THE CONTENT of CHARACTER ETHICAL SAYINGS OF THE PROPHET MUHAMMAD Shaykh Al-Amin Ali Mazrui Translation and Introduction by Hamza Yusuf As a scholar, shaykh al-amin mazrui attempted to be a bridge between Islam and modernity. He argued that while Christianity became the vanguard of progress when it became more secular and less Christian, Islam was the vanguard of progress when it was more Islamic and less secular. According to shaykh al-amin, progress among Muslims required not the abandonment of Islam but the recovery of the original spirit of Islamic enlightenment, shaykh al-amin’S choice of these favored sayings of the Prophet ft in Thr Content of Character—translated and introduced here by the well-known American scholar hamza yusuf—was influenced by his effort to be a bridge-builder, especially between the values of tradition and the norms of modernity, between the wisdom of religion and the compassion of humanity.

1. THE CONTENT
of CHARACTER
Foreword by
Ali Mazrui
ETHICAL SAYINGS OF THE
PROPHET MUHAMMAD
Translation and Introduction by
Hamza Yusuf
Collected by
Shaykh Al-Amin Ali Mazrui

3. I was- only smt to complete the virtuous content ofcharacter.
—Prophet Muhammad Ji
the content
of CHARACTER
ETHICAL SAYINGS OF THE
PROPHET MUHAMMAD
Translation and Introduction by
Hamza Yusuf
Collected by
ShaykhAl-AminAliMazrui
Foreword by
Ali Mazrui

4. TS
084434648
©2005 Hamza Yusuf.
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Foreword
1
Introduction
5
Sayings of the Prophet
13
Translator’s Note
5i
Special note ofgratitude for the following people
who assisted in the completion ofthe this text:
Tom Devine, Uzma Husseini, Tahira Larmore, Ismael Nass,
Erik YusufHabecker, Mazin Halabi, Imam Zaid Shakir.
And a special thanks to Aaron Spevack for his work on the biographies.
Biographies of the Narrators
59

5. J born in
*£^r^*;a,ntheI9th
tingU1She as a graduate of Islam* Islamic ideas
of such thinkers a studied among , the Coast
of Kenya. Educational y, skavkb Sulayman Ali Mazrur,
subsequently married. Swafiya was
T~".m about the time when Shaykh Al-Amin was appointed
Cadi of Mombasa in succession to Shaykh Sulaymar1 in the ear y
1930’s. In 1937 (1355 ah), Al-Amin became the ChiefCadi of the whole
ofKenya. He remained Chief Cadi for almost ten years, and he died in
April 1947.
What is the significance of Shaykh Al-Amin Ali Mazrui for Islam in
East Africa? Among the Islamic scholars of Eastern Africa, he prob­
ably ranked among the top five in quality of scholarship and literary
influence through his books. He wrote in both Kiswahili (Swahili)
wt ab'C '“gUage- Patadoxically, his best known work in the
McL. Ritehk and ESS? KeVCrend lames
-e »*h Academy. Oxford publishe'd ftXZXhJ'titWTfe

6. THE CONTENT OF CHARACTER
History of the Mazru’i Dynasty of Mombasa (1995) and included the origi­
nal Arabic text in the same volume.
Shaykh Al-Amin Ali Mazrui symbolized an intellectual bridge link­
ing diverse traditions. Among Islamic scholars in sub-Saharan Africa
he symbolized a bridge between orthodox Islam and the more modern­
ist tendencies symbolized by Muhammad cAbduh and Jamal ad-Dln
al-Afghanl. Al-Amin was also a bridge between Islamic scholarship in
the Arabic language and Islamic scholarship in African tongues.
The majority of his publications were in the Swahili language, but
he constantly championed the importance ofthe Arabic language at all
levels of Islamic education. He hired a native Arabic speaker to tutor
me in the Arabic language, as he tried to live by his own principles in
the education of his own children.
ForeU,°rd ... ^nndaPr0^S0JJ"
AliMazruiisDirectoroftheInstituteofGlobalCulturalStuarttheHumanitiesDepartmentatStateUniversityofNewYorkin Binghamton, ieu,
York. In addition, he is Chancellor atJomo Kenyatta University ofAgriculture
andTechnologyinKenya. Healsoworksas aProfessor-at-Largeatthe University
ofJosinNigeria, as well as a Professor-at-Large Emeritus and SeniorScholar in
AfricanaStudiesatCornellUniversityinIthaca, New York.
Shaykh Al-Amin also attempted to be a bridge between the media
and the academy as a tool of Islamic education. He founded a news­
paper called Al-Islah in 1932., which was published in both Kiswahili
and Arabic. He also inaugurated another newspaper more exclusively
in Kiswahili in 1930 called As-SahTfa. Shaykh Al-Amin did not have the
resources to sustain these publications for very long, but they did sig­
nify the phase of “academia”—the academy and the media—in Shaykh
Al-Amin’s bridge-building career.
As a scholar, Shaykh Al-Amin also attempted to be a bridge between
Islam and modernity. He argued that while Christianity became the
vanguard of progress when it became more secular and less Christian,
Islam was the vanguard ofprogress when it was more Islamic and less
secular. According to Al-Amin, progress among Muslims required not
the abandonment of Islam but the recovery of the original spirit of
Islamic enlightenment.
Shaykh Al-Amin’s choice of these favored sayings of the Prophet fy
was influenced by his effort to be a bridge-builder, especially between
the values of tradition and the norms of modernity, between the wis­
dom ofreligion and the compassion of humanity.
ALI A. MAZRUI
2

7. Introduction
By Hamza Yusuf
wises.™® of*e ProphetMuhammad, peace be upon him
collected here, ere designed to do just that-to guide US to the very bes
in ourselves. Compiled by the renowned East African scholar, Al Amin
‘All Mazru'i, this collection brings together sayings that encourage
good character. By listening closely, we may hear something that
speaks to us, speaks to our conscience and our heart, and moves us to
become better human beings.
For Muslims, Muhammad is a messenger from God. He occupies
a central position in Islam, both as the vessel for God’s speech and as
the primary interpreter of the Quran’s meanings. In Islam hadiths nr
sayings of the Prophet, are second onlv m thZ n ’ ° ’
kgd, ethical. and spiriwal Qu'a” as a source for
taty on the word ofGod as expressed in n, n ’ Y a commen-Listening is the kev Xn r d the Quran‘
y ned t0 hls own words.
5

8. the content of CHARacter
B textin thesaMume"11’'’511 U°05' '"’J "" tlR
hes>™bo'izeda bridge behvet naf?1C?Ch0,ars in ^b-Sah''^ “"k-
lst tendencies symbolized h aj [ Wd°X IsIam and the n ‘ Africa
and ,s)a» > ndge h»ee„ lslmic ** «d-D,„
SSasfW&t>*-~..,"""and Arabic. ' ,n ^2, which „ Ucat'°n- He fOuJ ?e ^dia
ln Swahili in J! S° lnauSurated ariothS PUblished in both r/ n£Ws'
^sources m 1930 caded As-Snh-r DewsPanpr ^ISvvahili
I
Sf5s£S^B-®m* ”'e"’ ofhi '"■ P'ogr«< Was ">»« kb Cl,"sl»».
“SyKS-..?'*'*'™.”
p ^ofhn^ ^ity, betw ybetween
Vanity, ebveen the wis-
ALl A. MazRUi
Foreword
Ali Mazrui is Director ofthe Institute ofGlobal Cultural Studies and a Professor in
the Humanities Department at State University ofNew York in Binghamton, New
York. In addition, he is Chancellor at Jomo Kenyatta University ofAgriculture
and Technology in Kenya. He also works as a Professor-at-Large at the University
ofJos in Nigeria, as well as a Professor-at-Large Emeritus and Senior Scholar in
Africana Studies at Cornell University in Ithaca, New York.
2
3

9. production
B, vusof
jred by
T0 TH‘ ’Jcanw^be so better,
cin «change by t0 renew and rej”*^ that good words
tesoundingly
tac tad on human ty
'’"these Wise sayings ofthe guide us to the very best
collected here, ate designed » do |USt * M-Amm
in ourselves. Compiled by the ren • encourage
‘All Mazrifi, this collection bring g something that
good character. By listening closely, we may hear s met g
speaks to us, speaks to out conscience and our heart, and moves
become better human beings.
for Muslims, Muhammad is a messenger from God. He occupies
a central position in Islam, both as the vessel for God’s speech and as
the primary interpreter of the Quran’s meanings. In Islam, hadiths, or
sayings of the Prophet, are second only to the Quran as a source for
legal, ethical, and spiritual guidance. In essence, they are a commen­
tary on the word of God as expressed in the Quran.
fc«Zh"« wXtLd?ofh ™the West have never listened to
sa,dabwtwm' w- -xiiXtiz:
5

10. we may hold
OF CHA^CTER
roNTEl^ unt They allow us
TH -itf»doiUS' Hs««ds and
ffpr us the opP01' . dialogue w , even some
These ssyWS® ° B enttr W“ ” a0 whom Musl'”S' human being
the oPI’O'y" ro begin to know . g,e most sign' intvoduced per-
*«* us an 0W““"i’? °av r “em as a fount
* «S* "
~“P’ssiOn’ ’ nd tele,am today aS they «te
Jo * XJthet h us. Sayings such as
low h““ te»XXding peop'e w"»m ”
2San*.r»"“usOpi"T6l„s as individuals, the hadiths ate
Hips even mote importantfor^us a^> as roirK,tS-by
toswJotaowootownsd esbeuenT^y^ , We
looking into them, we may com of ourselves. A
may come to see our humanity, th moved tQ change ou
► through this seeing, this reflection, w Y avior. These sayings
k selves to be more conformed to pnnc'P ourselves. if we see some-
reflect back to us something that is with best in ourselves,
thing noble that touches our hearts, we are see g hing withm
And if we see something we resist, it is per p g ings read
ourselves thatwe resist. In a sense, we could say that Y
us as we are reading them. Each saying is an opportunity to
selves more intimately. who
Each saying is also a way to know more intimately tne
first uttered them. They can provide an opening into the one w °,
Muslims, is the embodiment ofimpeccable character; the Prophet sa
“ iuboaui* t„TbeSeS^>o^
t„oble chabaTe%PtesS'jnAs said’ “pThey
*>»'“ *• °”e °„h%“8ht“s, ® se p sense
S'11-- „
“US“te® of*rabS1 “d drT XTtheiTcelestial source,
foundlymtl'ehea them to others, is ® universal.
Xrfs“dX £ *e Delphic Grade’s
Xe"-=-X; or — ;Tre¥ZeWXs that
„%e seek celestial lights to tlfflbe done, on earth as it is
Christ, peace be upon him, prayed, T y universal desire
in heaven.” In this simple yet profound petiuon rnOrdi
to connect with the heavens, to embody celestial character: to coor
nate personal will with Divine will, to align the earthly with heaven y
order. For in doing so, we achieve the pinnacle and full realization of
our humanity. It is, in essence, Islam: submission to the will of the
Divine.
According to Islam, submitting to the will of God is achieved
hthe example °f the Pr°Phets- The Quran says, “You
-•—.... '“™i
6
7

11. charaCTER
thecoNTENT , nressed-hiscareofthe
, for rhe «»k and,°« „f i®«e al”ayS
orphan mercy-U®eanS ”7f <m another emanate f respective
<e’X.» -"»« a«a»°" “ t-
an four t'"’® X'er’s heart The 6nt“ res„|ts from a '“°g°
XrXh^ hSi's rhe
four* is rhe^Uirrg profound lev■ * of u,e Prophet's
“ “*SSZ* Uftb'h'ndhTXerae'er ”d «hG“d'
S«1 appearunee. h“ "“nt following words.
One contemporary describ th
fairskinandawidebrow Hrseyes^ hi teetn
his nose fine and aquihn • between the front
were brilliantly white w * a s7ithegwJh a full chest and broad
Sfi?Z* pe«"“' hlS fi“g"S S'“ ' “
when he saw benefit and spent long periods in site
non. His speech was comprehensive, being neithewo J
laconic. He had a mild temperament and was nev
cruel, coarse nor rude. He expressed gratitude for every
given to him, no matter how insignificant. When he spo ,
companions lowered their heads as if birds were perche up
them. When he was silent, they felt free to speak. He never cri
cized food nor praised it excessively. He never uttered obscenities
nor did he find fault in people. He did not flatter people but
praised them when appropriate.
, matters balanced
ace be nP“" ^Opt eftesh-
Prophet said. ' 't the use °f a “
.hichgre* mg“d S°Tuldhave attackedJ*e should be
constrained them, yatmosques were sa ghneSS towards him
^TeX: "S’ fOrgiVC
wXXd and no one else ’’ vast mercy of
The Prophet laughed and said,
Xe Prophet Muhammad is a manrf HTiJpireTa
“^XX^XLihiant spirituality, tolerance, and
longevity. While he is worth knowing for all of these reasons,, the real
and most important reason is simply that he is a true and enlightened
teacher who has much to teach us.
Although his historical and enduring meaning has always been wor­
thy of interest, we have urgent need to listen to him today. Ignorance
is greatly threatening the very real possibility of conciliation and con-
w a pinralltu of
'-'Slit ofGod ore fhoscof „ou ull„ * °’h"'' The mon noble of you
J*, **" *° “rt ™»‘ conscientious. And God is

12. Hsten
Introduction
Muhammad, try to implement it in your life. And then return to them
nowand again as continual sources ofguidance and wisdom.
ren>ovethehistorical; P ‘fwe in the West PeoP^s off S
as seriously as he de ‘Sn°rance We have inherited h ° greater effort
"•“i-fud, ZZ ’°d C™PM™»- h,s “XS
,,fa'etaSranuofbi Poet,
^ffdivin WlU Con^buteCifbOn °fthe
OlVards which the^f S even
S^yjpj ^lOUcs ”
'p^mea, ® SSO„ .fi ,e®™*d „s ™"My, Imi
hnet^^k°?sid^
°fthe Prophet

13. (Sallallahu 'alayhi tea salam)
This means “Peace and blessing ofGod be upon him” and is
said by Muslims when the Prophet Muhammad’s name is heard
or uttered, out oflove and reverence for him.
& ('Alayhis saldm)
This means “Peace be upon him” and is said by Muslims when
any prophet’s name is heard or uttered, out of
love and reverence for them.
The Ethical Sayings of the Prophet

14. the content of character
I.
The Messenger ofGod > said, “Islam is clean, so cleanse
yourselves, for only the cleansed shall enter Paradise.” At-Tnburdnf
The Messenger ofGod > said, “The characteristics ofa hypocrite
’ are three: when he speaks, he lies; when he gives his word, he
breaks it; and when he is given a trust, he is unfaithful.”
Al-BukhdrT and Muslim
3. The Messenger ofGod said, “Consideration is from God, and
haste is from the devil.” Al-Bayhaqt
4. The Messenger ofGod said, “Keep God in mind wherever you
are; follow a wrong with a right that offsets it; and treat people
courteously.” At-Tirmidhi
5- The Messenger ofGod jfc said, “Among those not graced with
God s glance on the Day ofJudgment are a severer of bonds ofkin
and an obnoxious neighbor.” Ad-Daylami
■nat^alSa^ ofne Propel
, ; „ 4 ' v ‘, I s- JIjl aJpdiI ZuIJjJIS/ >7-
>
-X
-X
‘ -i-'iA™.JI C-co allI l» . aAP Zu1 aX 1 (Jjh-
„ , , s
—£
— 0
6. The Messenger ofGod said, “Love for humanity what you love
for yourself.” Al-Bukhan
7- The Messenger ofGod Jg, said, “Allow your food to cool a bit, for
hot food lacks blessing.” Ad-Daylumi
—A
mosthe?^^ °fGod sa'd> “After obligatory rites, the action
ove to God is delighting other Muslims.” At-Tabarani
—V
U
-A
ts

15. The
■ of r’roe’lf?t 11'
the content of chm*™
rrnd * said “Should you become eager to
’■ *^«-eaiiyo«tow„."Ar.W.I •
Th, Messenger ofGod & said, "Should you wish to act, ponder
rfieeunsequences. Ifgood. canyon; if not, desist.
Ibn al-Mubarak
II.
The Messenger ofGod $ said, “Should any ofyou burp or
sneeze, let him stifle the sound.” Al-BayhaqT
12. The Messenger ofGod & said, “When a person dies, his deeds
die with him, except for three: charitable endowments, beneficial
knowledge, and righteous children who supplicate on his behalf.”
Muslim
-XX
13. The Messenger ofGod said, “When any ofyou takes a meal, let
him eat, receive, and share with the right hand.”
Al-BukharT and Muslim
14- The Messenger ofGod said, “Two should never converse
privately excluding a third until others join them. The reason
eing is that it would dismay him.” Ibn Majah
place hi^ha^ °fGod sa’d> “Should one ofyou yawn, let him
Satan derides thT hl|.mouth and avoid a yawner’s howl. Even
^ndes the howling yawner.” Ibn Majah ' I. 1 • , ,
-xr
-X£
-Xo
16
*7

16. T OI CH»^CTER
tHE a deeds delight you
4^said,“tfy°urg0ii;Pver.”Ad-Piyya
’fG0a&°“
.d.IfapeOp>e's^'”’1’Sa
prOfGod^sald’
TheMessenge , Majah
7‘ ncit honor hi®-
d & said, “Should one ofyou sneeze, sa^
fost should add, May
heart.’” AbuDaumd
nuests permission
tn see a foneral
Al-Bukhan and Muslim
*2^
a “Abandon desire for this world,
2I The Messenger of God Jsai , g00ds, and
and God will love you. Abandon desire
people will love you.” Ibn Mfljah
rThepTOphet
S”’*0
j
' ' 4, V'
> 4 - ' 4 - ' V-
> u
-XX
2i The Messenger of God & said, “Pursue knowledge even to China,
for its pursuance is the sacred duty of every Muslim.
Ibn ‘Abdal-Barr
jd j>ojj «
-XX
18
19

17. THE CONTENT OF CHARACTER
23. The Messenger ofGod > said, “Since the successfill
envied, use discretion in fulfillingyour needs. ” At-Tabarf
24. The Messenger ofGod> said, “The most virtuous h.h •
engage those who sever relations, to give to th™ u 10r is
from you, and to forgive those who wrong y^ ^b
n, Ethical Sayings ofThe Prophet fi
, x X z " >') * ' 'x ' --
•’ a_Lp Zc I <OJ IJj~*jJ tj -Yt
.................
brother. ibn Majah S nd [eachtng it to his
26' Ihe MessenSer ofGod A said “Th
Ad-Daylam:
d^tion spiritual excellence is
Y U' Al-Buk^i and Muslim
'^^mufderlb0^8^’ “The worst ofh '
dukhan ’ 3buse tone’s parents °f^nouS sins are
’and ^testimony"
- - _n
I aljj
_,v
‘Wh,te'*“M*SKp^*s^etoenter
good character ” Atr jj
"S',e-^Mn?a;OriI,’of"«"^tos
~YA
’l»
'T.
20
21

18. the content of character
3I. The Messenger ofGod > said, “Honor scholars, as they are the
inheritors ofthe prophets. Anyone who honors them has honored
God and His Messenger.” Al-Khatib
32. The Messenger ofGod said, “Reliability enriches, and treachery
impoverishes.” Ad-Daylamf
33. The Messenger ofGod > said, “Any heart lacking even a portion
ofthe Quran is like a ruined house.” At-Tirmidhi
34. The Messenger ofGod said, “God does not regard your
externals or your riches but rather your hearts and your deeds. ”
Muslim
35- The Messenger ofGod said,
beauty.” Muslim
“God is Beautiful and loves
36. The Messenger ofGod & said, “The servants God loves most are
those most sincere with God’s servants.” Imam Ahmad
37. The Messenger ofGod jfe said, “Charity given to one’s relatives
twice multiplies its reward.” At-Tabaranl
38. The Messenger ofGod said, “Beware ofsuspicion, for it is the
most deceitful ofthought.” Al-Bukhari and Muslim
-rr
-T£
-to
-n
-rv
-ta
The Ethical Sayings ofThe Prophet>
pl—v« ®1_JJ p^°fs
®bj
o_,j
22
13

19. THE CONTENT OF CHARACTER
The Ethical Sayings ofThe Prophet
39 The Messenger ofGod > said, “Avoid cupidity, for it is instant
poverty. ” At-Tabarani
40. The Messenger ofGod said, “God loves a servant who when
performing a task does so skillfully.” Al-Bayhaqi
, ' - i > I' * ? ' ' '' ? '
4i- The Messenger ofGod > said, “Modestv is ■ L
fosters only goodness. ” Muslim P and
42. The Messenger ofGod said, “The blessing offood is in
washing before and after the meal.” Imam Ahmad
43. The Messenger ofGod said, “To acquire some useful
knowledge is ofgreater merit than to perform a hundred
devotional prayers voluntarily.” Ibn Majah
44. The Messenger ofGod said, “Exchange gifts, and mutual love
arises; shake hands, and enmity will fall away.” Ibn ‘Asaldr
45. The Messenger ofGod said, “Stay clean as bestyou can, for
God established Islam upon cleanliness.” Ar-RdJicT
46. The Messenger ofGod said, “Practice humility until no one
oppresses or belittles another.” Muslim
> '
24
*5

20. the content of character
The Ethical Sayings ofThe Prophet&
-, '-"1 s.' 1 - > -' f 1aJpalI 4IIJ^-^jJts -tv
47. The Messenger ofGod said, “Seek out remedies for your
ailments, 0 servants ofGod, for God has not created a disease
without creating a corresponding cure.” Imam Ahmad
48. The Messenger ofGod & said, “Three practices will keep sincere
your brother’s love for you: greeting him when you see him;
making room for him in gatherings; and calling him by the most
endearing ofhis names.” Al-Bayhaqt
, j' •‘ltLs-I jjuil! ajp I^yL<s><uj IJJis -tA
49. The Messenger ofGod said, “Three types ofpeople will not
enter Paradise: an addict, an abuser ofkinship ties, and a believer
in magic.”1 Imam Ahmad
„ - ? , > > ' / x x 1 * x y ? „ ' '
jaA-I aAp 4^ I j J
50. The Messenger ofGod A said, “Paradise lies beneath the feet of
mothers.” Imam Ahmad we reer or
— 0 •
51. The Messenger ofGod said, “Hearts naturally love those who
are kind to them and loathe those who are cruel.” Al-BayhaqT
52. The Messenger ofGod said, “An older brother’s right over his
younger siblings is similar to a father’s right over his children.”
Al-BayhaqT
53. The Messenger ofGod said, “Every Muslim has five rights over
every other Muslim: the right to a reply, should he greet him;
an acceptance, should he invite him; a visit, should he fall ill; a
prayer, should he sneeze; a presence at his funeral, should he
die.” Ibn Majah
J « _**A
>
-oy
26 -or
^7

21. THE CONTENT OF CHARACTER
54. TheMessenger ofGod Js said, “Two qualities are never coupled
in a believer: miserliness and immorality.” Al-BukharT
55. The Messenger ofGod said, “Set aside what causes you doubt
for what does not.” At-Tirmidhf
56. The Messenger ofGod said, “He who directs others to a good
deed is as the one who did it; and, assuredly, God loves the act of
aiding the distressed.” Ibn AbT ad-Dunya
Tf. The Messenger ofGod said, “May God have mercy on a servant
who spoke well and gained good, or kept silent and avoided
harm.” Ibn a!-Mubarak
ofThe Propnei
' - f - - '' 1 s - 1.■)LLi>-» (-J—-J 1LLIJ>-“"JJ ~0f
Jlj —00
The Ethical Saying
iaIpIo I i (J13 —O"
, ; ,.............. , s s' 1 ? 'u.
dljLAI(j>I»fj «pA,<.L.9
58. The Messenger ofGod jL said, “Those who show mercy have
God’s mercy shown to them. Have mercy on those here on earth,
and the One there in Heaven will have mercy on you.”
Imam Ahmad
1flljj ««-LAA y,
JJX'”8" °fGOd*Siidl poverty..
60. The Messenger ofGod jfe, said, “Cursing a Muslim is sinful, and
murdering him is disbelief.” Al-Bukhan and Muslim
61. The Messenger ofGod &said, “Say grace; eat with your right
hand; and eatwhat is close at hand.” Al-Bukhart and Muslim
- • - _v
28
29 Sj

22. the content
of CHARACTER
62 The Messenger ofGod said, “Prayer is the central pillar of
' religion; prayer is the key to every good. Al-Hakitn
63. The Messenger ofGod > said, “Prayer in congregation surpasses
individual prayer by twenty-seven degrees.” Al-BukhdrT and Muslim
64. The Messenger ofGod said, “Fast, and flourish.”
Abu Nu'aym
—tx
-tr
-At
65. The Messenger ofGod > said, “One beneficial scholar is better
than a thousand worshipful devotees.” Ad-Daylami
Z V ' '' * - ' ' ' * ' »
-to
66. The Messenger ofGod > said, “Consider well contentment for it
is a treasure without end.” At-TabardnT
6?' ”fGod > "A kind »o,d is charity.”
Al-Bukhdn and Muslim
-tv
yhe^^rofGod&said k ,
wrong in his life ifhe simnh ’ P S°n has done en°ugh
^eslmplyrepeatseveiythinghehears^Mus!.m
69- The Messenger ofGod& said “CaH
frequent graves as well J °d C“SUres women who
who Cite then, as prayer siKs „r
— tA
-At
30
31

23. THE CONTENT OF CHARACTER
70. The Messenger ofGod said, “God condemns the one who
takes, pays, witnesses, or notarizes a usurious transaction.”
Abu Dawud
71. The Messenger ofGod Ji said, “God condemns a man who
dresses like a woman or a woman who dresses like a man.”
Al-Hdkim
-ji. The Messenger ofGod Ji said, “A believer is not one who eats his
fill while his next door neighbor goes hungry.” AI-Bukhari
73. The Messenger ofGod Ji said, “Whoever fails to
youth, respect our aged, enjoin right, and denoum
counted among us.” Imam Ahmad
care for our
ice wrong is not
74. The Messenger ofGod Ji said, “A young man never honors an
old man due to age but that God sends someone to honor him
when he reaches that age.” At-Tirmidhi
75- TheM<me Messenger ofGod > said, “God has never dignified anyone
due to his ignorance, nor humiliated anyone due to his knowledge.
And wealth is never diminished as a result ofcharity.” Ad-Daylami
i. The Messenger ofGod said, “A Muslim never gives a fellow
Muslim a better gift than wisdom through which God increases
him in guidance or turns him away from harmful behavior.”
Al-Bayhaqt
32
33

24. THE CONTENT OF CHARACTER
77. The Messenger ofGod Js said, “Ifa Muslim consoles his brother
during some crisis, God will adorn him in garments ofgrace on
the Day ofJudgment.” Ibn Majah
78. The Messenger ofGod Jg. said, “The prayers ofone who seeks
guidance from a psychic will not be accepted for forty days.”
Muslim
Ethical Sayings ofThe Prophet&
ojj «A*LsJIII
I Jli
aL?j « j?.
The
■ ■ A'i
-VA
7g. The Messenger ofGod said, “Whosoever adds to this matter of
ours what is alien to it will have it rejected.” Al-Bul<harT
80. The Messenger ofGod said, “Whoever attempts to fault a man
by mentioning something untrue about him will be detained in
Hell by God until he produces the prooffor his remarks.”
At-Tabaruni
s ' ' s , ' ' > ' '
>zz 1 >z z z * , *,' '' > >. "'
-Vt
— A*
81. The Messenger ofGod > said, “Veiling the faults ofthe faithful is
akin to restoring life to the dead.” At-TnbardnT ^^7* c OjjP J-*-* J 3^
— A
82. The Messenger ofGod said, “On the Day ofJudgment, God
will humiliate and forsake anyone who betrays a believer to a
tyrant.” Al-BayhaqT
-AX
83. The Messenger ofGod said, “Whoever defrauds us is not one
ofus; deception and guile are hellish.”
Abu Dauiud and At-TabaranT «A"
34
j^=Aj t C J.» : (X-jaAp A*3 <*AAj-"j
«j'Ciljj,aXA-j jA-jjAj» <AaA 3 j jAaisjj
— AV
35

25. TH6 CONTENT OP CHARACTER
rr a & said “God veils the faults of anyone
84. The Messenger of bo fld Dunyfl
who suppresses his ang
rrnd & said “Whoever walks with a tyrant
85- hasal’a"d°”
Islam.” At-Tabarant
S6 The Messenger ofGod * said, -Whoever has no shame before
others has no shame before God.’ At-Tabarani
The Messenger ofGod > said, “The Muslim is one from whose
tongue and hand other Muslims are safe.” Al-Bukhdn and Muslim
The Messenger ofGod said, “Muslims are a fraternity;
therefore, there is no superiority ofone over another, except in
scruples.” At-Tabarani
The Messenger ofGod Js. said, “Ifa man’s actions slow him
down, his good name will not speed him up.” Muslim
The Messenger ofGod said, “A person’s spiritual practice is
on y as good as that ofhis close friends; so consider well whom
you befriend.” At-TirmidhT
9i- The Messenger ofGod said,
AmSf°rG°djustmightfree him °fthei" and afflict
“Never express joy at your fellow
fThe rmP” -
yhe Ethicfll Sflyin5 s s ' > - -At
* ....
...
— AV
-AA
-V
-
36
37

26. TheEthical Sayings uj _
THE CONTENT OF CHARACTER
92. The Messenger ofGod & said, “Whoever cannot be trusted has
no faith, and whoever breaches contracts has no religion.”
Imam Ahmad
93. The Messenger ofGod Jh said, “Do not belittle any act of
kindness, even that ofgreeting your brother with a cheerful
countenance.” Muslim
-A£
94. The Messenger ofGod said, “A man should never sit between
two persons unless granted their permission.” Abu Dawud
95. The Messenger ofGod said, “Do not follow a funeral
procession shouting or with displays offire.” Abu Dawud
ijby.hljj aAp aJi 1 aX 1 ci -Ao
96. The Messenger ofGod said, “God loves to see His servant
exhausted after an honest day’s work.” Ad-DaylamT
-V
97. The Messenger ofGod said, “Recall the good qualities ofyour
dead, and refrain from mentioning their shortcomings.”
At-TirmidhT j^» : jX-jaAp
-av
98. The Messenger ofGod said, “Do not drink liquor, for it is the
key to every evil.” Ibn Majah
99. The Messenger ofGod said, “Never strike your maids over
broken dishes, for dishes, like people, have pre-determined life
spans." Abu Nu'aym
-AA
-AA
38

27. TheEthical Sayings ofThe Prophet&
the content op character
100. The Messenger ofGod > said, “Neither argue with nor tease your
brother, and never give your word to him and then break it.”
At-TirmidhT
roi. The Messenger ofGod said, “It is prohibited for a Muslim to
frighten another Muslim.” Abu Dautud
102. The Messenger ofGod said, “God’s protective hand is with the
congregation.” At-TirmidhT
103. The Messenger ofGod said, “The most complete in faith are
those best in character and kindest to their families.” At-TirmidhT
io4- The Messenger ofGod said, “Anytime you lighten the load
ofyour servant, a reward is allotted to your scales on the Day of
Judgment.” Al-BayhaqT
105. The Messenger ofGod said, “Speak the truth even though it be
bitter.” Ibn Hibban
aL?j py
_vo
106. Whenever the Messenger ofGod Jk sneezed, he would place his
hand or a handkerchiefover his mouth to stifle the sound.
Al-Hfikim > - '
•A
107. The Messenger ofGod said, “Fulfillment is not plenty of
goods; rather, it is self-fulfillment.” Al-Bul<harT and Muslim
41

28. ThfEthical Sayings ofThe Prophet
-> -A
19
the content
OF CHARACTER
108. The Messenger ofGod & said, “Gentleness never accompanies
anything without enhancing it, nor is it ever removed from
anything without demeaning it.” Al-Bayhaqi
109. God’s Messenger jfk never confronted people directly with
anything reprehensible to them. Imam Ahmad
no. The Messenger ofGod > said, “Never do in private what you
would conceal from others in public.” Ibn Majah
As- _Aj9~
hi. The Messenger ofGod said, “No one has eaten better food
than the one who eats from the labor ofhis own hands.”
Al-Bukhdn
112. The Messenger ofGod Js, said, “A parent can give a child no
greater gift than beautiful manners.” Al-Hakim
113. The Messenger ofGod said, “Condemned is the sodomite for
his sodomy.” Imam Ahmad
/fl z z z* " ' ' '• * ' , "I * X
114. The Messenger ofGod said, “Condemned is anyone who
separates child from mother.” Al-Bayhaqi
115. The Messenger ofGod said, “Beautiful Islam entails minding
one’s own business.” At-Tirmidhi
43

29. THE content
OF CHARACTER
Sayings ofThe
5' 'Z / - - 1 ‘' i 7 >' ''LZJ, !(_/•» • jJ — 'AT
116. The Messenger ofGod JL said, “Whoever decides to relocate
solely to study sacred knowledge is forgiven before even setting
out.” At-TirmidhT
117. The Messenger ofGod > said, “Whoever does you a favor, repay
him; and ifyou are unable to, then at least pray for him.”
At-TabardnT
118. The Messenger ofGod said, “Whoever eats pure food, acts
with prophetic scruples, and secures others from his own
misfortunes shall enter Paradise.” At-TirmidhT
119. The Messenger ofGod fi said, “A person who teaches goodness
to others while neglecting his own soul is like an oil lamp, which
illumines others while burning itselfout.” At-TabardnT
1 ? 'L ' ' *
120. The Messenger ofGod said, “He who sins laughing enters Hell
crying.” Abu Nu'aym
121. The Messenger ofGod said, “God enriches the thrifty and
impoverishes the spendthrift; God elevates the humble and
whoever tyrannizes others God will crush him.”
Al-Bazar
Jr'JI
xZ3j.» —x
ojj «4ji<^^,5 c Aa3j
122. The Messenger ofGod said, “Whoever pleases his parents has
pleased God, and whoever angers them has angered God.”
Ibn an-Najjar
v
45

30. THE content of character
TheEthical Sayings ofThe Prophet>
-G>'I l»yIajj IaJj!
123. The Messenger ofGod > said, “Anyone who sees a believer
degraded, and, being able to defend him, does not, is degraded by
God on the Day ofJudgment.” Imam Ahmad
124. The Messenger ofGod said, “One aspect ofmanliness is for a
fellow to listen attentively to his brother should he address him.”
Al-KhatTb ' f'' '- i 4 - 1 f
125. The Messenger ofGod said, “Whoever spies on a group’s private
conversation knowing they would dislike him doing so shall have
lead poured into his ears on the Day ofJudgment.” Al-Bukhari
126. The Messenger ofGod said, “Whoever faults his brother for
some wrong shall not die before doing it himself.” At-TirmidhT
Bs
IV.
127. The Messenger ofGod said, “Whoever counsels his brother
to take a certain course, while knowing that a better course lies
elsewhere, has in essence betrayed him.” Abu Ddtuiid
128. The Messenger ofGod said, “Whoever uses sophistical
arguments knowingly continues to be the object of God’s wrath
until he desists.” Abu Dawud
Z . z i * * 'x x 5 X x * x > > „ ' '
J jLi aAp uji 3 X v
129. The Messenger ofGod said, “God removes faith from one
who engages in illicit sex or consumes intoxicants just as a man
removes his shirt when pulling it over his head.” Al-Hakim
ojj
• 7 • , , ' _ 4 ' L ' 1.
■Jjjjj ,j*» '■ "j aAp <o^ — x x
ojj - a
47

31. 1
_cHA*acTER
eNt of cH
c CONT
TH „ visits a soothsayer o. a
aofGoa«‘^X£^e’eainwhatW“
>5».Th'M“nTbd'e’esWT*'«‘”AHmOd
'll forever be denied
»0«»
who enter
iS««MS f
r‘7^-5
„>
49
48

32. Transiatot 5 thc I
-“*££ ^m"slTX'"»dc^teOrd°bted the
^^£sx^%^e'mmense.
Sjjrf"espoSbihry, *e ^^Tyomig E^st African student of '
This collection was givenmm^ al.Hadddd, may God
one of my own teachers, • • California and explained
collection had on his native country in East Africa. He kin y p
with his only copy and left it in my possession where it remained tor
some time. One morning, 1 decided to begin the day by translating
hve hadith from the collection. I ended up spending the entire day
translating the complete work and spending several weeks thereafter
reworking the translation.
. M a a viator feels the treachery of translation the
impossibility of it, but catties on for the imnortannc c u ’
There are many ways to turn a phrase but evenT h att£mPL
and succinct Arabic of the Pronhet k ° hlUt the Subllme
* « not m this mere mortal’s

33. TH I CONTENT OF CHARACTER
capacih 1 have tried my best, and I hope readers benefit from this
translation as much as have the readers of the Swahili version of the
savings.
ABOUT HADITH LITERATURE
To aid the beginning reader, I would like to clarify a few points about
the rating of hadith literature. Hadith arc classified according to their
‘‘strength,’' which means their probability of being accurate transmis­
sions of the Prophet’s actual words, deeds, and character. The science
of hadith classification, which emerged in the late first century ah
due to the number of fabricated hadith that were spreading among
the Muslims, is very precise and surprisingly modern and rigorous.
It judges hadith according to many sophisticated criteria, including
the number and verifiability of their chains of transmission from the
original narrators, and it rates them as sound, good, or weak ($ahih,
hasan, or da if). Although many Orientalists have attempted to attack
the veracity of hadith literature due to its reliance on human memory,
they only succeed in exposing their own ignorance. To those who have
taken the study seriously and been blessed with hearing narrations
from certified experts with prodigious memories that can perform exact
recall, the reliability of both the transmissions and the classifications
is remarkable.
As the Arabs say, “He who sees a wonder and he who hears of it
are not the same.” The living masters of today, who still memorize
vast numbers of hadith, confirm undoubtedly the testimonies of pre­
vious generations concerning the memories of men such as Imam
al-Bukharl. I personally had the benefit of spending time with a scholar
from Mauritania who had memorized, with chains of narration, the
entire nine canonical hadith collections. This means that he had mem­
orized literally tens of thousands ofhadith, along with the hundreds of
thousands of the narrators’ names.
The reader will note that this edition includes the biographies of the
narrators of the hadith in this collection, since their identities, reputa­
tions, and capabilities are crucial to the chain of narration.
itHs of lS0“fSub^t'g°muitiPl'^hain
the rep,°'® d an»lo8oUS. though w' * s tfw
n such asthc. 1 accounts th- * thoUs*an het &
'fjbi’nthere °r fEngland in the words of t e w£,ight.
t 1 d equal to tR (hasan) versus an •
hadith and the 8 analogous to a scholars,
„«nd ther hand. good hadith a • catego-
ofobfuscation in a matter. rqte20rv is the weak (da if) hadith.
The third and most extensive categry' a D- to C+ in
and depending upon certain factors analog ■ of some fault
verifiability. However, a hadith considered weak because or so
in its main chain of transmission can achieve a higher status it its
verifiability is strengthened by other chains, leading to an overall high
probability ofsoundness. Moreover, some hadith are considered sound
in meaning though weak in chain. Some scholars will use weak hadith
CTen for legal proofs in the absence of more sound traditions-. Imam
Ahmad b.Hanbal, for example, is well known to have preferred weak
transmissions to the opinions of men in legal matters
thiS “?Ct'On Me C“gOnzed “ weak (da if).
*“**ithless rehaMta"^reduenUlne MylnSS °fthe ProPh«
hadith has „ever b"ee'aet 8°od or sound transmissions.
52

34. THE CONTENT OF CHARACTER
of chantv. The reason they cannot be used for legislation is that r
the highest levels of reliability arc accepted for such a grave matteTT
there is reasonable probability that a hadith is inaccurate or less than
authentic, it is not used for crcedal or legal matters. It is, howe'er
traditionally encouraged for matters of devotional practice that do not
involve legal rulings, either penal or civil.
UNNECESSARY DISSENSION OVER “WEAK” HADITH
Unfortunately, many modern Muslims have been indoctrinated into
uncritically attacking hadith in this third category simply because they
are “weak.” This is the result of a movement in the last century that
desired to place Islam on a “rational” footing and to remove any tra­
ditions that diminished its claims to rationality. A purge of Quranic
commentaries began, and many of the traditional stories that Muslims
had borrowed from rhe Jews and the Christians were attacked as well.
Also, because several early scholars condemned the weak hadith, many
modern Muslims dismissed weak hadith as unworthy ofconsideration.
This is a mistake, based on lack of information and a faulty method
of reasoning. We cannot read correctly the scholarly statements that
condemn weak hadith without taking into account the overall scholarly
debate on the subject. If we discounted weak hadith without con­
sidering the traditional consensus of hadith scholars, we would end
up rejecting some of the most beautiful statements attributed to the
Prophet Muhammad .&■ and would do so unjustly and in opposition to
the majority of hadith experts throughout Islamic history.
Here, for example, is a very brief selection from the learned debate
among sound scholars who were experts in hadith.
Sldl Abdallah b. Hajj Ibrahim, who abridged the famous didactic
poem the Aljiyyah of al- Iraqi, says,
If the [hadith] is not traced reliably back to the chosen [Prophet],
[the opinion about its use is either] complete prohibition or com­
plete permissibility.
master of
Trlin51<5tlir M,shatsays:
uasan ' r oadi
hadith are to be use the Syrian master of
-n,; toward theopmionsol
Imam Ibn Taymiyyah, writes:
There are three opinions given concerning weak hadith: the hr
IS they are not used ...; the second is that they are used without
restraint...; and the third is that they are used only for meritori­
ous acts of devotion, and this is the soundest position. Imam
Ibn Abdal Barr says, “Hadith relating to meritorious acts do not
demand the rigors of other types of hadith.” Imam al-Hakim
said, “1 heard Abu Zakariyya al- Anbari say, ‘[In the case of] any
^thatd°eS nOt permit something prohibited, or prohibit
•MchXs'toT16?’0' °bl'8e any°ne “ an act’ and that
“EXT > or omission,
"^reliability ofits transmitters “™d M’ COnCernin8 the
'^"W^inhisTadntn
£Br*it,onsfotth----had,th;
*^adyprovenptincipies
S5
an act, and that

35. ’$ bioft
THE CONTENT OF CHARACTER
3) If one does act upon it, it is done so without believino k ■
absolutely established.3 ls
What should be clear from the above is that there was a difference
opinion in early Islam that led to heated debates, and thus the words of
great scholars condemning the use ofweak hadith have been faithfull
recorded; but more importantly, the majority of scholars did not con­
cur as to the prohibition of using weak hadith. On the contrary, later
scholars reached a consensus as to their permissibility.
SOPHISTRY VERSUS SOUND REASONING
Sophists often use a well known fallacious technique in their unsound
reasoning: they present only those views that support their prem­
ises. This is done in countless pamphlets today that are distributed
free of charge in mosques around the world, misleading Muslims
who have neither the time nor the training to fully investigate the
matter themselves. Any researcher with an adequate knowledge of
Arabic and access to sound texts on the science of hadith could author
a pamphlet with sound narrations from some of the greatest scholars
of Islam proving “categorically” that weak hadith are an abomination
and should not be used. Conversely, using the very same books to
quote scholars of equal stature, the same researcher could produce a
pamphlet proving that the use ofweak hadith is valid as long as the one
doing so adheres to the above-stated conditions of Ibn Hajar.
In fact, both positions exist, and scholars of the respective positions
argued initially with great passion and unassailable belief that their
own position was right. As time passed, however, both positions were
examined in the light of all the arguments and those who made them.
Later scholars concluded that the soundest position was permissibility,
and that position has been taught in the great teaching institutions o
Islam for many centuries.
In any argument, the fairest and most faithful method is to present
both sides and then, if there is one, present the preponderant Posl
tion. Educated people are then free to choose which position they fee
comfortable with. In the case of debates concerning religious matters,
is a
■ e is useful- and folio* thC
P fe advice in *“^iled. The use
reft“nd them.” nund and safj>inns inust be fVheMuslirn
c»“°‘ been the practice ofthe
«°kbadlta;h for “ieritonO“aafwell-known Pr,nc‘£ should never be
centuries. an« * R of difference ho^
«tlr»dology Tcouise when the differen first three
the connmun^ of
gnidM scholar » been recogi holars not tettereu
“y prcvious genera'
SXharl reached a consensus about.^ d.
If disinterested Muslims w“uld 3 comrnunity that involve religious
pies, the majority of problems . . debates would cease,dissension would end. Ramadan moon-slghUng deDa
,s would arguments over the Muuil.dd Burda 5 in had, and rec
ofthe Quran for the dead or in groups. Our rightly guided scholars Ot
the past resolved such matters and countless other debates centuries
ago.This reflects the beautiful diversity and freedom of practice within
reasonable limits among our scholars. Their differing positions and
even harsh and strong words (on both sides) can be used by ignorant
people today to confuse, divide, and even lead astray people who don’t
haviXleJhVUanCeSrf’UriStic reasonin§ and the possibility of
1 have tr 1" T 1 PraCtlCe Or Position on any given matter.
57

36. THE CONTENT OF CHARACTER
3) If one does act upon it, it is done so without believing it •
absolutely established.3 ls
What should be clear from the above is that there was a difference
opinion in early Islam that led to heated debates, and thus the words of
great scholars condemning the use ofweak hadith have been faithful]
recorded; but more importantly, the majority of scholars did not con­
cur as to the prohibition of using weak hadith. On the contrary, later
scholars reached a consensus as to their permissibility.
SOPHISTRY VERSUS SOUND REASONING
Sophists often use a well known fallacious technique in their unsound
reasoning: they present only those views that support their prem­
ises. This is done in coundess pamphlets today that are distributed
free of charge in mosques around the world, misleading Muslims
who have neither the time nor the training to fully investigate the
matter themselves. Any researcher with an adequate knowledge of
Arabic and access to sound texts on the science of hadith could author
a pamphlet with sound narrations from some of the greatest scholars
of Islam proving “categorically” that weak hadith are an abomination
and should not be used. Conversely, using the very same books to
quote scholars of equal stature, the same researcher could produce a
pamphlet proving that the use ofweak hadith is valid as long as the one
doing so adheres to the above-stated conditions of Ibn Hajar.
In fact, both positions exist, and scholars of the respective positions
argued initially with great passion and unassailable belief that their
own position was right. As time passed, however, both positions were
examined in the light of all the arguments and those who made them.
Later scholars concluded that the soundest position was permissibility,
and that position has been taught in the great teaching institutions o
Islam for many centuries.
In any argument, the fairest and most faithful method is to present
both sides and then, if there is one, present the preponderant posi
tion. Educated people are then free to choose which position they tee
comfortable with. In the case of debates concerning religious matters,
T„,nSl-"r's tWB majority Quran
. e is useft" X and toU°W
Wat actioning of
th,apiffeten ^oodpe°P . in their sane
and nS thatg°° dvlCe m refilled. dne
tbena-” nd and saf_ mUst be fh Muslim
*a‘ Xs been the oj axioms
*>kMXhformetit<>liOUaaa welH®own Pn““e should never be
«f*akh»'fet centun®’ and ..Matters of dltfre"e is among rtghdy
commune d |0gy states, the differen three
>stl”laX X have been ^"‘Xnt scholars not fettered
Rising any previous genera-
wonderful princi-
disinterested Mustons X " communhy that involve religious
pies, the majority of problems ciphting debates would cease,
tota would end. Ramadan moon-slghung d®a 6 d ion
ls would arguments over the Maiuhd.4 Burda,s in had and rec
ofthe Quran for rhe dead or in groups. Our rightly guided scholars ot
the past resolved such matters and countless other debates centuries
ago. This reflects the beautiful diversity and freedom of practice within
reasonable limits among our scholars. Their differing positions and
even harsh and strong words (on both sides) can be used by ignorant
people today to confuse, divide, and even lead astray people who don’t
h"«Mm"nAe "“a"”* °f '™istic reasoning and the possibility of
i hZ " 7 ,alid ™ given matter.
56

37. THE CONTENT OF CHARACTER
NOTES
1 Shaykh Hasan Mashat ‘All Mandhumat SIdl 'Abdullah Ould Hajj Ibrahim.
RafuAstar. 1990. (Mecca.) 65.
2 Imam Muhammad Jamaluddin al-Qasimi. Qawa'id at-Tahdlth. 1987. (Beirut:
Dar an-Nafa’is). 117.
3 Ibid, 119.
4 Traditional celebration of the Prophet Muhammad’s birthday.
5 Famous poem about the Prophet Muhammad traditionally sung through­
out the Muslim world.
6 Devotional songs.
. nfthe Narrators
Waphl£ . ^^.pop2-
he JJS
tolv known as Abu m lran) During „ ghdad, the Hijaz
0"Bted jta Of which t0° Svria. Ind Isfahan. His
searchofkno^e S A|.)azjrah, Nishapu , y ?■ stujying under
=B==="= *-*—
Ahmadb. Hanbal and Imam a Dawud’s students. He IS
At-Tirmidhi and an-Nisa 1 are amo g entitled As-Sunan
known for his compilation of4,800 hadith in hadith
Abu Dawud, about which he commented, “1 wrote down 500,000 hadltn
from the Prophet >, ofwhich I selected those which are in As-Sunan.
Muhammad b. Ishaq as-Saghanl said, “Hadith was made subject to
Abu Dawud as iron was made subject to Prophet Dawud
Musab. Ibrahim, a great scholar of hadith, once said of him, “Abu
Dawud was created in this world for hadith and in the next world for
never seen better than he.”
”* 12"^* Mwnd was the undisputed Imam of the
s‘4‘Ab»0swdw™In2Da'aUd’S hadith “’Section, Ibn al-Jawzi
f S3id “ haW ab‘e
"8 " onl'' °n«. He used to have

38. THE CONTENT OF CHARACTER
one of his sleeves widened in order to store notes on hadith in it but
felt that widening the other sleeve was excessive. In addition to being a
reat scholar, Abu Dawud was known to lead a pious and austere life-
Ityle in which he devoted much time to worship and the remembrance
of God the Most High. . .
The Imam passed away in 275 ah/889 ce in the city of Basra during
the lunar month of Shawwsl*. May God be pleased with him.
ABU NU'AYM
Ahmad b. 'Abdullah b. Ahmad b. Ishaq b. Musa b. Mahran al-Asbahani
is known as Abu Nu'aym. He was born in 336 AH/948 ce in Isfahan
into a scholarly family. At a very young age, he began studying hadith
with his father who himself was a hadith scholar. Imam Abu Nu'aym
later went on to study hadith from numerous teachers, including at-
Tabaranl, Abu ash-Shaykh, al-Hakim, and al-Ajurrl.
Imam Abu Nu'aym’s chains of transmission are known for two
unique characteristics: first, he possesses some chains that none ofhis
contemporaries acquired, as he is the only one ofthem to have received
his chains from so many scholars. (The drawback to this, however, is
that some of these scholars are otherwise unheard of, so the chains of
narration he possesses from these particular scholars are unverifiable.)
Secondly, because of his very long life and his early start in learning
hadith, his chains of narration are unusually short. Since short chains
are highly sought after by scholars of hadith, many wished to study
with Imam Abu Nu'aym; his students include al-Khatlb, al-Malini, and
his brother Abu 'All al-Hasan.A prolific writer, Imam Abu Nu'aym authored numerous works
including Fadilat al-'Adilin min al-WuIat (The Merits of Rulers Who are
Just), Al-Mahdi (The Mahdi), Dhikr Akhbdr Asbahdn (Memorial of the
Chronicles ofIsfahan), Al-Mustakhraj 'aid al-Bukhdri (Narrations Meeting
al-Bukhari’s Criterion), Al-Mustakhraj 'aid Muslim (Narrations Meeting
Muslim’s Criterion), Musnad al-Imdm Abi Hamfa (Hadith Narrated by
Imam Abu Hanifa), and his famous ten-volume work Hilyat al-Audiya’
wa Tabaqdt al-Asfiyd’ (The Adornment ofthe Saints and the Generations
lities
the
Sufis
■nns their
Lnions’ 1-
B rthe NdrrfltorS arsons'
B*"*6 ’ cvclopedw of S°®,offlprises
■■■ thero- . . e there are
1,11 ’hsors >"d ‘h0Sf ,'this wo*- .bfl Nu »'m’ clainun, pproved
aS—
pleased with him-
aD-daylamI (the father) shavruya ad-Daylaml was born in
"rabhS master (hnjid and historian
fc^oAHhoiS CB. that he mveled far and wide, was
Little is known about his life ex p - t ii:gent was reserved
of excellent physique and manners, wa 17 rnne2’e in Hamadanmsprf, and worked as a teaching assistant in a college in Hamaoan
in present day Iran. Among his teachers were Abu al-Fadl Muhammad
b.'Uthman al-Qumasanl, Yusuf b. Muhammad b. Yusuf al-Mustamll,
and Abu Nasir az-Zaynabl. His students included his son, Shahardar,
Muhammad b. al-Fadl al-Isfarayinl, and Abu Musa al-Madinl. Adh-
Dhahabt relates a hadith in which Imam ad-Daylaml is one of the
T.l’so"rKS tlwt ”i™ion Imam Abu Shuja‘ ad-Daylami
”sutst«hatdarb . H .
Shayruya b kb k■ Shahardar ad-Daylami
60

39. THE CONTENT OF CHARACTER
was born in the year 483 AH/1090 CE. He was a hadith master, imani
scholar, and author. As-Sama anl said that he was also knowledgeable
of proper adab (manners) and that he was mild mannered and jocular.
He often retired to the mosque for worship and study and followed
in his father’s footsteps, writing hadith, listening to them, and seek­
ing them. He traveled to Isfahan with his father and then to Baghdad,
where he listened to and narrated hadith.
Adh-DhahabI also mentioned that Imam ad-Daylaml studied in
Baghdad. Among his teachers were his father, Shayruya b. Shahardar
Abu al-Fatah ‘Abdus b. ‘Abdullah, and Fayd b. cAbd ar-Rahman ash-
Sha‘aranl. Among his students were his son, Abu Muslim Ahmad,
as well as Abu Sa‘Id as-Sama‘anI, from whom adh-Dhahabl narrates
hadith. His most popular book is Musnad al-Firdauis, in which he nar­
rates hadith that his father transmitted to him as well as other hadith.
Imam ad-Daylaml passed away in the lunar month of Rajab in the year
558 AH/1163 CE. May God have mercy on him.
AL-BAYHAQI
Ahmad b. al-Husayn b. ‘All, also known as Abu Bakr al-Bayhaql,
was born in Khasrajand, a village around Bayhaq, which is close
to Nishapur, Persia (present-day Iran), in 384 AH/994 ce. Raised
in Bayhaq, he traveled in search of sacred knowledge to Baghdad,
Kufa, Mecca, and other cities. Among his numerous teachers in juris­
prudence was Imam Abu al-Fath Nasir b. al-Husayn b. Muhammad
al-Qurashl al-‘UmarI al-MarwazI ash-Shafi‘1 an-Naysaburl. His teachers
in hadith include al-Hakim an-Naysaburl, as well as al-Hakim’s teach­
er, as-Sayyid Abu‘l-Hasan Muhammad b. al-Husayn b. Dawud al-cAlawI
al-Hasanl an-Naysaburl al-Hasib.
Imam adh-Dhahabl said of him, “Had BayhaqI wanted to found
his own school of jurisprudence and be its mujtahid [highest ranking
scholar who determines rulings], he would have been able to do so
because of the vast range of subjects of which he was a master and
because of his knowledge of scholarly differences.”
Imam al-Haramayn al-Juwaynl once said, “Every Shafi‘1 scholar is
except for Ba/W. ® ShSti‘!‘S in^bKd'
mWwroreseveral works which strengthened Imam
^isisb£Cah I expanded questions upon which the Imam had been
supportedhispositions.”
^’-al-Bayhaqlleda pious andasceticlifestyle;for thelast30 years
hefastedmostdays except those in which itis forbidden to
fast.Heauthorednearlya thousand volumes, writingon the sciences of
hidith,Quranicexegesis (tafsir), sacredlaw, and other subjects. Among
hisbooksareAl-Asmd’ wa‘s-Sifdt(The Divine Names and Attributes), Al-
Ttiiad(alaMadhhab as-SalafAhl as-Sunna wa‘l-Jamaca (Islamic Doctrines
According to the School of the Pious Predecessors) and Daln’il „„
Nubuwwa (The Signs ofProphethood). He died in NTicB
^-WMblesshimand^^X^ghr 458
AL-BAZZAR
masterandwas among the foremost ofscholars ofhadith. He authore^
several books on hadith, including musnads (collections of hadith
arranged hierarchically according to the first authority in the chain of
narration). One is entitled Al-Bahr az-Zakhir (The Abounding Ocean)
and is also known as Al-Musnad al-Kabir (The Grand Musnad). He also
authored smaller collections of hadith.
fca" fhis lifr b311 Se,<:ral teachers includin8at-Tabaranl. Towards
^■l-taJdiedrRTe?Khadith “ IS&han> Baghd!>d. and Syria.
i*»iihlight. 5 ah ln 292 AH,9°5 ce. May God fill his
Muhammad b
ofcU81jIrah al-Bukharl
63

40. the content of character
kuttab (traditional Quran school), where he quickly took an interest in
studvino hadith. As he himself later recollected, he memorized several
books ofhadith by the age of16 before setting offwith his mother and
brother, Ahmad, for Mecca in the pursuit of knowledge. His passion
for collecting prophetic narrations took him to the farthest corners of
the Islamic world, allowing him to narrate from thousands of teach­
ers, including Imam Ahmad b. Hanbal (d. 241 AH/855 CE), Yahya b.
Ma'in (d. 233 AH/848 ce), and Ishaq b. Rahawayh (d. 238 AH/852
ce. His inspiration to author a collection of hadith that would include
only rigorously authentic narrations stemmed from his teacher, Ishaq
b. Rahawayh, who often said to his students, “I wish that you would
produce a concise book, including in it only the rigorously authenti­
cated narrations ofthe Messenger ofGod jL” The monumental task of
compiling approximately 4400 rigorously authenticated narrations out
ofthe total 600,000 narrations he had collected took Imam al-Bukharl
16 years.
Students who narrate hadith from Imam al-Bukhari include such
luminaries in the field as Imam Muslim (d. 261AH/875 ce), at-Tirmidhl
Dnn™ mAH?92 CoE)’ an'Nasri W- 303 AH/9r5 ce), and Ibn Abl ad-
as widelv Fn1AH', 94 CE}’nOt t0 mention countless others who are not
l books, among them
‘Stated Collection). Al-
Historical Account) oL At'Tartkh al-Kabir (The Grand
theComPanTon“ndQ±“ ^gal Judgments of
ofHuman Action), and Al AdabTlM “l’ *b“d (The Creation
Anecdotes detnoXmbo t “d loners).
end ofhX b 35 3 reSUlt °fhls sincedw „ r m is Com'
64
r+he NarrfltoTS , t anVdeSirC
° ai-Bul<harl ° ht, the
c pinGod,^amaThursdaynigh’
btt»so“CeHe8passetla'’ay0"
^>*eyeal5 dmbi,^oknow"
*5i»hal’Hak‘L3‘year AHl93’ Tdee of prophetic tra-
X «.’n acquUing
among the most knowledgeable h he haj
ing authentic hadith from inauthentic ones^ It was sa a
no peer in hadith knowledge in Khurasan, the Hijaz, Syria, Iraq, Rayy,
Tabaristan, and Transoxiana.
Imam al-Hakim quickly became famous during his own lifetime. He
wrote books on hadith and various other subjects, authoring approxi­
mately 1,500 volumes, according to Ibn cAsakir. Imam al-Hakim wrote
histories of scholars as well as books on hadith methodology, he is
m M°aWnJ°r hiS f°Ur V01ume HadIth al-Mustadrik cala as-Sa’hihaun
(The Addendum to the Two Sahih Collections of Bukhari n a' w
ln which he narrates many hadith accoX L h R T MUShm) ’
and Muslim and several according to his own 6 m^thods of Bukhari
memory and lived a pious life, i^ma hTX He had a ^en
“"“■'M05AHtol4cT :d Nish^. the
dha,em^»him.
Ahmad b.[AU b.Thb Dl
was bom in known as ar- n
Afek mK'er- ">'«d in Baghdad^ °f his BWera-
A studies began

41. the content of character
When he was n years of age. He then traveled in search of knowledge
of hadith to Mecca, Basra, Ad-Dinawar, Kufa, and other cities. He
returned to Baghdad after his travels and won the favor of the caliph’s
vizier Then, after an attempted coup against the vizier, he fled to
Damascus-, he later went to some other cities before finally returning to
Damascus’. He heard hadith from many scholars including the famous
female master Karima b. Ahmad b. Muhammad al-Marwaziyya. He
received a license from her to teach Sahih Bukhari within a span of five
days while on Hajj.
Among the special qualities related about Imam al-Khatlb are that
he spoke pure classical Arabic and had accurate and elegant handwrit­
ing. It is reported that he recited the Quran in its entirety each morning
and evening while on a journey from Damascus to Baghdad. His most
famous work is his 14-volume Tarikh Baghdad (History of Baghdad).
Among his other works is Al-Jami‘ li Akhlaq ar-Rawl wa Adab as-Sami‘, a
book that describes the proper ethics and manners that should be pos­
sessed by hadith narrators and auditors.
™ ^'Khatib had many students; among them were two Hanballs,
1 vX-k ^{master of hadith Ibn 'Aqil. Ibn Hajar said about Imam
hadirh^ ’ 3 iX'S bar^y a sin^e discipline among the sciences of
m5 did not author 3 monograph.”
erudi“chola?anJabllalled al'KhaGb’ mOst Peerless imam’
WsiXXS mT°US h3dith maSter’ foremost scholar of
. ’mam lbnTuq^
is due knows that hadith hT’ Wboever S‘ves credit where credit
books.” toat hadlth sch°>3^ after al-Khatlb, all depend on his
66
BW'*iBf«°odha’ecaetc,onhl
• ^^465AM'’070 bal-M>bX^
died1116 8 uKaftf1113 • r-c-7
u cAbd in 55/ j irrinin
« X fX said abf°X Tia«, Quranic
research, in guidance, and m tta spread lt, raising
jurisprudence had been dead and -t;,
foundations after ignorance had1 kill dof which
Imam ar-RafiT wrote books on sa ,.Ghazalrs Al-Wajiz, entitled
Victory of the Invincible: An
Exegesis of “The Synopsis”). Imam Nawawi used this book as a source
for his book entitled Minhaj at-Talibm (The Seekers Road).
In addition, Imam ar-RafiT was a teacher of Quranic exegesis and
hadith in Qazvin. Among his students was the hadith master Imam
Mundhiri.
Imam ar-RafiTwas also known as a pure-hearted ascetic and mvstic
ta Naw™ sald „f bta, -fHel had a fra standing in righteous'
ness, and many miracles were vouchsafed to him ” § 1
Imam ar-RafiT died in his home town nF n • •
AHlmbcE, May God have mercy on him. ? the year 6i3
al-TABARAN1
Sulayman b. AhmaA k «
known as Abu‘1 cr ■ Mutayr ah 1 l
»f hadith^^^. is tonsil™ “^1, also
67

42. nT Of character
TttEC0NTE . Sham (present day Palestine.
, rk TO Tabanya, ShanZ.red t0 as at-Tabaram.
His Wge «a«S because of^s, be ist& persia, and
B to the fflae. ’""fthe n”SKts of
He traveled for 16 yea t0 learn from thQUSand scholars.
Arabian Peruns approximate Y b£ taught hadith for 60
During this nrn^ persia, where books of
He eventually s nv useful books. In addi an-nubuwa), he
years and wrotemany"7dpr00fe ofprophecy names ofthe
Quranic exegesis (tajsir in which he liste entfrled, Al-
=-SS;“:;:s*B"h:rx
Xabarani died in Isfahan, a hunoreo y
360 AHI970CE. May God bless him.
kt-tirmidhI AbQ dsa as-Sulami
mbarnrnadb.lsab.Surahb.Musa alsok .g in pres-
at-Tirmidhi, was born in 209 A«’*24 “ * Medma, and Mecca in
ent-day Uzbekistan. He traveled to Khurasa He
search of knowledge and became a hadith and he
was a student of al-Bukhari, Ishaq b. Ra aw y , . known
compiledabookofhadith called Al-Jdmf al-Kabir,which
as SaWat-TirniidhI.lt is considered one of the Six Sahih , lbn
of hadith-. Bukhari, Muslim, Abu Dawud, Nasa’i, at-Tirmum ,
Ma)ah (this order is the most popular ranking of these co e •
! Additionally, Imam at-Tirmidhi wrote on other topics, inc u mg
I tory and the prophetic traits. His book Ash-Shuma’il an-Nabatviyya (
I Characteristics of the Prophet) provides a detailed description of t e
1 Prophet Imam at-Tirmidhi also composed a book on hadith meth-
1 odology called Al-' Hal (The Discrepancies).
1 Several scholars reported that Imam at-Tlrmidhi had a prodigious
memory, he was able to retain numerous hadith after hearing them
1 only once. Students came from all over to study with Imam at-Tirmidhi,
03
,d ^Xnaidbi’S
”09' °°
B-’-” .-sis
(Musi® s^'n ab master^ bisto ^aSter of He wa
J his scholarly peers d frmes m his fa ented Imam Ibn
cte to ““^Xhotar lmsmlto “t ’now of anythinglta
the superlative understanding
it,let alone tetter than it. vntn r g
ofhadith.” , cnremost scholar in his time in both
aXed hooks on a variety of subjects
?™dm8tadith, sacred ta, biographres of famous
cal Quranic readings (qira’afr, genealogy, and history. One of the most
famous of his books is the two-volume biographical work Al-lstfab fl
Asma’ al-Ashab (The Comprehensive Compilation of the Names of the
Prophet’s Companions'). He died in Shatiba in 4.63 AH11070 CE. May
God have mercy on him.

43. the content of character
ibn abI ad-dunya
Abdullah b. Muhammad b. 'Ubayd b. Sufyan b. Qays al-Qurashl is
known as Ibn Abl ad-Dunyi. He was bon, in the year 208 AHI823 CE.
He traveled little, and this affected the number of versions he was
able to collect for any one particular hadith. He narrates from a large
number of scholars, many ofwhom are not well known. The oldest of
his teachers is SaTd b. Sulayman b. Sacdawayh al-Wasitl, and the best
known is Imam al-Bukharl. Those who narrate from him include al-
Harith b. Abl Usamah (from whom he also narrates), Ibn Abl Hatim,
and Ibn Majah in his book on Quranic exegesis (tqfsTr).
Imam Ibn Abl ad-Dunya was a prolific author; his books contain
treasures of hadith not found in other collections. Among his books
are Kitab al-Mawt uia'l-Qubur (The Book of Death and Graves), Kitab al-
Manam (The Book of Dreams), Dhamm al-MalahT (Criticism of Things
Which Distract), Al-Faraj (The Deliverance), and Kitab al-Ikhwdn (The
Book of Brothers). Many consider him a reliable hadith transmitter,
though, like many hadith scholars, he does not restrict himself to only
rigorously authenticated narrations in his books.
Imam al-Khatib al-Baghdadi mentions that Imam Ibn Abl ad-Dunya
dieH^nPr «ate Pjo^)r t0 many t'le children of the “Abbasid caliph. He
with light1 AH 94 CE May G°d 11376 mercy on h™ and fill his grave
IBN AL-MUBARAK
Abdullahb. al-Mubarakb. Wadih, also known as Abu Abd ar-Rahman
al-Hanzali at-Tamlmi, was born in Merv, a village near Khurasan, in
present-day Turkmenistan, in n8 AHI736 CE. He was given the title
“Sbaykh al-Islam” and was a hadith master, merchant, author, and
traveler. He also fought in battles in defense ofIslam and Muslims.
Ibn al-Mubarak spent most of his life traveling, whether for Hajj,
jihad, or trade. He mastered knowledge ofhadith, jurisprudence (fiqh),
and Arabic. He was also known for his bravery and generosity. He sat
in circles ofknowledge composed of many great scholars of his time,
including Imam Malik and ath-Thawri, and he studied with al-Layth
70
thers Ibn Mahdi,
^^Tl ers relate from him- fIbn
22-h „id "Ibn al-Mubarak related about 25000
I- w‘ until When did you study knowledge?
hadith. He was once asked, Up at you will find me doing
To this, Ibn al-Mubarak responded, I hope that you w
Describing knowledge, Imam Ibn al-Mubarak used to say,
“Knowledge begins with the intention [to seek it]; then follows lis­
tening, then understanding, then action, then preservation, and then
spreading it.” He also said, “The trace of ink on the garment of the
master ofhadith is better than perfume on a bride’s garment.”
Imam Ibn al-Mubarak died by the Euphrates in Hit, Iraq, upon leav-
w“'8’in 181AH/797 “•Ma7 G°d U“S him
IBN AN-NAHAR Akvi‘1 Runa’
Mitamad b. Mimd b. 'Abd al-'Aziz, also known as Abu LBaqa
al-Putuhl al-Hanbali (an-Najjaf), was born in 898 AH11492 CE. He was
given the title, “Shaykh al-Islam” and was an Egyptian Hanball scholar,
judge, and author. cAbd al-Wahhab Sha ranl once said of him, “I kept
his company for 40 years and never saw him commit a reprehensible
act, nor did I see anyone who spoke better than he or showed more
politeness to those he sat with.”
“• May God on
IBN ‘ASAKIR
”• b n-u
»-.SXX : al-
71

44. THE content of character
1RN ABI AD-DUNYA
Abdullah b. Muhammad b. ‘Ubayd b. Sufyan b. Qays al-Qurashl is
tai as Ibn Abl ad-Dunya. He was born m the year 208 AH/823 ce.
He traveled little, and this affected the number of versions he was
able to collect for any one particular hadith. He narrates from a large
number of scholars, many ofwhom are not well known. The oldest of
his teachers is Said b. Sulayman b. Sa dawayh al-Wasiti, and the best
known is Imam al-Bukhari. Those who narrate from him include al-
Harith b. Abl Usamah (from whom he also narrates), Ibn Abl Hatim,
and Ibn Majah in his book on Quranic exegesis (ta^Tr).
Imam Ibn Abl ad-Dunya was a prolific author; his books contain
treasures of hadith not found in other collections. Among his books
are Kitab al-Maurt waT-Qubur (The Book of Dea± and Graves), Kitab al-
Mandm (The Book of Dreams), Dhamm al-Malahi (Criticism of Things
Which Distract), Al-Faraj (The Deliverance), and Kitdb al-Ikhwan (The
Book of Brothers). Many consider him a reliable hadith transmitter,
though, like many hadith scholars, he does not restrict himself to only
ngorously authenticated narrations in his books.
Imam al-Khaflb al-Baghdadi mentions that Imam Ibn Abl ad-Dunya
ZlnT6Tt0 many °f ±e chUdren of the ‘Abbasid caliph. He
iSght 94 ce- May God have mercy °n him and fin his srave
IBN AL-MUBARAK
^SbaS^w^h^0 kn°Wn “ AbQ ‘Abd ^-Rahman
present-day Turkmenistan >n , « 3 V‘Uage near Kburasan, in
“Shaykh al-lslam" and a h /h 73 He W3S given the title
^ler-He also fought inba^* merchant, author, and
Ibn al-Mubarak spent most of his Ff"86 °fIs'3m and Musbms.
IBN AN-NA)]AR
Muhammad b. Ahmad b. ‘Abd al-‘Azfz, also known as Abu‘l-Baqa’
al-Futuhi al-Hanbali (an-Najjar), was born in 898 AH 11492. CE. He was
given the tide, “Shaykh al-lslam” and was an Egyptian Hanball scholar
judge, and author. ‘Abd al-Wahhab Sha'ram once said'of him “1 kern
his company for 40 years and never saw him commit a k J?*
act, nor did I see anyone who spoke better than he Prehensible
politeness to those he sat with.” or showed more
Imam an-Najjat died in 072 ah Ire A
'™-fflhiSgHwwa^lAH|I564 «■ May God ha.e mercy on
1BN ‘ASAKIR
b- Abl Muhammad al w
ttusayn is kn0Wn al-Hasan b. Hibanm-u

45. the content of character
Muharram in the year 499 AH/1105 ce. His brother began narrating
hadith to him when he was only six years old. At the age of 21, Imam
Ibn Asakir set off in pursuit ofknowledge, traveling first to Iraq, then
to Mecca, and then to Khurasan through Azerbaijan. He acquired
knowledge from approximately 1,300 teachers, including luminaries
such as al-Qadl Abu Bakr, and he acquired teaching licenses (ijazat)
from 290 scholars. Interestingly, the list of his teachers includes the
names ofabout 80 scholarly women.
Imam Ibn Asakir is known to have taught and narrated hadith
in Baghdad, al-Hijaz, Isfahan, and Nishapur. In 533 AH/1138 ce, he
returned to Damascus and taught hadith in the Umayyad Mosque. He
later taught at the Dar al-Hadith school, built for him by Sultan Nur ad-
Din b. Zanld, who was the uncle of Salah ad-Din (Saladin) al-Ayyubl.
Many scholars narrate hadith from him, most notably al-Hafiz Abu‘1-
Ala al Attar, al-Hafiz Abu Sa d as-SamcanI, and his son, al-Qasim b.
maTrtTin “ timeS there Were often tens of erudlte hadith
in his eenpr Smg e geBleration> 'mam Ibn ‘Asakir was unmatched
"XgZTnnd which others had not,” as as-
respected for the breadth' and °ve kls contemPoraries.” He is widely
the accuracy of his na ri Cpth °f h’S knowledge in hadith and
-»edi,bhi""“o.n- P«.Mc writer, ,b„ ■ Asakir
Sewns>, „h|ch |im nimti0 ”8 *' se>en-volume As-Suka'ifflat (The
rators up to the Prophet & Hp hai"S containmg only seven nar-
Narrations), which contdns hJiTh A1’MusaIsalat (The Chained
“Sriu' e„T(?£;f
72
f the Nflrrflt°rS
MayG°tlbteSSb“n'
. hAbisufyan-M y
HibWri b. X” he" was «
Arabian asl judge
Xre-rf”hiS Tf fL”X’ »ne of the most prolife
i„ for» P«°d °f ““j produced works in the sci-
Al-Anwo1 wa‘t-Taqdsim (Types and Categories). He wrote other works 1
hadith, encyclopedist^ biography, and history. Ibn Hibban died in the
town in which he was born, Bust, in the year 354 AH/965 CE. May God
grant him mercy.
IBN MAJAH
Muhammad b. Yazld ar-Rub’i, also known as Abu ‘Abdullah b Maiah
al-Qazwmi, was born in Qazvin, Persia (present-dav Iran) in m
*>9 ah|824 ce. He was a hajiz (hadith master) Im ’ a
exegete (mufassir). He traveled in search of « J Imam, and Quranic
Baghdad Syria, Cairo, the Hijaz and Raw <n°wledge to Basra
great scholars. 1 z’ and W He studied under man;
Imam Ibn Maiah h-,a many
lection of hadith called StUdents of his own
*e -si, s2? s«« (Prophetic eT Wel1' col-
D1»ud e feuoris of I^Ples), is cou
b.^'^seri M’a“ M3iih' ’ MUS,i">- Abu
ah/886 cf m
MayGodt—reyon
73

46. THE content of character
imam AHMAD B. HANBAL
Ahmad t. — >>■ »' H'B Asad “ h™ “
Ahmadb. Hanbal and is »ta also referred to as Abu AM,Hah. He was
born in the lunar month ofRabF al-Awwal in the year 164 AH/780 ce
in Baghdad, where he grew up and spent much of his life. At the age of
15 in the same year that Imam Malik passed away, Imam Ahmad began
the pursuit of sacred knowledge, which took him to the fai reaches of
the Islamic world. Among his teachers were Abu Yusuf (d. 182 AH/798
ce), Hushaym b. Bishr al-Wasifi (d. 183 AH/ygg CE), Abd ar-Rahman
b. Mahdi al-Basrl (d. 198 AH/813 CE), and WakF b. al-Jarrah al-Kufl
(d. 197 AH/812 ce). He is known to have met Imam ash-Shafi'T in 195
ah/8io ce, and each of them benefited from the other for the brief
time they remained in contact.
After 25 years of studying, Imam Ahmad finally began to teach in
Baghdad at the age of 40, narrating hadith and issuing fatwas (legal
opinions). Although a founder of one of the four living schools of
jurisprudence (fiqh) in Islam,5 he preferred that his legal opinions not
be written down out of respect and deference to the hadith, which he
saw as far more beneficial and important than the words of schol­
ars^ Ibn Jawzi suggests that had he not held this view, it is likely that
mam V mad would have been a prolific writer. While many books
his savin 6 t0-i *m’ *S tbou§bt tbeY are mostly collections of
did auZ the °n?°nS Witten d°Wn by his students- H™ever, he
of7 oto w"; kn0W" Musnad’ in which he collected 30,000 out
dons. Abu Zur'ah m-R5 ° jeWels nOt f°Und in other collec'
one million hadith to me ° kim’ “Allmad b. Hanbal committed
kazi responded, “I studied^fth h^n H°W he 1<n°WS this’ Ar'
f tofhadith].”
fastness, Imam Ahmad is perhans h abstlnence and his stead-
ace of the persecution he exner' CS k"own for his courage in the
doctrine that AeXT f°r refusin§ * support the
was Tpnsoned by the Abbas.db‘e Quran was created. As a result, he
’ 31'MU the time he waZ , V™"’ and bV his succes-
e was finely released, imam Ahmad had
Ao”e8mim»apeople attended
^M^odbless him.
- b“" ? T traveled in search of
[mam Muslim began his studies at a y S learned hadithknowledge to the Hijaz, Egypt, Syria, and Iraq, where he learned had
from over 220 major scholars of the age. The esteemed teachers with
whom he studied during his travels include Imam Ahmad and Ishaq b.
Kahawayh. His mentor, however, was Imam al-Bukhari, the author of
the hadith collection Sahih Bukhari, which most scholars deem to be the
best and most accurate book of hadith transmitted from the Prophet
Muhammad Although some scholars prefer Imam Muslim’s Sahih
over Bukhari’s collection due to the high aualitv nf Ire • 1 1hadith ttansmission. it is most ’
®. and the Malta”S* °VCraHoth-
secret. masters. May God bless h’ Bukhan is the
lm and sanctify his
74

47. THE CONTENT OF CHARACTER
NOTES
1 b.: abbreviation of“bin,” which means “son of .
1 ah: “After the Hijrah.” The Hyrah is the migration ofthe Prophet Muhammad
from Mecca to Medina which took place in 622 CE (Christian Era).
’ A hadith master (hajiz) is one who has memorized a minimum of 100,000
hadith.
4 All ofthe months mentioned are the lunar months ofthe Islamic Hyri calen­
dar.
5 Hanbali: one ofthe four schools ofthought traditionally accepted bv consen­
sus ofthe Sunni scholars.
76

48. "781933
ISBN 1 -
SANDALA
As a scholar, shaykh al-am in mazrui attempted
to be a bridge between Islam and modernity. He
argued that while Christianity became the vanguard
ofprogress when it became more secular and less
Christian, Islam was the vanguard ofprogress
when it was more Islamic and less secular.
According to shaykh al-amin, progress among
Muslims required not the abandonment ofIslam
but the recovery ofthe original spirit ofIslamic
enlightenment, shaykh al-amin’S choice ofthese
favored sayings ofthe Prophet ft in Thr Content of
Character—translated and introduced here by
the well-known American scholar
hamza yusuf—was influenced by his effort to
be a bridge-builder, especially between the values
oftradition and the norms ofmodernity,
between the wisdom ofreligion and the
compassion ofhumanity.