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‫الجزء المفقود من جزء االول‬

‫من‬

‫المصنف‬
The Missing Section of the First Chapter
of
Al-Musannaf
of
fiz al-Kabr Imm Ab-Bakr Abdur-Raz’zq bin
Hum’mm al-San’n 
(b. 126/744 - d. 211/826)

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Allahs name I begin with, the most Kind most Merciful

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2
 ‫الجزء المفقود من جزء االول‬
‫من‬

‫المصنف‬
The Missing Section of the First Chapter
of
Al-Musannaf
of
fiz al-Kabr Imm Ab-Bakr Abdur-Raz’zq bin
Hum’mm al-San’n 
(b. 126/744 - d. 211/826)

Researched by
Dr. Is bin Abdullh Muammad bin Mn al-umayr
Former Minister of Awqf and Endowment – UAE

English Translation by
Mawlna fiz Muammad Frq Soofie Siddiq abb BA.
Fiqh & Usl, Zarqa Pvt University - Jordan

Notes & Special Symbols by

Shaykh Abu-Muammad Abd al-Hdi al-Qdir Raaw

Prepared by
Imm Amad Raza Academy, South Africa
Published by
Suffah Foundation

3
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.

4
 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.

5
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

6
 

My links (Chains of authorities) to the Musannif

(Compiler)  Abd al-Razzq al-Sanni 

By the bounty of the Exalted and glorified  I narrate

the Musannaf (compilation) of al-Imm alfiz Abd al-
Razzq ibn um’mm al-Sanni from our master, the Noble
Allmah al-Muaddith al-rife-Billh al-Sayyid Abd al-
Azz ibn Siddq al-usayni from the Musnad of Allmah al-
Sayyid Abd al-ayy ibn Abd al-Karm al-Kittni al-asani.

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

the Benefactor of Scholars, the caller of our time to
Islm, my master, the Noble al-Sayyid Muammad ibn
Alawi al-Mliki al-asani al-Makk from his father
Allmah al-Sayyid Alawi ibn Abbs al-Mliki from
al-Sayyid Abd al-ayy al-Kittni.
2. From our master Allmah al-Muaqqiq Abd al-Fatt
Abu-Ghaddah al-alabi from al-Allmah Muammad
Zhid al-Kawthari from alSayyid Abd al-ayy al-
 and al from asan alamzwi and
Fli ibn  alZhiri al-Madani both of
whom narrated from Ali ibn Abd alaqq alQsi
from alAmr alKabr from the Shahabayn Amad al-
Jaw’hari and Amad alMalawi from Abdullh ibn

7
 Slim alBasari, Ali alZiydi from Shihb ad-Dn
alRamali from Imm alSakhwi from alfiz ibn
ajr alAsqalni from Abil-Farj Abd ar-Ramn
alGhz from Ynus alDabsi from Abil-asan Ali
ibn usayn from Alfiz alSalmi from
AbdalWahhb ibn Mink from  ibn Umar
alKaukabi from AbilQsim alTabarni from Abi-
Isq Ibrhim al-Dubri from the author of Musannaf
Imm Abd al-Razzq ibn Hummm alSanni (May
 have mercy on all of them).

Eulogy of Doctor al-Muaddith Mamd Sad

Mamd al-Misr al-Shfa

All Praise is due to  and peace and salutations upon our
Master Muammad  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 Imms 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

8
his Asnd and also his classification of the Marfuts1 and
Mauqf’ts2

The entire Musannaf was printed with the exception of a small

section in its prelude and its commentary was written by abb
al-Ramn 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 Abdullh ibn Muammad ibn Mni al-
umayri, the previous Administrator of the Department of
Islmic Affairs in Dubai and presently the Dn of the Imm
Mlik Faculty of Islmic 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 Muammad ; the
Isnd is traced back to him.
2
Mauqf (stopped): A narration from a Companion. However, some of the
statements from the Sabah  may be rendered Marf. This is due to their
(the narrations’) nature; alluding to the fact that the Sabah  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.
9
The Esteemed Doctor researched the manuscript thoroughly
and added it to the complete Musannaf of  Abd
alRazzq  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. Mamd Sad Mamd
May  have Mercy on him and all Muslims.
Dubai22 Rab al-khir 1426 H.

10
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-Qurn al-Karm, Chapter 24, An-Nr Verse no. 35
11
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 Muammad  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 adth

of Sayyidun Jbir . This specific adth has been
documented by many historians and biographers in their
respective books and they have ascribed and attributed it to the
Musannaf of Imm Abd al-Razzq  with an authentic chain
of narration [Isnd].

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

Mawln the fiz of his time Amed bin Siddq alGhimri
and al-Allmah Shaykh Umar amdn the Muaddith of
ijz (May  have mercy on all of them) strove hard in
the search for the adth of Sayyidun Jbir  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
12
manuscript of Imm Abd al-Razzq  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 abb al-Ramn al-zami.

Sleepless nights were spent in the search for that manuscript.

Continuous and persistent Dus 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 Imm Abd al-Razzq . Then our dus 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
Muammad Amn al-usaini al-Barakti al-Qdiri (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 Jbir  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.

13
It is also proven, explained and made transparent that the
 which Imm Abd al-Razzq narrated from Mamar
from ibn alMunkadir from Sayyidun Jbir bin Abdull
alAnsri  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 Jbir… ’’’’

So it is proven to us that our Master Muammad  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 Taswr and lam -Tadbr and Our Master
  was first in lam -Amr and Taqdr 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 Jbir  is similar or tantamount to the Tafsr of the
verse of the niche (Srah al-Nr) which is explained clearly by
the necessary traditions of the Noble Prophet  by  ibn
Nsir al-Dn alDimashqi in his Kitb “Al-Mawld alNabawi”
(The Birth of the Prophet ). If one wishes to look at those
traditions let him refer to our book “Nr alBidyt wa Khatm
alNihyt “(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.

14
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 Abdullh ibn  ibn M’ni alumayri.
Administrator the Department of ic Affairs in Dubai.
Previously Presently the Dn of the  Mlik Faculty of
ic and Civil Law in Dubai.

15
 Description of the manuscript

The handwritten manuscript was transcribed by Isq ibn Abd

alRamn alSulaymni as it made clear to us in the last
section of the manuscript. He concluded his transcription on
Monday 9th Ramadn 933 Hijri in the city of Baghdd.

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 Nr (light) of Prophet

Muhammad .
2.) Chapter on Ablution (Wuu).
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 Takhll 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

16
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 alAzhari.

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 alRazzq
 from ibn Jurayj who said “Nfi 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 alRazzq  who

17
 narrates from Mamar who narrates from ibn Abi
Naj who narrates from Mujhid 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 Yazd 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-
Razzq  from Mamar 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 alRazzq  from Mamar 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
Muaq’qiq (Asserter) Ayman Nasr al-Dn al-Azhari
who reports that it was omitted from the original
18
 manuscript after comparing the tradition with the
tradition found in Sunan al-Tirmidhi and in the
Musnad of  Amed (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
“Kna” 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 alzmi. Al-Azhari in his assertion
however recognizes this shortcoming in his book (145
/1).

19
He discusses in the manuscript there is a narrator by the
name of Nu’aym ibn Hibr but in the printed version
(186/10) it is Nu’aym ibn Himr and it is also
mentioned that it is ibn Himr or ibn Hibr and ibn
Himr and ibn Hidr and ibn Khimr and the correct
spelling and person is Himr as ibn Abi tim
discusses in his Jar wa alTadl (The Knowledge of
Criticism and Justification) and is also supported by ibn
ajr in his Isba (186/ 10). Refer to the  no. 737
in the chapter of wiping over the Khuffayn (Leather
socks) and the Ammah (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

20
 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-RaZZ4

Lineage and Upbringing

He is  as  Ab Bakr Abd al-Razzq ibn Hummm

ibn Nfi al-umayri al-Sanni al-Yam’ni, one of the
trustworthy uffz and the author of many books.

4
Tabaqt al-Kubr of ibn Saad (548/5), Trkh al-Kabr of Bukhri
(130/6), al-Jar wa al-Ta’dl (38/6), Al-Thiqt of ibn ibbn (412/8),
Tazkirah al-uffz (364/1), Siyar ’lm al-Nubal (563/9), Al-Ibr
(360/1), Mi’zn al-I’tidl (609/2), Al-Mughni (393/2), Al-Kshif (171/2),
Trkh al- (Wafayt 211-220), Tahzb al-Tahzb (572/2), Taqrb al-
Tahzb (1183), Lisn al-Mizn (287/7), Shazart al-Zahb (27/2), Al-Kun
wal-Asm of al-Dawlbi (119/1), al-Kmil fi al-Du’af of ibn Ady
(1948/5), Rijl  al-Bukhri of Kalbzi (496/2), Rijl  al-
Muslim of ibn Minjaw (8/2), al-Jam bayn al-ayn (328/1), al-Kmil
fi al-Trikh (406/6), al-Tabsira (270/3), Wafayt al-’yn (216/3), Tahzb
al-Kaml (52/18), al-Bidya wa al-Nihya (265/10), Shar Ilal Al-
Tirmidhi of ibn Rajab (577/2), al- Nujm al-Zhira (202/2), al-Trkh of
ibn Mun by the narration of al-Dawri (362/2), al-Uyn wa al-ad’iq
(371/3)

21
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 Hummm ibn Nfi
and Mamar ibn Rshid who he studied seven years under,
after which he traveled to ijz and Shm and Irq in the
search of knowledge and sustenance.

His ShuyUkh ( Teachers )

The  studied under many of the Shuykh 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-Imm al-fiz Mamar ibn Rshid 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 Isnd ends to six groups with Mamar being
the most accomplished. From ijz al-Zuhri and Amr ibn
Dinr and from Kf it is mash and Isq and from

5
Al-Jar wa al-Ta’dl (256/8)
22
 Basr it is Qatda and from Yamma it is Yay ibn Abi
Kathr who passed away in Ramadn 154.6

2.) Al- al- Abu Abdullh Sufyn ibn Sad al-

Thawri al-Kfi master of the practicing Scholars of his time
of which the six famous scholars of  narrate from
him in their Sas. It is reported that he had over six
hundred Shuykh as for those that narrate from him it
exceeds twenty thousand narrators, al-fiz Ab Bakr al-
Khatb, narrates that he was from amongst the elite scholars
of Islm 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  Sufyn ibn

Uaynah al-Kfi 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.  Shfa used to say “I

6
Tahzb al-Tahzb (127/14), Tahzb al-Kaml (303/28), Siyar lm al-
Nubal (7/5)

7
Tahzb al-Tahzb (56/2). Tahzb al-Kaml (154/11), Siyar lm al-
Nubal (229/7)
23
 have not seen anyone more knowledgeable and more
suitable to pass ic rulings than Sufyn ibn Uaynah.
He passed away in the month of Rajab in the year 198 H.
and he lies buried in the city of ujn8

4.) Shaykh al- al- Abu-Abdullh Mlik ibn Anas

al-umayri al-Asbai  Dr al-Hijra, the author of the
Muwatta. He was born in the year 93 H. in the year when
Sayyidun Anas  the Khdim 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-
Munawarrah9. Ibn U’yaina was asked who is regarded as
thee scholar of Medina al-Munawarrah. He replied; that it
was none other than Mlik ibn Anas   who passed away

8
Tahzb al-Tahzb (59/2), Tahzb al-Kaml (177/11), Siyar lm al-
Nubal (454/8)
9
 Amed in his Musnad (385/13), al-Tirmidhi (47/5) al-Hkim
(168/1), ibn Hibbn (53/9)
24
 in Rab al-Awwal in the year 179 H. and lies buried in
Jannah al-Baq10

5.) Al- al- Abd al-Mlik ibn Abd al-Azz 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 Nfi
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  Amed and the Mujam of al-Tabarni
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-Madni 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
Shuykh amongst them is Abd al-Mlik ibn Jurayj who
was also called Abu al-Wald. He passed away in the year
149 H.11

6.) Al- al- Abu Abd al-Ramn Abdullh al-

Mubrak al-anzali al-Marzi one of the Elite scholars of

10
Tahzb al-Tahzb (6/4), Tahzb al-Kaml (91/27), Siyar lm al-Nubal
(48/ 8)

11
Tahzb al-Tahzb (616/2), Tahzb al-Kaml (338 /18), Siyar lm al-
Nubala ( 325 / 6 )
25
 all time and the prince of piety in his era. He traveled to the
two arams, Shm, Egypt, Irq, al-Jazra, Khursn 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 Jihd and Musnad. kim
comments that ibn Mubrak is the  of his time and
he is the most ascetic and knowledgeable, most courageous
and most generous. He passed away in Ramadn 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-Imm Abu Amr ibn Abd al-Ramn ibn Amr

alAwz the  of Shm 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 Shm in his time and was
followed by great number of scholars of Shm and Spain
until it dwindled.  Amed narrated that Thufyn al-
Thauri and Awz entered upon  Mlik and when
they departed one was more knowledgeable than the other
but he was less qualified for ah than the other while

12
Tahzb al-Tahzb (415/2), Tahzb al-Kaml (5/16), Siyar lm al-
Nubal (378/6)
26
 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-Zhid Fuayl ibn Aydh ibn Masd al-

Tammi al-Khursni, 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 Kf and then traveled to Makkah al-
Mukarramah and lived there until his demise in the year
187 H.14

9.) Al-Muaddith al-Faqh Abu Yazd Thaur ibn Yazd al-

Kil al-umasi the lim of ums narrations reached a
higher class than  Bukhri . 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 Isq al-Sabi
al-Kf and Jafar ibn Sulaymn al-Daba and Zakariyya
ibn Isq al-Makki and Mutmar ibn Sulaymn, Abi Bakr
ibn Ayysh and D’d ibn Qays al-Furr and many more
esteemed Shuyk who are too many to list by name in this
book.

13
Tahzb al-Tahzb (537/2), Tahzb al-Kaml (307/17), Siyar lm al-
Nubal (107/7)
14
Tahzb al-Tahzb (400/3), Tahzb al-Kaml (281/23), Siyar lm al-
Nubal (421/8)
15
Tahzb al-Kaml (418 /4), Siyar lam al- Nubal (344/7)
27
 His students

Many students received knowledge from  Abd al-

Razzq  and to mention them in detail is difficult so we
will mention his most famous students.

1.) Al- Abu Abdullh Amed ibn 

ibn ambal al-Shaybni al-Marzi 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  Mlik passed away.
 Shfa used to say: “I departed from
Baghdd and I did not leave anyone more virtuous
and gracious and more knowledgeable and with
more understanding and more skilled than Amed
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 Yay ibn Mun ibn

Awn al-Muri al-Baghddi 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

Tahzb al-Tahzb (43/1), Tahzb al-Kaml (373/2), Siyar lm al-

16

Nubal (71/11)
28
 158H. Al- fiz Ab Bakr al-Khatb used to say
he was a skillful trustworthy and a proficient
scholar.  Bukhri  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 Abdullh ibn

Jafar al-Basari more popular known as al-Madni
servant of Urwa ibn Atiyyah al-Saadi 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-Rzi said: ibn al-Madni
was proficient in his field of  of his time and
a master in the science of Ilal (deficiency in the
traditions) and  Amed 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  Ahmed ibn ambal. He passed away in
the year 234 H. in the town of Smir18

4.) Al- Abu Uthmn Amr ibn  ibn

Bakr al-Nqid al-Baghddi one of the more
proficient uffz whom  Bukhri  and

Tahzb al-Tahzb (389/4), Tahzb al-Kaml (543/13), Siyar lm al-

17

Nubal (7/11)
18
Tahzb al-Tahzb (176/3), Tahzb al-Kaml (213/42), Siyar lm al-
Nubal (147 / 11)
29
  Muslim  and Abu D’d  and Abu Zara
 and Abu tim  and many more used to narrate
from. He passed away in the year 232 H. in
Baghdd19

5.) Al- Abu Bakr Amed ibn Mansr ibn Sayr

al-Rumdi al-Baghddi, the proficient  whom
used to write down what Abd al-Razzq  used to
narrate. He says in his Trkh: I listened from Abd
al-Razzq  in the year 204 H. when he wrote the
Musnad al-Kabr. Ibn Mukhlid said: When al-
Rumdi 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 Abn ibn Wazr

al-Balakhi who was known as amdawi who took
dictation from Wak for about ten years. Abdullh
ibn  Amed says: A person from Balakh
approached us by the name of  ibn Abn
and I asked my father about him and he replied that

19
Tahzb al-Tahzb (301/3), Tahzb al-Kaml (213/42), Siyar lm al-
Nubal (147/11)
20
Tahzb al-Tahzb (48/1), Tahzb al-Kaml (492/1), Siyar lm al-
Nubal (38 /12)
30
 he used to be with Abd al-Razzq  writing for
him. He passed away in the year 245 H. in Balkh21

Many more have narrated from Abd al-Razzq  such as

Amed ibn al-Azhar al-Naysabri and Abu Masd Amed ibn
al-Furt al-Rzi Amed ibn Fadla al-Nis’ and al-asan ibn
Ali al-Khill and Isq ibn Mansr al-Kawsij and Abd ibn
umayd and  ibn Rf’ al-Naysabri and many
more.

Remarks of the scholars on Abd al- Razzq 

Abu Zara al-Dimashqi narrates from Abi al-asan ibn Sum

from Amed ibn Sli al-Misri who says that: I said to Amed
ibn ambal have you seen anyone more proficient in the field
of  than Abd al-Razzq  He replied that he has not
seen anyone better than Abd al-Razzq . Abu Zara says
Abd al-Razzq  is one of whose narrations are trustworthy.

Abu Bakr al-Athram reports from Amed ibn ambal “The

 of Abd al-Razzq  from Maamar is most dear to me
than all the traditions narrated by the people of Basara

Ibn Adi said; Abd al-Razzq  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
Tahzb al-Tahzb (486/3), Tahzb al-Kaml (296/24), Siyar lam al-
Nubal (117/11)
31
 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 lm al-Nubal: He is al-fiz al-

Kabr, the scholar of Yemen trustworthy with partisanship and
in the kitb al-Mizn it says; he was one of the trustworthy of
the Elite scholars.

Ibn ibbn says in his book al-Thiqt: 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-Taqrb: Trustworthy, fiz, Famous

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

As for us Abd al-Razzq  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.

32
His books:

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

From them are:22

1.) al-Sunan fil-Fiqh

2.) al-Maghzi
3.) Tafsr al-Qurn printed by al-Rushd Publications
by the assertion of Doctor Mustapha Muslim and
compromises of four volumes.
4.) Al-Jmi al-Kabr fil- al-Marf bil-
Musannaf and that is the book in front of us printed
by Majlis al-Ilmi publications by the assertion
Ustd al- abb al-Ramn al-zami and
compromises of thirteen volumes with the table of
contents and is also printed by Dr al-Kutub al-
Ilmiyya publications in Beirut by the assertion of
Ayman Nasr al-Dn al-Azhari and consists of
twelve volumes with table of contents.
5.) Tazkiya al-Arw An Mawqii al-Fal.
6.) Kitb al-Salh.
7.) Al-Amli fi-thr al-Sabah and it consists of a
small part printed by the Maktaba al-Qurn
publications by the assertion of Majdi al-Sayyid
Ibrhm.

Hadiyyah al-rifn (566/5), Mujam al-Mu’alifn by Umar al-Rid

22

Kala (219/5)
33
Demise:

 Abd al-Razzq  passed on to the Almighty

after living a life full of seeking knowledge and writing
books for the love of   in the middle of
Shawwl in the year 210 H. He lived for 85 years. May
 shower His infinite mercy on him.

34
 Statements of influential scholars
about those whom found fault with the
hadith of jbir by claiming weakness of
the alfz (wording) and its reports (i.e.
its meaning)

The Mun of our time argue about the  of Jbir 

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 Jbir  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-Baghddi says in his alKifaya: 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 Qurn al-Karm 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 

35
  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-Kifya fi Ilm al-Riwya (51)
24
Muqaddima ibn Sal (89)
36
fabricated except if both understanding and meaning together
are weak. This is also according to al-Asqalni.25

 al-Muaddith  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-Irqi and many more.26

Al-Sayyid al- al-Muaddith al-Allmah Amed ibn

Siddq al-Ghimri in his book ‘fi fati al-milk al-Ali bi Siat
 Bb 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

25
Al-Nukat of ibn ajar (844/2), Taw al-Afkr of  al-Sanni
(93/2)
26
Al-Rafa wa al-Takml (136), Shar al-Alfiyya by al-Irqi (15/1)
37
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 Huffz.  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 Mutawtir traditions that has no Ghurab in
its Isnd and the narrators single narration from his Shuykh is
not known or accepted in their narrations. Dr al-Qutn refers
to the Gharib of  Mlik after he narrates from Ab
D’d and Ibrhm ibn Fahd from al-Qa’nabi from Mlik from
Nf from ibn Umar  who narrates the Marf : It is

38
not permissible for a Muslim to quarrel with his Muslim brother
for more than three days, that this is Btil.

And his statement also after him narrates from Amed ibn
Umar ibn Zanjawi from Hishm ibn Ammr from Mlik
from Nfi from ibn Umar  who narrates marf: The ocean
water is pure and its contents are permissible to eat. This
tradition is Btil by this Isnd.

And his statement also after he narrates from Amed ibn

 ibn Imrn  from Abdullh ibn Nfi al-S’igh
from Mlik from Nf’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 Isnd as Amed ibn  and is Majhl (i.e not
known to the scholars of ).

And his statement also after him narrates from al-asan ibn
Ysuf from Bar ibn Nasr from ibn Wahab from Mlik from
Nfi 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 Isnd.

With all that the traditions are Sa and found in the Saayn
except the  of the purity of the ocean water which is
found in the Muwatta and they have many other accepted
Asnd and because they do have other Asnd which are

39
accepted some uffz have made the Asnd which are not
accepted.

Then ibn Siddq said:

“The second matter is: It’s contradicting the principles of Dn

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 Dn 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
Ammr from Abi Zaml from Abdullh ibn Abbs  who
said that the Muslims should not look at Abu Sufyn 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
Sufyn should I marry her to you. He  said yes…… This
contradicts what has been revealed through authentic narrations
as Umm al-abba was married to the Prophet of  
before Abu Sufyn 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

40
argument. Ibn al-Qayyim mentions all of them in his book
(Jal al-Afhm) 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-Dn ibn al-Jazari mentions this in his book al-Masad
al-Amad 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
Mud  is also found in the Musnad and in the Sunan
of Abu D’d and al-Nis’i and in  Muslim and 
Bukhri there is a few traditions of this category. Like the
 of Isra which Bukhri and Muslim narrate from the
narration of Shark 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 Bukhri mentions Marfan
from Abu Hurayra  that: Ibrhim  will meet his father
zar on the Day of Qiyma and on the face of zar there will
be dust and.. and Ibrhim  will say O Rabb You promised
me that You will not shame me on the Day of Qiyma so how
can You shame me with my father. The scholars have agreed
that this contradicts the verse of the Qurn al-Karm:

Ismli says: “This information needs more explanation and

research as Ibrhim  knows that   does not break

41
His word and so can He shame him with His knowledge of His
promise. The uffz have answered this and they gave Tafsr
Sr al-Sh’r. Similarly Yaqb ibn Sufyn criticizes the
 of Zayd ibn Khlid al-Juhni that Umar  said O
udhayfa By   I am from the Munfiqn 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
Imn or as his character shows modesty and humbleness as ibn
ajar anwers this in the introduction of his Fat al-bri.

Also the adth 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 Qurn al-Karm 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-Sift and ibn Kathr indicates this also in his Tafsr of Sra
Baqarah and it indicates that some narrators made mistakes.
Also Abu-Hurayra  heard this  from Kaab ibn Abr
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
Saayn 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

42
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 Sulaymn ibn arm in al-Mizn.

Ibn al-Siddq then says:

“The proof of al- on the fabrication of the  of ibn

Batta al-ambali the famous Faqh is: who is that Hebrew that
is speaking to me from behind the tree. The Kalm of 
does not resemble the kalm of His creation. Ibn Jawzi and
 preceded him by rejecting the  that ibn ibbn
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-Suyt  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 Sabi and
Tban. He wrote a section and titled it zab Al-Manhil
and presented proofs (to back his statement in his book Sawiq
alan Nawiq).

Ibn Jawzi  passed a lot of ruling on fabricated traditions from

this angle but Al-Jawzaqni 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

43
vague  contradicts a that has been authenciated
and this is the title of his book (al-Abtl wal Mankr wal
Si wal Mashhr). 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.

Imm Suyti also explains it well, that which was narrated is

indeed weak in the chapter of Imn in his book (Al-Lali al-
Masn)

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

of his narration of Munkirt and Mawdt 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 Amad ibn
Sad ibn Sadn that he said about Amad ibn Itb al-Marzi,
he is a  who is pious but narrated virtous A and
Manakr traditions and then he says what Manakr traditions
was narrated is indeed weak and then  omitted also
and he mentions in al-Mizn al-usayn ibn al-Fal al-Bajali
and he said I did not see in him any information but kim
passed rulings on him is his Tarjuma Mankr many times.

44
 says in al-Lisn 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 Majhl and the  he narrated is Btil.
 says he is not Majhl and he is not the one who
singulated the  as Dr 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-Nuaym until Abu-
 al-Sabi narrated it as well, Abdullh ibn
Muammad ibn Njiyah, narrated from amid ibn Rab who
heard from Abu-Nuaym…. They do that based on the their
knowledge that the  of the narrator contradicted the
principles of Dn 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 Dn or their
assumption that the contradictions and its disappearance in the

45
same matter and this happens a lot. These are the words of Al-
Sayyid Amed 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-Muaddith al-Sayyid Abd al-

Azz ibn Siddq al-Ghimri 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
46
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-Bukhri is a singular  and around this
 the Laws of Sharah and the fundamentals of 
revolve. It is the : all actions should be judged by
intentions’. This  is Gharb and singular and its paths
and chains are not many except from one path and that is from
Yay ibn Sad al-Ansri 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 Sharah 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

47
classified as a  and a Dbit (accurate). So when such a
narrator is found then he is al-fiz al-Dbit 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-Azz 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.

Ithbt al-Maziyya bi- Ibtl Kalm al-Zahbi fi adth man da l

27

Waliyyan (11-17) by al-Sayyid al-Muaddith Abd al-Azz ibn Siddq

48
 In the Name of Allh  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 IMN28
1 - Chapter on The Creation of the Nr
(light) of prophet Muhammad )

Abd alRazzq  from Mamar29 from alZuhri30 from al –

28
This part was added as it seems appropriate and most suitable that this
falls under the chapter of Imn.
29
He is Mamar ibn Rshid al-Azadi al-adni Abu- Urwah ibn Abi-Amr
al-Basari, who resided in Yemen and witnessed the Janza of Imm asan
al-Basari . He narrated from Thbit al-Bunni  and Qatda  and
alZuhri  and sim alAwl  and Zayd ibn Aslam  and Muammad
ibn alMunkadir  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 Tabaqt ibn Saad (546/5), Trkh
al-Kabr of Bukhri (378/7), alSagr (115/2), alJar wal-Tadl (255/8),
al-Thiqt of ibn ibbn (484/7), Siyar lm al-Nubal (5/7), Wafyt al-
’yn (141160), alIbr (220/1), Tadhkiraaluffz (190/1),
MiznalI’tidl (154/4), Tahzb al-Tahzb (127/4), alTaqrb (6809),
Tahzb al-Kaml (303/28), Shazart alZahb (235/1).
30
He is Muammad ibn Muslim ibn Ubaydullh ibn Abdullh ibn Shihb
al-Qurashi al-Zuhri Abu-Bakr al-Madani. The Faqh (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 ijz
and Shm collectively. He narrated from Abdullh ibn Umar  and
49
 Sib ibn Yazd31 who said: Indeed   created a tree and
that tree had four branches and He called that tree the Tree of

Abdullh ibn Jafar  and Anas  and Jbir  and S’ib ibn Yazd and
Sad ibn Musayyib and Sulaymn ibn Yasr and many more other scholars.
He passed away in the year 125 H. Refer to Tabaqt ibn Saad (n 126/4),,
Trkh al-Kabr of Bukhri (220/1), alSagr (320/1), alJar wal-Taadl
(71/8), al-Thiqt of ibn ibbn (349/5 ),, Siyar lm al Nubal (326/5),
Wafyt al-’yn (121140), alIbr (158/1), Tadhkiraaluffz (108 /1),
alTaqrb (6296), Tahzb al-Kaml (419 /26), Shazart alZahb (162 / 1).
31
Ibn Zayd is mentioned in the manuscript but the correct name is Yazd
(the letter Y was omitted). He is al-S’ib ibn Yazd ibn Sad ibn Thumma
and it is also mentioned he was known as ’iz ibn alAswad alKind
alAzad alMadani. He was was known as ibn Ukht al-Namar (The son of
the sister of Namar). He was a Sabi who narrated a few traditions of the
Beloved Messenger  and also from his father as well as Umar  and
Uthmn  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 Wuu (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 alBughawi 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 Allh  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: “Allh  bless you and ever since that day it
does not turn white or grey. His mother was Al Bint Shuray
aladramiyya. Al ibn alaramiyya was his maternal uncle. He passed
away in the year 82 H. It is also recorded in the Kitb alIsba fi Tamz al-
50
Yaqn (The Tree of Conviction) then He  created the Nr of
  in a veil of white pearls which parable is the
parable of a peacock and He  placed that Nr 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 Nr and by looking at
the Nr, 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 alLu al-Mafz (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

Saba that he passed away after 90 H. Refer to alIsba fi Tamz

alSaba (117/4), Usud alGhba (169/2), MujamalSaba Li
alBughawi (188/3), alIstayb (576/2) MujamalSaba by ibn Nuaym
(1376/3)
51
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 Nr of   to look what is
front of him. So the Nr 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, Uthmn and Ali (  be pleased with them),
then it glorified   for seventy thousand years, then the
Nr of all other Prophets of   were created from the
Nr of   and then He looked and that Nr 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
Nr of   and they glorified   for a hundred
thousand years, and then they were ordered to look at the Nr
and so all of them looked at the Nr so they were those that
saw its head and they became Caliphs and Sultns (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 uffz,
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

52
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 Sharah, 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

53
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- AbdalRazzq  from ibn Jurayj who said: ‘alBar’a

informed me: I saw no one more admirable than the
Messenger of  32

3- Abd al-Razzq  from Mamar  from Yay ibn Abi

Kathr33  from Damam34 from Sayyiduna Abu Hurayra 

32
Ibn Jurayj was a fiz and trustworthy but sometimes he was guilty of
Tadls and in this adth he explicitly confirms that al-Bar’a informed him.
Imam Muslim quotes this adth in the chapter of the characteristics of the
Noble Prophet  but with a different wording which goes as: The
Messenger of Allh  was a person who was medium height, broad
shouldered….. I did not see anything more admirable than the Messenger of
Allh . Bukhri quotes this adth (1303/3) no. 3358, Abu Dd (409/4),
al-Nis’ (183/8), Abu Yaal (262/3), Amad (422/30) and the adth is
Sa.
33
Yay ibn Abi Kathr al-T’ servant of Abi Nasr al-Yummi who
narrated from Damam. He was trustworthy but he sometimes used to be
fond of Tadls and Irsl. Refer to al-Taqrb (7632).
34
He is Daman ibn Jous al-Yummi who narrated from Abu Hurayra 
and Abdullh ibn anzala al-Ansri  and he is trustworthy. Refer to al-
Taqrb (2991 and Tahzb al-Tahzb (230/2)
54
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-Razzq  from ibn Jurayj35  who said Nf 

informed me36 that ibn Abbs  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-Mlik ibn Abd al-Azz ibn Jurayj al-Umawi al-Makki. He
was trustworthy and virtuous and he was fond of Tadls and Irsl. He passed
away in they year 149 H. Refer to al-Taqrb (4193) and Tahzb al-Tahzb
(230/2)
36
He is Abu Abdullh al-Madani the servant of Abdullh ibn Umar . He
was a trustworthy personality and was a famous jurist (faqih). He passed
away in the year 217 H. Refer to Tahzb al-Tahzb (616/2) and Tahzb al-
Kaml (338/18)
Its Isnd is Sa and  al-Suyt mentioned the adth in his
37

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

akm al-Tirmidhi  from ibn Zakwn  and we did not find this narration
in the books of akm  which we possess from the handwritten as the
printed manuscripts and  Suyt  quotes the adth in his al-
Khas’is as: The Prophet of Allh  did not have a shadow in the sun and
in the moon, ibn Sab’a said: From the Special attributes of the Messenger
of Allh  that he did not have a shadow on the earth and he  was Nr
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 Allh  make me Nr.  al-Miqrzi transmits this subject in
his Imta al-Asma (308/10) and al-Khaydari in his Kitba al-Lafz al-
55
5- Abd al-Razzq  from Yay ibn Al’a  from Tal 
from At’a  from Sayyiduna Abu-Bakr as-Siddq who
said that: The face of the Messenger of   was like the
halo of the moon38

6- Abd al-Razzq  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  Qastalni in his

Mawhib al-Luduniyya (307/2), and al-Slii in his Subul al-Hud wal-
Rashd (90/2) and Umar ibn Abdullh Sirj al-Dn in his Kitba Ghya
al-Rasl fi Khas’is al-Rasl  (297/1)
As for the narration of Abd al-Razzq al-Zarqni  mentions it in his
Mawhib al-Luduniyya (220/4) and he said: (ibn Mubrak  narrates and
ibn-Jowzi  narrates from ibn Abbs : The Prophet of Allh  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-Albni says; this
adth is weak and the Taall of al-Hirs is a defected taall that may lead
a person to Kufr. We seek protection in Allh  from whose is darkened
and from evil intentions.
38
Imm Bukhr in the chapter of the Description of the Prophet  (1304/3)
no. 3359, Muslim (1819/4 no 2338), ibn Hibbn (196/14) from al-Bar’a:
The Messenger of Allh  was the most handsome man and the best in
manners. al-Nis’ in al-Kubr (263/6), al-Ryni in al-Musnad (392/2)
from Anas .
39
Refer to footnote no. 2
56
7- Abd al-Razzq  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-Razzq  from Mamar from Ayb from Abu

Qilba from Jbir 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-Razzq  from Mlik  from Abdull ibn Abi-

Bakr  that Slim ibn Abdul  informed him from Umm
Maabad  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 Razzq  from Mamar from ibn Jurayj43  who

said: al-Bara’a  used to recite abundantly: ‘O   send
salutations upon   and upon His family, the
Ocean of Your Nr and the source of Your secrets44

40
Refer to footnote no. 5
41
kim in al-Mustadrak (207/4), al-Drimi in al-Sunan (44/1), al-
Bayhaqi in Shuab al-Imn (151/2), al-Tabarni in al-Kabr (206/2)
42
Al-Tabaqt al-Kubr of ibn Saad (231/1)
43
Refer to Tarjuma no. 4
44
The adth by this Isnd is Munqatii because ibn Jurayj did not meet al-
Bar’a.
57
11- Abd al-Razzq  from ibn al-Taym  from his father45
from al-asan who said: Whosoever recites O  send
salutations upon He from whose Nr flowers blossom, his face
will increase in beauty46

12- Abd al-Razzq  who said that ibn Uaiynah  informed

that from Mlik  that Mlik  used to say always: O 
 send salutations upon our master  who’s Nr
was created first before the entire creation47

13- Abd al-Razzq  said that Yay ibn Abi-Z’ida48 

informed him from Sulaymn ibn Yasr49  who said Abu-

45
Ibn al-Taymi is Muatamar ibn Sulaymn ibn Tarkhn al-Taymi, Abu
Muammed al-Basari who was given the title of al-Tufayl. He was
trustworthy who passed away in the year 187 H. Al-Taqrb (6785), Tahzb
al-Tahzb (117/4), Tahzb al-Kaml (250/28). His father is Sulaymn ibn
Tarkhn al-Taymi, Abu Maamar al-Basari. He is trustworthy and a virtuous
personality who narrated from Anas ibn Mlik  and Tws and al-asan
al-Basr and Thbit al-Bunni and many other. He passed away in the year
143 H. al-Taqrb (2575), Tahzb (99/2) and Tahzb al-Kaml (5/12).
46
Isnd is Sa
47
Isnd is Sa
48
He is Yay ibn Zakariyya ibn Abi Z’ida al-Hamdni, Abu Sad al-
Kf, a trustworthy and proficient personality. He passed away in the year
183 or 184 H. al-Taqrb (7548), Tahzb al-Tahzb (353/4), Tahzb al-
Kaml (305/31)
49
He is Sulayman ibn Yasr al-Hilli, Abu-Ayb al-Madani the servant of
Maymna  the wife of the The Prophet of Allh  and it said that he also
was the slave of Umme Salama. He is trustworthy and gracious personality
58
Qilba50  taught him to say after every Salh seven times: O
  send salutations upon the most Noble of lineage and
creation and from the Nr of his forehead the moon was
illuminated. 51

14- Abd al-Razzq  from ibn Jurayj 52

 who said: Ziyd
said to him53: Do not forget to say every morning and

and one of the seven jurist of Medina al-Munawwarah who narrated from
Maymna and Umme Salama and i’sha and Zayd ibn Thbit and ibn
Abbs and ibn Umar and Jbir (Allh  be pleased with all of them). He
passed away after 100 H. and it also said before the 100 H. al-Taqrb
(2619), Tahzb al-Tahzb (112/2), Tahzb al-Kaml (100/12)
He is Abdullh ibn Zayd ibn Amr, Abu Qilba al-Jurmi al-Basari.
50

Trustworthy and gracious personality who narrated a lot of Marsil

traditions. Passed away in Shm while fleeing from the courts in the year
104 H. and it is also said after the incident as well. Al-Taqrb (3333),
Tahzb al-Tahzb (339/2), Tahzb al-Kaml (542/14)
51
In the original manuscript the word Al-Bukhr was used but the correct
words are Al-najur and al-Najjr and al-Nujjr. Refer to Lisn 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 Allh  knows
best. Al-Jazli in his Dalil al-Khayrt affirms this. Refer to His Dalil al-
Khayrt (142143), and Mat’li al-Misrrt (410411)
52
Refer to Tarjuma no. 10
53
He is Ziyd ibn Saad ibn Abd al-Ramn al-Kharsni, Abu Abd al-
Ramn Shark 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. Mlik and ibn Jurayj, and ibn U’aina and Hummm
narrated from him. Al-Taqrb (2080), Tahzb al-Tahzb (648/1).
59
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-Razzq  from Maamar54  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 Nr all creations were created from57

16- Abd al-Razzq  from ibn Jurayj from Slim58 who said:’
Sad ibn Abi Sad59 taught me to always say: O  

54
Refer to Tarjuma no. 1
55
Refer to Tarjuma no. 13
56
He is Abdullh ibn Aun ibn Artabn al-Muzni Abu Aun al-Basari who
saw Anas ibn Mlik  but Sam from him has not been proven. He is
trustworthy and gracious from the generation of Ayb in knowledge and
work and age. Al-amash and al-Thauri and Shuba and ibn al-Mubrak
and ibn Z’ida narrated from him. Passed away in the year 150 H. al-Taqrb
(3519), Tahzb al-Tahzb (398/2), Tahzb al-Kaml (394/15).
57
Isnd is Munqati because Maamar did not narrate from ibn Abi Z’ida.
58
He is Slim ibn Abi Umayyah al-Taymi, Abu-Nar al-Madani, he is
trustworthy, he sometimes used to quote Irsl traditions., Passed away in the
year 129 H. al-Taqrb (2169), Tahzb al-Tahzb (674/1), Tahzb al-Kaml
(127/10),
59
He is Sad ibn abi Sad and his name is Kaisn al-Maqbiri, Abu Sad al-
Madani, his father and Abu Sad 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-Taqrb (2321), Tahzb al-Tahzb (22/2/) Tahzb al-
Kaml (466/10)
60
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-Razzq  from Mamar from al-Zuhri from Slim

from his father who said: I saw the Prophet of   with
this eyes of mine and he was Nr all over, Nay he was a Nr
from the Nr of  , whoever saw him once was awed by
His presence and whomever saw him a few times loved him
severely60

18 - Abd al-Razzq  from Mamar from ibn al-Munkadir61

from Jbir62 who said: “I asked the Messenger of  

60
Isnd is Sa. Mamar 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 uffz of adth like  Amed ibn ambal
and Isq ibn hawiyyah as also found in the book Irshd Tullb al-
aqiq 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 Allh : He was not tall nor short……..Whomever
saw him once was awed by his presence and whomever knew him loved
him.
61
He is Muammed ibn al-Munkadir ibn Abdullh ibn al-Hudayr al-Taymi
Abu Abdullh al-Madani, one of the elite of all scholars who narrated from
bir ibn Abdullh and Abu Hurayrah and ’iesha and ibn Abbs 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- Awzi. He
is trustworthy and gracious. Passed away in the year 130 H. al-Taqrb
(6327), Tahzb al-Tahzb, (9/3), Tahzb al-Kaml (503/26)
61
what was the first thing to be created by  . He 
replied: It is the Nr of your Nabi O Jbir  then He 
created everything that is good in it and then He  created
everything else. And when He  created the Nr 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 Nr and the Nr

62
He is Jbir ibn Abdullh ibn Amr ibn irm ibn Salamah al-Ansri al-
Salami whose Kunya was Abdullh and Abd al-Ramn. 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 Allh
 to pass away in Medina al-Munawwarah and it is said he lived for 94
years. Al-Isba (45/2) al-Istaib of ibn Abd al-Birr (219/1) Usud al-
Ghba (256/1). I said after all the Tarjum of the trustworthy and elite
scholars it is clear to me that the adth is correct and Sa.
62
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 Suad and the
Mutin to the day of qiyma. So the Arsh and the Kursi is
from my Nr and the souls and the Angels are from my Nr
and paradise and everything in it is from my Nr and the
Angels of the seven heavens is from Nr and the sun and the
moon and the stars is from my Nr and the intellect and
success is from my Nr and the Souls of the Messengers and
the Prophets is from my Nr and the Shuhad and Suad are
results of my Nr. Then   created 12,000 veils so 
 made my Nr stand 1000 years in every veil and it is the
stations of servanthood and peace and patience and
truthfulness and belief so   covered that Nr in every
veil 1000 years, so when   removed my Nr 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 Nr on his forehead, then the Nr was transmitted to Shsh
 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 Dunyh
and He made me the master of all Messengers and the finality
of Prophethood and mercy to all the worlds and the leader of

63
al-Ghur al-Muajilln and this is how your Prophet  was
created O Jbir63

63
 al-Akbar Muiyuddn ibn al-Arabi  mentions this adth in
Talq al-Fuhm (128) by the same Lafz. Kharkshi mentions this adth
also but in its meaning in Sharf al-Mustapha (703/1) from Al ibn Abi
Tlib . Al- Ajlni mentions it in Kashf al-Khaf (311/1) and he said:
Abd al-Razzq  narrated it from from Jbir ibn Abdullh. Qastalni
mentions it in Mawhib al-Luduniyya (71/1) from Abd al-Mlik ibn
Ziydatilh al-Tibni in the Fawid of Umar ibn al-Khattb  in a long
adth: O Umar  do you know who I am. I am the one whose N r was
the first to be created by Allh  and it made Sajda to Allh  for 700
years so the first to make Sajda to Allh  was my Nr with no pride. O
Umar  do you know who I am: I am the one from whose N r 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 Nr of marifa in the hearts
of believers is from my Nr and this is said with no pride. Muaddith al-
Sayyid Muammed Jafar al- Kattni in in his book al-Ilm al-Nabawi
(133/2)
 al-alwni in his kitb Mawkib Rab (27-33) answers all the
misunderstandings of the adth of bir  and he said: the adth has
been narrated in many forms and in all the narrations there are five
misconceptions. The precedent of the Nr of Muammed  is thought to be
contradicted by other Masnd that Allh  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 N r of
Muammed  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. Amed and others have narrated this and the
meaning of “from everything” refers to everything other than the N r of
64
Muammed . 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? Allh  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 Allh  is the intellect does not contradict the
true tradition that states the first thing to be created by Allh  is Nr of
Muammed  as the reality of Muammed  is sometimes referred to as
the absolute intellect as mentioned in the Yawqt of Shaarni and he
mentions also the other names that actually refer to the Nr of
Muammed.
In regards to the illuminous light it is called Nr. 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.
65
 Book on cleanliness

2 - chapter on ablution (wudu)

19 Abd alRazzq  from Mamar from Slim from Abu

Hurayrah  who said: The Ummah (nation) of the Messenger
of  will appear Ghururan al-Muajjiln from the traces
of ablution64

The Isnd is Munqati because Mamar did not meet Slim ibn Abdullh
64

except that the adth is indeed Sa for  Bukhri narrates it (63/1)
from the narration of  Amed  with a correct sanad except that
instead for the word Ghararn it has hum al-Ghur. Refer to Musnad 
Amed (137/14 no. 8413 and 453/16 no. 10778), Bayhaqi (in his Sunan al-
Kubra (57/1), Shuab al-Imn (16/3) by the way (Tarq) of Nuaym ibn al-
Mujmar from Abu Hurayra  whom said: ‘I heard the Messenger of Allh
 said: My Ummah will be called on the Day of Qiyma dazzling with the
after effects of Wuu, so whomever wishes to prolong the whiteness let him
do so. Narrated also by Muslim (216/1), Abu Yal (295/11), Abu Awa’na
(205/1), alTabrni in the Musnad of al-Shmi’yain (the people of Shm)
(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 Qiyma from the effects of Wuu
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 Shuab al-Imn (18/3), and al-Munziri in his al-Targhb wa al-
Tarhb (29/4) from the way (Tarq) of Abi zim from Abu Hurayra 
who said the Messenger of Allh  said: You will be presented to me on
the Day of Qiyma with white spots from the efects of Wuu. Narrated by
Muslim (217218/1),  Mlik (29/1) and al-Nis’ in his al-Kubr
(95/1), al-Mujtaba (94/1), ibn Mjah (1440/2), ibn Khuzayma (6/1), ibn
66
2 - chapter on the tasmiya (calling the name
of   in ablution)

20 Abd al-Razzq  from Mamar65 from al-Zuhri66 from

Abu Sad al-Khudri67 from his father68 from his grandfather69

ibbn (231/3), al-Bayhaqi in his al-Kubr (78/4). Shuab al-Imn (17 /3),
al-Munziri in al-Targhb wa al-Tarhb (91/1) from the narration of Abd al-
Ramn from his father from Abu Hurayra  that the Messenger of Allh
 came to the graveyard and he said: ‘Peace be upon you o dwellers of
believers… to the point of: They will appear Gurran Muajjiln from the
traces of Wuu and I am the one with the excess at the awd. Found in
Sa Muslim (217/1), and ibn Mjah (1438/2) from udhayfa who said
the Messenger of Allh  who said: ……. Will appear in front of me
Ghurran Muuajjiln from the traces of wudhu….)
65
Refer to the Tarjuma in chapet one.
66
Refer to the Tarjuma in chapter two.
67
He is Rb ibn Abd al-Ramn ibn Abu Sad al-Khudri al-Madani. He
narrated from his father and grandfather. Ibn ajar says in his al-Taqrb he
is accepted and Abu Zara says he is a . Ibn Adi says: “I hope that
there is no problem with him”. Ibn ibbn mentions him in his al-Thiqt
that Amed ibn afs al-Sdi says: Amed was asked about the Tasmiyya
in Wuu and he said: I do not know of a adth that proves it, The
strongest adth in that chapter is from Kathr ibn Zayd  from Rb and
Rb is not known. Refer to al-Taqrb (1881), Tahzb al-Tahzb (589/1),
Tahzb al- Kaml (59/9), Thiqt of ibn ibbn (309/6)
He is Abd al-Ramn ibn Saad ibn Mlik ibn Sinn al-Ansri, Abu afs,
68

it is also said Abu Muammed ibn Abu Sad al-Khudri al-Madani,

trustworthy, father of Rb and Sad who narrated from his father Abu
Sad and Abu amd al-Sidi and many others. He passed away in the
67
Abu Sad who said the Messenger of   said: There is
no ablution for whom does not mention the Name of  
upon it70

21- Abd al-Razzq  from ibn Jurayj that he informed him

from Abu Hurayra  who said: ‘I heard the the Messenger of
  say: There is no Salh without Wuu and there is no
Wuu for one who does not mention the Name of   on
it71

year 112 H. and he was seventy seven years. Refer to al-Taqrb (3874),
Tahzb al-Tahzb (510/2), Tahzb al-Kaml (134/17)
He is Sad ibn Mlik ibn Sinn ibn Ubayd al-Ansri al-Khazraji, Abu
69

Sad al-Khudri, famous by his kunya. He fought with the Messenger of

Allh  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-Isba (246/4), al-Istib (602/2)
70
The adth is asan (fair from this path of narrators and it has other paths
as well). al-Hkm 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 Salh is used. Refer also to Abu-Dd (no 101),
al-Tirmidhi in al-Ilal al-Kabr (111/1), al-Tabarni in al-Ausat (no 8076),
ibn Mjah (139/1), ibn Abi Shayba (3/1), Amed (243/15) no 9418), Abu
Yal (424/2324/2), al-Dr al-qutni (79/1), al-Drimi (176/1), on the
chapter of Tasmiyya in Ablution, Abd al-umayd (285/1) and Bayhaqi in
al-Kubr (43/1) from Kathr ibn Zayd from Rb from Abd al-Ramn
ibn Abu Sad al-Khudri from his father from his grandfather.
71
It is asan li Ghayrihi by means of Mutbit wal-Shawhid because there
is a person who is vague in it but by comparing the narrations it is made
clear that the man is Yaqb ibn Salm al-Laythi. Refer to al-kim in his
68
al-Mustadrak (146/1) and he said the Isnd is Sa. Muslim refers to
Yaqb ibn Abu Salama al-Mjishn and the name of ibn abi Salama is
Dinr and it has a Shhid and Zahbi refers to it in is statement (the correct
Sanad is Yaqb ibn Salama al-Laythi from his father from abu Hurayra 
and its Sanad has some weakness in it. Refer to ibn ajr in his Tahzb al-
Tahzb (80/2) and kim in his al-Mustadrak. When he narrates this
adth he claims that this Yaqb is indeed Almjishn and his reason is in
his narrations it reads from Yaqb ibn Abi Salama al-Mjishn and this is
wrong as Salamah cannot be recognized except by this information. Refer to
Abu Dd (25/1), ibn Mjah (40/1), Abu Yaal (293/11), and Amed
(418/2), al-Tabarni in his al-Awsat (96/8). As for Yaqb ibn abi Salama
al-Laythi ajar talks about him in his al-Taqrb (78/8) that he is unknown.
In Tahzb al-Tahzb (442/4): Narrate from his father from abu Hurayra 
and Muammed ibn Ms al-fitri and abi Aql Yay 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-Mizn: 
who is not very reliable. In al-Mughni (758/2) he is not proficient. Al-
Tirmidhi says in Ilal al-Kabr (111/1): I asked Muammed (Bukhri) about
this adth and he said: Muammed ibn Ms al-Makhzmi there is
nothing wrong about him, Yaqb ibn Salamah is a medinite whos
narrations from his father or his father from Abu Hurayra  cannot be
authenciated. Tirmidhi said: I heard Isq ibn al-Mansr say: I heard
Amed ibn ambal say: I do not know of a adth with a reliable Sanad
and in this chapter from Rib bin Abd al-Ramn ibn uwaytib from his
grandmother from her father. Refer to Tirmidhi (38/1) and Amed (381/5)
and Abu Yaal in al-Mujam (212/1) and Ibn Abi Shayba (12/1) and Dr
al-Qutni (72n/1) and Bayhaqi in al-Kubra (43/1). The gist of all this ibn
ajar says in al-Natij (237/1) from ibn Sal that he indeed said: with all
the proofs and facts it allows the adth to reach the status of asan and
Allh  knows best and in Talkhs al-abr (75/1): it says: all the
traditions combine prove that there is a foundation to this adth.
69
4- chapter when one finishes his ablution72

22- Abd al-Razzq  from Mlik from Yay ibn Abu Z’ida
from Abu Sad 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-Razzq  from Maamar74 from Qatda75 from

Slim ibn Abu al-Jaad76 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-Razzq  narrates this
adth (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 Dr 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 Qatda ibn Dima ibn Qatda al-Sadsi Abu al-Khattb al-Basri
who narrated from Anas ibn Mlik and Abu Sad al-Khudri and ibn al-
Musayyib and Ikrama and Slim ibn Abi al-Jaad and many more. He is
trustworthy who passed away in the year 117 H. in Wsit. (Taqrb 5518),
Tahzb al-Tahzb (428/3), Tahzb al-Kaml (498/23)
76
He is Slim ibn Abu al-Jaad al-Ghatfni al-Ashja who narrated from
Ali ibn Abu Tlib and ibn Umar and Abu Hurayra and Jbir and many
more. He is trustworthy and he used to quote Marasl. Passed away in 197-
198 H. al-Taqrb (1270), Tahzb al-Tahzb (674/1), Tahzb al-Kaml (130/
10)
70
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-Razzq  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 wishes79

77
Refer to ibn Abu Shayba in his Musannaf (3/1/). Al-kim in al-
Mustadak (753/1) from Sufyn. And also from Shuba from Abu Hshim
from Qays ibn Ibd from Abu Saad Marfan and he said this adth 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 Muwiyya in the year 60 H. so al-Zuhri was ten
years when Aqaba passed away, so it is possible that he heard the adth
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 Uthmn
ibn Nafr from Jbayr Abi Uthmn ibn Mlik al-adrami part (162) adth
number 180. Also Abu Yaala and al-Bazr narrated it with a Sa Isnd
and added the part when he wipes his head it is similar to that.
71
5 - Chapter on the procedure of ablution

25- Abd al-Razzq  from Mamar  from Abu al-Jaad 80

from Muslim ibn Yasr 81 from imrn 82 who said;
Uthmn  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 Wuu as I am making
Wuu 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-Jaad ibn Dinr Abu Uthmn al-Sayrafi al-Yashkari. Maamar
ibn Rshid narrated from him. Refer to Tahzb al-Kaml (560/4). Narrated
from Anas ibn Mlik  and assan al-Basri  and he was a contemporary
of Muslim ibn Yasr Qiatim and he might have narrated from him. Allh
 knows best.
81
Muslim ibn Yasr al-Baqri and it is said he was al-Makki Abu Abdullh
who narrated from imrn, trustworthy. Refer to Tahzb al-Kaml (27/55)
82
imrn ibn Abn who Muslim ibn Yasr narrated from al-makki the
servant of Uthmn ibn Affn , trusthworthy, passed away in the 75 H.
Tahzb al-Kaml (m29/55), al-Taqrb (216 )
83
Amed (477/1) no. (418), ibn Abi Shayba (8/1/) al-Bazzr (74/2),
Haythami narrates him in Mujma al-Zawid (229/1) and then he said al-
Bazr narrated it and his narrators are Sa and it is Sa. Munzari in
Targhb wa-Tarhb (151-152/1) and he said Amed narrated it with a good
Isnd and Abu Yaala and al-Bazr with good Isnds and he added the part
it is similar to that (220/ 4)
72
26 Abd al-Razzq  from al-Zuhri  from Yay 84 from
his father85 from Abdullh ibn Zayd 86 that the Prophet of
  made Wuu and he washed his face three times and
his hands twice and he  wiped his head and feet twice.87

84
He is Yay ibn Ammra ibn Abi al-asan al-Ansri al-Mzini al-
Madani father of Amr ibn Yayh ibn Ammra. Trustworthy from the
third catergory. Al-Zuhri and his son Amr ibn Yay narrated from him.
Refer to Taqrb (7612) Tahzb al-Tahzb (379/4) Tahzb al-Kaml (474/31)
85
He is Ammra ibn Abi al-asan al-Ansri al-Mzini father Yaya ibn
Ammra and grandfather of Amr ibn Yaya. Trustworthy and it is said he
is a man of visions and they are from a family of Sabs. Refer to Taqrb
(4842), Tahzb al-Kaml (237/21), al-Istayb (1141/3)
86
He is Abdullh ibn Zaid ibn sim ibn Kab al-Mzini al-Ansri Abu
Muammed known as ibn Umm Ammra the Sabi famous in the battle
of Uud. Narrated from the Messenger of Allh  numerous Adith. It is
said he was the one who killed Musaylama Kazzb and was martyred on the
day of urra in the year 63 H. refer to al-Isba (91/6) al istayb ( 913 / 3 )
marfa al sahaba by abu nuaim ( 1655 / 3 )
87
Bukhri (84/1), in the chaper of Wuu from Tawr, Abu Dd ( 195/1),
ibn Mja (149/1), al-Nisi in al-Mujtab (72/1), and in al-Kubr (81/1),
(102/1), al-Tirmidhi (66/1) and Amed (613/36) no (22282) and ibn-
ibbn in his Sa (373/3), ibn Khuzayma (80-88/1), Abu Awna
(209/1), al-Drimi (177/1), ibn Abi Shayba in his Musannaf (8/1), al-
amd in his Musnad (202/1) and al-Shfi in his Musnad (31/1) from the
chain of Amr ibn Yay from his father from Abdullh ibn Zayd.
73
6 - chapter on washing the beard during
ablution

27 Abd al-Razzq  from ibn Jurayj  from Tws 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-Razzq  said: al-Zuhri  informed me from

Sufyn ibn Shabrama  from Sad 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
Tws ibn Kaysn al-Yamni, Abu Abd al-Ramn al-umayri is their
master, trusthworthy Faqh and a gracious personality. Refer to Taqrb
(336)
89
He is Abd al-Ramn ibn Abi Layl and his name is Yasr and it is said
Bill and it is said Dd ibn Bill ibn Uay al-Ansri al-Awsi, Abu Is
al-Kfi, trustworthy from the second catergory, passed away in Waqaa al-
Jumjim in the year 83 H. it is said he drowned. Refer Taqrb (393), Tahzb
al- Tahzb (548/2), Tahzb al-kaml (372/17)
90
Ibn Abi Shayba in his Musannaf (14/1) from the chain of Tarq ibn
Muslim ibn Abi Farwa from Abd al-Rahmn ibn Abi Layl.
91
He is Sad ibn Hishm al-Asadi al-Kf. Samk ibn arb and al-mash
and al-Zuhri narrated from him. He was killed by ajjj in the year 95 H.
He is a trustworthy Faqh. Taqrb (2278), Tahzb al-Tahzb (9/2), Tahzb
al- Kaml (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
Tamhd (120/20) and al-Qurtubi in his Tafsr (83/6)
74
7 - chapter on the takhll of the beard
during ablution

29- Abd al-Razzq  from Mamar from al-Zuhri94 from

Sad ibn Jubair95 that he made Wuu and he passed his
fingers through his beard.96

30- Abd al-Razzq  from Mamar from al-Zuhri from ibn

Uayna from Yazd al-Riqshi97 from Anas that the Prophet
of   when he used to make Wuu He used to pass his
fingers through his beard.98

94
Alredy mentioned.
95
He is Sad ibn Hishm al-Asadi al-Kf (already mentioned).
96
Isnd is Sa. Ibn Abi Shayba in his Musannaf (13/1/) from the chain of
Abi Isq from Sad ibn Jubayr.
97
He is Yazd ibn Abn al-Riqshi Abu Amr al-Basari al-Qs an ascetic, a
weak narrator from the the fifth catergory. Passed before 120 H. Taqrb
(7283), Tahzb al-Tahzb (403/4), Tahzb al-Kaml (64/32)
98
Abu Dd (15/1), al-Bayhaqi in Sunan al-Kubr (54/1), from the chain
of Wald ibn Zawrn from Anas. Ibn Abi Shayba in his Musannaf (13/1)
from the chain of Ms ibn Abi iesha from Yazd al-Riqshi from Anas
and there is chapgter that narrates from Ammr ibn Ysir and Tirmidhi
narrates this in his kitb (44/1), ibn Mjah (148/1), Uthmn ibn Affn
narrated by Tirmidhi (46/1) and he said this adth is asan Sa and ibn
Mjah (148/1). Amed narrated from the chain of iesha (119/43), And
kim in his Mustadrak (250/1)
75
31- Abd al-Razzq  from Mamar from al-Zuhri who said
Abu Ghlib99 spoke to me saying that: I said to Abi Umma
‘inform us of the Wuu of the Messenger of   and then
he made Wuu three times and he passed his fingers through
his beard and he said: This is how I saw the Messenger of
  perform Wuu.100

32- Abd al-Razzq  from ibn Jurayj from ibn Umar that
when he used to make Wuu he used to pass his fingers
through his beard.101

99
He is Ghlib al-Basari and it said al-Asabni, the companion of Abi
Umma. There is a dispute over his name and it is said he is azawwar
and Sad ibn azawwar and it is said he is Nfi, truthful who should make
mistakes sometimes and from the fifith catergory. Ibn ajar says in his
Tahzb from ibn ibbn: He is not to be used except when he confirms
with the Jumhr (the majority). Taqrb (8298) and Tahzb al-Tahzb
(570/4) and Tahzb al-Kaml (170/34)
100
Ibn Abi Shayba in his Musannaf (13/1) from the chain of Umar ibn
Sulaym al-Bhil from Abi-Ghlib.
101
Tabarni in al-Awsat (94/2) and ibn Abi Shayba in his Musannaf (13/1)
from Umma from nfi. Tabrani in his Tafsr (119/6) from Nfi from ibn
Umr. Al-Haythami mentions this in Majma al-Zawhid (235/1) and he
says Tabrani mentions it in al-Awsat and in the chain there is Amed ibn
Muammed Abi Bazza and I have known any history on him but Zahbi
mentions him in al-Mizn (144/1) no (564) he is Amed ibn Muammed
ibn Abdullh Abu al-asan al-Bazzi al-Makki al-Maghrabi.  in qirt.
Aqli says he is Munkir al-adth and Abu tim says he is weak and I
do not narrate fom him.
76
8 - chapter on wiping the head during
ablution

33- Abd al-Razzq  from Mamar from al-Zuhri from

imrn from Uthmn that the Prophet  used to wipe his
head once102

34- Abd al-Razzq  from Mlik from Yaya ibn Abi

Zidah from Ali  that the Prophet of   used to make
Wuu in threes except when he used to make Masa he used to
wipe once.103

35- This Isnd 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 adth of Ali is the best in this chapter
(44) (63-64/1), and Amed (300/2), al-Bazr (309/2), Abu Yaala (244/1)
and ibn Abi Shayba (8/1) from the chain of Abu Isq from Abu ayya
who said I saw Ali….
104
Ibn Abi Shayba (15/1) from the chain of Ayb from Nfi from ibn
Umar. Abd al-Razzq  in his Musannaf (4/1) in the chapter al-Masa
from the chain of Abd Rabbihi.
77
9 - chapter on the procedure of masah

36- Abd al-Razzq  from Mamar from Layth105 from

Tala106 from his father 107
from his grandfather who said I
saw the Messenger of  108 make Wuu and He wiped his

He is Layth ibn Abi Sulaym ibn Zunaym al-Qurashi the servant of Utba
105

ibn Abi Sufyn and it is said the servant of Unbasa ibn Abi Sufyn and it is
said Muwiyah ibn Abi Sufyn. Ibn ajar says in Taqrb he is truthful
who mixed up adth a lot and his adth was not distinguishable so it is
left out. Sixth catergory. Tirmidhi says in his Sunan that Muammed ibn
Isml said: Layth ibn Abi Sulaym is truthful and perhaps he was vague in
some adth. Muammed ibn Isml and Amad ibn ambal said.
Layths narrations was not very satisfactory as he used to quote some
adth that no one else quoted and for this reason they made him weak .
Al-Mizzi says in Tahzb al-Kamml (Bukhri uses this in his Sa and is
narrated in the chapter of picking up hands in prayer. Muslims narrates with
Abu Isq as Shaybni and the rest narrate from him. Passed away in the
year/143 H. refer to Taqrb (5685) Tahzb al-Tahzb (484/3) al-Mizn
(420/3) and Tahzb al-Kaml (288/24)
He is Tala ibn Masraf ibn Amr ibn Kaab Alymi al-Hamdni Abu
106

Muammed and it is said Abu Abdullh al-Kfi trustworthy, Qri Fil

from the fifth catergory. Passed away in 112 H. Taqrb (3034) Tahzb
Tahzb (243/2) and Tahzb al-Kaml ( 433/13)
107
He is Masraf ibn Amr ibn Kaab and it is said Masraf ibn kaab ibn
Amr Alymi al-Kfi. Tala ibn Masraf and Majhl ibn Rbia narrated
from him. Taqrb (6685), Tahzb al-Tahzb (83/4), Tahzb al-Kaml
(17/28)
108
Kaab ibn Amr bin ajr Alymi and it is said Amr ibn kaab ibn ajr
the grandfather of Tala ibn Masraf the Sabi. Layth ibn Abi Sulaym from
Tala ibn Masraf from his father from his grandfather in Wuu. Abd al-
Wris says that ibn ajar says in Taqrb and in the adth mentioned that
78
head like this and he ordered afs by his hands on his head
until he wiped his.109

37- Abd al-Razzq  from ibn Jurayj from Rab110 who said
the Prophet of   used to come to us so we placed a
bowl of water in order for him to make Wuu and he used to
come and make Wuu and he used to wipe his head, starting
from the back and then moving to the front111

he said: I saw the Messenger of Allh  make Wuu. If he was the

grandfather of Tala ibn Masraf then the Jammah takes him as Kaab ibn
Amr and ibn Qattn affirms that he is Amr ibn Kaab. And if the
mentioned Tala is not ibn Masraf then he is Majhl and his father is
Majhl and his grandfather companionship cannot be asserted because he is
not known except by this adth. Taqrb (5645) Tahzb al-Tahzb (470/3)
and Tahzb al-Kaml (184/24)
109
Ibn Abi Shayba in his Musannaf (16/1) with his Sanad from Tala from
his father from his grandfather.
110
She is Rab bint Muawwiz bin Afr al-Ansriyyah who fought
alongside with the Prophet of Allh  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 adth from the Prophet . She passed
away in the year 45 H. Isba (251/12) al-Istayb (1837/4)
111
Amed (568/44), Tabarni in al-Kabr (269/24) and ibn Abi Shayba in
his Musannaf.
79
10 - chapter on the wiping of the ears during
ablution

38- Abd al-Razzq  from Mamar from al-Zuhri who said:

I saw Anas  make Wuu and he used to wipe the inside and
the outside of his ears and I looked at him so he said that ibn
Masd  used to order that.112

39- Abd al-Razzq  from ibn Jurayj who said At informed
me from Nfi from ibn Umar when he used to make Wuu
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-Razzq  from al-Zuhri from Jundub from l

Aswad ibn Yazd114 that ibn Umar  made Wuu and he
place his two fingers inside his ears and he wiped the inside
and the outside of his ears.

112
Isnd 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 Isnd has a Inqit between Abd al-Razq  and al-Zuhri .
Aswad ibn Yazd is Qays al-Nakh, he is Abu Amr or Abu Abd al-
Ramn Mukhdarim. Trustworty a Faqh from the second catergory. Passed
away in 74 or 75 H. Tahzb al-Kaml (233/3) Taqrb (140). Mlik in his
Muwatta (37) from Nfi that Abdullh 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-Ryah (22/1)
80