercy

on him). Conforming to the prevailing principles of the

traditions of our Prophet the Imms fame spread far and

wide due to the trustworthiness of his literary works and due to

his major classes of his narrators as well as his accurateness of

9

his Asnd and also his classification of the Marfuts1 and

Mauqf’ts2

The entire Musannaf was printed with the exception of a small

section in its prelude and its commentary was written by abb

al-Ramn al-zami who died in the year 1412 H.

As long as the people of knowledge had a thirst for acquiring

knowledge especially the scholars of the traditions of the Noble

Prophet they preserved the Musannaf in its printed form. It

feels that Almighty preserved this copy of the Musannaf

which is more than thirty years when printed in 1390 H. to be

translated and commented on by my brother in the love of

the Servant of Knowledge the D’, the honorable and

esteemed Dr s ibn Abdullh ibn Muammad ibn Mni al-

umayri, the previous Administrator of the Department of

Islmic Affairs in Dubai and presently the Dn of the Imm

Mlik Faculty of Islmic and Civil Law who aquired the

misplaced manuscript of the Musannaf which I personally

saw in his office. The Esteemed Shaykh proved the books

trustworthiness and accuracy in the introduction of his

assertion and commentary of the manuscript.

1 Marf (elevated): A narration directly from Prophet Muammad ; the

Isnd is traced back to him.

2 Mauqf (stopped): A narration from a Companion. However, some of the

statements from the Sabah may be rendered Marf. This is due to their

(the narrations’) nature; alluding to the fact that the Sabah heard it

from the Prophet or, were in his presence. For example; “we were

commanded to…”, “we used to…”, “It is from Sunnah to…” etc.

10

The Esteemed Doctor researched the manuscript thoroughly

and added it to the complete Musannaf of Abd

alRazzq after rectifying its printing errors and explaining

its unfamiliar terminology which is only known by the scholars

of and classifying the traditions therein. May

reward him abundantly and allow good to fall on him and

expand his breast to fulfill every virtuous deed for his effort in

this field which is undoubtedly a masterpiece which we need to

be grateful for his achievement is due to .

A Servant of the Noble Traditions

Dr. Mamd Sad Mamd

May have Mercy on him and all Muslims.

Dubai22 Rab al-khir 1426 H.

11

Introduction

Praise be to who said;

3

is the Light of the Heavens and the Earth. The

parable of His Light is as if there were a Niche and within it a

Lamp: the Lamp enclosed in Glass; the glass as it was a

brilliant star: lit from a blessed Tree, an Olive, neither of the

East nor of the West, whose Oil is well-nigh luminous,

though fire scarce touched it: Light upon Light!

doth guide whom He will to His Light: doth set forth

Parables for men: and doth know all things.

3 Al-Qurn al-Karm, Chapter 24, An-Nr Verse no. 35

12

And Peace and Salutations be upon the most perfect example,

the comprehensive and the universal light, the light of the

beginning of creation, the concluding being of creation, our

Master Muammad and upon His Family, and whom

used to mend the universe and whom used to

manifest the reality of time and space and whom

made master of Men and Jinn.

There are many arguments and debates concerning the adth

of Sayyidun Jbir . This specific adth has been

documented by many historians and biographers in their

respective books and they have ascribed and attributed it to the

Musannaf of Imm Abd al-Razzq with an authentic chain

of narration [Isnd].

Our masters in the field of knowledge such as the likes of

Mawln the fiz of his time Amed bin Siddq alGhimri

and al-Allmah Shaykh Umar amdn the Muaddith of

ijz (May have mercy on all of them) strove hard in

the search for the adth of Sayyidun Jbir in places where

it could possibly be and they made up their mind to travel to

Yemen when they heard that a copy of the manuscript could be

found there, but alas their master did not wish for them to

travel to Northern Yemen .

Researchers endervoured in their travels to Yemen to find that

allusive manuscript but they were not guided to it by Almighty

and I requested for the researchers to search for the

complete manuscript in the different locations where it could

be found more so in the vast libraries and archives of Istanbul.

They promised and presented to me a number of copies of the

13

manuscript of Imm Abd al-Razzq from Turkey except

that fragmentation and omissions were present in the beginning

as well as the middle of the manuscripts as is the condition of

the printed copy that is in front of us that is asserted and

commented on by abb al-Ramn al-zami.

Sleepless nights were spent in the search for that manuscript.

Continuous and persistent Dus were made on blessed days

and nights and in places where ’s Mercy descends

upon His pious servants especially near the sacred resting place

of the Noble Prophet , in his august presence until

blessed me and allowed me to locate that allusive and missing

manuscript or rather the first and second section of the

Musannaf of Imm Abd al-Razzq . Then our dus were

answered and this lost manuscript arrived in the hands of one

of the pious believers from Hind (India), our brother in the love

of , the virtuous Doctor, Professor al-Sayyid

Muammad Amn al-usaini al-Barakti al-Qdiri (May

always protect him).

And by the Success granted by we were able to land a

copy of this manuscript and we were able to locate the

of Sayyidun Jbir with its chain of authorities (Musnad)

and it revealed to us as well that the printed copy of the

manuscript that is prevalent in our society has ten chapters

omitted from it after executing the procedures of comparison

between the printed manuscript and the handwritten

manuscript. The noble readers will be able to know more

themselves after reading this assertion and commentary of the

manuscripts God Willing.

14

It is also proven, explained and made transparent that the

which Imm Abd al-Razzq narrated from Mamar

from ibn alMunkadir from Sayyidun Jbir bin Abdull

alAnsri is authentic and Sa when he narrates: I asked

the Prophet Of on the first thing that created

and he said: “It is the light of your Nab O Jbir… ’’’’

So it is proven to us that our Master Muammad was the

first creation of in the universe i.e. the first soul to be

created and Sayyidun dam was the first person to be

created and that Sayyidun dam is a manifestation of his

manifestations as it is the law of nature that the form

precedes the substance. Sayyidun dam was first in the

lam Taswr and lam -Tadbr and Our Master

was first in lam -Amr and Taqdr for Nabi

is the absolute reality from the realities of and he is the

illuminating light of the entire east and west. The of

Sayyidun Jbir is similar or tantamount to the Tafsr of the

verse of the niche (Srah al-Nr) which is explained clearly by

the necessary traditions of the Noble Prophet by ibn

Nsir al-Dn alDimashqi in his Kitb “Al-Mawld alNabawi”

(The Birth of the Prophet ). If one wishes to look at those

traditions let him refer to our book “Nr alBidyt wa Khatm

alNihyt “(The Light of the Beginning of Creation, and The

Concluding Being of Creation) in which we have mentioned

the traditions with its chain of authorities and narrators.

15

We ask and implore the Glorious to make us from

amongst those whom He chooses to manifest His Truth and

chooses to destroy falsehood and make us servants of His

divine Law.

And before I conclude this introduction let me explain the

procedure of my assertion and commentary to this priceless

manuscript. It is as follows:

1. I extracted the noble traditions to its precise source.

2. If I could not extract a precise I studied its Sanad

(chain of authorities) and passed ruling on its narrators.

3. I explained its unfamiliar or strange terminology with clear

understanding and meaning without prolonging it except in the

case of necessity.

4. I drew a table of contents of all the traditions of the Noble

Prophet in this book and a table of contents for all the saying

of the companions of Nab .

Servant of the Noble Knowledge,

Dr Is ibn Abdullh ibn ibn M’ni alumayri.

Administrator the Department of ic Affairs in Dubai.

Previously Presently the Dn of the Mlik Faculty of

ic and Civil Law in Dubai.

16

Description of the manuscript

The handwritten manuscript was transcribed by Isq ibn Abd

alRamn alSulaymni as it made clear to us in the last

section of the manuscript. He concluded his transcription on

Monday 9th Ramadn 933 Hijri in the city of Baghdd.

The section comprises of 183 pages in clear handwriting

having (diacritical) points indicating it was written in the 10th

century after comparing and investigating with manuscripts

handwritten in the same era. It is also made clear by studying

the first three sections of the Musannaf.

I began this manuscript as follows:

1.) Chapter on the creation of the Nr (light) of Prophet

Muhammad .

2.) Chapter on Ablution (Wuu).

3.) Chapter on The Tasmiya (calling the Name of )

in Ablution.

4.) Chapter on when one finishes his Ablution.

5.) Chapter on the procedure of Ablution.

6.) Chapter on washing the beard during Ablution.

7.) Chapter on the Takhll of the beard during ablution.

8.) Chapter on wiping the head during Ablution.

9.) Chapter on the procedure of wiping (Masah).

10.) Chapter on the wiping of the ears during Ablution.

The printed manuscripts begin at this point and it indicates that

ten chapters are omitted from the printed manuscripts after

studying and comparing the handwritten and printed

17

manuscripts. It also proves that the handwritten manuscript is

more accurate and precise than the printed manuscript. It also

indicates that there are some words that are misquoted in the

printed copies of the manuscripts. For example;

a.) In the no 384 on the chapter of the leftover of

a woman from ibn Jurayj when he narrates that: “I

said to Ata’a: “I met the woman on water….’. And in

the handwritten version it says “The woman

disappears…’ and it is the more correct one as it

supported by other assertions on the manuscripts such

as the assertion by Ayman alAzhari.

b.) Similarly in the no. 8 in the chapter of the

wiping of the head during ablution the printed

manuscripts informs that Sayyidun ibn Umar

used to wipe his head during ablution and in the

handwritten version it says Sayyidun ibn Umar

used to wipe his head only once. The word once is

omitted in the printed version.

c.) As well as in the chapter of the wiping of the ears

during ablution, after the no. 25, the Sanad

(chain of narrators) is omitted in the printed

manuscripts. The Sanad is as follows: Abd alRazzq

from ibn Jurayj who said “Nfi informed me from

ibn Umar ….”

d.) The handwritten manuscript concludes with the

chapter pertaining to the ablution of a sick person

with the tradition narrated by Abd alRazzq who

18

narrates from Mamar who narrates from ibn Abi

Naj who narrates from Mujhid who used to

comment on the verse pertaining to Tayammum is for

a sick person when impurity falls upon him and he

fears that water may affect him he may perform

Tayammum like a traveler who cant find water during

the time of prayer.

e.) no. 654. The narration of ibn Ab Yazd in

the chapter that discusses one does not make ablution

with that which fire has touched. Certain words were

omitted in the printed version of the manuscript.

f.) The word “Misluhu in the no. 632 was

omitted in the printed version of the manuscript but

rectified by the commentator Ayman al-Azhari. The

accurate wording is however found in the handwritten

manuscript.

g.) In the same chapter as above in 634 the

Sanad in the printed manuscripts reads as Abd al-

Razzq from Mamar from al-Zuhri from Amr ibn

Umayyah al-Damari from his father who saw the

Messenger of cut the shoulder (of an animal)

and eat it. However in the handwritten version it reads

as follows: Abd alRazzq from Mamar from al-

Zuhri from Jafar ibn Amr ibn Umayyah from his

father who saw the Messenger of …. This

Sanad is more accurate as it is mentioned by the

Muaq’qiq (Asserter) Ayman Nasr al-Dn al-Azhari

who reports that it was omitted from the original

19

manuscript after comparing the tradition with the

tradition found in Sunan al-Tirmidhi and in the

Musnad of Amed (May have mercy on

them) as well as it is located in the copy (ain): Amr

ibn Umayya. Refer to the Musannaf with the

assertion of al-Azhari (127/1).

h.) no. 651 of the same chapter shows the word

“Kna” included in the printed version but not

discussed in the handwritten manuscript. Ayman al-

Azhari discusses this in his book (131/1).

i.) In the chapter “When a person becomes impure

during his ablution” the printed manuscript discusses

the narration of ibn Jurayj who says that At’a narrated

that when a person performs ablution and he completes

certain parts and then he becomes impure his ablution is

accepted. However in the handwritten manuscript it

says that he must redo his ablution simply by the

presence of the word “Alayhi” which is the correct

ruling.

j.) As well as in the handwritten version the chapters

are written in sequence and the traditions discuss the

chapters. The printed manuscript however does not give

us the same setup and does not give us the complete

traditions but rather discusses it under different chapters

and headings. Refer to the printed version (185/1) with

the assertion of alzmi. Al-Azhari in his assertion

however recognizes this shortcoming in his book (145

/1).

20

He discusses in the manuscript there is a narrator by the

name of Nu’aym ibn Hibr but in the printed version

(186/10) it is Nu’aym ibn Himr and it is also

mentioned that it is ibn Himr or ibn Hibr and ibn

Himr and ibn Hidr and ibn Khimr and the correct

spelling and person is Himr as ibn Abi tim

discusses in his Jar wa alTadl (The Knowledge of

Criticism and Justification) and is also supported by ibn

ajr in his Isba (186/ 10). Refer to the no. 737

in the chapter of wiping over the Khuffayn (Leather

socks) and the Ammah (turban).

k.) In the chapter that discusses the wiping of the

leather socks certain words are left out in the printed

version but mentioned in the handwritten version.

As well as the number of lines on each page of the

handwritten manuscript equals sixteen with the

exception of the first page and some pages in the

middle of the manuscript which equal thirteen lines and

no linguistic errors were to be found in the handwritten

version after analyzing it.

This is what we have deduced after carefully studying

and asserting the handwritten manuscript which is in

front of us and we have received no queries and debates

on it thus far and it is the complete manuscript which

we now possess with the first and second volumes as

well. We leave the ruling to the noble reader and the

specialists in the field of to judge for themselves

the authencity of this manuscript after giving to them

21

the procedures and system of comparing the two

manuscripts.

is our aim for He is the Most Gracious Master

and Most Bountiful Helper.

Tarjuma of Abd al-RaZZ4

Lineage and Upbringing

He is as Ab Bakr Abd al-Razzq ibn Hummm

ibn Nfi al-umayri al-Sanni al-Yam’ni, one of the

trustworthy uffz and the author of many books.

4 Tabaqt al-Kubr of ibn Saad (548/5), Trkh al-Kabr of Bukhri

(130/6), al-Jar wa al-Ta’dl (38/6), Al-Thiqt of ibn ibbn (412/8),

Tazkirah al-uffz (364/1), Siyar ’lm al-Nubal (563/9), Al-Ibr

(360/1), Mi’zn al-I’tidl (609/2), Al-Mughni (393/2), Al-Kshif (171/2),

Trkh al- (Wafayt 211-220), Tahzb al-Tahzb (572/2), Taqrb al-

Tahzb (1183), Lisn al-Mizn (287/7), Shazart al-Zahb (27/2), Al-Kun

wal-Asm of al-Dawlbi (119/1), al-Kmil fi al-Du’af of ibn Ady

(1948/5), Rijl al-Bukhri of Kalbzi (496/2), Rijl al-

Muslim of ibn Minjaw (8/2), al-Jam bayn al-ayn (328/1), al-Kmil

fi al-Trikh (406/6), al-Tabsira (270/3), Wafayt al-’yn (216/3), Tahzb

al-Kaml (52/18), al-Bidya wa al-Nihya (265/10), Shar Ilal Al-

Tirmidhi of ibn Rajab (577/2), al- Nujm al-Zhira (202/2), al-Trkh of

ibn Mun by the narration of al-Dawri (362/2), al-Uyn wa al-ad’iq

(371/3)

22

He was born 126 H. in the city of San in a house of scholars

and pious servants of . His father was amongst the pious

and well liked people of San who performed the pilgrimage

of ajj more than sixty times in his lifetime.

He grew up in Yemen and studied knowledge under esteemed

scholars of the like of his noble father ibn Hummm ibn Nfi

and Mamar ibn Rshid who he studied seven years under,

after which he traveled to ijz and Shm and Irq in the

search of knowledge and sustenance.

His ShuyUkh ( Teachers )

The studied under many of the Shuykh of his time and

he narrates from them and he traveled to many parts of the

region to receive knowledge from the great scholars of the time

and he spoke very highly of them. From amongst them are:

1.) Al-Imm al-fiz Mamar ibn Rshid Ab Urwah ibn

Abi Amr al-Basri the occupant of Yemen who witnessed

the Burial of asan al-Basri and a great scholar of

knowledge. Ab tim (May have Mercy on Him)

narrates:5 “The Isnd ends to six groups with Mamar being

the most accomplished. From ijz al-Zuhri and Amr ibn

Dinr and from Kf it is mash and Isq and from

5 Al-Jar wa al-Ta’dl (256/8)

23

Basr it is Qatda and from Yamma it is Yay ibn Abi

Kathr who passed away in Ramadn 154.6

2.) Al- al- Abu Abdullh Sufyn ibn Sad al-

Thawri al-Kfi master of the practicing Scholars of his time

of which the six famous scholars of narrate from

him in their Sas. It is reported that he had over six

hundred Shuykh as for those that narrate from him it

exceeds twenty thousand narrators, al-fiz Ab Bakr al-

Khatb, narrates that he was from amongst the elite scholars

of Islm and amongst the greatest s of . He

possessed a great amount of piety, knowledge,

accurateness, asceticism. He passed away in Basr in the

year 161 H.7

3.) Al- al-fiz Abu Sufyn ibn

Uaynah al-Kfi who was a scholar of knowledge from a

very young age and he received knowledge from great

scholars of his time and he excelled in the various fields of

knowledge and he was an author of many books and

compiler of vast traditions. His flock of students boasted a

vast number of scholars and the major or elevated chain of

narrators used to end by him and many scholars from far

and wide used to flock to him. Shfa used to say “I

6 Tahzb al-Tahzb (127/14), Tahzb al-Kaml (303/28), Siyar lm al-

Nubal (7/5)

7 Tahzb al-Tahzb (56/2). Tahzb al-Kaml (154/11), Siyar lm al-

Nubal (229/7)

24

have not seen anyone more knowledgeable and more

suitable to pass ic rulings than Sufyn ibn Uaynah.

He passed away in the month of Rajab in the year 198 H.

and he lies buried in the city of ujn8

4.) Shaykh al- al- Abu-Abdullh Mlik ibn Anas

al-umayri al-Asbai Dr al-Hijra, the author of the

Muwatta. He was born in the year 93 H. in the year when

Sayyidun Anas the Khdim of the Messenger of

passed away. He began to seek knowledge from the age

of ten years and he became worthy of passing ic

rulings at a very young age and began to impart knowledge

from the young age of 21 years. Sayyidun Abu Hurayra

narrates from the Messenger of that he said:

People will be on the brink of hitting their animals for the

purpose of seeking Knowledge but they will not find anyone

more knowledgeable than the scholar of Medina al-

Munawarrah9. Ibn U’yaina was asked who is regarded as

thee scholar of Medina al-Munawarrah. He replied; that it

was none other than Mlik ibn Anas who passed away

8 Tahzb al-Tahzb (59/2), Tahzb al-Kaml (177/11), Siyar lm al-

Nubal (454/8)

9 Amed in his Musnad (385/13), al-Tirmidhi (47/5) al-Hkim

(168/1), ibn Hibbn (53/9)

25

in Rab al-Awwal in the year 179 H. and lies buried in

Jannah al-Baq10

5.) Al- al- Abd al-Mlik ibn Abd al-Azz ibn

Jurayj al-Umawi al-Makk the author of many books. It is

said that it was ibn Jurayj that was the first scholar to pen

down knowledge in a book form in the city of Makkah al-

Mukarramah. He narrated from At’a and Sayyidun Nfi

the servant of Sayyidun ibn Umar , and narrated from

Sayyidun Ikramah as well. His narration are many and

can be found in the Six books of as well as in the

Musnad of Amed and the Mujam of al-Tabarni

and many other books of . He was a pious

worshipper of the Almighty and One who used to stand

during the nights in prayer. Ali ibn al-Madni said that the

chain of authorities move amongst six scholars and he

mentions them in his books then he goes further and

comments on their knowledge and that it returns to certain

Shuykh amongst them is Abd al-Mlik ibn Jurayj who

was also called Abu al-Wald. He passed away in the year

149 H.11

6.) Al- al- Abu Abd al-Ramn Abdullh al-

Mubrak al-anzali al-Marzi one of the Elite scholars of

10 Tahzb al-Tahzb (6/4), Tahzb al-Kaml (91/27), Siyar lm al-Nubal

(48/ 8)

11 Tahzb al-Tahzb (616/2), Tahzb al-Kaml (338 /18), Siyar lm al-

Nubala ( 325 / 6 )

26

all time and the prince of piety in his era. He traveled to the

two arams, Shm, Egypt, Irq, al-Jazra, Khursn and

many other places. His narrations are concrete proof by

consensus of the scholars and he is amongst the chain of

authorities and principles. He composed a great number of

beneficial books and from amongst them is the Book of

Asceticism, the Book on Jihd and Musnad. kim

comments that ibn Mubrak is the of his time and

he is the most ascetic and knowledgeable, most courageous

and most generous. He passed away in Ramadn in the

year 181 H. in the city upon the Eupharate River and his

Qabr is well known and visited by many believers every

year.12

7.) Al-Imm Abu Amr ibn Abd al-Ramn ibn Amr

alAwz the of Shm of his time in the fields of

and Fiqh. He was a virtuous and trustworthy scholar

of great proportions. He was also the founder of the famous

Mazhab that was prevalent in Shm in his time and was

followed by great number of scholars of Shm and Spain

until it dwindled. Amed narrated that Thufyn al-

Thauri and Awz entered upon Mlik and when

they departed one was more knowledgeable than the other

but he was less qualified for ah than the other while

12 Tahzb al-Tahzb (415/2), Tahzb al-Kaml (5/16), Siyar lm al-

Nubal (378/6)

27

the other was more qualified than him for the post of

(i.e. al-Awz). He passed away in the year 157 H.13

8.) Al al-Zhid Fuayl ibn Aydh ibn Masd al-

Tammi al-Khursni, the resident of the blessed aram of

, one of the pious worshippers of his age. He was

born in Samarqand and he documented Traditions of the

Noble Prophet in Kf and then traveled to Makkah al-

Mukarramah and lived there until his demise in the year

187 H.14

9.) Al-Muaddith al-Faqh Abu Yazd Thaur ibn Yazd al-

Kil al-umasi the lim of ums narrations reached a

higher class than Bukhri . He was a Excellent and

skilled fiz who passed away in the year 153 H.15

And also from his teachers is Isr’l ibn Abi Isq al-Sabi

al-Kf and Jafar ibn Sulaymn al-Daba and Zakariyya

ibn Isq al-Makki and Mutmar ibn Sulaymn, Abi Bakr

ibn Ayysh and D’d ibn Qays al-Furr and many more

esteemed Shuyk who are too many to list by name in this

book.

13 Tahzb al-Tahzb (537/2), Tahzb al-Kaml (307/17), Siyar lm al-

Nubal (107/7)

14 Tahzb al-Tahzb (400/3), Tahzb al-Kaml (281/23), Siyar lm al-

Nubal (421/8)

15 Tahzb al-Kaml (418 /4), Siyar lam al- Nubal (344/7)

28

His students

Many students received knowledge from Abd al-

Razzq and to mention them in detail is difficult so we

will mention his most famous students.

1.) Al- Abu Abdullh Amed ibn

ibn ambal al-Shaybni al-Marzi the of

and amongst the most elite of all scholars. He

was born in Rab al-Awwal in the year 164 H. and

began to seek knowledge from the age of fifteen

years in the same year Mlik passed away.

Shfa used to say: “I departed from

Baghdd and I did not leave anyone more virtuous

and gracious and more knowledgeable and with

more understanding and more skilled than Amed

ibn ambal. He passed away in Rab al-Awwal in

the year 241 H. He bequested that when he passes

away the blessed hair of the Noble Prophet

should be placed on his eyes and as well as his

tongue and his bequest was fulfilled.16

2.) Al- Abu Zakariyya Yay ibn Mun ibn

Awn al-Muri al-Baghddi one of the elite of all

scholars and the of of his time and the

one whom scholars from all over used to come and

seek knowledge from. He was born in the year

16Tahzb al-Tahzb (43/1), Tahzb al-Kaml (373/2), Siyar lm al-

Nubal (71/11)

29

158H. Al- fiz Ab Bakr al-Khatb used to say

he was a skillful trustworthy and a proficient

scholar. Bukhri narrates that he passed

away in the year 233 H. and Ghusl was performed

on him with the Fragrance of the Noble Prophet

and he was 77 years of age.17

3.) Al- Abu al-asan Ali ibn Abdullh ibn

Jafar al-Basari more popular known as al-Madni

servant of Urwa ibn Atiyyah al-Saadi the author

of a vast collection of books and proficient in his

field of knowledge. He was born in Basr in the

year 161 H. Abu tim al-Rzi said: ibn al-Madni

was proficient in his field of of his time and

a master in the science of Ilal (deficiency in the

traditions) and Amed ibn ambal used to

call him by his Kunya out of respect for him and he

was not called by his first name ever in the presence

of Ahmed ibn ambal. He passed away in

the year 234 H. in the town of Smir18

4.) Al- Abu Uthmn Amr ibn ibn

Bakr al-Nqid al-Baghddi one of the more

proficient uffz whom Bukhri and

17Tahzb al-Tahzb (389/4), Tahzb al-Kaml (543/13), Siyar lm al-

Nubal (7/11)

18 Tahzb al-Tahzb (176/3), Tahzb al-Kaml (213/42), Siyar lm al-

Nubal (147 / 11)

30

Muslim and Abu D’d and Abu Zara

and Abu tim and many more used to narrate

from. He passed away in the year 232 H. in

Baghdd19

5.) Al- Abu Bakr Amed ibn Mansr ibn Sayr

al-Rumdi al-Baghddi, the proficient whom

used to write down what Abd al-Razzq used to

narrate. He says in his Trkh: I listened from Abd

al-Razzq in the year 204 H. when he wrote the

Musnad al-Kabr. Ibn Mukhlid said: When al-

Rumdi used to fall sick he used to ask for the noble

traditions of the blessed Prophet to be recited to

him so that he may receive shif. He passed away

in the year 265 H.20

6.) Al- Abu Bakr ibn Abn ibn Wazr

al-Balakhi who was known as amdawi who took

dictation from Wak for about ten years. Abdullh

ibn Amed says: A person from Balakh

approached us by the name of ibn Abn

and I asked my father about him and he replied that

19 Tahzb al-Tahzb (301/3), Tahzb al-Kaml (213/42), Siyar lm al-

Nubal (147/11)

20 Tahzb al-Tahzb (48/1), Tahzb al-Kaml (492/1), Siyar lm al-

Nubal (38 /12)

31

he used to be with Abd al-Razzq writing for

him. He passed away in the year 245 H. in Balkh21

Many more have narrated from Abd al-Razzq such as

Amed ibn al-Azhar al-Naysabri and Abu Masd Amed ibn

al-Furt al-Rzi Amed ibn Fadla al-Nis’ and al-asan ibn

Ali al-Khill and Isq ibn Mansr al-Kawsij and Abd ibn

umayd and ibn Rf’ al-Naysabri and many

more.

Remarks of the scholars on Abd al- Razzq

Abu Zara al-Dimashqi narrates from Abi al-asan ibn Sum

from Amed ibn Sli al-Misri who says that: I said to Amed

ibn ambal have you seen anyone more proficient in the field

of than Abd al-Razzq He replied that he has not

seen anyone better than Abd al-Razzq . Abu Zara says

Abd al-Razzq is one of whose narrations are trustworthy.

Abu Bakr al-Athram reports from Amed ibn ambal “The

of Abd al-Razzq from Maamar is most dear to me

than all the traditions narrated by the people of Basara

Ibn Adi said; Abd al-Razzq is the author of many books

and a narrator of many traditions and many trustworthy

scholars used to travel to seek knowledge from the respected

21 Tahzb al-Tahzb (486/3), Tahzb al-Kaml (296/24), Siyar lam al-

Nubal (117/11)

32

and they transmitted from him except they were a few

who accused him of partisanship and he narrated traditions

inciting towards virtuous actions with no Mutabi’t. This is the

only query they had with the and as for his truthfulness

there is no doubt about it.

Zahbi says in Siyar lm al-Nubal: He is al-fiz al-

Kabr, the scholar of Yemen trustworthy with partisanship and

in the kitb al-Mizn it says; he was one of the trustworthy of

the Elite scholars.

Ibn ibbn says in his book al-Thiqt: He was amongst those

that used to collect traditions and compile books and one that

use to memorise traditions and a person that used to practice

the rememberance of and he used to fault sometimes

when he used to narrate from memory with partisanship.

Ibn ajr says in al-Taqrb: Trustworthy, fiz, Famous

Author who became blind in his last ages and he used to

partisanship.

As for us Abd al-Razzq was the of the Traditions of

the Noble Prophet and his partisanship is praiseworthy and

he did not transgress against the sacred law of and no

slander or curse was ever narrated from him.

33

His books:

The scholars mentioned that he wrote a vast number of books.

From them are:22

1.) al-Sunan fil-Fiqh

2.) al-Maghzi

3.) Tafsr al-Qurn printed by al-Rushd Publications

by the assertion of Doctor Mustapha Muslim and

compromises of four volumes.

4.) Al-Jmi al-Kabr fil- al-Marf bil-

Musannaf and that is the book in front of us printed

by Majlis al-Ilmi publications by the assertion

Ustd al- abb al-Ramn al-zami and

compromises of thirteen volumes with the table of

contents and is also printed by Dr al-Kutub al-

Ilmiyya publications in Beirut by the assertion of

Ayman Nasr al-Dn al-Azhari and consists of

twelve volumes with table of contents.

5.) Tazkiya al-Arw An Mawqii al-Fal.

6.) Kitb al-Salh.

7.) Al-Amli fi-thr al-Sabah and it consists of a

small part printed by the Maktaba al-Qurn

publications by the assertion of Majdi al-Sayyid

Ibrhm.

22Hadiyyah al-rifn (566/5), Mujam al-Mu’alifn by Umar al-Rid

Kala (219/5)

34

Demise:

Abd al-Razzq passed on to the Almighty

after living a life full of seeking knowledge and writing

books for the love of in the middle of

Shawwl in the year 210 H. He lived for 85 years. May

shower His infinite mercy on him.

35

Statements of influential scholars

about those whom found fault with the

hadith of jbir by claiming weakness of

the alfz (wording) and its reports (i.e.

its meaning)

The Mun of our time argue about the of Jbir

concerning the precedence of the light of and

we say in lies our success: The scholars of of

present and old have written in their literary works that the

of Jbir cannot be rejected simply on the basis of the

weak wording or weak understanding of the for they

have placed conditions in their works that need to be present in

order for a particular tradition to be rejected completely.

al-Baghddi says in his alKifaya: As for the second example

those traditions that the imperfections therein are known. The

path to recognize the imperfections are:

a.) The intellect has to refute its accuracy by way of the

context.

b) The specified proofs in the tradition itself.

c.) That which the Qurn al-Karm or the successive

traditions refute.

d.) The consensus of the scholars on its rejection.

e.) To be a matter of religion which every Muslim has to

know with no scope for any excuse so if any traditions

appears that it is not necessary to know be it necessary or by

way of proof, it has to be rejected for does not make

incumbent on any Mukallif any matter he does not know of

except in the case that the tradition is weak to the extent that

the aunthencity is not known by way of any proof. If

36

made compulsory any form of worship that needed to be

known and it reached the level of weakness it is not

compulsory to know about that worship simply because it

reaches the rank of weakness and assumption of the tradition

to the extent that it can’t be aunthenciated.

f) To be a great matter like confining your enemies to visit

the blessed house only in certain seasons, this kind of news

cannot be transmitted by the same method of the traditions

but is transmitted and knowledge about such a matter is not

compulsory, and this proves its refutation.23

Ibn Sal said24: A lot of traditions have been fabricated and

the weakness of its wording and meaning proves this. Ibn ajr

refutes this argument of ibn Sal in his book al-Nukat Al

ibn Sal when he said: Weakness in the wording or meaning

of a tradition does not prove fabrication as many traditions

have been accpepted simply by its meaning and

understanding. However if a narrator explicitly says this is

indeed the wording and it is void of any eloquence and clarity

or there is no understanding of it in the Arabic language then

this tradition is forged or fabricated and if the writer did not

intent weakness of the wording this also indicates the weakness

of the tradition. The understanding of ibn Sal is that if the

understanding and wording are weak together then the tradition

is not accepted. Sometimes the wording is eloquent but the

meaning and understanding is weak and this is sometime very

rare, this does not necessary prove that the tradition is

23 al-Kifya fi Ilm al-Riwya (51)

24 Muqaddima ibn Sal (89)

37

fabricated except if both understanding and meaning together

are weak. This is also according to al-Asqalni.25

al-Muaddith Abd al-ayy al- Lakhnawi

says that the scholars of when they say this is

sa or this is fair they mean that the Sanad is correct

and not that it is void of authencity in the same matter for

trustworthiness allows small errors and forgetfulness.

Also similar is when they say this is weak they mean

that this does not fulfill the necessary conditions not

that it is a lie outright for a liar can tell the truth also and also

one can identify one who is fond of making mistakes in his

narrations. This statement is the correct statement which most

of the scholars of agree with. Something similar is

written in Shar al-Alfiyya by al-Irqi and many more.26

Al-Sayyid al- al-Muaddith al-Allmah Amed ibn

Siddq al-Ghimri in his book ‘fi fati al-milk al-Ali bi Siat

Bb Medina al-Ilm Ali :As for those statements

that the is rejected there is no source for that statement

for many reasons one of them that it is evident whosoever has

knowledge of and knowledge of weakness in wording

and understanding of a and has a understanding of the

foolishness and exaggeration that can be deduced from a small

25Al-Nukat of ibn ajar (844/2), Taw al-Afkr of al-Sanni

(93/2) 26 Al-Rafa wa al-Takml (136), Shar al-Alfiyya by al-Irqi (15/1)

38

matter will know that whatever meaning is hidden or not clear

it can only be made clear by filtering and sifting the tradition in

this matter and it consists of two procedures:

1.) To identify the unknown or unveiled narrator or to identify

those narrators that have not reached accurateness in their

narrations or are not famous for their narrations or to

ascribe the narrator to his teacher of any of the great and

famous Huffz. Muslim says in the introduction of

his Sa:The correct ruling of the scholars of knowledge

is to accept a single narrator who has quoted the tradition

only as long he has kept the company of the elite and

trustworthy scholars and shared in their narrations even if

he agreed with them. If that was the case and then he adds

something from his own that is not found in the traditions

of his contemporaries, his addition to the narration will be

accepted.

And for this you will find that they weaken the narrator by their

statement that the narrator came with traditions that cannot be

backed up by other similar traditions or the narrator is the only

narrator of this particular tradition from all the trustworthy

narrators. They then pass the ruling of weak upon the narrator

or even attribute the characteristic of lying upon him even in

Sa tradition or Mutawtir traditions that has no Ghurab in

its Isnd and the narrators single narration from his Shuykh is

not known or accepted in their narrations. Dr al-Qutn refers

to the Gharib of Mlik after he narrates from Ab

D’d and Ibrhm ibn Fahd from al-Qa’nabi from Mlik from

Nf from ibn Umar who narrates the Marf : It is

39

not permissible for a Muslim to quarrel with his Muslim brother

for more than three days, that this is Btil.

And his statement also after him narrates from Amed ibn

Umar ibn Zanjawi from Hishm ibn Ammr from Mlik

from Nfi from ibn Umar who narrates marf: The ocean

water is pure and its contents are permissible to eat. This

tradition is Btil by this Isnd.

And his statement also after he narrates from Amed ibn

ibn Imrn from Abdullh ibn Nfi al-S’igh

from Mlik from Nf’i from ibn Umar Marf an the

Prophet said: Prayer in my Masjid is greater than a

thousand prayers elsewhere. The is not accpepted by

this Isnd as Amed ibn and is Majhl (i.e not

known to the scholars of ).

And his statement also after him narrates from al-asan ibn

Ysuf from Bar ibn Nasr from ibn Wahab from Mlik from

Nfi from ibn Umar Marf: “Fear the fire of Jahannam

even it be the size of a date seed. This is Munkir and

not accepted by this Isnd.

With all that the traditions are Sa and found in the Saayn

except the of the purity of the ocean water which is

found in the Muwatta and they have many other accepted

Asnd and because they do have other Asnd which are

40

accepted some uffz have made the Asnd which are not

accepted.

Then ibn Siddq said:

“The second matter is: It’s contradicting the principles of Dn

and what is already being proven from traditions thus far. Ibn

al-Jawzi comments on some of them and says if you see a

contradicting the intellect and the conveyed traditions

or contradicting the principles of the Dn then know that

is Mawd (fabricated or forged)”

So when the scholars found such traditions they passed the

ruling of fabrication onto it even if its narrators are trustworthy

and even be that the is found in either of the ayn

such as the that Muslim narrates from Ikrama ibn

Ammr from Abi Zaml from Abdullh ibn Abbs who

said that the Muslims should not look at Abu Sufyn nor

entertain him so it was said to the Prophet of that three

options are given. He said yes. He said I have the most

beautiful of all Arab women and she is Umm abiba Bint abi

Sufyn should I marry her to you. He said yes…… This

contradicts what has been revealed through authentic narrations

as Umm al-abba was married to the Prophet of

before Abu Sufyn accepted . There is no dispute about

that by the scholars of history and biographies. For this ibn

azm and large number of people claim that this is

fabricated. A lot of scholars have tried to explain the

misunderstanding but does not have any weight in its

41

argument. Ibn al-Qayyim mentions all of them in his book

(Jal al-Afhm) and explained why it is invalid. The truth is it

is indeed fabricated but its weakness is by ommittfulness and

neglect not by deliberateness and evil intentions. And Weak

traditions of this sought is found a few times in the ayn.

Shams al-Dn ibn al-Jazari mentions this in his book al-Masad

al-Amad from ibn Taymiyya that he said: the meaning of

Mawd in the context is what is meant by rejection of the

information only and not the narrators as the narrators did not

intent narrating this but it occurred as a mistake. This type of

Mud is also found in the Musnad and in the Sunan

of Abu D’d and al-Nis’i and in Muslim and

Bukhri there is a few traditions of this category. Like the

of Isra which Bukhri and Muslim narrate from the

narration of Shark for indeed there are some parts that are

added and which are not accepted as it contradicts what the

majority of the scholars have narrated and they are unanimous

except that Muslim narrates his chain but he did not transmit

his wording, like the that Bukhri mentions Marfan

from Abu Hurayra that: Ibrhim will meet his father

zar on the Day of Qiyma and on the face of zar there will

be dust and.. and Ibrhim will say O Rabb You promised

me that You will not shame me on the Day of Qiyma so how

can You shame me with my father. The scholars have agreed

that this contradicts the verse of the Qurn al-Karm:

Ismli says: “This information needs more explanation and

research as Ibrhim knows that does not break

42

His word and so can He shame him with His knowledge of His

promise. The uffz have answered this and they gave Tafsr

Sr al-Sh’r. Similarly Yaqb ibn Sufyn criticizes the

of Zayd ibn Khlid al-Juhni that Umar said O

udhayfa By I am from the Munfiqn and he said:

this is impossible But this is not known because this is

transmitted from Umar ibn Khattab in a state of fear of his

Imn or as his character shows modesty and humbleness as ibn

ajar anwers this in the introduction of his Fat al-bri.

Also the adth which Muslim narrates from Abu Hurayra :

created the sand on Saturday and he mentions the rest

of the other days. The scholars have termed this as

Mawd as it contradicts the verse of the Qurn al-Karm that

the creation was created in six days and not on the seventh day

and it is the consensus of the scholars that nothing was created

on Saturday. Bayhaqi explains his criticism in his al-Asm wa

al-Sift and ibn Kathr indicates this also in his Tafsr of Sra

Baqarah and it indicates that some narrators made mistakes.

Also Abu-Hurayra heard this from Kaab ibn Abr

and also due to the wording of the mistakes were to be

found. This is the criticism of some found in the

ayn. Ibn azm talks about this criticism in his works.

As for those traditions other than the ones found in both the

Saayn it is a lot. That is why al-Zahbi rejects the of

the servant that prayed for five hundred years on top of a

mountain and said to him: convey to my servant My

43

Blessings on him and he will find it will surround him for 500

years and the blessings of the body will remain and He will

say: (enter the fire of Jahannam..). This contradicts the verse

of : Enter paradise by your actions. This is mentioned

in the Tarjuma of Sulaymn ibn arm in al-Mizn.

Ibn al-Siddq then says:

“The proof of al- on the fabrication of the of ibn

Batta al-ambali the famous Faqh is: who is that Hebrew that

is speaking to me from behind the tree. The Kalm of

does not resemble the kalm of His creation. Ibn Jawzi and

preceded him by rejecting the that ibn ibbn

quotes in his Sa from ibn Umar when he quotes that the

Seal of Prophethood was similar to the shape of a pigeon egg

of raised flesh inscribed:- is the messenger of

, because it contradicts all the ah that describe the

Seal of Prophethood. al-Suyt rejects the statement

that says: I am a scholar and he is ignorant and this tradition

is not a but rather a statement from a few Sabi and

Tban. He wrote a section and titled it zab Al-Manhil

and presented proofs (to back his statement in his book Sawiq

alan Nawiq).

Ibn Jawzi passed a lot of ruling on fabricated traditions from

this angle but Al-Jawzaqni preceded him in his book the

Fabricated A and he explains in detail his reasons for

rejecting the traditions. Al-Zahbi mentions this and says: a

44

vague contradicts a that has been authenciated

and this is the title of his book (al-Abtl wal Mankr wal

Si wal Mashhr). He mentions the vaguenss of the

and gives his reasons and then he says. Chapter that

contradicts that and then he mentions the Sa that

contradicts the weak . And he has a lot of debates

surrounding that A.

Imm Suyti also explains it well, that which was narrated is

indeed weak in the chapter of Imn in his book (Al-Lali al-

Masn)

If this occurs a lot and the criticism of the narrator is because

of his narration of Munkirt and Mawdt and it is known to

contradict the fundamentals of religion then know it is

expected that exaggeration and extremism will be found

sometimes and the singular narrations will be rejected or will

be classified as weak as some exaggerate and some lie and that

is rejected completely then they label the narrator with

criticism and he is also rejected. from Amad ibn

Sad ibn Sadn that he said about Amad ibn Itb al-Marzi,

he is a who is pious but narrated virtous A and

Manakr traditions and then he says what Manakr traditions

was narrated is indeed weak and then omitted also

and he mentions in al-Mizn al-usayn ibn al-Fal al-Bajali

and he said I did not see in him any information but kim

passed rulings on him is his Tarjuma Mankr many times.

45

says in al-Lisn there was no reason to mention this man

in this book for he is from the elite scholars and further goes

onto say, due to the fact they assume the single narrator is

placed in the rejected traditions and they pass rulings on him

because of that and in reality he is innocent for the narrations

support his narration the scholars of criticism did not research

it very well and if they researched it well they will have not

passed rulings on him and this happens a lot and we cannot

mention it here due to its lengthiness and ibn tim says bout

ibn Amr that he is Majhl and the he narrated is Btil.

says he is not Majhl and he is not the one who

singulated the as Dr al-Qutni mentions this also in Al-

Mutalif wal-Mukhtalif.

Sometimes some may weaken the narrator and then he realizes

that the narrator is innocent then he makes him trustworthy as

kim did in his Mustadrak in the of the killing of

usayn when he says: I used to think al-Misma

was the singular narrator from Abi-Nuaym until Abu-

al-Sabi narrated it as well, Abdullh ibn

Muammad ibn Njiyah, narrated from amid ibn Rab who

heard from Abu-Nuaym…. They do that based on the their

knowledge that the of the narrator contradicted the

principles of Dn but in reality it is not that and the reason for

this is that they are not guided to the process of combining all

the contradictions and the ruling of a fabricated does

not take place except after the impossibility of combining the

traditions as is expained in the fundamentals of Dn or their

assumption that the contradictions and its disappearance in the

46

same matter and this happens a lot. These are the words of Al-

Sayyid Amed in a summarised (gist) form.

The point the is trying to make is that you can’t

weaken a if the Sanad is but it is necessary to

combine all the traditions because for every scholar there is

someone more knowledgeable than him and perhaps another

scholar has a better understanding than him.

And similarly our al-Muaddith al-Sayyid Abd al-

Azz ibn Siddq al-Ghimri supports this by his statement,

when a is proven Sa by its Sanad and by the

fulfillment of its required conditions by the scholars of that

field, so it does not befit anyone now to reject that

simply on the fact that he cannot understand its meaning, but

his attitude should be we accept and we obey as those who are

firmly established in the field of knowledge, and if someone

stops at a and does not accept it simply because he does

not understand it, then it will be loss for him in this Duny and

the khirah.

The replies to the statement of Zahbi regarding

the al-Qudsi: Whosoever transgresses against my

friend I will declare war on him....

Zahbi says that this context of the is only

narrated by this chain [Sanad].

The says I do not not know what the respected

meant by this statement, does he mean for one of the conditions

47

for a is for the paths and the narrators to be

many, and if he meant this then this cant be because none of

the scholars of old and new have put this condition for

a but the definition of a Sa is a

that is narrated from a trustworthy person from a trustworthy

person protected from obscurity and mistakes nothing more.

And they did not add that it must not be singular. The first

in al-Bukhri is a singular and around this

the Laws of Sharah and the fundamentals of

revolve. It is the : all actions should be judged by

intentions’. This is Gharb and singular and its paths

and chains are not many except from one path and that is from

Yay ibn Sad al-Ansri and even then no scholar has ever

rejected this but the Ummah have unanamiously

accepted this and they made it a principle from the

principals of Sharah and the statement of Zahbi is an

invalid statement.

And it is not a condition for a that he can’t ever make a

mistake or ever be vague of something, if this was the case no

narrator will ever reach the station of in the field of

because it contradicts the nature of man. Man will

always make mistakes. The only and correct condition is that

for a narrator not to make so many mistakes to such a state that

his mistakes overcome his correct statements and his

accurateness has to overcome his vagueness and he has to share

the same narrations with his fellow contemporaries. This is

what they have placed for a narrator to be accepted and to be

48

classified as a and a Dbit (accurate). So when such a

narrator is found then he is al-fiz al-Dbit and if he makes a

few errors in his wording then this does not reflect upon his

status because this sometimes does happen in all fields of

knowledge and Knows best.27

This ends the words of al-Sayyid Abd al-Azz and it is clear

to us that one cannot pass judgement of rejection on a

simply because one does not understand what it means. This

only comes when one does thorough research and striving to

understand the meaning. The correct ruling is that the words

that are difficult to understand cannot be rejected

authomaticaly but should stop and ask for indeed

above all knowledgeable men is who is most

knowledgeable for He is the source of all knowledge and the

creator of the Universe.

27Ithbt al-Maziyya bi- Ibtl Kalm al-Zahbi fi adth man da l

Waliyyan (11-17) by al-Sayyid al-Muaddith Abd al-Azz ibn Siddq

49

In the Name of Allh the Beneficient the Merciful

O my Rabb make easy for me and make not difficult for me

and complete all that is good for me and from thee do we ask o

Opener

BOOK OF IMN28

1 - Chapter on The Creation of the Nr

(light) of prophet Muhammad )

Abd alRazzq from Mamar29 from alZuhri30 from al –

28 This part was added as it seems appropriate and most suitable that this

falls under the chapter of Imn.

29 He is Mamar ibn Rshid al-Azadi al-adni Abu- Urwah ibn Abi-Amr

al-Basari, who resided in Yemen and witnessed the Janza of Imm asan

al-Basari . He narrated from Thbit al-Bunni and Qatda and

alZuhri and sim alAwl and Zayd ibn Aslam and Muammad

ibn alMunkadir and many more. He is trustworthy whose

trustworthiness was proven and accepted and was a virtuous personality. He

passed away in the year 154 H. Refer to Tabaqt ibn Saad (546/5), Trkh

al-Kabr of Bukhri (378/7), alSagr (115/2), alJar wal-Tadl (255/8),

al-Thiqt of ibn ibbn (484/7), Siyar lm al-Nubal (5/7), Wafyt al-

’yn (141160), alIbr (220/1), Tadhkiraaluffz (190/1),

MiznalI’tidl (154/4), Tahzb al-Tahzb (127/4), alTaqrb (6809),

Tahzb al-Kaml (303/28), Shazart alZahb (235/1).

30 He is Muammad ibn Muslim ibn Ubaydullh ibn Abdullh ibn Shihb

al-Qurashi al-Zuhri Abu-Bakr al-Madani. The Faqh (Jurist) and the fiz.

There is a consensus on his greatness and his proficiency in his field of

knowledge. He was one of the elite scholars as well as the scholar of ijz

and Shm collectively. He narrated from Abdullh ibn Umar and

50

Sib ibn Yazd31 who said: Indeed created a tree and

that tree had four branches and He called that tree the Tree of

Abdullh ibn Jafar and Anas and Jbir and S’ib ibn Yazd and

Sad ibn Musayyib and Sulaymn ibn Yasr and many more other scholars.

He passed away in the year 125 H. Refer to Tabaqt ibn Saad (n 126/4),,

Trkh al-Kabr of Bukhri (220/1), alSagr (320/1), alJar wal-Taadl

(71/8), al-Thiqt of ibn ibbn (349/5 ),, Siyar lm al Nubal (326/5),

Wafyt al-’yn (121140), alIbr (158/1), Tadhkiraaluffz (108 /1),

alTaqrb (6296), Tahzb al-Kaml (419 /26), Shazart alZahb (162 / 1).

31 Ibn Zayd is mentioned in the manuscript but the correct name is Yazd

(the letter Y was omitted). He is al-S’ib ibn Yazd ibn Sad ibn Thumma

and it is also mentioned he was known as ’iz ibn alAswad alKind

alAzad alMadani. He was was known as ibn Ukht al-Namar (The son of

the sister of Namar). He was a Sabi who narrated a few traditions of the

Beloved Messenger and also from his father as well as Umar and

Uthmn and many others. His maternal aunt once took him to the Noble

Prophet whilst he was hungry and the Blessed Messenger placed his

hand on his head and passed it over his hair and he made Du for him

and then he made Wuu (ablution) and he made him drink the water

which he made ablution with. He also had the priviledge to have a glance

at the Seal of Prophethood. His slave At mentions this and this transmitted

by alBughawi who also states that the Sahabi had black hair from the

top to the forefront of his head whilst the rest of his head was white so it

was said to him: I did not see anyone with hair like yours. Indeed it is very

peculiar. He replied to me (i.e. At): Do you not know how that

happened my son. The Messenger of Allh passed by me while I was

playing with the other children and then he passed his blessed hands on

my head and said to me: “Allh bless you and ever since that day it

does not turn white or grey. His mother was Al Bint Shuray

aladramiyya. Al ibn alaramiyya was his maternal uncle. He passed

away in the year 82 H. It is also recorded in the Kitb alIsba fi Tamz al-

51

Yaqn (The Tree of Conviction) then He created the Nr of

in a veil of white pearls which parable is the

parable of a peacock and He placed that Nr on the tree and

that tree glorified for seventy thousand years. Then

He created the mirror of modesty and He placed it in front

of the peacock. When the peacock looked into it, it saw that its

portrait was the most beautiful and most adorned figure and

form so it became shy in front of the Almighty and it

prostrated itself five prostrations and thus that five prostrations

became temporarily compulsory upon us and ordered

five prayers upon the beloved Prophet and his Ummah

(nation). And glanced at that Nr and by looking at

the Nr, it began to perspire out of modesty in front of the

Exalted and Divine Presence of Almighty . From the

perspiration of its head the Angels were created, from the

perspiration of its face the Arsh (Throne) and the Kurs

(Chair) and the alLu al-Mafz (Divine Protected Tablet)

and the Pen and the moon and the sun and the Veil and the

planets and whatever the skies and heavens possessed were

created, and from the perspiration of its chest the Prophets and

the Messengers and the Scholars and the Martyrs and the Pious

were created, and from the perspiration of the eyebrows the

nation of the believing men and the believing women and the

submitting men and the submitting women were created and

from the perspiration of the ears the souls of the Jews and the

Christians and the Fire Worshippers and the souls of other

Saba that he passed away after 90 H. Refer to alIsba fi Tamz

alSaba (117/4), Usud alGhba (169/2), MujamalSaba Li

alBughawi (188/3), alIstayb (576/2) MujamalSaba by ibn Nuaym

(1376/3)

52

nations were created and from the perspiration of His legs the

earth from the east and whatever it contains were created and

then ordered the Nr of to look what is

front of him. So the Nr of looked at what was

in front of him and saw that everything in front and everything

behind and everything towards his right and everything from

behind was illuminating personalities and they were Abu-Bakr,

Umar, Uthmn and Ali ( be pleased with them),

then it glorified for seventy thousand years, then the

Nr of all other Prophets of were created from the

Nr of and then He looked and that Nr and

their souls were created and they proclaimed: There is no God

but and is His Messenger. Then the

lamp was created from carnelian red and the inside could be

seen from the outside, then the figure of the Holy Prophet

was created like the form that came into this Duny (world),

then his standing like his standing during his prayers was

placed in this lamp, then the souls began to circulate around the

Nr of and they glorified for a hundred

thousand years, and then they were ordered to look at the Nr

and so all of them looked at the Nr so they were those that

saw its head and they became Caliphs and Sultns (rulers), and

they were those that saw its face and they became Just Leaders,

and they were those who saw its eyes and they became uffz,

and they were those that saw its eyebrows and they became

people that were successful, and they were those that saw its

cheek and they became handsome and intelligent, and they

were those that saw its nose and they became doctors and

fragrance dealers and Healers, and they were those that saw its

lips and they became beautiful people and wise ministers, and

53

they were those that saw its mouth and they became people

who fast frequently, and they were those that saw its teeth and

they possessed beautiful and handsome faces from the creation

of women and men, and they were those that saw its tongue

and they became Messengers of Rulers, and they were those

that saw its throat and they became Lecturers and people who

call out to prayer and people who are advisers, and they were

those that saw its beard and they became fighters in the Path of

, and they were those that saw its neck and they

became businessmen, and they were those that saw its

shoulders and they became people who skilled in archery and

masters of the sword, and they were those that saw the right

back and they became those that teach and practice cupping of

the blood, and they were those that saw the left back and they

became blacksmiths and those that work hard, and they were

those that saw its right palm and they became bank dealers and

fashionists, and they were those that saw the left palm and they

became people that deal in weight and quantity, and they were

those that saw its right hand and they became generous and

polite, and they were those that saw the top of its right palm

and they became painters, and they were those that saw the top

of its left palm and they became woodcutters, and they were

those that saw its fingertips and they became writers, and they

were those that saw the top of its right fingers and they became

tailors, and they were those that saw the top of its left fingers

and they became ironsmiths, and they were those that saw its

chest and they became scholars and grateful and Mujtahids,

and they were those that saw the back and they became humble

and those that obeyed Sharah, and they were those that saw

its forehead and they became fighters in the field of war, and

they were those that that saw its stomach and they became

ascetics and obedient believers, and they were those that saw

its knees and they became people that love to perform Sajda

54

and Ruk, and they were those that saw its legs and they

became hunters, and they were those that saw under the feet

and they became who love to walk and exercise, and they were

those that saw its shadows and they became wealthy and

people who played the flute and they were those that did not

glance at him and they became disbelievers like the pharaohs

and many other disbelievers, and they were those that turned

towards him but did not look at him became Jews and

Christians and many other from the disbelievers.

2- AbdalRazzq from ibn Jurayj who said: ‘alBar’a

informed me: I saw no one more admirable than the

Messenger of 32

3- Abd al-Razzq from Mamar from Yay ibn Abi

Kathr33 from Damam34 from Sayyiduna Abu Hurayra

32 Ibn Jurayj was a fiz and trustworthy but sometimes he was guilty of

Tadls and in this adth he explicitly confirms that al-Bar’a informed him.

Imam Muslim quotes this adth in the chapter of the characteristics of the

Noble Prophet but with a different wording which goes as: The

Messenger of Allh was a person who was medium height, broad

shouldered….. I did not see anything more admirable than the Messenger of

Allh . Bukhri quotes this adth (1303/3) no. 3358, Abu Dd (409/4),

al-Nis’ (183/8), Abu Yaal (262/3), Amad (422/30) and the adth is

Sa.

33Yay ibn Abi Kathr al-T’ servant of Abi Nasr al-Yummi who

narrated from Damam. He was trustworthy but he sometimes used to be

fond of Tadls and Irsl. Refer to al-Taqrb (7632).

34 He is Daman ibn Jous al-Yummi who narrated from Abu Hurayra

and Abdullh ibn anzala al-Ansri and he is trustworthy. Refer to al-

Taqrb (2991 and Tahzb al-Tahzb (230/2)

55

who said: I have not seen anyone more admirable than the

Messenger of and it seemed the sun circulated in his

eyes.

4- Abd al-Razzq from ibn Jurayj35 who said Nf

informed me36 that ibn Abbs said; The Prophet of

did not have a shadow and he did not stand in the sun

except that his light used to overpower the light of the sun and

he did not stand in the moonlight except that his light used to

outshine the light of the moon.37

35 He is Abd al-Mlik ibn Abd al-Azz ibn Jurayj al-Umawi al-Makki. He

was trustworthy and virtuous and he was fond of Tadls and Irsl. He passed

away in they year 149 H. Refer to al-Taqrb (4193) and Tahzb al-Tahzb

(230/2) 36 He is Abu Abdullh al-Madani the servant of Abdullh ibn Umar . He

was a trustworthy personality and was a famous jurist (faqih). He passed

away in the year 217 H. Refer to Tahzb al-Tahzb (616/2) and Tahzb al-

Kaml (338/18)

37Its Isnd is Sa and al-Suyt mentioned the adth in his

Khas’is al-Kubr by the assertion of al-Hirs (169/1) and he attributed to

akm al-Tirmidhi from ibn Zakwn and we did not find this narration

in the books of akm which we possess from the handwritten as the

printed manuscripts and Suyt quotes the adth in his al-

Khas’is as: The Prophet of Allh did not have a shadow in the sun and

in the moon, ibn Sab’a said: From the Special attributes of the Messenger

of Allh that he did not have a shadow on the earth and he was Nr

and when he used to walk in the sun and moon, we could not find a shadow

and the Du of the Noble Prophet proves and affirms this when he

said O Allh make me Nr. al-Miqrzi transmits this subject in

his Imta al-Asma (308/10) and al-Khaydari in his Kitba al-Lafz al-

56

5- Abd al-Razzq from Yay ibn Al’a from Tal

from At’a from Sayyiduna Abu-Bakr as-Siddq who

said that: The face of the Messenger of was like the

halo of the moon38

6- Abd al-Razzq from ibn-Jurayj who said: I narrate

from al Bar’a who said I did not see anyone in a red

garment more handsome than the Messenger of and he

had hair close to his shoulders.39

Mukarram bi Khas’is al-Nabi al-Mukarram , and Qastalni in his

Mawhib al-Luduniyya (307/2), and al-Slii in his Subul al-Hud wal-

Rashd (90/2) and Umar ibn Abdullh Sirj al-Dn in his Kitba Ghya

al-Rasl fi Khas’is al-Rasl (297/1)

As for the narration of Abd al-Razzq al-Zarqni mentions it in his

Mawhib al-Luduniyya (220/4) and he said: (ibn Mubrak narrates and

ibn-Jowzi narrates from ibn Abbs : The Prophet of Allh did not

have a shadow and did not stand in the sun except that his radiance should

outshine the radiance of the sun and did not stand under the moonlight

except that he should outshine the moon in radiance. Al-Albni says; this

adth is weak and the Taall of al-Hirs is a defected taall that may lead

a person to Kufr. We seek protection in Allh from whose is darkened

and from evil intentions. 38 Imm Bukhr in the chapter of the Description of the Prophet (1304/3)

no. 3359, Muslim (1819/4 no 2338), ibn Hibbn (196/14) from al-Bar’a:

The Messenger of Allh was the most handsome man and the best in

manners. al-Nis’ in al-Kubr (263/6), al-Ryni in al-Musnad (392/2)

from Anas . 39 Refer to footnote no. 2

57

7- Abd al-Razzq from ibn Jurayj from At’a from

’esha who said The Messenger of was the most

handsome man and most illuminating of them in colour.40

8- Abd al-Razzq from Mamar from Ayb from Abu

Qilba from Jbir ibn Samurah who said that: “I saw the

Messenger of in a red garment and I looked at Him

and I looked at the moon and in my eyes he was more

beautiful than the moon.41

9- Abd al-Razzq from Mlik from Abdull ibn Abi-

Bakr that Slim ibn Abdul informed him from Umm

Maabad described the Messenger of and she said:

He was the most sweetest and most beautiful of people and

the most friendliest and the most handsome of men.42

10- Abd al Razzq from Mamar from ibn Jurayj43 who

said: al-Bara’a used to recite abundantly: ‘O send

salutations upon and upon His family, the

Ocean of Your Nr and the source of Your secrets44

40 Refer to footnote no. 5 41 kim in al-Mustadrak (207/4), al-Drimi in al-Sunan (44/1), al-

Bayhaqi in Shuab al-Imn (151/2), al-Tabarni in al-Kabr (206/2)

42 Al-Tabaqt al-Kubr of ibn Saad (231/1) 43 Refer to Tarjuma no. 4 44 The adth by this Isnd is Munqatii because ibn Jurayj did not meet al-

Bar’a.

58

11- Abd al-Razzq from ibn al-Taym from his father45

from al-asan who said: Whosoever recites O send

salutations upon He from whose Nr flowers blossom, his face

will increase in beauty46

12- Abd al-Razzq who said that ibn Uaiynah informed

that from Mlik that Mlik used to say always: O

send salutations upon our master who’s Nr

was created first before the entire creation47

13- Abd al-Razzq said that Yay ibn Abi-Z’ida48

informed him from Sulaymn ibn Yasr49 who said Abu-

45Ibn al-Taymi is Muatamar ibn Sulaymn ibn Tarkhn al-Taymi, Abu

Muammed al-Basari who was given the title of al-Tufayl. He was

trustworthy who passed away in the year 187 H. Al-Taqrb (6785), Tahzb

al-Tahzb (117/4), Tahzb al-Kaml (250/28). His father is Sulaymn ibn

Tarkhn al-Taymi, Abu Maamar al-Basari. He is trustworthy and a virtuous

personality who narrated from Anas ibn Mlik and Tws and al-asan

al-Basr and Thbit al-Bunni and many other. He passed away in the year

143 H. al-Taqrb (2575), Tahzb (99/2) and Tahzb al-Kaml (5/12).

46 Isnd is Sa

47 Isnd is Sa

48 He is Yay ibn Zakariyya ibn Abi Z’ida al-Hamdni, Abu Sad al-

Kf, a trustworthy and proficient personality. He passed away in the year

183 or 184 H. al-Taqrb (7548), Tahzb al-Tahzb (353/4), Tahzb al-

Kaml (305/31)

49 He is Sulayman ibn Yasr al-Hilli, Abu-Ayb al-Madani the servant of

Maymna the wife of the The Prophet of Allh and it said that he also

was the slave of Umme Salama. He is trustworthy and gracious personality

59

Qilba50 taught him to say after every Salh seven times: O

send salutations upon the most Noble of lineage and

creation and from the Nr of his forehead the moon was

illuminated. 51

14- Abd al-Razzq from ibn Jurayj 52 who said: Ziyd

said to him53: Do not forget to say every morning and

and one of the seven jurist of Medina al-Munawwarah who narrated from

Maymna and Umme Salama and i’sha and Zayd ibn Thbit and ibn

Abbs and ibn Umar and Jbir (Allh be pleased with all of them). He

passed away after 100 H. and it also said before the 100 H. al-Taqrb

(2619), Tahzb al-Tahzb (112/2), Tahzb al-Kaml (100/12)

50He is Abdullh ibn Zayd ibn Amr, Abu Qilba al-Jurmi al-Basari.

Trustworthy and gracious personality who narrated a lot of Marsil

traditions. Passed away in Shm while fleeing from the courts in the year

104 H. and it is also said after the incident as well. Al-Taqrb (3333),

Tahzb al-Tahzb (339/2), Tahzb al-Kaml (542/14)

51 In the original manuscript the word Al-Bukhr was used but the correct

words are Al-najur and al-Najjr and al-Nujjr. Refer to Lisn al-Arab

(193/5) and it rejects the word as there is no meaning to the word and it is a

mistake of the scribe who wrote down the manuscript and Allh knows

best. Al-Jazli in his Dalil al-Khayrt affirms this. Refer to His Dalil al-

Khayrt (142143), and Mat’li al-Misrrt (410411) 52 Refer to Tarjuma no. 10 53 He is Ziyd ibn Saad ibn Abd al-Ramn al-Kharsni, Abu Abd al-

Ramn Shark ibn Jurayj who used to stay in Makkah al-Mukarramah and

moved to Yemen. He is trustworthy whose trustworthiness has been proven

and accepted. Ibn U’aina used to say he was the most trustworthy of Al-

Zuhris companions. Mlik and ibn Jurayj, and ibn U’aina and Hummm

narrated from him. Al-Taqrb (2080), Tahzb al-Tahzb (648/1).

60

evening: O send saluations upon He from whom all

rivers flow and all light flows and from whom all truth stems

and from He where all knowledge stems.

15- Abd al-Razzq from Maamar54 from ibn Abi

Z’ida55 from ibn Auwn56 who said: My taught me

to say every day and every night O send salutations

upon He from who’s Nr all creations were created from57

16- Abd al-Razzq from ibn Jurayj from Slim58 who said:’

Sad ibn Abi Sad59 taught me to always say: O

54 Refer to Tarjuma no. 1 55 Refer to Tarjuma no. 13 56 He is Abdullh ibn Aun ibn Artabn al-Muzni Abu Aun al-Basari who

saw Anas ibn Mlik but Sam from him has not been proven. He is

trustworthy and gracious from the generation of Ayb in knowledge and

work and age. Al-amash and al-Thauri and Shuba and ibn al-Mubrak

and ibn Z’ida narrated from him. Passed away in the year 150 H. al-Taqrb

(3519), Tahzb al-Tahzb (398/2), Tahzb al-Kaml (394/15).

57 Isnd is Munqati because Maamar did not narrate from ibn Abi Z’ida.

58 He is Slim ibn Abi Umayyah al-Taymi, Abu-Nar al-Madani, he is

trustworthy, he sometimes used to quote Irsl traditions., Passed away in the

year 129 H. al-Taqrb (2169), Tahzb al-Tahzb (674/1), Tahzb al-Kaml

(127/10), 59 He is Sad ibn abi Sad and his name is Kaisn al-Maqbiri, Abu Sad al-

Madani, his father and Abu Sad were slaves for a woman from the people

of Medina al-Munawwarah, Maqbiri is attributed to al-Maqbiri in Medina

al-Munawwarah. He was a neighbour of the city. Trustworthy who passed

away around 12 H. al-Taqrb (2321), Tahzb al-Tahzb (22/2/) Tahzb al-

Kaml (466/10)

61

send salutations upon the remover of sadness and upon the

destroyer of darkness and the Master of Blessings and the

Master of Mercy”

17- Abd al-Razzq from Mamar from al-Zuhri from Slim

from his father who said: I saw the Prophet of with

this eyes of mine and he was Nr all over, Nay he was a Nr

from the Nr of , whoever saw him once was awed by

His presence and whomever saw him a few times loved him

severely60

18 - Abd al-Razzq from Mamar from ibn al-Munkadir61

from Jbir62 who said: “I asked the Messenger of

60 Isnd is Sa. Mamar was discussed before in Tarjuma number one. As

for al-zuhri from lim from his father is from the accepted and trustworthy

chains as discussed by the uffz of adth like Amed ibn ambal

and Isq ibn hawiyyah as also found in the book Irshd Tullb al-

aqiq al-Nawawi (112/1) and also Tirmidhi narrates it (599/5), and

ibn Abi Shayba in his Musannaf (328/6) from Ali ibn abi-lib who

described the Prophet of Allh : He was not tall nor short……..Whomever

saw him once was awed by his presence and whomever knew him loved

him. 61 He is Muammed ibn al-Munkadir ibn Abdullh ibn al-Hudayr al-Taymi

Abu Abdullh al-Madani, one of the elite of all scholars who narrated from

bir ibn Abdullh and Abu Hurayrah and ’iesha and ibn Abbs and ibn

Umar (Allah be pleased with them). Many narrated from him such as

Zayd ibn Aslam and al-Zuhri and Thauri and ibn Uayna and al- Awzi. He

is trustworthy and gracious. Passed away in the year 130 H. al-Taqrb

(6327), Tahzb al-Tahzb, (9/3), Tahzb al-Kaml (503/26)

62

what was the first thing to be created by . He

replied: It is the Nr of your Nabi O Jbir then He

created everything that is good in it and then He created

everything else. And when He created the Nr He placed it

in front of His great Presence near His exaltedness for 12,000

years, then He made it into four parts and He created the

Arsh and the Kurs from one part and He created the ones

to carry the Arsh and the storage of the chair from one part

and He placed the fourth part in the station of love for

12,000 years, then He made that part into four other parts,

and then He created the pen from one part and the Tablet

from one part and paradise from one part and then He

placed the fourth path in the station of fear for 12,000 years,

and then He divided the fourth part into four more parts and

He created the Angels from one path and the sun from one

part and the moon and planets from one part and then He

placed the fourth part in the station of hope for 12,000 years,

and then He divided it into four more parts and He

created the intellect from the first part and knowledge and

wisdom and immunity and success from one part and then He

placed the fourth part in the station of modesty for 12,000

years, then the Exalted looked at the Nr and the Nr

62 He is Jbir ibn Abdullh ibn Amr ibn irm ibn Salamah al-Ansri al-

Salami whose Kunya was Abdullh and Abd al-Ramn. One who used to

frequent the messenger of Allah with his father. Theu witnessed the

Aqaba and he fought with the Messenger of Allah 19 times. Passed away

in the year 78 H. and he was the last companion of the Messenger of Allh

to pass away in Medina al-Munawwarah and it is said he lived for 94

years. Al-Isba (45/2) al-Istaib of ibn Abd al-Birr (219/1) Usud al-

Ghba (256/1). I said after all the Tarjum of the trustworthy and elite

scholars it is clear to me that the adth is correct and Sa.

63

began to perspire, and so created from every drop the

soul of a Prophet or the Soul of a Messenger, then the Soul of

the Prophets took a breath and created from their

breath the Awliya and the Shuhad and the Suad and the

Mutin to the day of qiyma. So the Arsh and the Kursi is

from my Nr and the souls and the Angels are from my Nr

and paradise and everything in it is from my Nr and the

Angels of the seven heavens is from Nr and the sun and the

moon and the stars is from my Nr and the intellect and

success is from my Nr and the Souls of the Messengers and

the Prophets is from my Nr and the Shuhad and Suad are

results of my Nr. Then created 12,000 veils so

made my Nr stand 1000 years in every veil and it is the

stations of servanthood and peace and patience and

truthfulness and belief so covered that Nr in every

veil 1000 years, so when removed my Nr from the

veils He placed it in this earth so it illuminated what is

between the east and the west like a lamp in the night, then

created dam from the earth and He placed

my Nr on his forehead, then the Nr was transmitted to Shsh

and it used to pass from the pure to the righteous and from

the righteous to the pure until it reached the progeny of Abd

al-Mutallib and from there to the womb of my Mother

mina Bint Wahab , then He brought me into this Dunyh

and He made me the master of all Messengers and the finality

of Prophethood and mercy to all the worlds and the leader of

64

al-Ghur al-Muajilln and this is how your Prophet was

created O Jbir63

63 al-Akbar Muiyuddn ibn al-Arabi mentions this adth in

Talq al-Fuhm (128) by the same Lafz. Kharkshi mentions this adth

also but in its meaning in Sharf al-Mustapha (703/1) from Al ibn Abi

Tlib . Al- Ajlni mentions it in Kashf al-Khaf (311/1) and he said:

Abd al-Razzq narrated it from from Jbir ibn Abdullh. Qastalni

mentions it in Mawhib al-Luduniyya (71/1) from Abd al-Mlik ibn

Ziydatilh al-Tibni in the Fawid of Umar ibn al-Khattb in a long

adth: O Umar do you know who I am. I am the one whose Nr was

the first to be created by Allh and it made Sajda to Allh for 700

years so the first to make Sajda to Allh was my Nr with no pride. O

Umar do you know who I am: I am the one from whose Nr the Arsh

and the Kurs and the Tablet and the Pen and the sun and the moon and the

vision of the eyesight and the intellect and the Nr of marifa in the hearts

of believers is from my Nr and this is said with no pride. Muaddith al-

Sayyid Muammed Jafar al- Kattni in in his book al-Ilm al-Nabawi

(133/2)

al-alwni in his kitb Mawkib Rab (27-33) answers all the

misunderstandings of the adth of bir and he said: the adth has

been narrated in many forms and in all the narrations there are five

misconceptions. The precedent of the Nr of Muammed is thought to be

contradicted by other Masnd that Allh created water first and the

tradition the first thing that was created was the Pen or the Tablet or the

intellect and other narrations but in reality the answer is simple: the Nr of

Muammed was the first creation absolute as proven by the previous

traditions. As for the other traditions and their understanding it is by their

attachment to certain elements in the universe such as water. The

precedence of the creation of water is based on the understanding that

everything in the universe is initially created from water the primary source

of life in the physical realm. Amed and others have narrated this and the

meaning of “from everything” refers to everything other than the Nr of

65

Muammed . Also the creation of Jinn from fire and the creation of angels

from light or air does not contradict the primary creation of water as water

in its various forms transforms into vapour which in turns into air and air

also transforms into fire so the creation of fire from water cannot be

rejected. How? Allh combined water and fire in the green tree.

As for the precedence of the creation of the Soul or the Pen or the divine

preserved Tablet it actually refers to to its precise element or substance

group of Souls or Pens or divine Tablets. Also the traditions that state the

first thing to be created by Allh is the intellect does not contradict the

true tradition that states the first thing to be created by Allh is Nr of

Muammed as the reality of Muammed is sometimes referred to as

the absolute intellect as mentioned in the Yawqt of Shaarni and he

mentions also the other names that actually refer to the Nr of

Muammed.

In regards to the illuminous light it is called Nr. In regards to its subject

matter which is pure knowledge and the preserving of that knowledge it is

called the Pen, in regards to its manifestation of knowledge it is called the

divine tablet and in regards to understanding knowledge and the universe it

is called the intellect and in regards to it being the foundation of creations

and its tangible life it is called the soul and the water.

66

Book on cleanliness

2 - chapter on ablution (wudu)

19 Abd alRazzq from Mamar from Slim from Abu

Hurayrah who said: The Ummah (nation) of the Messenger

of will appear Ghururan al-Muajjiln from the traces

of ablution64

64The Isnd is Munqati because Mamar did not meet Slim ibn Abdullh

except that the adth is indeed Sa for Bukhri narrates it (63/1)

from the narration of Amed with a correct sanad except that

instead for the word Ghararn it has hum al-Ghur. Refer to Musnad

Amed (137/14 no. 8413 and 453/16 no. 10778), Bayhaqi (in his Sunan al-

Kubra (57/1), Shuab al-Imn (16/3) by the way (Tarq) of Nuaym ibn al-

Mujmar from Abu Hurayra whom said: ‘I heard the Messenger of Allh

said: My Ummah will be called on the Day of Qiyma dazzling with the

after effects of Wuu, so whomever wishes to prolong the whiteness let him

do so. Narrated also by Muslim (216/1), Abu Yal (295/11), Abu Awa’na

(205/1), alTabrni in the Musnad of al-Shmi’yain (the people of Shm)

(434/1), Bayhaqi in his Sunan al-Kubra (77/1), al-Daylami in al-Firdows

(393/1) from the same chain of narrators but with a different wording: You

will appear with white spots on the Day of Qiyma from the effects of Wuu

so whomsoever wishes to prolong that process let him do so. Narated also

by Muslim (217/1) and Abu Aw’na (243/1) and ibn Abi Shayba (6/1), and

Bayhaqi in Shuab al-Imn (18/3), and al-Munziri in his al-Targhb wa al-

Tarhb (29/4) from the way (Tarq) of Abi zim from Abu Hurayra

who said the Messenger of Allh said: You will be presented to me on

the Day of Qiyma with white spots from the efects of Wuu. Narrated by

Muslim (217218/1), Mlik (29/1) and al-Nis’ in his al-Kubr

(95/1), al-Mujtaba (94/1), ibn Mjah (1440/2), ibn Khuzayma (6/1), ibn

67

2 - chapter on the tasmiya (calling the name

of in ablution)

20 Abd al-Razzq from Mamar65 from al-Zuhri66 from

Abu Sad al-Khudri67 from his father68 from his grandfather69

ibbn (231/3), al-Bayhaqi in his al-Kubr (78/4). Shuab al-Imn (17 /3),

al-Munziri in al-Targhb wa al-Tarhb (91/1) from the narration of Abd al-

Ramn from his father from Abu Hurayra that the Messenger of Allh

came to the graveyard and he said: ‘Peace be upon you o dwellers of

believers… to the point of: They will appear Gurran Muajjiln from the

traces of Wuu and I am the one with the excess at the awd. Found in

Sa Muslim (217/1), and ibn Mjah (1438/2) from udhayfa who said

the Messenger of Allh who said: ……. Will appear in front of me

Ghurran Muuajjiln from the traces of wudhu….) 65 Refer to the Tarjuma in chapet one. 66 Refer to the Tarjuma in chapter two. 67He is Rb ibn Abd al-Ramn ibn Abu Sad al-Khudri al-Madani. He

narrated from his father and grandfather. Ibn ajar says in his al-Taqrb he

is accepted and Abu Zara says he is a . Ibn Adi says: “I hope that

there is no problem with him”. Ibn ibbn mentions him in his al-Thiqt

that Amed ibn afs al-Sdi says: Amed was asked about the Tasmiyya

in Wuu and he said: I do not know of a adth that proves it, The

strongest adth in that chapter is from Kathr ibn Zayd from Rb and

Rb is not known. Refer to al-Taqrb (1881), Tahzb al-Tahzb (589/1),

Tahzb al- Kaml (59/9), Thiqt of ibn ibbn (309/6)

68He is Abd al-Ramn ibn Saad ibn Mlik ibn Sinn al-Ansri, Abu afs,

it is also said Abu Muammed ibn Abu Sad al-Khudri al-Madani,

trustworthy, father of Rb and Sad who narrated from his father Abu

Sad and Abu amd al-Sidi and many others. He passed away in the

68

Abu Sad who said the Messenger of said: There is

no ablution for whom does not mention the Name of

upon it70

21- Abd al-Razzq from ibn Jurayj that he informed him

from Abu Hurayra who said: ‘I heard the the Messenger of

say: There is no Salh without Wuu and there is no

Wuu for one who does not mention the Name of on

it71

year 112 H. and he was seventy seven years. Refer to al-Taqrb (3874),

Tahzb al-Tahzb (510/2), Tahzb al-Kaml (134/17)

69He is Sad ibn Mlik ibn Sinn ibn Ubayd al-Ansri al-Khazraji, Abu

Sad al-Khudri, famous by his kunya. He fought with the Messenger of

Allh in twelve campaigns and he used to memorize the Sunnan of the

Noble Prophet and a vast number of people narrated from him. He passed

away in the year 74 H. Refer to al-Isba (246/4), al-Istib (602/2)

70 The adth is asan (fair from this path of narrators and it has other paths

as well). al-Hkm narrates in al-Mustadrak (246/1) no 520) by the Dar al-

Kutub al-Ilmiyya publications but with a different wording. Instead of the

word Ablution the word Salh is used. Refer also to Abu-Dd (no 101),

al-Tirmidhi in al-Ilal al-Kabr (111/1), al-Tabarni in al-Ausat (no 8076),

ibn Mjah (139/1), ibn Abi Shayba (3/1), Amed (243/15) no 9418), Abu

Yal (424/2324/2), al-Dr al-qutni (79/1), al-Drimi (176/1), on the

chapter of Tasmiyya in Ablution, Abd al-umayd (285/1) and Bayhaqi in

al-Kubr (43/1) from Kathr ibn Zayd from Rb from Abd al-Ramn

ibn Abu Sad al-Khudri from his father from his grandfather.

71It is asan li Ghayrihi by means of Mutbit wal-Shawhid because there

is a person who is vague in it but by comparing the narrations it is made

clear that the man is Yaqb ibn Salm al-Laythi. Refer to al-kim in his

69

al-Mustadrak (146/1) and he said the Isnd is Sa. Muslim refers to

Yaqb ibn Abu Salama al-Mjishn and the name of ibn abi Salama is

Dinr and it has a Shhid and Zahbi refers to it in is statement (the correct

Sanad is Yaqb ibn Salama al-Laythi from his father from abu Hurayra

and its Sanad has some weakness in it. Refer to ibn ajr in his Tahzb al-

Tahzb (80/2) and kim in his al-Mustadrak. When he narrates this

adth he claims that this Yaqb is indeed Almjishn and his reason is in

his narrations it reads from Yaqb ibn Abi Salama al-Mjishn and this is

wrong as Salamah cannot be recognized except by this information. Refer to

Abu Dd (25/1), ibn Mjah (40/1), Abu Yaal (293/11), and Amed

(418/2), al-Tabarni in his al-Awsat (96/8). As for Yaqb ibn abi Salama

al-Laythi ajar talks about him in his al-Taqrb (78/8) that he is unknown.

In Tahzb al-Tahzb (442/4): Narrate from his father from abu Hurayra

and Muammed ibn Ms al-fitri and abi Aql Yay ibn al-Mutawakkil

narrates from him. His narration from his father and his father from Abu

Hurayra cannot be authenticiated. Al-Zahabi says in al-Mizn:

who is not very reliable. In al-Mughni (758/2) he is not proficient. Al-

Tirmidhi says in Ilal al-Kabr (111/1): I asked Muammed (Bukhri) about

this adth and he said: Muammed ibn Ms al-Makhzmi there is

nothing wrong about him, Yaqb ibn Salamah is a medinite whos

narrations from his father or his father from Abu Hurayra cannot be

authenciated. Tirmidhi said: I heard Isq ibn al-Mansr say: I heard

Amed ibn ambal say: I do not know of a adth with a reliable Sanad

and in this chapter from Rib bin Abd al-Ramn ibn uwaytib from his

grandmother from her father. Refer to Tirmidhi (38/1) and Amed (381/5)

and Abu Yaal in al-Mujam (212/1) and Ibn Abi Shayba (12/1) and Dr

al-Qutni (72n/1) and Bayhaqi in al-Kubra (43/1). The gist of all this ibn

ajar says in al-Natij (237/1) from ibn Sal that he indeed said: with all

the proofs and facts it allows the adth to reach the status of asan and

Allh knows best and in Talkhs al-abr (75/1): it says: all the

traditions combine prove that there is a foundation to this adth.

70

4- chapter when one finishes his ablution72

22- Abd al-Razzq from Mlik from Yay ibn Abu Z’ida

from Abu Sad al-Khudri who said: Whomsoever concludes

his ablution and says: Glory and Praise be to , I bear

witness there is no God but You O , I seek forgiveness

from You O and I seek repentance from You O

…………..73

23- Abd al-Razzq from Maamar74 from Qatda75 from

Slim ibn Abu al-Jaad76 who said: When Ali used to finish

making his ablution he used to say (I bear witness that there is

73 In the handwritten manuscript it is Tuktir and the more correct wording

which we have authencicated is tuksir. Abd al-Razzq narrates this

adth (186/1) in the chapter the broken ablution and he mentions therein

as we have authencitated. It is also the same in the publication of Dr al-

Kutub al-Ilmiyya (145-146/10) and similarly in the Musannaf of ibn abi

Shayba (3/1) by his Sanad from abi Saeed al-Khudri by his own

wording. 74 Refer to Tarjuma no. 1 75 He is Qatda ibn Dima ibn Qatda al-Sadsi Abu al-Khattb al-Basri

who narrated from Anas ibn Mlik and Abu Sad al-Khudri and ibn al-

Musayyib and Ikrama and Slim ibn Abi al-Jaad and many more. He is

trustworthy who passed away in the year 117 H. in Wsit. (Taqrb 5518),

Tahzb al-Tahzb (428/3), Tahzb al-Kaml (498/23)

76 He is Slim ibn Abu al-Jaad al-Ghatfni al-Ashja who narrated from

Ali ibn Abu Tlib and ibn Umar and Abu Hurayra and Jbir and many

more. He is trustworthy and he used to quote Marasl. Passed away in 197-

198 H. al-Taqrb (1270), Tahzb al-Tahzb (674/1), Tahzb al-Kaml (130/

10)

71

no God but and is His servant and

Messenger, O Rabb make me from the ones who repent and

make me from those that are pure.77

24- Abd al-Razzq from ibn Jurayj from al-Zuhri 78

that he heard Aqaba ibn mir who used to say: The

Messenger of used to say: Whomsoever makes

ablution and he completes his ablution and then lifts his head

towards the skies and says: ‘I bear witness that there is no God

but He alone and He has no partners and that

is His servant and Messenger and the eight

doors of paradise are open for him and he can enter from any

door he wishes79

77Refer to ibn Abu Shayba in his Musannaf (3/1/). Al-kim in al-

Mustadak (753/1) from Sufyn. And also from Shuba from Abu Hshim

from Qays ibn Ibd from Abu Saad Marfan and he said this adth is

Sa by the condition of Muslim who did not narrate it.

78 It is not proven in the books of the narrators that Zuhri heard from Aqaba

ibn mir because Zuhri was born in 50 H. and Aqaba passed away in the

last part of the rule of Muwiyya in the year 60 H. so al-Zuhri was ten

years when Aqaba passed away, so it is possible that he heard the adth

from Aqaba at this age for the scholars have labeled five years as the age

that Sam could be accepted from a narrator. Refer to ibn Sal in his

introduction proving that al-Zuhri did indeed hear from Aqaba so the

Sanad from this point of view is Sa and if not then at least it is Munqati.

Refer to the Muqaddima of ibn Sal (164)

79 Refer to Muslim (210/1), ibn Abi Shayba (452/10,4/1) from Abi Uthmn

ibn Nafr from Jbayr Abi Uthmn ibn Mlik al-adrami part (162) adth

number 180. Also Abu Yaala and al-Bazr narrated it with a Sa Isnd

and added the part when he wipes his head it is similar to that.

72

5 - Chapter on the procedure of ablution

25- Abd al-Razzq from Mamar from Abu al-Jaad 80

from Muslim ibn Yasr 81 from imrn 82 who said;

Uthmn asked for water and he made ablution and then he

laughed and said: ‘will you not ask why I am laughing.’ They

asked o leader of the believers why are you laughing, he said:

‘I saw the messenger of make Wuu as I am making

Wuu and he gargled his mouth and rinsed his nose and he

washed his face three times and his hands also three times and

he wiped his head and the outside of his feet’.83

80 He is al-Jaad ibn Dinr Abu Uthmn al-Sayrafi al-Yashkari. Maamar

ibn Rshid narrated from him. Refer to Tahzb al-Kaml (560/4). Narrated

from Anas ibn Mlik and assan al-Basri and he was a contemporary

of Muslim ibn Yasr Qiatim and he might have narrated from him. Allh

knows best. 81 Muslim ibn Yasr al-Baqri and it is said he was al-Makki Abu Abdullh

who narrated from imrn, trustworthy. Refer to Tahzb al-Kaml (27/55)

82 imrn ibn Abn who Muslim ibn Yasr narrated from al-makki the

servant of Uthmn ibn Affn , trusthworthy, passed away in the 75 H.

Tahzb al-Kaml (m29/55), al-Taqrb (216 )

83 Amed (477/1) no. (418), ibn Abi Shayba (8/1/) al-Bazzr (74/2),

Haythami narrates him in Mujma al-Zawid (229/1) and then he said al-

Bazr narrated it and his narrators are Sa and it is Sa. Munzari in

Targhb wa-Tarhb (151-152/1) and he said Amed narrated it with a good

Isnd and Abu Yaala and al-Bazr with good Isnds and he added the part

it is similar to that (220/ 4)

73

26 Abd al-Razzq from al-Zuhri from Yay 84 from

his father85 from Abdullh ibn Zayd 86 that the Prophet of

made Wuu and he washed his face three times and

his hands twice and he wiped his head and feet twice.87

84 He is Yay ibn Ammra ibn Abi al-asan al-Ansri al-Mzini al-

Madani father of Amr ibn Yayh ibn Ammra. Trustworthy from the

third catergory. Al-Zuhri and his son Amr ibn Yay narrated from him.

Refer to Taqrb (7612) Tahzb al-Tahzb (379/4) Tahzb al-Kaml (474/31)

85 He is Ammra ibn Abi al-asan al-Ansri al-Mzini father Yaya ibn

Ammra and grandfather of Amr ibn Yaya. Trustworthy and it is said he

is a man of visions and they are from a family of Sabs. Refer to Taqrb

(4842), Tahzb al-Kaml (237/21), al-Istayb (1141/3)

86 He is Abdullh ibn Zaid ibn sim ibn Kab al-Mzini al-Ansri Abu

Muammed known as ibn Umm Ammra the Sabi famous in the battle

of Uud. Narrated from the Messenger of Allh numerous Adith. It is

said he was the one who killed Musaylama Kazzb and was martyred on the

day of urra in the year 63 H. refer to al-Isba (91/6) al istayb ( 913 / 3 )

marfa al sahaba by abu nuaim ( 1655 / 3 ) 87 Bukhri (84/1), in the chaper of Wuu from Tawr, Abu Dd ( 195/1),

ibn Mja (149/1), al-Nisi in al-Mujtab (72/1), and in al-Kubr (81/1),

(102/1), al-Tirmidhi (66/1) and Amed (613/36) no (22282) and ibn-

ibbn in his Sa (373/3), ibn Khuzayma (80-88/1), Abu Awna

(209/1), al-Drimi (177/1), ibn Abi Shayba in his Musannaf (8/1), al-

amd in his Musnad (202/1) and al-Shfi in his Musnad (31/1) from the

chain of Amr ibn Yay from his father from Abdullh ibn Zayd.

74

6 - chapter on washing the beard during

ablution

27 Abd al-Razzq from ibn Jurayj from Tws 88

from ibn Abi layla 89 who said: If you can allow water to

reach the root of your beard do so.90

28- Abd al-Razzq said: al-Zuhri informed me from

Sufyn ibn Shabrama from Sad ibn Jubayr who said;91

What is the condition of a man who washes his beard before it

grows92 and if it grows he has to wash it.93

88 Tws ibn Kaysn al-Yamni, Abu Abd al-Ramn al-umayri is their

master, trusthworthy Faqh and a gracious personality. Refer to Taqrb

(336) 89 He is Abd al-Ramn ibn Abi Layl and his name is Yasr and it is said

Bill and it is said Dd ibn Bill ibn Uay al-Ansri al-Awsi, Abu Is

al-Kfi, trustworthy from the second catergory, passed away in Waqaa al-

Jumjim in the year 83 H. it is said he drowned. Refer Taqrb (393), Tahzb

al- Tahzb (548/2), Tahzb al-kaml (372/17)

90Ibn Abi Shayba in his Musannaf (14/1) from the chain of Tarq ibn

Muslim ibn Abi Farwa from Abd al-Rahmn ibn Abi Layl.

91 He is Sad ibn Hishm al-Asadi al-Kf. Samk ibn arb and al-mash

and al-Zuhri narrated from him. He was killed by ajjj in the year 95 H.

He is a trustworthy Faqh. Taqrb (2278), Tahzb al-Tahzb (9/2), Tahzb

al- Kaml (385/10) 92 The word was omitted in the manuscript and the correct wording is Lum

Yaghsilh.

93 Ibn Abi Shayba in his Musannaf (1/1) and ibn Abd al-Barr in his

Tamhd (120/20) and al-Qurtubi in his Tafsr (83/6)

75

7 - chapter on the takhll of the beard

during ablution

29- Abd al-Razzq from Mamar from al-Zuhri94 from

Sad ibn Jubair95 that he made Wuu and he passed his

fingers through his beard.96

30- Abd al-Razzq from Mamar from al-Zuhri from ibn

Uayna from Yazd al-Riqshi97 from Anas that the Prophet

of when he used to make Wuu He used to pass his

fingers through his beard.98

94 Alredy mentioned. 95 He is Sad ibn Hishm al-Asadi al-Kf (already mentioned).

96 Isnd is Sa. Ibn Abi Shayba in his Musannaf (13/1/) from the chain of

Abi Isq from Sad ibn Jubayr.

97 He is Yazd ibn Abn al-Riqshi Abu Amr al-Basari al-Qs an ascetic, a

weak narrator from the the fifth catergory. Passed before 120 H. Taqrb

(7283), Tahzb al-Tahzb (403/4), Tahzb al-Kaml (64/32)

98 Abu Dd (15/1), al-Bayhaqi in Sunan al-Kubr (54/1), from the chain

of Wald ibn Zawrn from Anas. Ibn Abi Shayba in his Musannaf (13/1)

from the chain of Ms ibn Abi iesha from Yazd al-Riqshi from Anas

and there is chapgter that narrates from Ammr ibn Ysir and Tirmidhi

narrates this in his kitb (44/1), ibn Mjah (148/1), Uthmn ibn Affn

narrated by Tirmidhi (46/1) and he said this adth is asan Sa and ibn

Mjah (148/1). Amed narrated from the chain of iesha (119/43), And

kim in his Mustadrak (250/1)

76

31- Abd al-Razzq from Mamar from al-Zuhri who said

Abu Ghlib99 spoke to me saying that: I said to Abi Umma

‘inform us of the Wuu of the Messenger of and then

he made Wuu three times and he passed his fingers through

his beard and he said: This is how I saw the Messenger of

perform Wuu.100

32- Abd al-Razzq from ibn Jurayj from ibn Umar that

when he used to make Wuu he used to pass his fingers

through his beard.101

99 He is Ghlib al-Basari and it said al-Asabni, the companion of Abi

Umma. There is a dispute over his name and it is said he is azawwar

and Sad ibn azawwar and it is said he is Nfi, truthful who should make

mistakes sometimes and from the fifith catergory. Ibn ajar says in his

Tahzb from ibn ibbn: He is not to be used except when he confirms

with the Jumhr (the majority). Taqrb (8298) and Tahzb al-Tahzb

(570/4) and Tahzb al-Kaml (170/34)

100 Ibn Abi Shayba in his Musannaf (13/1) from the chain of Umar ibn

Sulaym al-Bhil from Abi-Ghlib.

101 Tabarni in al-Awsat (94/2) and ibn Abi Shayba in his Musannaf (13/1)

from Umma from nfi. Tabrani in his Tafsr (119/6) from Nfi from ibn

Umr. Al-Haythami mentions this in Majma al-Zawhid (235/1) and he

says Tabrani mentions it in al-Awsat and in the chain there is Amed ibn

Muammed Abi Bazza and I have known any history on him but Zahbi

mentions him in al-Mizn (144/1) no (564) he is Amed ibn Muammed

ibn Abdullh Abu al-asan al-Bazzi al-Makki al-Maghrabi. in qirt.

Aqli says he is Munkir al-adth and Abu tim says he is weak and I

do not narrate fom him.

77

8 - chapter on wiping the head during

ablution

33- Abd al-Razzq from Mamar from al-Zuhri from

imrn from Uthmn that the Prophet used to wipe his

head once102

34- Abd al-Razzq from Mlik from Yaya ibn Abi

Zidah from Ali that the Prophet of used to make

Wuu in threes except when he used to make Masa he used to

wipe once.103

35- This Isnd from ibn Umar who used to wipe the front of

his head only once.104

102 Ibn Abi Shayba in his Musannaf (1 5/1) 103 Tirmidhi (63/1) no (44) who this adth of Ali is the best in this chapter

(44) (63-64/1), and Amed (300/2), al-Bazr (309/2), Abu Yaala (244/1)

and ibn Abi Shayba (8/1) from the chain of Abu Isq from Abu ayya

who said I saw Ali….

104 Ibn Abi Shayba (15/1) from the chain of Ayb from Nfi from ibn

Umar. Abd al-Razzq in his Musannaf (4/1) in the chapter al-Masa

from the chain of Abd Rabbihi.

78

9 - chapter on the procedure of masah

36- Abd al-Razzq from Mamar from Layth105 from

Tala106 from his father 107from his grandfather who said I

saw the Messenger of 108 make Wuu and He wiped his

105He is Layth ibn Abi Sulaym ibn Zunaym al-Qurashi the servant of Utba

ibn Abi Sufyn and it is said the servant of Unbasa ibn Abi Sufyn and it is

said Muwiyah ibn Abi Sufyn. Ibn ajar says in Taqrb he is truthful

who mixed up adth a lot and his adth was not distinguishable so it is

left out. Sixth catergory. Tirmidhi says in his Sunan that Muammed ibn

Isml said: Layth ibn Abi Sulaym is truthful and perhaps he was vague in

some adth. Muammed ibn Isml and Amad ibn ambal said.

Layths narrations was not very satisfactory as he used to quote some

adth that no one else quoted and for this reason they made him weak.

Al-Mizzi says in Tahzb al-Kamml (Bukhri uses this in his Sa and is

narrated in the chapter of picking up hands in prayer. Muslims narrates with

Abu Isq as Shaybni and the rest narrate from him. Passed away in the

year/143 H. refer to Taqrb (5685) Tahzb al-Tahzb (484/3) al-Mizn

(420/3) and Tahzb al-Kaml (288/24)

106He is Tala ibn Masraf ibn Amr ibn Kaab Alymi al-Hamdni Abu

Muammed and it is said Abu Abdullh al-Kfi trustworthy, Qri Fil

from the fifth catergory. Passed away in 112 H. Taqrb (3034) Tahzb

Tahzb (243/2) and Tahzb al-Kaml ( 433/13)

107 He is Masraf ibn Amr ibn Kaab and it is said Masraf ibn kaab ibn

Amr Alymi al-Kfi. Tala ibn Masraf and Majhl ibn Rbia narrated

from him. Taqrb (6685), Tahzb al-Tahzb (83/4), Tahzb al-Kaml

(17/28) 108 Kaab ibn Amr bin ajr Alymi and it is said Amr ibn kaab ibn ajr

the grandfather of Tala ibn Masraf the Sabi. Layth ibn Abi Sulaym from

Tala ibn Masraf from his father from his grandfather in Wuu. Abd al-

Wris says that ibn ajar says in Taqrb and in the adth mentioned that

79

head like this and he ordered afs by his hands on his head

until he wiped his.109

37- Abd al-Razzq from ibn Jurayj from Rab110 who said

the Prophet of used to come to us so we placed a

bowl of water in order for him to make Wuu and he used to

come and make Wuu and he used to wipe his head, starting

from the back and then moving to the front111

he said: I saw the Messenger of Allh make Wuu. If he was the

grandfather of Tala ibn Masraf then the Jammah takes him as Kaab ibn

Amr and ibn Qattn affirms that he is Amr ibn Kaab. And if the

mentioned Tala is not ibn Masraf then he is Majhl and his father is

Majhl and his grandfather companionship cannot be asserted because he is

not known except by this adth. Taqrb (5645) Tahzb al-Tahzb (470/3)

and Tahzb al-Kaml (184/24)

109 Ibn Abi Shayba in his Musannaf (16/1) with his Sanad from Tala from

his father from his grandfather. 110 She is Rab bint Muawwiz bin Afr al-Ansriyyah who fought

alongside with the Prophet of Allh and she used to attend to the injured

and heal them. She took the oath of allegiance on the Prophtet under the

tree and she narrated twenty one adth from the Prophet . She passed

away in the year 45 H. Isba (251/12) al-Istayb (1837/4)

111 Amed (568/44), Tabarni in al-Kabr (269/24) and ibn Abi Shayba in

his Musannaf.

80

10 - chapter on the wiping of the ears during

ablution

38- Abd al-Razzq from Mamar from al-Zuhri who said:

I saw Anas make Wuu and he used to wipe the inside and

the outside of his ears and I looked at him so he said that ibn

Masd used to order that.112

39- Abd al-Razzq from ibn Jurayj who said At informed

me from Nfi from ibn Umar when he used to make Wuu

he used to place his two fingers in his ears and he used to wipe

the inside of them and then the outside of his ears.113

40- Abd al-Razzq from al-Zuhri from Jundub from l

Aswad ibn Yazd114 that ibn Umar made Wuu and he

place his two fingers inside his ears and he wiped the inside

and the outside of his ears.

112 Isnd is Sa. Ibn Abi Shayba in his Musannaf (18/1) 113 Ibn Abi Shayba in his Musannaf (18/1) ibn al-Mundhir quotes it in al-

Awsat (404/1) and he added in it: Abu Bakr said this is how who wipes his

ears has to do it. 114 This Isnd has a Inqit between Abd al-Razq and al-Zuhri .

Aswad ibn Yazd is Qays al-Nakh, he is Abu Amr or Abu Abd al-

Ramn Mukhdarim. Trustworty a Faqh from the second catergory. Passed

away in 74 or 75 H. Tahzb al-Kaml (233/3) Taqrb (140). Mlik in his

Muwatta (37) from Nfi that Abdullh ibn Umar used to take water in his

two fingers and place them in his ears. Al-Bayhaqi mentions it in Sunan al-

Kubr (65/1). Nasab al-Ryah (22/1)