Chaine de Transmission Du Livre dAd-Darimi

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| Chaine de transmission du livre d'Ad-Darīmī :
Points A and B are not worth addressing and only betray the mukhalif’s acute
unfamiliarity with the taqrīrāt of the Salaf in the baab of ‘aqāid, particularly
those of the ashāb al-hadith in the 3rd century Hijra.
Likewise we are not provided a shred of evidence for...
2/
why this book supports the creed of the Karrāmiyya. I encourage people to go
through the excerpt from the book attached below so they may see that the
mukhalif is only repeating the accusations put forth by the Jahmi Bishr, which
have already been responded to.
3/
Regarding point D, then for someone who talks about the isnad of the book, this
argument is ironic, since the only source for ad-Darimi expelling Ibn Karram out
of Harrah is a sanad-less claim in Subki/Dhahabi’s biographical works.
But even if it were true...
4/
it has not been substantiated that the book is a Karrami text, so the syllogism
for the above argument against ad-Dārimi’s authorship fails pitifully.
Regarding E, then the mukhalif once again displays their acute ignorance of the
method of the ashab al-hadith...
5/
in their books on creed. So for example, we would find them establishing
certain beliefs using the Quran and authentic Sunnah, and only then, proceed
to mention progressively weaker ahādiths *as support* for already established
creedal beliefs.
The sina’ al-hadīthiyya...
6/
found in ad-Dārimi’s book can be appreciated by those involved in the hadith
sciences, and this may be seen in muhadithīn
Iike ‘Abdallah as-Sa’d’s explanations of the book.
Now we come to the most important section of this piece, the arguments about
the attribution of..
7/
the book.
It is claimed that the book was lost from all records until Fulan (Ibn Taymiyya is
intended) came about and that only he ever possessed a manuscript of the
book.
Perhaps the mukhalif would then like to explain the numerous..
8/
majālis of sama’āt (public gatherings where this book was read out) held for
this book centuries before Ibn Taymiyya (661-728 A.H) was born ?
For example this reading below that was conducted upon one Sh Abi Saīd
Abdur Rahmān b. Muhammad al-Ahnaf with the famous reciter ...
9/
al-Hafidh Abi Nasr b. Umar al-Asbahāni and many others in the month of Safar
in the year 464 A.H
Or these two public sama’at held in the years 516 A.H and 520 A.H with the
recitation and writing of Abi al-Fath ‘Abdur Razzāq al-Asbahānī...
10/
An example of another sama’ is attached below.
The grand recital was in Damascus in the Sālihiyya mosque where Ibn
Taymiyya, Ibn al-Qayyim, al-Hafidh al-Mizzi, al-Barzali and many aimmah heard
the book on the musnid Sh Abi Hafs al-Qawwas only occurred later in 687 A.H
11/
Now I believe this effectively neutralizes the claims of Fulan (IT) coming up with
the manuscript of a book nobody ever heard of.
But it also demonstrates an important point regarding the transmission of

books in the ahl al-hadith milieu. *They relied on public sama’at...
12/
more than asānīd when it came to texts*.
It is in this vein we must approach the asānid of the book the mukhalif has
raised doubts about, knowing that (unlike for the ahādith and athār which were
dependent on the narrators memory and ‘adalah) the transmission of the book
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did not depend on the individuals in the chain as the rāwi for the most part was
obviously not narrating it from memory but was merely a vessel upon which the
*public* reading from a text was being conducted in the presence of the scores
of muhaddithīn in attendance.
14/
Having said that, let us examine the egregious claim that most of the isnad is
made of either liars or unknown people.
He said ‘“Saran :unknown!”

I say : rather he is Abi Abdallah Muhammad (b. Ishaq) b. Ibrāhīm as-Sarrām. He
is al-Qurashi, al-Harawi..
15/
He is from the students who narrated from ad-Dārimi, [Dhayl Tabaqat by Ibn
Rajab] [Siyar A’lām an-Nubala by al-Dhahabī (319/21)].
And his students include the famous Sh of the Shāfi’iyya Abu Nasr al-Azdī, and
he died in 344 A.H, [Tarikh al-Islam by al-Dhahabī [307/25)]
16/
We have next Abu Bakr Muhammad b. al-Fadhl b. Muhammad b. al-Hussein al-
Muzaki. Now there is no tarjama that exists for him today,
BUT the fact is we do NOT need to rely upon him.
This is because we can independently verify this entire sanad through other...
17/
routes from ad-Darimi !
This is because Ismāil al-Harawi al-Hanbalī (d.481 A.H) in his «Dhamm al-Kalām
wa Ahlihī» narrates reports from the book «Naqd» of ad-Dārimī by way of
others BYPASSING al-Muzakki !
A few examples are attached below.
It is vital to understand..
18!/
that we have now bypassed the entire isnad the mukhalif tried to criticise,
whilst maintaining the integrity of the text, demonstrating the authenticity of
the text that has reached us through the isnad he criticised.
Moving on, we have next Ishāq b. Ibrahim al-Qarrāb,
19/
The muhaddith of Harra, a reference in ‘ilal and an imam in jarh/ta’dīl, he died in
429 A.H. [Siyar A’lam an-Nubala].
Contrary to the accusation of bad memory, he was actually a famous hāfidh.

[al-Muntakhab min as-Siyaq li-Tarikh an-Naysabur 157, ‘Abdul Ghāfir al-Fārisī]
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Abu Sa’d ‘Abdur Rahman b. Muhammad b. Ahmad b. Al-Ahnaf. He is the Shaykh
already mentioned upon whom the sama’ held in the year 464 A.H with famous
attendees like Abi Nasr al-Ghazi and Abi Nasr Abdur Rahman an-Nāsihi who
became an important transmitter later.
21/
We have next Abi Nasr Ahmad b. Umar al-Asbahāni, (d. 532 A.H) He was the
reciter for the majlis mentioned above, and a musnid, and a hafidh in his own
right. The famous Abu Tahir as-Salafi said he was from the people of ma’rifa
and hifdh. [Siyar A’lām an-Nubala (8/20)]
22/
The mukhalif wondered how the Abul Qasim could have heard the book from al-
Ghazi because he supposedly “never left Iran region” but Imam As-Sam’ani said
“I never saw anyone from my teachers who rihlatan (travelled for ‘ilm) more
than him”...
23/
After this the isnad multiplies, and there are transmissions from al-Ghazi to the
famous hafidh Abul Khayr Abdur Rahim, which renders the mukhalif’s doubt
about the transmission to Abdul Samad invalid.
24/
Ibn Hajr al-Asqalani is a later transmitter of the book too, so he authenticated
the version the mukhalif doubts as authentic to ad-Dārimi.
He recorded his ijaza of the book in his work al-Mu’jam al-Mufahhras pg 55
25/
There is a lot more material that will be added soon In Sha Allah.
26/
*as-Silafi
adh-Dhahabi mentioning that he heard the book an-Naqd upon the hafidh Abi
Hafs and also narrating from its contents by way of the route of ‘Umar b. Abdul
Mun’im.
[Al-Uluw 195, Siyar A’lam an-Nubala 326/13]
27/
Ibn Kathir praising and thanking Allah for having heard the recitations of both of
ad-Dārimī’s books.
Tabaqat ash-Shā’fi’iyyīn 1/178
28/
“And ad-Dārimi has a book refuting the Jahmiyya and a book refuting Bishr al-
Marrīsi......”
Tāj as-Subki in his Tabaqāt ash-Shāfi’iyya (2/304).
Since his career began after ITs, it cannot be said that he was referring to some
mythical pre-IT tajsim-free book
29/
In reality the mukhalif calling the Naqd a book of tajsīm but refusing to call ad-
Darimi a mujassim and denigrate him by the cop out of denying the ascription is
less honest and consistent than his predecessors like al-Kawthari who
combined both.
Maqālāt al-Kawthari :
30/
This is how they treated those who associated with ad-Dārimi's books back in
the day :
As ibn al-Qayyim said:
‫ٮﺮ ذا اﻟﺸﻜوى اﻟﻰ اﻟﺴﻠﻄﺎن‬.‫ﺣوا***ب (ﻋ‬2 ‫ٮﻢ ﻟﻜﻢ‬.‫ٮ&ﻌ(ڡﺮ ﷲ اﻟﻌ(ﻄ‬$‫أﺳ‬

.‫ٮﺮﻫﺎن‬2‫ى اﻟ‬L‫ﺎ أول‬. ‫ٮ(ﻄروه ﻣ(ٮﻜﻢ ٮ‬$‫ﻜﻢ وﻟ(ٮﺤﻦ ﻣ(ٮـ***ـ‬. ‫ﺤواب ﻟﺪٮ‬2‫(ڡﻬﻮ اﻟ‬
31/
We conclude with the words of al-Hafidh Shams ad-dīn Abi ‘Abduillah Ibn ‘Abdil
Hādī al-Maqdisī al-Hanbalī (d.744 A.H) in his “Fine Tract on Miscellaneous
Weak Hadith”[75-6]
The End

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| Chaine de transmission du livre d'Ad-Darīmī :

Likewise we are not provided a shred of evidence for...

But even if it were true...

Perhaps the mukhalif would then like to explain the numerous..

But it also demonstrates an important point regarding the transmission of

He said ‘“Saran :unknown!”

BUT the fact is we do NOT need to rely upon him.

A few examples are attached below.

Moving on, we have next Ishāq b. Ibrahim al-Qarrāb,

Contrary to the accusation of bad memory, he was actually a famous hāfidh.

He recorded his ijaza of the book in his work al-Mu’jam al-Mufahhras pg 55

[Al-Uluw 195, Siyar A’lam an-Nubala 326/13]

Tabaqat ash-Shā’fi’iyyīn 1/178

Tāj as-Subki in his Tabaqāt ash-Shāfi’iyya (2/304).

As ibn al-Qayyim said:

‫ٮﺮ ذا اﻟﺸﻜوى اﻟﻰ اﻟﺴﻠﻄﺎن‬.‫ﺣوا***ب (ﻋ‬2 ‫ٮﻢ ﻟﻜﻢ‬.‫ٮ&ﻌ(ڡﺮ ﷲ اﻟﻌ(ﻄ‬$‫أﺳ‬

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