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teachings of Hadith throughout India and its light continues to shine to date.
The words of Allah كل نفس ذائقة الموت {Every soul shall taste of death) were in effect when he
died in 1176 AH at the age of 63. He was buried at Delhi.
Shah Abdul Aziz dil4a,
Shah Waliullah Atlar> had four sons who attained fame and distinguished themselves. They
were: Shah Abdul Aziz, Shah Abdul Qadir Alar, Shah Rafiuddin and Shah Abdul Ghani. All of
them were known for their intelligence, knowledge oratory, eloquence, piety and
righteousness, but Shah Abdul Aziz adlar, stood out in honour and knowledge. He is the one
who earned name for his entire family in the religious world. Certainly, if he was not there,
his family would have remained unknown to the world as honourable, respectable, and
learned and they would not have found themselves mentioned in history.
He was born in 1159 AH. The initial years of his growth were overlooked by his great,
illustrious father, Shah Waliullah war). He was admitted to the Maktab at the age of five, and
began studying the Quran which he completed very soon because of the high level of his
intelligence. He was extremely good natured, too. Next, he completely the primary
education in Persian followed by surf and nahaw (grammar) in a short period of about three
years. Then, his education was entrusted to a worthy Khalifah (assistant)of Shah Waliullah.
In about two years he became skilled in the different arts of Arabic.
By the age of thirteen, he had not only got through early academic education but also had
qualified in elementary surf and nahaw, figh, principles of jurisprudence, logic, scholastic
theology, belief geometry, astronomy and mathematics. He then got admission to his
father's circle of studies and received education in Hadith, all whose books he studied
under his father's eyes in two years time. He must have been hardly fifteen years old when
he had qualified in all sciences and arts.
He benefitted from his family's policy of receiving both traditional and modern education
and in the institution of Shah Waliullah, side by side with Hadith and Tafseer, logic and
mathematics were also taught with devotion. Therefore, at a young age Shah Abdul Aziz
became adept in the Subjects of logic Mathematics, History and geography.
Shah Abdul Aziz Ail 4>> had completed his education in the different sciences when his
father, Shah Waliullah atl ar, breathed his last, and he succeeded him at the religious
institution. Although he was just seventeen years old then, he was an accomplished
scholar and a great mystic. The Islamic Scholars respected him and students came to him
from the four corners of the world.
He was the one who nurtured the seed his father had sown and worked hard the science of
Hadith grow in India. Soon it bloomed and people benefitted from its flowers and fruit.
Shah Abdul Aziz atlar, was a great orator, too and he held both friend and foe spell bound by
his thrilling oratory. He also had a splendid memory. Whatever he read or heard, he
retained it in his memory in the same manner and words ever after.
His person was the mine of the characteristics of the Waliullah family and till today Islam is
bright in India with the light that he had lighted. His enumerable works continue to guide,
1
Aal-Imran, 3:185, Al-Anbiya, 21:35, al Ankaboot, 29:57
1
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and to satisfy the seekers of knowledge.
He completed his days in a grand manner, the scholar pious and righteous person that he
was. He died on Sunday, 7th Shawwal, 1248 AH in the morning ost, 4101, Jubi {To Allah we
belong and to Him is our return)1
Mawlana Shah Muhammad Ishaq atlas,
Shah Abdul Aziz atlar> had no male offspring. He had three daughters and the second of them
had married Shaykh Muhammad Afzal atlar> and Mawlana Muhammad Ishaq was born to them.
Mawlana Muhammad Ishaq atlar, was born on 6th Zul Hajjah 1197 AH. Shah Abdul Aziz atlar,
had no son, so his attention was focused fully on Mawlana Muhammad Ishaq and he was
brought up in the tradition of the family.
After having received his elementary education, he joined the circle of studies conducted
by Shah Abdul Aziz. Then, he took up teaching and for twenty years he taught Hadith to
Students under the supervision of Shah Abdul Aziz atlar,.
He was known for his scrupulous devotion to the Prophet's , and sunnah and deep
love for him. His biographers assert that he never did any thing against sunnah, not even
un knowingly. Nature had bestowed on him not only an excellent character but also a
handsome countenance which divulged his nobility and good character. A look at his face
convinced people that it was like the faces of those who had been blessed with the
صلى الله عليه وسلم company of the Prophet
When Shah Abdul Aziz alar, died, he was chosen as his successor. All disciples and students
turned to him and began to benefit from the treasure of his knowledge.
As a successor of Shah Abdul Aziz alar, he was accorded the same honour and respect that
every leader of this family had received. In spite of the honour, majesty and abundance, he
chose only for the pleasure of Allah to migrate to the sacred land with all his family. There
he performed Hajj but returned home to India after a few days.
In India, the people thronged to his gatherings and he guided them and trained them
through his sermons. However when darkness, bid'ah (innovative practices) and way ward
ness enveloped the India atmosphere and the symbols of Islam came to be neglected, he
became very dejected and resolved to go away from India. The citizens and the Sultan
(ruler) pleaded with him to reconsider his decision but he was unmoved and took all his
family and dependants - a caravan full - to Makkah. They settled there, and there, he died
in 1262 AH.
Allamah Nawab Muhammad Qutubuddin Khan Dehlavi
atlas ), the compiler of Mazahir Haq
He was the son of a wealthy, respectable family of Delhi. His fore fathers had been close to
the royal family who honoured them with high offices and posts in return for their devoted
services. He too enjoyed high respect in the royal court at Delhi and the king had great
regard for him.
He was born in 1219 AH. After he had received his elementary education, he was entrusted
to Mawlana Shah Muhammad Ishaq Delilavi. He received his blessings and gained a high degree
al-Bagaralı, 2:156

.
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of excellence in Hadith. He also learnt from the Islamic Scholars of Makkah and Madinah.
He followed Shariah diligently and imitated his teacher faithfully in his appearance and get
up. He resembled him to such an extent that if anyone had not seen Mawlana Ishaq, he
would be satisfied on looking at Allamah Muhammad Quttubuddin atlar>. He was highly
learned and pious and righteous, humble and well-mannered.
The greatest achievement of his learning is the Urdu translation of Mishkat and its Sharah
(explanation) Mazahir Haq. He has innumerable other writings to his credit which speak
highly of his knowledge and learning. Finally. He went to Makkah where he died in 1289 AH.
Imam Muhy us-Sunnah Qami-ul-Bid'ah Abu
Muhammad Husayn ibn Mas'ood al Fara al Baghawi «tar,
Author of Masabeeh as sunnah
He was from Baghshoor, a place in Khurasan between Herat and Marwa. This is why he was
called Baghawi. He was a front-rank scholar of his times, a unique muhaddith and an
excellent exegette. He was peerless in jurisprudence, Hadith and exegesis. This is why his
contemporary muhadditheen, exegettes and scholars regarded him as their leader. He was
also the Grand Mufti.
He had mastered the science of recital of the Quran, and was recognized as a great reciter
of the Quran. In spite of these qualifications, he was very humble and simple-living.
He was very pious and God-fearing. His heart was filled with awe of Allah and fear of the
Hereafter and his life was entirely oriented on love of the Prophet tano. He shunned
worldly comforts although he was well placed in the world and if he had so desired he
could have enjoyed its blessings and comforts. He practiced abstinence to such an extent
that he ate crumbled bread. His students appealed to him that his eating habits might
weaken him and make him unable to serve Islam because of a degeneration of his mind,
heart and nerves. He heeded their plea only to the extent that he applied olive oil on his
crumbled bread that he ate.
He had got the title Muhy us Sunnah directly from the Prophet , Historians and
scholars have written that when he finished writing his book sharah as Sunnah, he saw the
Prophet صلى اله عليه وسلم in a dream. The Prophet صلى الله عليه وسلم told him in a supplication for him,
"Just as you have kept my sunnah alive through your writing, may Allah keep you alive."
Since then, he got the title Muhy us Sunnah.
-
The most famous achievement of his career is his work Masabeeh as sunnah which is the
base and text of Mishkat. He collected AHadith from the Sihah Sittah and other reliable
books and arranged them on the line of chapters of books of figh.
Among his other works is Tafseer Ma'alim-ul-Tanzeel which enjoys a prestigious position
among exegesis of the Quran.
He died in 516 AH. May Allah have mercy on him.

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Allamah Waliuddin Abu Abdullah Muhammad ibn
Abdullah al-Khateeb al Umri al Tabrayzee atlas,
(Compiler of Mishkat al Masabeeh)
His name is Muhammad. Some people have said the he was Mahmood but it is more correct
that he was Muhammad His Kunyah was Abu Abdullah and his title waliuddin. His father was
Abdullah. His family name was Umri while he was known as al-Khateeb al-Tabrayzee."
He was a great scholar, muhaddith, front ranking orator and a very pious and righteous
man who was highly well-mannered. He learnt from great scholars and among his own
students was Mubarak Shah Sadi atlar).
The greatest fruit of his learning is Mishkat al Masabeeh, more known as Mishkat. It is .
recognized as the basic book of Hadith. The recognisition accorded to this book in the
Islamic world may be gauged from the number of its translations, commentaries and
marginal notes (annotations). It is a lengthy list. For example:
1.
Al Kaashif ul Haqaiq as Sunan, by Allamah Hasan ibn Muhammad al Tabee.
2.
Sharah al Mishkat, by Abu al Hasan Ali ibn Muhammad Alamuddin Bukhari.
3.
Minhad al Mishkat, by Shaykh Abdul Aziz Abhari.
4.
Mirqat Sharah Mishkat by Shaykh Nooruddin Ali ibn Sultan Muhammad Harwi, well
known as Mulla Ali Qari.
5.
Sharah Mishkat, by Shaykh Shahabuddin Abu al Abbas Ahmad ibn Ali ibn Juhaythmee.
6
Hashayah Mishkat by Sayyid Sharif Ali ibn Muhammad Tarjami.
7.
Hashiyah Mishkat, by Shaykh Muhammad Sa'eed ibn al Mujaddid Alf Thani.
8.
Hidayat al Rawah ila Takhreej al Masabeeh wa al Mishkat, By Shaykh Abu al Fadl Ahmad
Ali, well known as Ibn hajar Asgalani.
9 and 10. Lam'aat al Tangeeh (Arabic) and Asha'h al Lam'aat (Persian), by Shaykh Abdul Haq
Muhaddith Dahlavi.
11.
al Ta'leeg al sabeeh by Mawlana Muhammad Idrees Khandhalwi.
12.
Mir'aah al Mafaateeh, by Mawlana Ubaydullah Rahman Mubarak puri.
13.
Azeeqah al Najaah Sharah Mishkat, by Shaykh Abd an Nalai Amaduddin Muhammad
Shata'ree.
14.
Zeenat al Nukah to Sharah al Mishkat by Sayyid Muhammad Abu al Majd Mahbood
Aalam Ahmadabadi.
15.
Mazahir Haq (Urdu) by Allamah Nawab Muhammad Qutubdin Khan Dahlavi.
16.
Tarjumah Mishkat (vol 1) by Mawlana Karamat Ali Joon puri.
The author of Mishkat al Khateeb al Tabrayzee, died after the year 737 AH but the exact year is
not known. It is known definitely that he finished compiling this book (Mishkat) on Friday in
Ramadan 737 AH. Hence the year of his death may safely be regarded after 737 AH. Some
authorities have placed the year of his death as 748 AH and some others as 740 AH.

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Scholars of Hadith
The number of scholars of Hadith from whose books AHadith have been quoted in Mishkat
is thirteen. They are:
Imam Bukhari aulas, Imam Muslim silas, Imam Malik, Imam Shafa'ee aulas, Imam Ahmad ibn
Hanbal all 47>, Imam Tirmidhi Atl 47), Imam Abu Dawood Al 47), Imam Nasa'i atlar), Imam ibn
Majah atlas, Imam Darami sular, Imam Dara Qutni atlar, Imam Bayhaqi atlas, and Imam Razin
ibn Mu'awiyah atlas).
Besides these people, mention is also made in this list of Imam Nawawi atlar, and Imam ibn
Jawzi atlar>. We present here a brief life account of all these scholars.
The Masabeeh as sunnah or the Mishkat do not include any Hadith ivansmitted or quoted by
Imam A'Zam, Abu Hanifah al 47. That is why, his name does not find mention in the
above list. However, we believe that mention of prominent religions personalities or
scholars of Hadith is never complete without inclusion of Imam Abu Hanifah's lar, name.
Therefore, we have mentioned him at the conclusion of the accounts of these scholars.
Imam Bukhari Atlas,
The real name of Imam Bukhari alar, is Muhammad ibn Isma'il ibn Ibrahim ibn al Mughirah
ibn Bardizbah al Bukhari. He was born after Asr prayer on Friday, 13th or 16th Shawwal 194
AH. He is known through the Jafi people because his great grandfather had embraced
Islam at the hands of a righteous man who was of the Jafi tribe, and his name was Yamaan
Jafi. He was the chief of Bukhara and whoever became a Muslim at his hands traced
himself to his tribe. Therefore, Imam Bukhari was also known as Jafi.
Imam Bukhari ablar> was loosing his eyesight in his childhood and this caused sadness and
anxiety to his mother. One night, when she was sad and dejected as ever, she saw
Sayyidina Ibrahim LJI4,le in a dream. He said to her, "Be happy, for Allah has heard your
cry of pain and has shown mercy on your tears. He has accepted your supplication and
restored your son's eyesight." When she woke up in the morning she found her darling's
eyes bright with sight. From the age of ten when he studied at the Maktab, it was his
extraordinary ability that he remembered whatever Hadith he heard and it was since then
that he commenced memorizing the AHadith.
When he had finished the courses at the Maktab, he learnt that there was a scholar and
muhaddith at Bukhara, Daakhli ablar), who was very famous. So, he prepared to go to him.
Daakhli Al 47> used to read over to people from his book on the science of Hadith and in
which he had recorded certain AHadith. One day as he was narrating a Hadith, he began
with its line of transmission, "Sufyan on the authority of Abu al Zubayr who on the
authority of Ibrahim." Imam Bukhari atlar, interrupted him saying," Abu al Zubayr never
reported from Ibrahim." Daakhli atlar, heard the young boy and was unsure about himself,
so he went home and brought the book and confirmed that, indeed, he was wrong and
asked the child to disclose the line of transmission Bukhari atlar, said, "It is Sufyan from
Abu al Zubayr who from Adi who on the authority of Ibrahim." Daakhli atlar, looked into
the book and said, "Surely, you speak the truth. The sanad is as you say." Imam Bukhari 4?>

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aul was then eleven years old. Daakhli atlar, was amazed at such a young boy possessing an
extra-ordinary memory and he showered praise on him.
At the age of sixteen, he had memorized the books of Ibn Mubarak war, and wakee, and he
went to Makkah with his mother and brother, Ahmad, to perform Hajj, After performing
Hajj, while his mother and brother returned home, he stayed behind to study Hadith. At the
age eighteen, he began to write books and one of his books, kitaab al Tarikh, dealt with the
achievements of the companions aus also, and the Tabi'een dar, events in their lives, and
their sayings. After he had prepared the manuscript, he polished it at Madinah, near the
grave of the Prophet ylate in moonlit nights.
Haamid ibn Ismail atlar, who was a distinguished muhaddith when Imam Bukhari used to
go to his teachers to listen to the AHadith said. "I would accompany him and he never took
pen and ink with him. I pointed to him that while he went to the teacher very eagerly to
learn a Hadith, he did not take writing implements with him. How could he hope to learn
then and if he wished to memorise Hadith, he must carry pen and ink and write down what
the teacher said. After sixteen days, Imam Bukhari asked me to take the AHadith that I had
written during the time. I had written down fifteen thousand AHadith during this period.
Bukhari began to narrate all those AHadith from memory while I held the written material
before me. Instead of my prompting him any where, I had to correct my written text here
and there from what he narrated. He narrated the fifteen thousand AHadith without a
single Stammer or mistake. He then remarked that we supposed that he was wasting his
time. I realized then and there that he had a great future."
Sahih al Bukhari is the biggest achievement of Imam Bukhari. It is the most correct book
after the noble Quran. One day Imam Bukhari and his fellow students were attending a
session with their teacher, Ishaq ibn Rahwayh. The students while discussing the subject
among themselves wished that someone might compile a collection of the AHadith of the
Prophet ,le ane in a brief manner; and the AHadith should be authentic to the highest
degree. In that way, all the authentic AHadith would be at one place and seekers of Hadith
would be able to trace them out without reservation or hesitation, and abide by them. No
one would have to re-verify those AHadith from any other scholar."
The students dispersed but imam Bukhari pondered over the suggestion and resolved to
undertake the work. He began writing the book.
At that time he had a treasure of about 600,000. AHadith. He sifted the weaker AHadith from
the authentic. He began to write down the authentic AHadith in his book He omitted all the
AHadith that were weak or did not meet the standard of authenticity. Soon the wish of the
students of Ibn Rahwayhillary was given practical shape. The Jam'e-ul-Bukhari was compiled.
It was the practice of Imam Bukhari , while writing this book that he first had ghusl (bath),
offered two raka'at optional prayer and then wrote down a Hadith. There is no Hadith in
Bukhari which Imam Bukhari may have written without having a bath and prayed two
optional raka'at. It took him sixteen years to complete the great task and in his life about
ninety thousand people had the honour of learning a Hadith from him directly.
Khalid ibn Ahmad Za'li was then the governor of Bukhara. He sent message to Imam
Bukhari that he should visit his home and teach his sons the Bokhari and other books, like
kitab al Tareekh, etc. Imam Bukhari sent him a reply. "This is the learning of Hadith and I
consider it a mockery of Hadith that I should come to your house to teach Hadith. If you
wish, send your sons to my gatherings so that they will sit with other students and learn

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the AHadith." For the governor, this response was nothing short of a slap on the face but he
sent word to the Imam. "I am prepared to send my sons to you but you must ensure that
when they are with you, no one else should come to you. Rather, a sentry should stand at
the door to bar entry to other people to the class. It is not acceptable to me that when my
sons attend your class, the common people and the lower strata should sit next to them."
Imam Bukhari refused to abide by the governor's condition. He said. "This knowledge is
the legacy of the Prophet yeah and the whole ummah has an equal share in it. No one is
preferred over the other in receiving it." The governor of Bukhari was infuriated with this
answer and he resolved to teach the 'stubborn' scholar the lesson of his life.
.
There has never been lack of such scholars who smother their conscience for the sake of
worldly wealth or personal favours, and submit to authority for that. They not only do that
but also willingly bring innocent and sincere scholars to disrepute to achieve their ends.
The same thing happened to Imam Bukhari. There were the Scholars who seemed to be his
friends but, when the opportunity to gain personal favours arose, they helped the governor
and began to criticize Imam Bukhari and question his standing. They assisted the governor
in drawing out a list of accusations against him so that he was exiled from Bukhara.
When Imam Bukhari was going out of the city, he did not say anything but, "O Allah, I put
this affair in Your Hands." Hardly had a month passed by when the governor Khalid ibn
Ahmad, was deposed by the Khalifah and not only was he dismissed but also made to ride a
donkey throughout the city.
One of the scholars, Harith ibn Warqah, who had conspired with the governor against the
Imam was also dishonoured severely. Another scholar who was part of the conspiracy
faced painful punishment from Allah and all his children died.
Imam Bukhari dular, went to Nishapur but his self respect and independent nature annoyed
the governor there, too. He had to leave that place and he finally settled at Khartang near
Samarqand. And, it was at this place that his living days were over and he died on the last
day of Ramadan, the night preceding Eid al Fitr, 265 AH at the age 62 years. ,1, 4,101, dur
He had many teachers. Distinguished among his teachers were Ishaq ibn Rahwayh atlar, Ali
ibn Madini atlar>, Ahmad ibn Hanbal ablar, and Yahya ibn Mu'een atlar,
Khateeb Abu Bakr Baghdadi has quoted Abdul Wahid Tarawi as narrating, "I saw the
Prophet , à in a dream. He was with his companions and waiting for someone. I
offered salaam and the Prophet ,la responded to it and I asked him, 'O Messenger of
Allah! For whom do you wait here? He said 'we await Muhammad ibn Ismail.' After some
time, I learnt of the death of Imam Bukhari and I worked out that he had died about the
time I had seen the Prophet ~sulead to wait for Imam Bukhari."
Shaykh Abdul Haq Dehlawi <tl 4>> has mentioned the dream in his translation and also
disclosed that when he was buried the fragrance of musk came out of the grave. This sweet
smell continued to emanate many days thereafter from the earth of the grave.
Many people have seen in their dreams that the Prophet , a associated Sahih al
Bukhari to with himself. Thus, Muhammad ibn Ahmad Marwazi was once sleeping in the
passage between the Rukan and Magam Ibrahim in the Ka'bah. The Prophet , and told
him in a dream. "O Abu Zayd! How long will you give lessons from the book of Shafa'ee?
Why do you not teach from my book?" He became fearful and submitted, "Messenger of
Allah. I give my life for you. Which is your book, that I may give lessons from it?" The

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Prophet , do said, "Jami Muhammad ibn Ismail" (This is Sahih al Bukhari). A similar
dram is also narrated by the Imam of the Harmayn.
Imam Bukhari had written many books. The most notable and worthy is, of course, his
Sahih al Bukhari which has earned a never failing acclaim in the entire Islami world. The
other book is Kitab al Tareekh. A third is Kitab al Adab. A fourth book is kitab Rafa yadayn.
There are many other books written by Imam Bukhari and they speak highly of his
knowledge and learning.
Imam Muslim atlas,
His name was Muslim ibn Hajjaj. His Kunyah Abu al Husayn. He was of Qushayri tribe and
his native land was nishapur. He was born in 204 AH or 206AH. He was a great muhaddith
and is recognized as an Imam in this field. His brilliant students included Abu Hatim Razi,
Tirmizi and Abu Bakr Khuzaymah. Abu Hatim Razi saw Imam Muslim lar, in a dream
after his death and asked him how he had fared. Imam Muslim dular, disclosed, "Allah has
bestowed upon me His favours, opened the gates to paradise for me and the expanse of
praradise is at my disposal. I move about wherever I like.
After the death of Imam Muslim, Abu Ali Zaghni saw a pious, righteous man in his dream
ans asked him what was behind his salvation. He had some papers in his hand and
showing him he said, "Because of these." They were sections of Sahih al Muslim!
It is stated in Kitab Tareekh that, one day, there was a reference to a Hadith in a gathering of
Imam Muslim atlas). The attendants of the assembly asked him about it but he could not then
recall that Hadith. So, he went into his home and placed before him a basket in which he filled
dates. He began looking for the Hadith and, at the same time, ate a date from the basket.
Finally, he did find the Hadith but, meanwhile, he had eaten all the dates in the basket, He
was so engrossed in looking out for the Hadith that he never thought how he would digest all
.انالله وانا اليه راجعون .those dates. He died because of that on Sunday, 24th Rajab 261 AH
The greatest achievement of Imam Muslim is Jami Sahih al Muslim, a great book of Hadith
and, like al Bukhari the most authentic book. He has innumerable other works to his credit;
for example Musnad Kabir, Jami Kabir, Kitab al Ilal, Kitab awham muHaditheen, Kitab Tameez,
Kitab man laysa lahu illa rawa wahid, kitab Tabqaat Mukhdariyeen, kitab al Asma wa al kuna kitab
al Wajdan, kitab Hadith amir ibn Shu'ayrb, kitab Mashikh Maalik, Kitab Mashaikh Thauri. There
are many other works from him.
Imam Maalik atlas,
His name was Maalik. His descent is traced in this manner; Maalik ibn Anas ibn Maalik ibn
Abu Aamir ibn Aamir ibn al Harith ibn Ghaymaan ibn Khaythal and so on. His great grand
father, Abu Aamir, was a companion of the Prophet yano; however the scholar Zabri,
has written in tajreed al sahabah that it is not known that Abu Aamir was a companion but it
is confirmed that he was born in the times of the Prophet tanto
Abu Aamir's son, Maalik was a Tabi'ee. Accordingly, we find his transmission from
Sayyidina Uthman we also, and other companions. Shaykh Muhammad Ibrahim ibr. Khaleel
has written about Abu Aamir in Sharah Mukhtasar Khaleel that he was a companion who
participated in every battle with the Prophet , except Badr. Imam Maalik atlar, was
from Asbahi tribe. He was born in 93 AH. It is said about him that he was born two or three
---

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years after his mother conceived him.
Imam Maalik atl 47> was an ordent student of Hadith and eager to learn about it, and the
precise abiding by the sunnah had become his mark of distinction. In his early days, his
family could not afford to pay for his thirst for knowledge and he sold the (linking) chains
in his home to pay for his books. Soon, however, days changed and he found himself in
abundance with every kind of comfort available to him. People had chosen him as their
centre. Imam Maalik «lar, was gifted with tremendous memory and he said about himself
that he retained whatever he memorized once.
He was just seventeen years old when he began to teach Hadith. It is stated that during the
initial days of his lessons, a woman of Madinah who was pious noble and respected died.
While her body was being given a bath, the woman who was giving the bath happened to
touch the private organ of the body and remarked that the dead woman was an adulteress.
The moment she uttered these words, her hand got stuck where it was on the private
organ. Try as she would, she could not remove her hand from there. She was very worried
and this was a very amazing thing to happen. The Scholars were consulted but they were
helpless. The people than consulted Imam Maalik < 47). His intelligence suggested an
instant solution to the problem. He ruled, "This woman has slandered a pious and chaste
woman and accused her of having committed adultery. Therefore, the punishment of Allah
has descended on her. The only solution is to give her the prescribed punishment."
Accordingly, she was given eighty lashes after which her hand got free. Since then people
recognized Imam Maalik's standing as a great scholar and able man.
Imam Maalik ablar> has the distinction of having written with his own hands one thousand
AHadith which feat no other Muhaddith has achieved. He had such a great sense of respect,
that he never relieved himself in the precincts of the Haram of Madinah (limits of its sacred
territory). He would go beyond the limits of the city to answer nature's call. However, he
could not help when he was ill.
About a thousand people heard his outstanding book Muwatta from him. They have
obtained sanad from him in Hadith. Even after his death, people benefit from his book
which has gained exceptional approval.
رحمه الله Imam Shafa'ee
His name was Muhammad and Kunyah Abu Abdullah and he was famous by the name
Shafa'ee. His family tree is traced in this way; Muhammad ibn Idrees ibn Abbas ibn Uthman
ibn Shafi ibn Saa'ib ibn Ubayd ibn Abd Yazeed ibn Hashim ibn Muttalib ibn Abd Munaf ai
Qurayshi al Muttalibi. Shafi is called Mutalibi because his forefather was Muttalib who was
a brother of Hashim ibn Abd Munaf. Imam Shafa'ee was one of the children of Hashim, the
one who was the son of Muttalib. The other Hashim who was the son of Abd Munaf and
brother of Muttalib was a forefather of the Prophet , no. Thus, the family tree of the
Prophet ,le ane and imam Shafa'ee branches out at Abd Munaf. Shafi the ancestor of
Imam Shafa'ee was alive in the time of the Prophet ,y and his father, Saa'ib had also
been alive in the Prophet's ,le ane times. Rather, he is the very Saa'ib who had held the
standard of Banu Hashim for the (disbelieving) Quraysh in the battle between Right and
wrong at Badr and when the disbelievers lost the battle and many of them were taken
captives Saa'ib was one of them. Then he earned freedom by ransoming himself, and then
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Imam Shafa'ee was born in 150 AH at Ghazza but some authorities say that he was born at
Aasqalan, and some others Mina. He was then taken to Makkah where he grew up in the
sacred surroundings. He had committed the Quran to memory at the age of seven, and
Muwatta Imam Maalik at the age of ten. He learnt figh from Muslim ibn Khalid who was a
Mufti at that time. When he was fifteen years old, the well known Islamic Scholars and
Shaykh had given him authority to issue fatawa (religious edicts). He them travelled to
Madinah to seek more knowledge and became a student of Imam Maalik atlar).
Imam Shafa'ee «lar> said that in his early life, he was much interested in poetry and he had
memorized many verses of poetry which he recited often. He was sitting in the shade of the
Ka'bah one day and he was all alone when he heard someone say. "the Imam says .... " And
he heard very attentively someone say.
يَا مُحَمَّدٌ عَلَيْكَ بِالقَقَةِ وَدَعِ الشّعْرَ
"O Muhammad! Take up what is authentic and lasting, and give up poetry."
Again before he had attained majority, he saw a dream in which he heard the Prophet and
yle call him. He answered. "Labayk (Here I am)! O Messenger of Allah." The Prophet
y tle ål asked him, "To what tribe do you belong?" He answered, "Messenger of Allah! I
am from your tribe." The Prophet , a said, "come close to me, and open your
mouth." Imam Shafa'ee went close to the Prophet , a and opened his mouth. The
Prophet , ato put the saliva from his own mouth into the mouth of Imam Shafa'ee"
and said, "Go! May Allah shower on your blessings and auspiciousness." Imam Shafa'ee
atlar> said, "Thereafter, never was a mistake committed by me in the learning of Hadith and
Arabic literature."
Imam Shafa'ee atlar> said that when he presented himself before Imam Maalik atlar, he
indentified Shafa'ee with his manner of conversation and appearance and asked, "What is
your name?" He said, "Muhammad." Imam Maalik aul ar, said, 'O Muhammad! practice
taqwa," (A God fearing attitude). "Fear Allah and keep yourself away from sin, for Allah
will make you possessor of glory and greatness in the ummah of Prophet Muhammad à
"." Imam Shafa'ee then stayed a long period of time with Imam Malik Atlar, occupied in
learning and gaining knowledge. When he had qualified and asked Imam Maalik ablar, to
grant him permission to go, he proffered him words of advice.
"O young man!" he said, "Allah has placed light in your heart, so it is your duty to care for
it. Let not the darkness of sin cloud the light."
After taking leave of Imam Maalik alar), he went to Baghdad and studied more of Hadith
and figh from their scholars. He went to Makkah from there and then again to Baghdad.
After some period, he went to Egypt where he occupied himself in teaching and began to
write very valuable and useful books in large numbers. He wrote fourteen books on
principles of religion or jurisprudence and about a hundred books on branches of religion
or its tenets. Imam Ahmad ibn Hanbal has said, "I had not known the annulling and the
annulled, the particular and the common, he detailed and the precise in Hadith but when I
took up the company of Imam Shafa'ee dar>, I became aware of these things"
Imam Muhammad atlar> the student of Imam Abu Hanifah allar> said, "Imam Shafa'ee atlas)
borrowed Abu Hanifah's book Kitab Awsat and memorized the whole book in one night
and one day." Imam Shafa'ee died in the last day of Rajab 204 AH on a Friday. He was
:

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buried on the same day. Of his books, Kitab al Umm enjoys a very important status.
His teachers included Imam Maalik al47, and Sufyan ibn Uyainah and others. He learnt
Hadith from them. His students included Imam Ahmad Ibn Hanbal lar, Sufyan Thauri 47
Al Muzana atlar, and a great many others who benefited from him.
Imam Ahmad ibn Hanbal dil4?,
His Kunyah was Abu Abdullah and his name was Ahmad. His line of descent is thus: Ahamd
ibn Muhammad ibn Hanbal ibn Hilaal ibn Asad ibn Idrees ibn Abdullah ibn Hiban ibn Asad
ibn Rabiah ibn Nazaar ibn Sa'd ibn Adnan and so on.
He was recognized as an authority and front-ranking scholar of Hadith and fiqh in his time.
He was extremely pious, righteous and ascetic, and his worship was full of humility and
humbleness. He grew up in Baghdad and got his education and qualification in Hadith
there. After that, he undertook a long travel to hear and learn Hadith and his search took
him to Kufah Busrah, Makkah, Madinah, Yaman, Syria, and other lands. He sought
knowledge from the great scholars of every land he visited and received their permission
to narrate Hadith.
His teachers included Yazid ibn Haroon, Yahya ibn Sa'eed Qataan, Sufyan ibn Uyainah
and Imam Shafa'ee. He narrated Hadith from them. His students included Imam Bukhari,
Muslim ibn Hajjaj Qushayri, Abu Zara and Abu Dawood Sajistani. These people
transmitted AHadith from him.
Ishaq ibn Rahwayh alar> had said about him that he was a hujjah (argument) between Allah
and His slaves.
Imam Shafa'ee testified, "I did not find any one in Baghdad more ascetic, God fearing and
knowledgeable than Ahmad ibn Hanbal.
Ahmad Sa'eed Darami used to confirm that he had not seen anyone who could remember
.رحمه الله more than Ahmad ibn Hanbal صلى الله عليه وسلم the AHadith of the Prophet
Abu Dawood Sijistan war, would say often, "To sit with Imam Ahmad ibn Hanbal
atlas> is like sitting with the people of the hereafter because in his company nthing but
religion is discussed."
It is said about him that he had adopted a life of austerity and for the seventy odd years he
lived he remained independent placing trust on Allah. This is spite of his greatness. He
never sought comfort and never took anything from anyone.
Muhammad ibn Musa has reported that the Egyptians sent Hasan ibn Abdul Aiz to Baghdad
with legacy of a hundred thousand gold coins (of Ashrafi) loaded on many animals. Hasan
ibn Abdul Aziz sent to Imam Ahmad ibn Hanbal atlar, a number of bags with one thousand
coins each Saying, "I have received this wealth as lawful inheritance. Do accept something
for yourself and spend it on your family." Imam Ahmad ibn Hanbal atlar> refused the offer
and he did not take even a single gold coin from it saying, "I really do not need it." There
are many other similar accounts that speak of his patience, reliance of Allah, abstinence,
righteousness and piety.
He was born at Baghdad in 164 AH and died there in 241 AH on Friday He was buried the
same day after Asr.
His works include Musnad. It is held in esteem by the muhadditheen and it contains more
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Imam Tirmidhi atlas,
His Kunyah was Abu Isa and name Muhammad ibn Isa Surah ibn Musa ibn Dihaak
Tirmidhi. He is known by the name Trimidhi because of his association with the city of that
name. He was a great muhaddith which can be gauged from his book Tirmidhi which is an
authentic collection of AHadith. The muhadditheen regard it very highly and, in fact, give it
importance over the other books of Sahah Sittah:
(1)
When he narrates a Hadith, he makes it a point to name the narrators from whom
he had heard or received the Hadith so that the category of the AHadith is known
mutawatar or ahead (continuous or single narrator)
(2)
With the Hadith, he also mentions the conclusion derived from the AHadith and the
view point of different Islamic Scholars.
(3)
At every stage, he also mentions the status of the narrator whether weak or strong.
He also comments on the Hadith's authenticity; Saheeh, Hasan, gharib, munkar. In the
transmission of Hadith the narrators between him and the Prophet , à are a
minimum of three and a maximum of ten. There is a Hadith which only has three means in
between such a Hadith is called Thalathi.
The muhadditheen from whom he has narrated are Qutaybah ibn Sa'eed, Mahmood ibn
Ghaylan Muhammad ibn Bishar, Ahmad ibn Manee, Muhammad ibn Mathna and some others.
He had many students too. Notable among them are Muhammad ibn Ahmad and Haytham
ibn Kulayb. He completed his Jami Tirmidhi and sent it to the Islamic Scholars of the Hijaz,
Iraq and Khurasan and they gave it their approving comments.
He has also compiled the Shama'il Nubawi in which he has written on the Prophet's sacred
life and his appearance.
He was born in 209 AH and died 279 AH.
Imam Abu Dawood Sijistani Atlas,
His Kunyah was Abu Dawood and name Sulayman ibn Ash'ath ibn Ishaq ibn Bashir. He is
known as Sijistani because he was a resident of Sijistan. He travelled widely in his quest for
knowledge and Hadith and he presented himself before the Islamic Scholars and
muhadditheen of iraq, khurasan. Syria, Egypt and Hijaz. He heard AHadith from them and
got their permission to quote them. He has narrated AHadith from recognized Islamic
Scholars and muhadditheen like, Muslim ibn Ibrahim, Sulayman ibn Harb. Yahya ibn
Mu'een and Ahmad Ibn Hanbal. Those who have transmitted from him include Abu
Abdur Rahman Nasa'i and Ahmad ibn Muhammad.
The native land of Imam Abu Dawood is Busrah but he moved to Baghdad where he
compiled his great work sunan Abu Dawood. When the people read over the sunan Abu
Dawood to Imam Ahmad ibn Hanbal atlar, on the authority of Abu Dawood, he appreciated
it highly. Imam Abu Dawood atl 4>> said that he had narrated five hundred thousand
aHadith of the Prophet , & from the Islamic Scholars and muhadditheen of which he
collected in his book one thousand six hundred most authentic and reliable AHadith. Of
these, there are four AHadith that may suffice all the other AHadith, meaning that they
include comprehensively all points and philosophies of religion and Shariah. They are:
(1)
cllJLeyilJI Indeed, deeds are judged by the intentions that guide them.
(2)
He who wishes to observe Islam well, leaves alone that مِنْ حُسْنٍ إِسْلَامِ الْمَرْء تَوْكُهُ مَالَا يُعِنِيْهِ

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which does not concern him.
(3)
The believer will not become a perfect believer لَا يَكُوْنُ الْمُؤْمِنْ مُؤْمِنًا حَقَى رَضِىَ لَاِ خِيْهِ مَايَرْضُی لِنَفْسِه
unless he prefer for his brother what he prefers for himself.
(4)
The lawful is defined and the unlawful is defined إِنَّ الْحَلَالَ بَيْنَّ وَإِنَّ الْحَرَامَ بَيَّنَ وَ بَيْنَهُمَا مُشْتَبِهَاتْ
and between them are the doubtful things.
Abu Bakr Khallal alar> asserted about him that Imam Abu Dawood war, was on illustrious
man of his times and of a very good temperament. He was an ascetic. He was recognized
for his eminence and Command over Hadith. His book is an outstanding work and it ranks
above all other books after Bukhari and Muslim. Imam Abu Dawood atlar, was born in 202
AH and died in 276 AH.
رحمه الله Imam Nasa'i
His Kunya was Abu Abdur Rahman and name was Ahmad ibn Shuayb ibn Ali ibn Bahr
ibn Sanan. He was a resident of Nasaa, a city in Khurasan and so got the name Nasa'i. He
was born in 214 or 215 AH.
He travelled widely to learn and met the illustrous Islamic Scholars of his time. He gained
tremendously from them. The countries he visited included Khurasan, Iraq, Syria and
Egypt from where he acquired much knowledge of Hadith.
He was just fifteen years old when he met Qutaybah ibn Sa'd for his first lessons. He stayed
there for fourteen months. Imam Nasa'i followed the Shafa'ee school of thought as is
evident from his book Manasik al Hajji.
He always observed the Dawood fast which involves fasting on alternate days. In spite of
that he possessed good health and extra ordinary strength. He had four wives and some
female slaves and he spent a night with each wife.
When he had finished writing his sunah kubra, one of the ameens asked him, "Are all the
AHadith in Your book Saheeh?" He said, "No some are Saheeh and some Hasan." The ameer
requested him to compile for him those Hadith in the book which were Saheeh to the highest
degree. So, he compiled the Sunan Mujtaba.
His death came in a very tragic and cruel manner. The rulers in his times were the Banu
Umayyah who were opposed to Sayyidina Ali Atlar, Imam Nasa'i atlar> wrote a book in which
he described the characteristics, good qualities and auspicious condition of Sayyidina Ali
ail He resolved to read to the public from the book on a Friday in the mosque in Damascus.
His intention was to correct the wrong impression about Sayyidina Ali atlar> in the mind of
the common people which they had been fed by the kingdom of Banu Umayyah.
So, one Friday, he began to read from the book before the people. He had just read a few
passages when someone from the gathering got up and asked him, "It is true that you have
described Ali in this book, but do tell us whether you have described in it the good
qualities of Sayyidina Muawiyyah or not?"
Imam Nasa'i said, "I do not deny the greatness and virtue of Sayyidina Mu'awiyyah also,
au and I agree that he had received salvation but his virtues and excellences to not have as
much importance as Sayyidina Ali's &sail so) to warrant my writing on them." Some people
have quoted Imam Nasa'i war, to have answered in this manner; "I do not subscribe to the
virtues attributed to Sayyidina Mu'awiyyah «sallyso ;. "
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him severely to such an extent that he could not even get up. His servants picked him up
and took him to his home. Immediately on reaching home, he said," Take me to Makkah just
now so that I may die in the sacred land or on my journey ot it."
He was taken to Makkah and he died there, a martyr's, death, on Monday, 13th Safar 303
AH. He was buried between Safa and Marwah. dla?)
رحمه الله Imam Ibn Majah
His Kunyah was Abu Abdullah and name Muhammad ibn Yazeed ibn Majah. He was a
resident of Qazween, a city between Iraq and Iran (between Tahran and Zanjan). He was of
the Tribe Rabee'ee which is said to be related to Rabia'ah Baloola. He is recognized as well
versed and experienced in the science of Hadith and a retainer of Hadith in his strong
memory. He learnt from the students of Imam Maalik and travelled to many lands.
His outstanding book Ibn Majah is an important part of the syllabus of Hadith. Some of
the muhadditheen and Islamic Scholars consider Ibn Majah as one of the Sihah sittah. There
are many talathi aHadith in the book. However, one munkar or Mawdoo Hadith has found
itself in Ibn Majah, therefore, some of the Islamic Scholars refuse to refuse to regard it as
one of the Sihah sittah.
Some people have narrated many AHadith extolling the virtues of Qazween, his native
land. But authorities regard all of them as mawdoo.
He was born in 209 AH and died on Monday. 27th Ramadan 273 AH. But Allah knows best.
رحمه الله Imam Darami
His Kunyah was Abu Muhammad and his name was Abdullah ibn Abdur Rahman Fadl
samarqandi al-Darani. Samarqandi refers to the city Samarqand where he lived and
Darami refers to his tribe.
He was an eminent muhaddith and scholar. He was adorned with the virtues of piety
asceticism and contentment. His book too enjoys a distinct position in Hadith literature.
His teachers included Ibn Majah, HIbban ibn Hilal, Nadr ibn Shumayl, and Hayah ibn
Shurayh. He had a great many students too and they include the muhadditheen of the caliber
of Imam Muslim atlar, and Imam Tirmizi atlar). He was born in 181 AH and died in 255 AH.
It is reported by Ishaq ibn Ahmad ibn Khalifah that he was sitting in an assembly of Imam
bukhari al 47 when they received news of the death of Abdullah ibn Abdur Rahman al
Darami. Imam Bukhari (H) hung down his head in sorrow and exclaimed ,1, 4,101, 20 01
(To Allah we belong and to Him is our return). He had taken it so hard that tears fell from
his eyes on to his cheeks.
رحمه الله Imam Daraqutni
His Kunyah was Abu al Hasan and his name Ali ibn Umar Daraqutni. He was distinguished
in the science of Hadith and had extraordinary prowerss. He had a great knowledge of the
cause and reason of the Hadith and the conditions of the narrators. His well-known work is
the Daraqutni which is recognized as a reliable book of Hadith. It is his singularity that he
related all the known lines of transmission of a Hadith.
In his quest for knowledge, he undertook travel to far-off lands. He sought
knowledge of Hadith from islamic Scholars in Kufah, Busrah, Syria, Wasit, Egypt and
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Daraqutni is the name of a neighbourhood in Baghdad where he lived. Hence, he is known
by that name. Qatan is the Arabic words for cotton and the neighbourhood was a trading
centre for cotton and thus came to be known as Daraqutan.
His students included Abu Nu'aym, Abu Bakr Barqani, Jawhari, Qadi Abu al Tayyib
Tabari, Haakim Abu Abdullah Nishapuri and others. He was born in Baghdad in 305 or 306
AH, and he died there on 22nd Zul Qa'dah 350 AH. Some reports suggest the date of his
death as 8th Zul Qa'dah, a Thursday. But Allah knows best.
Imam Ahmad ibn Husayn Bayhaqi atlas,
His Kunyah was Abu Bakr and his name was Sharif Ahmad ibn Husayn Bayhaqi. He held a
respectable and esteemed rank in the eyes of the Islamic Scholars and muhadditheen, and
his excellence was confirmed.
His works numbered in thousands and some reports attribute seven thousand articles on
different aspects of religion. This reflects on his wide knowledge and ability. Among his
works, the very well known are Kitab Mabsoot, Kitab as-Sunan, Kitab Dalail an Nabuwah,
Kitab Ma'rifat Uloom Hadith, Kitab Ba'th wa al Nushoor, Kitab Aadab, Kitab Fadail
Shahabah Kitab Fadail Awqat, Kitab Sha'b al Imam, Kitab Akhlaqiyat, and so on.
He was born in Sha'ban 384 AH and died at Nishapur in 456 AH.
Imam Razeen ibn Mu'awiyyah atlas,
His Kunyah was Abu al Husayn and his name was Razeen ibn Mu'awiyyah al Abdari. Abd al Daar
was a famous tribe of the Quraysh and Razeen belonged to it. Hence, he is known as Abdari.
He was a front-rank muhaddith and an illustrious scholar of religion. He died in the year 530 AH.
رحمه الله Imam Nawawi
His Kunyah was Abu Zakariyah and his name Yahya ibn Ashraf Hazami. His title was
Muhiyuddin. Hazam was one of his ancestors and his family came to be known after him,
Hazami. Nawa is a settlement near Damascus in Syria. He was a resident there and so got
the name Nawawi.
He as born al Nawa on one of the first ten days of Muhurrum 621 AH. He died on
Wednesday 14th Rajab 677 AH in the night.
Imam Ibn al Jawzi ables,
His Kunyah was Abu al Farah. His name was Abdur Rahman ibn al Baghdadi Hanbali
Siddiqi but he is famous by the name of Ibn al-Jawzi which is derived from Furdah al-Jawzi
which is derived from Furdah al-Jawz the name of a place.
He was a great theologian, able jurist and superior muhaddith. The Islamic Scholars
unanimously recognize him as an excellent and knowledgeable scholar. His works cover a
wide range of subjects exegesis, jurisprudence, travel and some more. The number of his
books is very great and he was accepted as an authority in all these subject.
He had written a book on mawdoo' at Hadith in which he collected the Hadith tht are mawdoo.
Another of his books is Talbees Iblis in which he has discussed bid'ah (innovation) and acts
that are contrary to sunnah, and then rejected them; this book has an interesting account of
aqwaam Shayatani (devil's people) and an outright rejection of those who deny the Sufis,
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Imam Ibn al-Jawzi «lar, was extremely intelligent and a number of accounts of his wisdom
and intelligence are narrated in books of travel and history. One such account is related
here. A sunni and a Shi'ah had a argument on who was more excellent, Sayyidina Abu Bakr
Que atl (so) or Sayyidina Ali ase all (0). The argument soon turned violent and the two finally
agreed to refer to Ibn al Jawzi and to accept his decision. Thus, they approached Ibn al
Jawzi aulas, and day as he was delivering words of wisdom and advice from the pulpit. One
of the two parties interrupted him and asked:
مَنْ أَفْضَلُ الصَّحَابِةِ؟
"Who among the companions is more excellent?"
Ibn al Jawzi atlar> realized the delicacy of the situation. The government was in the hands of
the Shi'as and Ibn al Jawzi atlar, was careful enough to give an answer that should not
displease the sunni (and thus the truth) nor the Shia' lest there should be trouble and
unrest. He gaze a very intelligent and sagacious answer. He said:
أَفْضَلُ صَحَابَةٍ رَسُولُ اللهِ الَّذِی بِنْتُهُ فِی بَيْتِه
"The most excellent of the companions of the Messenger of Allah is that his
daughter is in his house."
Imam ibn al Jawzi adlar, said only this much and went away from there so that he may not
have to explain the words. As for these men, both the parties were happy with the answer
each believing that his contention was supported. The sunni believed that the answer
implied that the superior companion is he whose daughter is in the house of (married to)
the Messenger of Allah صلى الله عليه وسلم because Sayyidina Abu Bakr's رضى الله عنه daughter,
Sayyidah Ayshah رضى الله عنها was married to the Prophet صلى الله عليه وسلم , and so Sayyidina Abu
Bakr das atl (so) is more excellent. The shi'a read the answer to suggest that he is more
excellent in whose house is the daughter of the Prophet ,la and because his daughter
sayyidah Fatimah was married to Sayyidina Ali ase ail so, he believed that Sayyidina Ali e)
ai abl was superior.
It was the sagacity of Ibn al Jawzi aulas, that he used the pronoun in the sentence in such a
way that the meaning become ambiguous. Mischief was thus averted. Tempers were
cooled down. Ibn al Jawzi was born in the year 517 AH, and he died in 597 AH. atlar)
Imam Az'am Abu Hanifah atlas,
His name was Nu'man and his kunyah was Abu Hanifah while his title was Imam A'zam.
His father was Thabit and his grandfather was zoota.
Zoota was a resident of Iran and by religion was a parsee (Zoroastrian). When the light of
Islam spread to lands beyond Arabia and also shown over Persia, alongwith other people
Zoota too embraced Islam. Some people of his family harassed him after he had become a
Muslim and obstructed him from practicing the rites of Islam. So, Zoota set his mind on
hijrah (migration in Allah's cause) and he went away from his native land with his wife
and some property and travelled towards Makkah. This was the era of Sayyidina Ali cil (so)
4 as Khalifah and Kufah was the capital city of Islam and the grandeur and majesty of
Islam was apparent here. Zoota reached kufah and gave up the idea of proceeding to
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In early 40 AH a son was born to him whom he named Thabit. In the prime of Thabit's youth,
zoota died and in 80AH a son was born to Thabit who named him Nu'man. Later on Nu'man
took up the Kunyah Abu Hanifah. He became famous with the title of Imam A'zam. When
Imam Abu Hanifah was born about seventy years had passed since the Prophet's ,,tanto
death. Many of the companions de atl so, too had departed from this life but three of them
(2) . صلى اله عليه وسلم the attendant of the Prophet رضى الله عنه were. (1) Sayyidina Anas ibn Maalik
Sayyidina Sahl ibn Sa'd Ansari aus atl 50), And (3) Sayyidina Abu Tufayl Aamir ibn Wathilah
and Sayyidina رضى الله عنه met two of them. Sayyidina Anas رحمه الله Imam Abu Hanifah رضى الله عنه
Abu Tufayl Amir Au ail (so). He had the benefit of having their company and thus had the
honour of becoming a Tabi'ee, which is only his distinction among the four Imams.
He received his early education at home and when he gained some wisdom, his father got
him to join him in the family business. When he was sixteen years old, his father, Thabit,
died and the responsibility of caring for the family business fell on his shoulders. He was
very intelligent and hard working and soon his business grew and expanded. Apart from
the shop that he had inherited, he set up a factory of textiles and he lived very comfortably.
As he crossed twenty summers of his life, he become deeply interested in acquiring
knowledge. Once, while on one of his business tours, he met the famous scholar and qadi
of kufah, Allamah Sha'bi bl 47). The Allamah al ar, asked him, "Dear son! Who do you
learnt from?" Abu Hanifah replied regretfully that he did not learnt from any one. The
Allamah said to him in a very loving tone, "I see in you pearls of ability. You should sit
with the Islamic Scholars." This advice had a great appeal on the boy's heart. He narrated
what had transpired to his mother when he came home and sought her permission to join a
madrassah. She already favoured that and her son's inclination pleased her very much and
she willingly gave him her permission. Imam Abu Hanifah &l 4F> had already received
primary learning at home. He now looked out for a teacher to teach him Hadith and fiqh;
his good fortune got him in the circle of the most learned scholar and teacher of kufah,
Hammad 40 47). The teacher discerned in the student natural light and paid personal
attention to him and Imam Abu Hanifah war, learnt fiqh thoroughly in two year's time. In
the short time, he not only gained a complete knowledge of fiqh but also displayed his
exceptional intelligence, and demonstrated his ability in ijtihad (judgment and
interpretation of Islamic law). He had also begun studies in Hadith because he know that
knowledge of Hadith complimentary to knowledge of figh to whose questions answers
could not be given without a perfect knowledge of Hadith. So, he went to the muhadditheen
of kufah and did not leave any scholar of this centre of learning. Before all of them, he sat
down to study. Among those who taught him Hadith were Imam Shabi atlas, Salamah ibn
Kuhayl Alar Maharibibn Dithar ablar). Abu Ishaq Sab'ee. Awn ibn Abdullah Samak ibn Harb
atlas, Ibahim ibn Muhammad atlar>, Adi ibn Thabit tl47), and Musa ibn Abu Ay Shah atlar).
He then went to Busrah where he attended the classes of the imam of Hadith, the Tabi'ee
Qatadah. alar, and the Ammir ul Mumineen in Hadith, Shubah Alar>. His other teachers in
Busrah were Abdul Karim ibn Umayyah alar, and Aasim ibn Sulayman al 47). He then
prepared for the journey to th Harmayn and his age then was about twenty four years. He
reached Makkah and attended the lessons of Ata ibn Abu Rabah whose circle of students
was very wide and very popular. One of the reasons for his popularity and honour was his
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association with two hundred companions au ail , whose company and blessings had
raised him to the level of ijtiliad. Imam Abu Hanifah war, attended the classes of other
Islamic Scholars too in Makkah, Ikramah atlar, being one of them. He then went to Madinah
and presented himself at the grave of the Prophet , a . There he met the Islamic
Scholars and the religious elders, among them Imam Baqir alar, and his son Imam Ja'far
Sadiq wil ar, whose classes he attended. He was honoured by the narration of Hadith of
Saalim ibn Abdullah atlar, and Sulayman alar>. The number of the teachers of Imam Abu
Hunifah atlar, who taught him Hadith is very large and according to some touches the four
thousand figure.
Some people suggest that Imam Abu Hanifah &dl 47 did not compose any book on the
science of Hadith and that he relied upon his own opinion having no concern with Hadith.
However, this is a baseless accusation and is a result of misunderstanding, knowingly
unknowingly. We know the rank enjoyed by Imam Abu Hanifah atlar, in Hadith from the
huge number of the musnad he has written which no one else has matched in numbers. If
anyone can rank with him then he is only Imam Maalik ablar>. These musnads are apart from
his kitab al Aathar which in his famous and highly authentic book. Besides, everyone is
agreed that a mujtahid is only he who has perfect familiarity and knowledge of five things
the Quran, Hadith, Aathar, Tareekh (History), language and Qiyas (verdicts). It is a fact that
Imam Abu Hanifah was a perfect mujdahid and the ummah is agreed to this fact. Under
these circumstances, it is foolish to accuse him of lacking knowledge of Hadith.
Hafiz Zahabi Atlar> has quoted the classmate of Imam Abu Hanifah, Mis'ar ibn Kidam, as
saying, "Imam Abu Hanifahablar, and I studied Hadith together. He surpassed me and was
also more ascetic." The Imam of (Hadith-narrator) investigation, Yahya ibn Qatan atlar, said.
"By Allah! Imam Abu Hanifah atlar> is the greatest scholar of this ummah in the knowledge
that has come from Allah and his Messenger." Makki ibn Ibrahim called Abu Hanifah,
"The most learned of times." Abu al Muhasin Shafa'ee al Ar, has mentioned the large
number of AHadith narrated by Imam Abu Hanifah wl ar, and his position among the
dignitaries of Hadith memorizers. These few quotations serve to point out the position of
Imam Abu Hanifah war, in the learning of Hadith.
In 142 AH, Imam Abu Hanifah tl 4>> visited Baghdad and the third Abbasi Khalifah,
Mansoor, offered him the post of Qadi (judge), Initially, he rejected the offer but on the
insistence of Mansoor, he accepted the honourable post. Then, on the very first day, he got
up from the court and went to Mansoor telling him, "I cannot undertake this work."
Mansoor did not appreciate this attitude and immediately put the Imam behind bars. He
remained in prison for four years during which time Mansoor got him poisoned in Rajab
150AH. When he felt the poison in him, he fell down in prostration and died in that
condition. He died on 15th Rajab 150 AH. People still visit his grave.

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Terminology & Hadith Defined
First of all, let us see what Hadith is. The Scholars and the muhadditheen define Hadith as: a
saying of the Prophet ,,le ao, his action or Sirah, his ahwal and his taqrir.
The words 'saying' and 'actions' are easily understood. They refer to what he said and did.
His sirah means his peculiarities and habits. It also means details of his look and appearance.
Ahwal refers, to his life and the events therein.
Taqrir is his silence on a saying or a doing of another person (a sahabi or companion). If he
said or did something in the knowledge of the Prophet yan and neither did he object
to it nor expressed approval, it is called taqrir .
All these things together are Hadith. All the books of Hadith contain accounts or narrations
on these lines.
Some scholars include in the definition of Hadith the sayings, deeds and tagrir of the sahabis
(companions) and Tabi'een (the successors of companions) also
SAHABI (.):The fortunate person who, as a believing person, had the honour of
meeting the Prophet yle ano, and who died as a believer. (plural is Ashab).
TABI'EE (G): The fortunate person who, as a believer, had the honour of metering a
sahabi and who died a believer. (Plural; Tabi'oon, Tabi'een).
TABA TABI'EE (6):They are those believers who met a tabi'ee and who died as believers.
In terms of composition a Hadith is made up of two things: Sanad or Isnad, and Matan.
SANAD (im) or ISNAD (si): The chain of narrators right from the Prophet puede dis sto to
the writer of the Hadith is called Sanad or Isnad. (It is also called the line of transmission).
MATAN (): It is the text of the Hadith that come to be narrated from the Prophet, Thus:
حَدَّثَنَا أَبُوالْيَمَانٍ قَالَ آَخْبَرِنَا شُعَيْبُ قَالَ حَدَّثَنَا أَبُو الزَّنَادِ عَنْ الْآَعْرَجِ عَنْ أَبِي هُرَيْرَةَ آَّ رَسُولَ اللّهِ
صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمْ قَالَ وَالَّذِى نَفْسِىِ بِيِّدِهِ لَّا يُؤْمِنُ أَحَدُكُمُ حَتَّى أَكُوْنَ آَحَبَّ إِلَيْهِمِنْ قَالِدِهِ وَ وَلَدِهِ
"Related to us Abu al Yaman saying informed us Shu'ayb saying related to us Abu
alZinad from al A'raj from Abu Hurayrah that the Messenger of Allah , a
said: "By him in whose hand my life is, none of you believes until i am dearer to
him than his parents and his children."
In this Hadith all the words from (ou-) (related) to (8)(!) (Abu Hurayrah) are the Isnad
(or the chain of narrators). The remaining portion is the text of the Hadith.
In terms of its Isnad a Hadith is of three kinds: ( ,,.) marfoo, (3,3,-) mawqoof, and (¿,ha.) maqtoo.
MARFOO (,,.): It is a Hadith whose line of transmission is traced right up to the Prophet
did." "The Prophet صلى الله عليه وسلم said." "The Prophet صلى الله عليه وسلم For Example, "The Prophet اله عليه وسلم
lagale ano observed silence (on someone's behavior)." Or, one says that the Hadith is proved
from the Prophet les in a marfoo way. Or "Ibn Abbas has traced it (to the Prophet
()" The Hadith whose sanad is traced to the Prophet,lea ++ is called marfoo.
MAWQOOF (3,5,0): When the chain of narrators stops at a companion, the Hadith is
termed mawqoof. The example, the saying, "Ibn Abbas said," or, "Ibn Abbas did." Or the
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saying. "This Hadith is mawqoof at Ibn Abbas."
MAQTOO (¿,ha.): It is Hadith whose Sanad terminates at a Tabi'ee. Some people call both
Mawqoof and maqtoo Hadith by the name ATHAR.
ATHAR (31): The word Hadith is applied by some authorities only to the Prophet lat
saying, deed and tagreer (silence on the behavior or saying of a companion) while a
saying, action or tagreer of a companion or a Tabi'ee is called Athar.
In terms of narration or report, a Hadith may be one of five kinds:
Muttasil, mungati, mudal, mu'allaq or mursal.
HADITH MUTTASIL (Jazo):
It is a Hadith all whose narrators are named and none of
them is omitted in between. It is an unbroken line of transmission.
HADITH MUNQATI' (Chile): It is a Hadith in whose line of transmission one or more
narrators are missing from different places.
HADITH MU'DAL (Jane):
It is a Hadith in whose chain of narrators, the writer drops,
on his own or otherwise, two or more consecutive narrators.
HADITH MU'ALLAQ (.):
When one or more of the narrators are dropped by the
writer in the beginning of its line of transmission, it is called Mu'allaq.
:(مرسل) HADITH MURSAL
A Hadith is so called when a narrated is omitted beyond a
(قال رسول الله صلى الله عليه وسلم الخ) .Tabi'ee. For instance, a tabi'ee may say while narrating a Hadith
(The Messenger of Allah , ' said. It is an incompletely transmitted Hadith that rests
on a transmission upto the second generation after the Prophet ,, no further.
In terms of rank and status, a Hadith may be of three kinds:
(1)
Saheeh (+). It is of the highest rank.
(2)
Hasan (). It is of the average status
(3)
Da'eef (ضعيف). It is of the lowest rank.
HADITH SAHIH ( .. ): It is the Hadith all whose narrators from the writer of the book to
the Prophet Lythat are known to be men of integrity and intelligence and who are sane
and adult Muslims at the time they narrate the Hadith.
May of integrity means they are God-fearing, righteous who do not speak lies and do not
commit a major sin. If, being human, they happen commit a major sin they repent to Allah
for that. They are those who do they best to keep away from minor sins and do not commit
them habitually. They refrain from tools of indecency and immorality and are men of
honour who do not do anything that is looked down upon in Islamic society. Examples are:
moving about bare headed, sitting down on thoroughfares to win ate, eating on through
fares or in market places in a standing posture, etc.
Men of intelligence implies that they are wise and sagacious. They are quick to comprehend
and they have a strong memory and can remember the words of Hadith exactly as they are.
There is no possibility of hesitancy or forgetfulness at the time of relating a Hadith.
When all the narrators of the Hadith from the writer of the book of the first one who
narrated it from the Prophet ,le ano measure up to this standard then the Hadith they
narrated is saheeh.
If all these characteristics are found in the narrators then the Hadith narrated by them will
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