[Slideshare] fiqh course(batch 5 january 2016) introdn #4a historyof madzahib (17 february 2016)

IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,
MOST COMPASSIONATE,MOST COMPASSIONATE,
MOST MERCIFUL.MOST MERCIFUL.
All Rights Reserved © Zhulkeflee Hj Ismail (2016))
LESSON # 4LESSON # 4
PRESERVATION OFPRESERVATION OF
PRIMARY SOURCES AND BRIEFPRIMARY SOURCES AND BRIEF
HISTORY OF MADZAAHIBHISTORY OF MADZAAHIB
Using text & curriculum he has developed especially forUsing text & curriculum he has developed especially for
Muslim converts and young Adult English-speaking Muslims.Muslim converts and young Adult English-speaking Muslims.
““To seek knowledge is obligatory upon every Muslim (male & female)”To seek knowledge is obligatory upon every Muslim (male & female)”
UPDATED – 17UPDATED – 17 February 2016February 2016
BATCH # 5 INTAKE
– [ January - May 2016 ] Intermediate Level course in English for AdultsIntermediate Level course in English for Adults
conducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj Ismail
And say: O Lord! Increase for me my knowledgeAnd say: O Lord! Increase for me my knowledge

PROPHET MUHAMMADPROPHET MUHAMMAD ‫ﷺ‬‫ﷺ‬ AS THE SOURCE FOR GUIDANCEAS THE SOURCE FOR GUIDANCE

““ Verily, in theVerily, in the Messenger of Allah you have a good exampleMessenger of Allah you have a good example
for everyone who looks forward (with hope and awe) tofor everyone who looks forward (with hope and awe) to
Allah and the Last day, and who engages in theAllah and the Last day, and who engages in the
remembrance of Allah unceasingly.”remembrance of Allah unceasingly.”
((Qur’an : Al-Ahzab : 33 : 21Qur’an : Al-Ahzab : 33 : 21))

“……and neither does he speak out of his own desire :
that (which he conveys to you) is but (a divine)
inspiration with which he is being inspired - something
that a very mighty one has imparted to him……”
(Qur’an : An-Najm : 53 : 3-4)

“HenceHence, accept (willingly) whatever the Messenger gives, accept (willingly) whatever the Messenger gives
you (thereof), and refrain from (demanding) anythingyou (thereof), and refrain from (demanding) anything
that he withholds from you; and remain conscious ofthat he withholds from you; and remain conscious of
Allah : for verily, Allah is severe in retribution.”Allah : for verily, Allah is severe in retribution.”
((Qur’an : Al-Hashr : 59 : 7Qur’an : Al-Hashr : 59 : 7))

““For We have never sent anyFor We have never sent any MessengerMessenger exceptexcept
thatthat he should be heeded (obeyed) by Allah’s leavehe should be heeded (obeyed) by Allah’s leave”.”.
((Qur’an : An-Nisa : 4 : 64Qur’an : An-Nisa : 4 : 64))

““But nay. By thy Sustainer! They do not [really] believeBut nay. By thy Sustainer! They do not [really] believe
unless they make thee [O Prophet] the judge of all on whichunless they make thee [O Prophet] the judge of all on which
they disagree among themselvesthey disagree among themselves, and then find in their hearts, and then find in their hearts
no resistance against thy decision, but accept it in fullno resistance against thy decision, but accept it in full
submission.”submission.”
((Qur’an : An-Nisa : 4 : 65Qur’an : An-Nisa : 4 : 65))

““The answer of theThe answer of the Believers when summoned to AllahBelievers when summoned to Allah
and His Messenger in order that He may judge betweenand His Messenger in order that He may judge between
themthem, is no other than this: they say ", is no other than this: they say "We hear and weWe hear and we
obeyobey": it is such as these that will attain felicity.”": it is such as these that will attain felicity.”
((Qur’an : An-Nur : 24 :51Qur’an : An-Nur : 24 :51 ))

““ Now whenever Allah and His Messenger have decided aNow whenever Allah and His Messenger have decided a
matter,matter, it is not for a believing man or a believing womanit is not for a believing man or a believing woman
to claim freedom of choice insofar as they themselves areto claim freedom of choice insofar as they themselves are
concerned;concerned; for he who (thus) rebels against Allah and Hisfor he who (thus) rebels against Allah and His
Messenger has already, most obviously, gone astray.”Messenger has already, most obviously, gone astray.”
((Qur’an : Al-Ahzab : 33 :36Qur’an : Al-Ahzab : 33 :36 ))

““He (Allah) it is who has sent unto the unlettered people aHe (Allah) it is who has sent unto the unlettered people a
Messenger from among themselves, to convey unto themMessenger from among themselves, to convey unto them
His messages, and to cause them to grow in purity, and toHis messages, and to cause them to grow in purity, and to
impart unto them the divine Writ (impart unto them the divine Writ (AL-KITABAL-KITAB) as well as) as well as
Wisdom (Wisdom (AL-HIKMAHAL-HIKMAH) - whereas before that they were) - whereas before that they were
indeed, most obviously, lost in error …. ”indeed, most obviously, lost in error …. ”
((Qur’an : Al-Jumu’ah : 62 :2Qur’an : Al-Jumu’ah : 62 :2))

“…“…. and (to cause the message to spread) from them. and (to cause the message to spread) from them
unto other people as soon as they come into contactunto other people as soon as they come into contact
with them : for He (Allah) alone is almighty, truly wise!”with them : for He (Allah) alone is almighty, truly wise!”
((Qur’an : Al-Jumu’ah : 62 :3Qur’an : Al-Jumu’ah : 62 :3))

““O You who believe !O You who believe ! Obey AllahObey Allah, and, and obey the Messengerobey the Messenger,,
andand those charged with authority from among youthose charged with authority from among you. If you. If you
differ in anything among yourselvesdiffer in anything among yourselves, refer it back to Allah, refer it back to Allah
and to His Messenger,and to His Messenger, if you do believe in Allah and theif you do believe in Allah and the
Last day : That is best and most suitable for finalLast day : That is best and most suitable for final
determination.”determination.”
((Qur’an : An-Nisa’ : 4 :59Qur’an : An-Nisa’ : 4 :59))

““And I leave behind me for you all, for clarifying in yourAnd I leave behind me for you all, for clarifying in your
affairs (of this religion), whosoever holdfast to them shallaffairs (of this religion), whosoever holdfast to them shall
never be led astray – (these are) thenever be led astray – (these are) the Book of AllahBook of Allah andand
thethe SunnahSunnah (Way or tradition) of His Messenger.”(Way or tradition) of His Messenger.”
((From Sermon reported by Ibnu Hisham in his “Seerah”From Sermon reported by Ibnu Hisham in his “Seerah”))

““Verily, I am leaving behind me for you all, whosoever clingsVerily, I am leaving behind me for you all, whosoever clings
to them shall never be astray after this till the hereafter :-to them shall never be astray after this till the hereafter :-
the Book of Allah - the rope stretched from heaven to thethe Book of Allah - the rope stretched from heaven to the
earth; and my ‘earth; and my ‘itrahitrah’ [progeny] from my Household – These’ [progeny] from my Household – These
two will never be separated from each other until they returntwo will never be separated from each other until they return
upon the Pool (in Paradise).upon the Pool (in Paradise).
See that you do not differ from (the guidance of) these twoSee that you do not differ from (the guidance of) these two
after me.”after me.”
((Hadith reported by TirmidziHadith reported by Tirmidzi))

““We (Allah) have, without doubt, send down theWe (Allah) have, without doubt, send down the
Message (Al-Qur’an) And We will assuredly guard itMessage (Al-Qur’an) And We will assuredly guard it
(from corruption)”(from corruption)”
((Qur’an: Surah al- Hijr: 15: 9Qur’an: Surah al- Hijr: 15: 9))

Prophetic Era
13 BH – 10 AH
Revelation
to Prophet
Muhammad
* memorised
* Dictated
* Recorded
* Collated
* Counter-
checked

1st Mushaf
12 AH
Battle of Yamamah
* original materials
which have been
recorded by the
Prophet’s scribe
were sorted out,
checked and bound
into a single Book.

Mushaf
Uthmani
30 AH
Expansion of Islam
• Uthman’s recension - 7
official copies made from
the 1st Mushaf – these sent
to all Islamic centres
accompanied by a Reciter
(muqri’)
• (extant copies of these are
available even to this day)

Diacritical
marking
65 AH
(Science)(Science) Ilmu-Ilmu-
Qira’atil Qur’anQira’atil Qur’an
** inclusion of
markings to the
script conforming
with Prophet’s
recitation, and to
facilitate non-Arab
learning recitation
* By Abul Aswad Ad-Du’aliBy Abul Aswad Ad-Du’ali

Compare with verses in
the present Mushaf Text

MUSHAF
FUAD
1342 AH
From Mushaf
Uthmani, text
compiled at AL-
AZHAR with one
of the original
manner of
Recitation which
has been famously
preserved - from
HAFASH.HAFASH.

SCHOOLS OF RECITATION (QIRA’AT) STILL BEINGSCHOOLS OF RECITATION (QIRA’AT) STILL BEING
PRESERVED AND TAUGHT – THE QIRA’AT OF :PRESERVED AND TAUGHT – THE QIRA’AT OF :
 Imam Nafe’ Madani (teacher of Qaalun – Warash)Imam Nafe’ Madani (teacher of Qaalun – Warash)
 Imam Ibn Kathir MakkiImam Ibn Kathir Makki
 Imam Abu ‘Umar BasriImam Abu ‘Umar Basri
 Imam Ibn ‘Amir ShamiImam Ibn ‘Amir Shami
 Imam ‘Asim Kufi (teacher of Hafs)Imam ‘Asim Kufi (teacher of Hafs)
 Imam Hamza Ziyat KufiImam Hamza Ziyat Kufi
 Imam Abul Hassan Kasa-iImam Abul Hassan Kasa-i
 Imam Abu Jafar Gazid Al-MadaniImam Abu Jafar Gazid Al-Madani
 Imam Abu GaqarbImam Abu Gaqarb
 Imam KhalafImam Khalaf
THE MOST WIDESPREAD

HafashHafash
‘‘Asim ibn Abin NujudAsim ibn Abin Nujud
Abi Abdur Rahman Abd ibn Habib as-SulaimiAbi Abdur Rahman Abd ibn Habib as-Sulaimi
Holy Prophet MuhammadHoly Prophet Muhammad ‫ﷺ‬‫ﷺ‬
‘Ali Abi Talib Uthman ‘Affan Zaid Tsabit Ubay Ka’abAli Abi Talib Uthman ‘Affan Zaid Tsabit Ubay Ka’ab

MUSHAFMUSHAF
MADINAHMADINAH
1403 AH1403 AH
(1980)(1980)
Commissioned byCommissioned by
Saudi King, textSaudi King, text
using theusing the Rasm’Rasm’
Uthmani -Uthmani -
following strictlyfollowing strictly
the spelling,the spelling,
letter for letter,letter for letter,
identical toidentical to
Mushaf Uthmani.Mushaf Uthmani.

““And upon thee (too) have We bestowed from onAnd upon thee (too) have We bestowed from on
high this reminder,high this reminder, so that thou (Muhammad) mightso that thou (Muhammad) might
make clear unto mankind all that has ever been thusmake clear unto mankind all that has ever been thus
bestowed upon thembestowed upon them, and that they might take, and that they might take
thought.thought.
((Qur’an : An-Nahl : 16: 44Qur’an : An-Nahl : 16: 44))

43
((Qur’an : al-Baqarah : 2 : 43Qur’an : al-Baqarah : 2 : 43))
But the Qur’an does not provide the detail, thus the Prophet (But the Qur’an does not provide the detail, thus the Prophet (‫ﷺ‬‫ﷺ‬) said :) said :

44
““ .....and be constant in ‘as-Solah’.....and be constant in ‘as-Solah’
(that is the fixed obligatory daily prayer)…”(that is the fixed obligatory daily prayer)…”
((Qur’an : al-Baqarah : 2 : 43Qur’an : al-Baqarah : 2 : 43))
But the Qur’an does not provide the detail, thus the Prophet (But the Qur’an does not provide the detail, thus the Prophet (‫ﷺ‬‫ﷺ‬) said :) said :
““Establish ‘as-Solah’ as you see me do”Establish ‘as-Solah’ as you see me do”
((Hadith reported by BukharyHadith reported by Bukhary))

45
……(it means)(it means) ::
““thethe wayway ... or ... the... or ... the lawlaw ““
It is usually used to indicate the practice or the teachingsIt is usually used to indicate the practice or the teachings
of our Prophet Muhammad (of our Prophet Muhammad (‫ﷺ‬‫ﷺ‬) and are divided into :) and are divided into :
Qau-liyyahQau-liyyah (sayings)(sayings)
TaqririyyahTaqririyyah (consent)(consent)
Fi’liyyahFi’liyyah (actions)(actions) HammiyyahHammiyyah (resolve)(resolve)

46
……(it means)(it means) ::
““the way ... or ... the law “the way ... or ... the law “
HADITH REGARDING ‘HADITH REGARDING ‘SUNNAH QAULIYYAHSUNNAH QAULIYYAH’’
IS GENERALLY DIVIDED INTO TYPESIS GENERALLY DIVIDED INTO TYPES
HADITH QUDSI HADITH NABAWWIYHADITH QUDSI HADITH NABAWWIY
Direct statement of the ProphetDirect statement of the Prophet ‫ﷺ‬‫ﷺ‬
The ProphetThe Prophet ‫ﷺ‬‫ﷺ‬ saying but hesaying but he
indicates the quote to be God’sindicates the quote to be God’s
words which are other thanwords which are other than
those in Qur’anthose in Qur’an

48
Prophet (Prophet (‫ﷺ‬‫ﷺ‬) taught by :) taught by :
(1)(1) Verbal teachingVerbal teaching
(2)(2) Written mediumWritten medium
(dictation to scribes)(dictation to scribes)
(3)(3) Practical demonstrationPractical demonstration

49
……(Plural is “(Plural is “AHADITHAHADITH” - it means)” - it means) ::
““thethe newsnews , the, the reportreport ..or ....or .. narrationnarration““
It is usually used to refer to the report or sayings, transmittedIt is usually used to refer to the report or sayings, transmitted
through a chain of people, and originated from or up to thethrough a chain of people, and originated from or up to the
Prophet Muhammad (Prophet Muhammad (‫ﷺ‬).).
Thus a “Thus a “HadithHadith” contains the “” contains the “SunnahSunnah””

50
““An Ansarite complained to the Prophet (An Ansarite complained to the Prophet (‫ﷺ‬‫ﷺ‬))
that he had weak memory and that he easilythat he had weak memory and that he easily
forgot the Prophet’s instructive discourses.forgot the Prophet’s instructive discourses.
The Prophet (The Prophet (‫ﷺ‬‫ﷺ‬) replied :) replied :
““Take the aid of thy right hand (i.e. write it down).”Take the aid of thy right hand (i.e. write it down).”
((Hadith reported by at-TirmidziHadith reported by at-Tirmidzi))

51
Abdallah ibn ‘Amr ibn al-’As, a young Meccan had a habit ofAbdallah ibn ‘Amr ibn al-’As, a young Meccan had a habit of
writings down all that the Prophet used to say. Abdallah wentwritings down all that the Prophet used to say. Abdallah went
to the Prophet and asked him if one could note all that he said.to the Prophet and asked him if one could note all that he said.
He replied :”Yes”.He replied :”Yes”.
Abdallah persisted :”Even when thou art happy and satisfied,Abdallah persisted :”Even when thou art happy and satisfied,
even when thou art annoyed ?”even when thou art annoyed ?”
The Prophet said : “Of course, by Allah ! Nothing that comes outThe Prophet said : “Of course, by Allah ! Nothing that comes out
of this mouth is ever a lie.”of this mouth is ever a lie.”
((Hadith reported by at-TirmidziHadith reported by at-Tirmidzi))

52
 Yes, there is a report (Hadith) in which in containYes, there is a report (Hadith) in which in contain
words in which the Prophetwords in which the Prophet ‫ﷺ‬‫ﷺ‬ ““forbade” theforbade” the
writing of anything which he had uttered except thewriting of anything which he had uttered except the
Qur’an.Qur’an.
DID THE PROPHETDID THE PROPHET ‫ﷺ‬‫ﷺ‬ EVER FORBADE WRITING OF HADITH?EVER FORBADE WRITING OF HADITH?

53
 Islamic scholars all understood this Hadith to refer to aIslamic scholars all understood this Hadith to refer to a
specific contexts – instructions to scribes to whom thespecific contexts – instructions to scribes to whom the
ProphetProphet ‫ﷺ‬‫ﷺ‬ was dictating the revelations to; as alsowas dictating the revelations to; as also
when to new converts in their learning , he emphasizedwhen to new converts in their learning , he emphasized
firstly the Qur’an, but they were eager to take notes offirstly the Qur’an, but they were eager to take notes of
everything, which if not corrected, the possibility ofeverything, which if not corrected, the possibility of
them confusing the Qur’an with the Prophets’ words onthem confusing the Qur’an with the Prophets’ words on
their notations.their notations.

54
 Proof is that this Hadith was narrated fromProof is that this Hadith was narrated from
companions whom were known to have written downcompanions whom were known to have written down
Hadith in their lifetime.Hadith in their lifetime.
 Thus, this instruction may have been given to them in aThus, this instruction may have been given to them in a
certain context – not an absolute instruction forbiddingcertain context – not an absolute instruction forbidding
the writing down of Hadith.the writing down of Hadith.

55
 Also, there exist evidence of many letters, dictations,Also, there exist evidence of many letters, dictations,
orders, treaties, etc. from the Prophetorders, treaties, etc. from the Prophet ‫ﷺ‬‫ﷺ‬ ––
which indicate the permissibility of writing downwhich indicate the permissibility of writing down
Hadith.Hadith.
 Thus those who says the Hadith was never writtenThus those who says the Hadith was never written
during the time of the Prophetduring the time of the Prophet ‫ﷺ‬ is not correct.is not correct.

56
(1)(1) Sama’Sama’ - reading by teacher- reading by teacher
(2) ‘(2) ‘ArdlArdl - reading to teacher- reading to teacher
(3)(3) IjazahIjazah - confer permission- confer permission
(4)(4) MunawalahMunawalah - conferring the materials to be copied- conferring the materials to be copied
(5)(5) MukatabahMukatabah – writing , correspondence– writing , correspondence
(6)(6) I’lamI’lam - conferring authority- conferring authority
(7)(7) WasiyahWasiyah - bequeathing books- bequeathing books
(8)(8) **WijadahWijadah - writings which are found- writings which are found * Not authorized to use
except after verification
by the “Rawi” concerned

58
It contains two parts :It contains two parts :
((chainchain of narrators of the report)of narrators of the report)
(the(the contentcontent of the teaching fromof the teaching from
the Prophetthe Prophet ‫ﷺ‬‫ﷺ‬ ))
ISNADISNAD
MAMATNTN

59
Example of HadithExample of Hadith Imam BukharyImam Bukhary -reported-reported
fromfrom MusaMusa
fromfrom Abu ‘AwanahAbu ‘Awanah
fromfrom Abu HussainAbu Hussain
fromfrom Abu HurayrahAbu Hurayrah - who heard- who heard
Prophet Muhammad [Prophet Muhammad [‫ﷺ‬‫ﷺ‬] said :] said :
ISNAD
MATN

60
ISNAD
MATN
Example of HadithExample of Hadith Imam BukharyImam Bukhary -reported-reported
fromfrom MusaMusa
fromfrom Abu ‘AwanahAbu ‘Awanah
fromfrom Abu HussainAbu Hussain
fromfrom Abu HurayrahAbu Hurayrah - who heard- who heard
Prophet Muhammad [Prophet Muhammad [‫ﷺ‬‫ﷺ‬] said :] said :
““Whosoever fabricates falsehood intentionally against me,Whosoever fabricates falsehood intentionally against me,
let him seek his abode in hell-fire.”let him seek his abode in hell-fire.”

61
According to the number of “According to the number of “IsnadIsnad””
MUTAWWATIRMUTAWWATIR
a “a “SunnahSunnah” reported” reported
by 4 or more chainsby 4 or more chains
of narrators (of narrators (ISNADISNAD))

Al-Bukhary
Musa
Abu ‘Awanah
Abu Hussain
Abu Hurairah
Muslim
Ali al-Hidir
Ali b Mushir
Muhammad b Qais
Ali b Rabi’ah
Al-Mughirah
Ad-Darimi
Muhammad b Esa
Haitsam
Abu Zubair
Jabir
Abu Dawud
‘Amr b ‘Aun
Musaddad
Wabrah
‘Amir
Abdullah b Zubair
Az-Zubair
Ibn Majah
Muhamad b Ramh
Al-Laits
Abnu Shihab
Anas
At-Tirmidzi
Abu Hisham
Abu Bakr b Ayyasy
‘Ashim
Zirr
Ibnu Mas’ud
Ath-Thayalisi
Abdur Rahman
Abis-Zinad
Amr b Sa’ied
Uthman
Abu Hanifah
‘Athiyah
Abi Sa’ied al-Khudri
Ath-Thabrani
Abu Ishaq
Ibrahim
Nubaith b
Syarieth
Al-Hakim
Abul-Fadl b Al-Husain
Muhamad b A Wahab
Ja’afar b ‘Aun
Abu Hayyan
Jazid b Hayyan
Zaid b Arqam
THIS TYPE OF HADITH IS UNIVERSALY ACCEPTED AS MOST AUTHENTICTHIS TYPE OF HADITH IS UNIVERSALY ACCEPTED AS MOST AUTHENTIC

Al-Bukhary
Musa
Abu ‘Awanah
Abu Hussain
Abu Hurairah
Muslim
Ali al-Hidir
Ali b Mushir
Muhammad b Qais
Ali b Rabi’ah
Al-Mughirah
Ad-Darimi
Muhammad b Esa
Haitsam
Abu Zubair
Jabir
Abu Dawud
‘Amr b ‘Aun
Musaddad
Wabrah
‘Amir
Abdullah b Zubair
Az-Zubair
Ibn Majah
Muhamad b Ramh
Al-Laits
Abnu Shihab
Anas
At-Tirmidzi
Abu Hisham
Abu Bakr b Ayyasy
‘Ashim
Zirr
Ibnu Mas’ud
Ath-Thayalisi
Abdur Rahman
Abis-Zinad
Amr b Sa’ied
Uthman
Abu Hanifah
‘Athiyah
Abi Sa’ied al-Khudri
Ath-Thabrani
Abu Ishaq
Ibrahim
Nubaith b
Syarieth
Al-Hakim
Abul-Fadl b Al-Husain
Muhamad b A Wahab
Ja’afar b ‘Aun
Abu Hayyan
Jazid b Hayyan
Zaid b Arqam
THIS TYPE OF HADITH IS UNIVERSALY ACCEPTED AS MOST AUTHENTICTHIS TYPE OF HADITH IS UNIVERSALY ACCEPTED AS MOST AUTHENTIC
““Whosoever fabricates falsehood intentionally against me,Whosoever fabricates falsehood intentionally against me,
let him seek his abode in hell-fire.”let him seek his abode in hell-fire.”

64
MUTAWWATIRMUTAWWATIR
a “a “SunnahSunnah” reported” reported
by 4 or more chainsby 4 or more chains
of narrators (of narrators (ISNADISNAD))
VERY RELIABLEVERY RELIABLE

65
MUTAWWATIRMUTAWWATIR AHADAHAD
a “Sunnah” reporteda “Sunnah” reported a “a “SunnahSunnah” reported” reported
by 4 or more chainsby 4 or more chains by 3 or less chainsby 3 or less chains
of narrators (ISNAD)of narrators (ISNAD) of narrators (of narrators (ISNADISNAD))
RELIABILITY DEPENDS ONRELIABILITY DEPENDS ON
STRENGTH OF CHAINSTRENGTH OF CHAINVERY RELIABLEVERY RELIABLE

THE RATIONALE:
“THE STRENGTH OF A CHAIN IS AT THE WEAKEST LINK”
“Therefore if only one link (narrator) in a report is weak,
the whole report is to be regarded as weak.”
CHECKING THE CHAIN
# 1

THE RATIONALE:
“AN OBJECT MUST ALSO BE SUPPORTED BY AT LEAST ONE
OTHER SEPARATE CHAIN TO BE REGARDED SAVE AND RELIABLE”
“Therefore a report which cannot be independently corroborated
is ground for it being regarded as weak or unreliable.”
CHECKING THE CHAIN
# 2

THE RATIONALE:
“A CHAIN MUST BE CONTINUOUSLY LINKED TO THE
SOURCE OF WHICH IT IS SUPPOSED TO BE CONNECTED”
“Therefore a report which has gaps in the links (of narrators)
is a reason for its rejection.”
CHECKING THE CHAIN
# 3

69
Further categorization of “Further categorization of “AHADAHAD” hadith on” hadith on
the basis of number of Chains.the basis of number of Chains.
Mash-hurMash-hur AzizAziz GharibGharib
(well-known)(well-known) (strong)(strong) (rare)(rare)
Narrated by wayNarrated by way
of 3 chainsof 3 chains
of 2 chainsof 2 chains
of a single chainsof a single chains
BASED ON ISNAD USUALLYBASED ON ISNAD USUALLY
THIS CATEGORY IS REJECTEDTHIS CATEGORY IS REJECTED
CAN BE CONSIDEREDCAN BE CONSIDERED
FOR FURTHERFOR FURTHER
CATERGORIZATIONCATERGORIZATION
CAN BE CONSIDEREDCAN BE CONSIDERED
FOR FURTHERFOR FURTHER
CATERGORIZATIONCATERGORIZATION

Al-‘ilm al-Jarh wa al-Ta’dilAl-‘ilm al-Jarh wa al-Ta’dil
(The knowledge of invalidating and(The knowledge of invalidating and
declaring reliable of Hadith)declaring reliable of Hadith)

71
Checking upon theChecking upon the
““ISNADISNAD” (chain of narrators)” (chain of narrators)
Checking upon theChecking upon the
““MAMATNTN” (the text)” (the text)
Checking the integrity ofChecking the integrity of
the “the “RAWIRAWI” (the narrators)” (the narrators)

72
Detailed account of every narrators (SAHABI, TABI’IN, TABI’-
TABI’IN), compiled and verified.
Their strength and weakness subjected to scrutiny
Grading them according grades of reliability (‘Adl, Tsiqa,
Saduq, Saduq yahim, Maqbul, Layyin)
Even those unreliable were identified (Majhul, Muttaham
bil-kadzib, Kadzaab)

73
Ahadith which are “Ahadith which are “MASH-HURMASH-HUR” or “” or “AZIZAZIZ ““
MaqbulMaqbul MardudMardud
(Accepted)(Accepted) ( Rejected )( Rejected )
ShahihShahih HassanHassan Dho’ifDho’if Maudhu’Maudhu’
FabricationFabricationWeakWeakGoodGoodAuthenticAuthentic

74
Due to defects of the narrator.
Due to discontinuity in the chain.
Due to incidental reasons.

75
Continuity of the chain
Integrity of the transmitter (narrator)
Soundness of narrator’s memory
Conformity to stronger sources
Absence of hidden defects

77
Not contrary to Qur’an & authentic Ahadith
Not illogical, against common law
Not out of proportion
Not containing too much detail on prophecy
Not contrary to the position of the Prophet (pbuh)
Personal praise or condemnation of any Companions, tribes
or places is suspect.

78
As-As-SSaahhiihh -- Imam BukharyImam Bukhary
Al-Musnad as-Al-Musnad as- SSaahhiihh - Imam Muslim- Imam Muslim
SunanSunan -- Imam Abu DawudImam Abu Dawud
Sunan al-MujtabaSunan al-Mujtaba -- Imam An-Nasa’iImam An-Nasa’i
SunanSunan -- Imam At-TirmidziImam At-Tirmidzi
SunanSunan -- Imam Ibnu MajahImam Ibnu Majah
THESE WERE COMPILED AFTER IMAM ASH-SHAFI’IE PERIODTHESE WERE COMPILED AFTER IMAM ASH-SHAFI’IE PERIOD

AL-QUR’AN , THE PROPHET MUHAMMADAL-QUR’AN , THE PROPHET MUHAMMAD ‫ﷺ‬‫ﷺ‬ ANDAND
THOSE APPOINTED AS THE SOURCE FOR GUIDANCETHOSE APPOINTED AS THE SOURCE FOR GUIDANCE

““O You who believe ! ObeyO You who believe ! Obey AllahAllah, and obey the, and obey the MessengerMessenger, and, and
those charged with authority from among you (those charged with authority from among you (ULIL AMRIULIL AMRI
MIN-KUMMIN-KUM). If you differ in anything among yourselves, refer it). If you differ in anything among yourselves, refer it
back to Allah and to His Messenger, if you do believe in Allahback to Allah and to His Messenger, if you do believe in Allah
and the Last day : That is best and most suitable for finaland the Last day : That is best and most suitable for final
determination.”determination.”
((Qur’an : An-Nisa’ : 4 :59Qur’an : An-Nisa’ : 4 :59))
AL-QUR’AN , THE PROPHET MUHAMMADAL-QUR’AN , THE PROPHET MUHAMMAD ‫ﷺ‬‫ﷺ‬ ANDAND
THOSE APPOINTED AS THE SOURCE FOR GUIDANCETHOSE APPOINTED AS THE SOURCE FOR GUIDANCE

““(‘Ali ibn Abi Talib r.a. said) “I asked: ‘O Messenger of Allah! (What(‘Ali ibn Abi Talib r.a. said) “I asked: ‘O Messenger of Allah! (What
are we to do when) matters come before us wherewith there is noare we to do when) matters come before us wherewith there is no
(explicit) indication regarding them in the Qur’an nor in the Sunnah(explicit) indication regarding them in the Qur’an nor in the Sunnah
from you regarding them (regarding its ruling)?’from you regarding them (regarding its ruling)?’
(The Prophet(The Prophet ‫ﷺ‬‫ﷺ‬) he said: “You are to gather together the learned) he said: “You are to gather together the learned
((‘AALIMEEN‘AALIMEEN) amongst them” – or he may have said “The worshippers) amongst them” – or he may have said “The worshippers
((‘ABIDEEN‘ABIDEEN ) from amongst the Believers” –-) from amongst the Believers” –-
““Convene with themConvene with them SHURASHURA (mutual consultations to derive a(mutual consultations to derive a
collective decision) in regard to religious rulings. Do not decide basedcollective decision) in regard to religious rulings. Do not decide based
upon (idea or knowledge of) only one (singular) person’s thought.”upon (idea or knowledge of) only one (singular) person’s thought.”
((Hadith reported by Ibnu Abdil BarrHadith reported by Ibnu Abdil Barr))

(When the Prophet(When the Prophet ‫ﷺ‬‫ﷺ‬ was about to send Muadz ibn Jabal r.a. to Yemen)was about to send Muadz ibn Jabal r.a. to Yemen)
he said (to Muadz): “How would you judge (give religious decision forhe said (to Muadz): “How would you judge (give religious decision for
people)? “people)? “
He (Muadz) replied: “(I will judge) With what is in the Book of Allah”.He (Muadz) replied: “(I will judge) With what is in the Book of Allah”.
Rasulullah then said: “What if you cannot find (any) in it?”Rasulullah then said: “What if you cannot find (any) in it?”
Muadz replied: “(Then, I will judge) with the Sunnah of RasulullahMuadz replied: “(Then, I will judge) with the Sunnah of Rasulullah ‫ﷺ‬‫ﷺ‬.”..”.
Rasulullah then said: “What if you cannot find in the Sunnah?”Rasulullah then said: “What if you cannot find in the Sunnah?”
He replied :”( Then) I will makeHe replied :”( Then) I will make ‘IJTIHAD‘IJTIHAD (exertion) with my reasoning.”(exertion) with my reasoning.”
(Then the Rasulullah(Then the Rasulullah ‫ﷺ‬‫ﷺ‬.) he said: “All praise be to Allah Who granted.) he said: “All praise be to Allah Who granted
TAUFIQTAUFIQ (success in this test) for the messenger of Allah’s messenger!”.(success in this test) for the messenger of Allah’s messenger!”.
((Hadith reported by TirmidziHadith reported by Tirmidzi))

““(Honour) My successors, may Allah s.w.t. be Merciful(Honour) My successors, may Allah s.w.t. be Merciful
towards them!.” He was asked: “Who are your successorstowards them!.” He was asked: “Who are your successors
O Messenger of Allah?”O Messenger of Allah?”
And heAnd he ‫ﷺ‬‫ﷺ‬ said: “They are those whosaid: “They are those who revive myrevive my SunnahSunnah
and teaches themand teaches them to the servants of Allah.”to the servants of Allah.”
((Hadith of the Prophet s.a.wHadith of the Prophet s.a.w.).)

““And whoever amongst you lives after me willAnd whoever amongst you lives after me will
see many conflicts (disagreements), let him thensee many conflicts (disagreements), let him then
adhere to whatever they know o f my Sunnah andadhere to whatever they know o f my Sunnah and
the Sunnah of my Rightly guided Khalifah.the Sunnah of my Rightly guided Khalifah.””
((Hadith reported by AhmadHadith reported by Ahmad))

““The best of mankind – (believers) – are inThe best of mankind – (believers) – are in
my generation, then (a generation) after it,my generation, then (a generation) after it,
and then (another generation) after that.”and then (another generation) after that.”
((Hadith reported by Bukhary and MuslimHadith reported by Bukhary and Muslim))

COMPANIONS WHO GAVE MANY FATWASCOMPANIONS WHO GAVE MANY FATWAS
‘UMAR IBN AL-KHATTAB R.A.
‘ALI IBN ABI TALIB R.A.
IBN MAS-UD R.A.
IBN ‘UMAR R.A.
IBN ABBAS IBN ABDUL MUTALIB R.A.
ZAYD IBN TSAABIT R.A.

THOSE WHO GAVE FATWATHOSE WHO GAVE FATWA
IN MADINA AL-MUNAWWARAHIN MADINA AL-MUNAWWARAHA’ISHAH BNTE ABU BAKR R.A.
‘ABDULLAH IBN UMAR R.A.
ABU HURAYRAH R.A.
SA-’ID AL-MUSAYYAB AL-MAKHZUMI R.A.
URWAH BIN ZUBAYR BIM AWWAM R.A.
‘ALI BIN HUSSAYN ZEIN AL-’AABIDEEN R.A.
MUHAMMAD BIN ‘ALI BIN HUSSAYN AL-BAQIR R.A.

IN MAKKAH AL-MUKARRAMAHIN MAKKAH AL-MUKARRAMAH
‘ABDULLAH IBN ABBAS IBN ABDUL MUTTALIB R.A.
IKRIMAH (MAULA OF IBNU ABBAS) R.A.
MUJAHID IBN JABR (MAULA OF BANI MAKHZUM) R.A.
ATHA’ IBN ABI RABAH (MAULA OF QURAYSH) R.A.
ABU ZUBAYR MUHAMMAD IBN MUSLIM R.A.

IN KUFA (SECOND CAPITAL)IN KUFA (SECOND CAPITAL)
ALQAMAH IBN QAIS AN-NAKHA-’IE R.A.
AL-ASWAD IBN YAZID AN-NAKHA-’IE R.A.
IBRAHIM IBN YAZID AN-NAKHA-’IE R.A.
MASRUQ IBN AJDA’ AL-HAMDANI R.A.
UBAYDAH IBN ‘AMIR AS-SILMANI AL-MURADI R.A.
SHURAIH IBN HARITH AL-KINDI R.A.
SA-’EED IBN JUBAYR (MAULA WALIBAH) R.A.

IN BASRA (IRAQ)IN BASRA (IRAQ)
ANAS IBN MALIK AL-ANSARIY R.A.
ABU ‘ALIYA RAFI’ IBN MAHRAN AR-RAYANI R.A.
HASSAN IBN HASSAN YASSAR (MAULA ZAID IBN TSABIT) R.A.
ABU SHA’-TSA JABIR IBN ZAID (IBN ABBAS COMPANION) R.A.
MUHAMMAD IBNU SIRRIN (MAULA OF ANAS IBN MALIK) R.A.
QATADAH IBN DI-’AMAH AD-DAUSI R.A.

IN SHAM (SYRIA)IN SHAM (SYRIA)
‘ABDUR RRAHMAN IBN GHUNMIN AL-ANSARIY R.A.
‘AIDZULLAH IBN ‘ABDULLAH AL-KHULANI R.A.
QABISHAH IBN DZUAIB R.A.
QABISHAH IBN DZUAIB R.A.
‘UMAR IBN ‘ABDUL AZIZ IBN MARWAN R.A.
RAJA’ AL-HAYAH AL-KINDI R.A.

IN MISR’ (EGYPT)IN MISR’ (EGYPT)
IN YEMENIN YEMEN
‘ABDULLAH IBN ‘AMR AL-’ASH R.A.
ABUL KHAYR MARTSAD IBN ‘ABDULLAH AL-YAZINI R.A.
YAZIB IBN ABUL HABIB (MAULA AL-AZDI) R.A.
THAWUS IBN KAISAN AL-JUNDI R.A.
WAHAB IBN MUNABBIH AS-SAN’AANI R.A.
YAHYA IBN ABU KATSIR R.A.

PERIOD OF CONSOLIDATION AND FURTHERPERIOD OF CONSOLIDATION AND FURTHER
DEVELOPMENT OF THE VARIOUS SCIENCESDEVELOPMENT OF THE VARIOUS SCIENCES
‘‘ILM AL-QIRA’AT WA AL-TAFSIRILM AL-QIRA’AT WA AL-TAFSIR
‘‘ILM AL-HADITH - SEERAHILM AL-HADITH - SEERAH
‘‘ILM AL-FIQH WAL USUL-AL-FIQHILM AL-FIQH WAL USUL-AL-FIQH
‘‘ILM AL-KALAMILM AL-KALAM
‘‘ILM JARH WA TA’DIL – ‘ILM MUSTALAH AL-HADITHILM JARH WA TA’DIL – ‘ILM MUSTALAH AL-HADITH
‘‘ILM TASAWWUF –TAZKIYAH AN-NUFUSILM TASAWWUF –TAZKIYAH AN-NUFUS ETC..ETC..

““ThoseThose who listen to the Word, and follow the best (meaning)who listen to the Word, and follow the best (meaning) in it:in it:
those are the ones whom Allah has guided, and those are the onesthose are the ones whom Allah has guided, and those are the ones
endued with understanding.”endued with understanding.”
((Qur’an: Az-Zumar:39:18Qur’an: Az-Zumar:39:18))

FOUNDERS OFFOUNDERS OF MADZAAHIBMADZAAHIB IN FIQH (JURISPRUDENCE)IN FIQH (JURISPRUDENCE)
IMAM JA’FAR IBN MUHAMMAD AS-SODIQ R.A. (83 AH - 198 AH)
 Born in Madinah, he belongs to the illustrious family of theBorn in Madinah, he belongs to the illustrious family of the
Prophet’ s household (Prophet’ s household (AHLUL BAYTAHLUL BAYT) through Imam Muhammad al-) through Imam Muhammad al-
Baqir ibn ‘Imam Ali ibn Imam Hussain ibn Imam ‘Ali ibn Abi TolibBaqir ibn ‘Imam Ali ibn Imam Hussain ibn Imam ‘Ali ibn Abi Tolib
with Sayyidatina Fatimah Az-Zahra binte Rosulillahwith Sayyidatina Fatimah Az-Zahra binte Rosulillah ‫ﷺ‬‫ﷺ‬..
 Regarded as the sixth Imam of the Shiite, he was also theRegarded as the sixth Imam of the Shiite, he was also the
teachers of many scholars including Sunni Imams like Malik andteachers of many scholars including Sunni Imams like Malik and
even Abu Hanifah.even Abu Hanifah.

 Because of persecution by the ruling powers of the ‘UmmayadBecause of persecution by the ruling powers of the ‘Ummayad
and the Abbasid, the Shi’ite Madzhab later evolved separately fromand the Abbasid, the Shi’ite Madzhab later evolved separately from
the mainstream Sunni schools through the subsequent Imams fromthe mainstream Sunni schools through the subsequent Imams from
his descendants.his descendants.
 The other branch of Shi’ite evolved earlier was the Zaydi whichThe other branch of Shi’ite evolved earlier was the Zaydi which
refer to the followers of Imam Zayd ibn ‘Ali (Zayn al-’Abidin) ibnrefer to the followers of Imam Zayd ibn ‘Ali (Zayn al-’Abidin) ibn
Hussain ibn ‘Ali ibn ‘Abi Tolib r.a.Hussain ibn ‘Ali ibn ‘Abi Tolib r.a.
IMAM JA’FAR IBN MUHAMMAD AS-SODIQ R.A. (83 AH - 198 AH)

IMAM ABU HANIFAH AL-NU’MAN BIN TSABIT R.A. (80 AH - 150 AH)
 AA Tabi’inTabi’in born in Kufah and had studied under many survivingborn in Kufah and had studied under many surviving
Ashaabi RasulAshaabi Rasul (Prophet’s companions) there such as Anas ibn(Prophet’s companions) there such as Anas ibn
Malik, Sahl ibn Sa’ad etc. and learnt many Ahadith from them.Malik, Sahl ibn Sa’ad etc. and learnt many Ahadith from them.
 After learning under many scholars in Kufah, he went on toAfter learning under many scholars in Kufah, he went on to
Makkah and Madinah to take knowledge from many other scholarsMakkah and Madinah to take knowledge from many other scholars
who were students of well-known companions and otherwho were students of well-known companions and other Tabi’inTabi’in
scholars there.scholars there.

 Although he too regarded the Qur’an, Sunnah andAlthough he too regarded the Qur’an, Sunnah and Ijma’Ijma’ as theas the
important primary sources, he had limited access to much ofimportant primary sources, he had limited access to much of
Ahadith in Kufah (unlike Imam Malik in Madinah). Thus he was bestAhadith in Kufah (unlike Imam Malik in Madinah). Thus he was best
known for the use of juristic analogical deduction (known for the use of juristic analogical deduction (QiyasQiyas) and) and
IstihsanIstihsan (Equitable Preference) – as methods of(Equitable Preference) – as methods of IJTIHADIJTIHAD, whence, whence
his school were calledhis school were called Ahlul-Ra’yuAhlul-Ra’yu (People of Juristic Reasoning)(People of Juristic Reasoning)

His famous disciples were:His famous disciples were:
 Qadhi Abu Yusuf – appointed by Caliph Harun ar-Rashid as theQadhi Abu Yusuf – appointed by Caliph Harun ar-Rashid as the
chief judge (chief judge (Qadhi al-QudhatQadhi al-Qudhat))
 Imam Muhammad ibn al-Hassan As-Shaybani – one of theImam Muhammad ibn al-Hassan As-Shaybani – one of the
teacher of Imam As-Shafi’ie.teacher of Imam As-Shafi’ie.
 Imam Zufar well-known scholar of Hadith and especially ofImam Zufar well-known scholar of Hadith and especially of
QiyasQiyas (analogical deduction).(analogical deduction).

IMAM MALIK BIN ANAS R.A. (93 AH – 117 AH)
 Born and raised in Madinah ar-Rasul (City of the Prophet), heBorn and raised in Madinah ar-Rasul (City of the Prophet), he
learnt from and met many of the students of Companionslearnt from and met many of the students of Companions
(Sahabah) of the Prophet s.a.w. And he compiled the famous book(Sahabah) of the Prophet s.a.w. And he compiled the famous book
on Hadith of the propheton Hadith of the prophet ‫ﷺ‬‫ﷺ‬ – “– “Al-Muwatta’Al-Muwatta’ ”.”.
 His notable teachers were Imam Ja’far as-Sodiq, Abu Radim Nafi’His notable teachers were Imam Ja’far as-Sodiq, Abu Radim Nafi’
ibn ‘Abdur Rahman, Nafi’, Muhammad ibn Yahya al-Ansari, Yahyaibn ‘Abdur Rahman, Nafi’, Muhammad ibn Yahya al-Ansari, Yahya
ibn Sa’-id and Hishan ibn ‘Urwah.ibn Sa’-id and Hishan ibn ‘Urwah.

 The greatest contribution of Imam Malik was the codification ofThe greatest contribution of Imam Malik was the codification of
the Madinan Fiqh.the Madinan Fiqh.
 Imam Malik had recourse to many transmitters of Ahadith andImam Malik had recourse to many transmitters of Ahadith and
thus his important compilation of “thus his important compilation of “Al-Muwatta’Al-Muwatta’ “ which he“ which he
systematically arranged in accordance with the practice of thesystematically arranged in accordance with the practice of the
Deen. Imam Shafi’ie and Imam Ahmad ibn Hanbal both studied andDeen. Imam Shafi’ie and Imam Ahmad ibn Hanbal both studied and
memorized this and regarded this book as second to the Qur’an.memorized this and regarded this book as second to the Qur’an.

 He also regardedHe also regarded ‘Amal Ahll Madina‘Amal Ahll Madina -the “Practice of the People of-the “Practice of the People of
Madina” andMadina” and Masalih MursalahMasalih Mursalah - “Public interest or welfare ” to be- “Public interest or welfare ” to be
also important basis for Fiqh unlike Imam As-Shafi’ie. Although asalso important basis for Fiqh unlike Imam As-Shafi’ie. Although as
MuhaddithMuhaddith, Imam Malik placed importance upon Hadith, yet he was, Imam Malik placed importance upon Hadith, yet he was
still regarded by Ibn Qutaybah asstill regarded by Ibn Qutaybah as Ahlul-Ra’yyAhlul-Ra’yy in matters ofin matters of FIQHFIQH..
 Later, tension grew between those who literally follow Ahadith,Later, tension grew between those who literally follow Ahadith,
better known asbetter known as Ahlul-HadithAhlul-Hadith, with those identified as, with those identified as Ahlul-Ra’yuAhlul-Ra’yu..

Some of his famous disciples were:Some of his famous disciples were:
 Imam Muhammad ‘Idris As-Shafi’ieImam Muhammad ‘Idris As-Shafi’ie
 Imam Yahya ibn Yahya al-MasmudiImam Yahya ibn Yahya al-Masmudi
 Imam Abu Muhammad ibn Wahb ibn Salmah al-Fahri al-MisriImam Abu Muhammad ibn Wahb ibn Salmah al-Fahri al-Misri
 Imam Muhammad ibn al-MubarakImam Muhammad ibn al-Mubarak
 Imam Muhammad ibn Hassan al-ShaybaniImam Muhammad ibn Hassan al-Shaybani

IMAM MUHAMMAD BIN ‘IDRIS AS-SHAFI-’IE R.A. (150 AH – 204 AH)
 Born in Gaza from a Qurayshi descent, raised amongst aBorn in Gaza from a Qurayshi descent, raised amongst a
Yemenite tribe and later travelled with his mother to MakkahYemenite tribe and later travelled with his mother to Makkah
when he was ten years old.when he was ten years old.
 At an early aged he already memorised the whole Qur’an, theAt an early aged he already memorised the whole Qur’an, the
Ahadith compilationAhadith compilation Al-Muwatta’Al-Muwatta’ of Imam Malik, while studyingof Imam Malik, while studying
jurisprudence and being mentored by well-known jurists in Makkahjurisprudence and being mentored by well-known jurists in Makkah
– the Mufti Muslim Khalid al-Zanji ,and Imam Sufyan ibn ‘Uyayna.– the Mufti Muslim Khalid al-Zanji ,and Imam Sufyan ibn ‘Uyayna.

 At 23, he travelled to Madinah and became a student of ImamAt 23, he travelled to Madinah and became a student of Imam
Malik ibn Anas until his teacher’s death.Malik ibn Anas until his teacher’s death.
 Later went to Yemen. His reputation attract the Caliph’sLater went to Yemen. His reputation attract the Caliph’s
attention but Imam Shafi’ie’s frankness, brought him in conflictattention but Imam Shafi’ie’s frankness, brought him in conflict
with the ruler. Jealous of his reputation his enemies madewith the ruler. Jealous of his reputation his enemies made
unfounded allegations against him and he was arrested amongstunfounded allegations against him and he was arrested amongst
the conspirators against the Abbassid rulers, and brought to facethe conspirators against the Abbassid rulers, and brought to face
the Caliph in Iraq.the Caliph in Iraq.

 He eloquently defended himself and enthralled the Caliph with hisHe eloquently defended himself and enthralled the Caliph with his
knowledge, not only the Deen but also regarding Greek philosophyknowledge, not only the Deen but also regarding Greek philosophy
and medicine.and medicine.
 His acquaintance with Imam Al-Hassan ibn Muhammad al-His acquaintance with Imam Al-Hassan ibn Muhammad al-
Shaybaniy and Qadhi Abu Yusuf (disciples of Abu Hanifah) benefittedShaybaniy and Qadhi Abu Yusuf (disciples of Abu Hanifah) benefitted
him much on Imam Abu Hanifah’s juristic methodology,him much on Imam Abu Hanifah’s juristic methodology,

 Thus, Imam Ash-Shafi-’ie can be said to be expert on bothThus, Imam Ash-Shafi-’ie can be said to be expert on both
methodologies of Imam Malik and Abu Hanifah.methodologies of Imam Malik and Abu Hanifah.
Imam Ash-Shafi-’ie then wrote the important treatise and codifiedImam Ash-Shafi-’ie then wrote the important treatise and codified
a systematic approach to the principles of Islamic jurisprudence in hisa systematic approach to the principles of Islamic jurisprudence in his
important work:important work: “Kitab ar-Risaalah fi-Usul al-Fiqh”.“Kitab ar-Risaalah fi-Usul al-Fiqh”. To correct theTo correct the
over-reliance upon rational legal deduction over textual evidenceover-reliance upon rational legal deduction over textual evidence
which became rampant, especially when the Caliph becamewhich became rampant, especially when the Caliph became
influenced by the Mutazilites.influenced by the Mutazilites.

 It was Imam Ash-Shafi-’ie who reasserted the pre-eminence ofIt was Imam Ash-Shafi-’ie who reasserted the pre-eminence of
AhadithAhadith overover QiyasQiyas, and revived the effort amongst his followers to, and revived the effort amongst his followers to
ensure its proper collection and preservation.ensure its proper collection and preservation.
 He also wrote “He also wrote “Kitab al-UmmKitab al-Umm” in which he presented views of his” in which he presented views of his
teachers as well as his own regarding many issues which made itteachers as well as his own regarding many issues which made it
clear that Imam Ash-Shafi-’ie was an authority of his own.clear that Imam Ash-Shafi-’ie was an authority of his own.

 He became well-known while in Makkah where his school ofHe became well-known while in Makkah where his school of
jurisprudence attracted many scholars from all over the Muslimjurisprudence attracted many scholars from all over the Muslim
world.world.
 Finally left Makkah for Egypt and remained there till his death. HisFinally left Makkah for Egypt and remained there till his death. His
school was so well accepted the many renown Islamic scholarsschool was so well accepted the many renown Islamic scholars
themselves prefer to be regarded as followers of this school ofthemselves prefer to be regarded as followers of this school of
jurisprudence, even though many of them have attained the rank ofjurisprudence, even though many of them have attained the rank of
Mujtahid.Mujtahid.

Some of these famous or notable scholars of this school:Some of these famous or notable scholars of this school:
 Imam Al-MuzaniImam Al-Muzani
 Imam Al-MawardiImam Al-Mawardi
 Imam An-NawawiyImam An-Nawawiy
 Imam Al-HaramainImam Al-Haramain
 Imam Al-GhazaliyImam Al-Ghazaliy
 Imam ‘Izzuddin ibn Abdul SalamImam ‘Izzuddin ibn Abdul Salam
 Imam Al-BaqilanyImam Al-Baqilany

Some of these famous or notable scholars of this school:Some of these famous or notable scholars of this school:
 Most MuhaddithinMost Muhaddithin: Imam Bukhary, Muslim, Tirmidzi, Ibn Majah,: Imam Bukhary, Muslim, Tirmidzi, Ibn Majah,
Baihaqy, Ibn Hajar, Abu Dawud, Ad-Darimi, An-Nasa-i, Daruqutni,Baihaqy, Ibn Hajar, Abu Dawud, Ad-Darimi, An-Nasa-i, Daruqutni,
etc.etc.
 Imam Abul Hassan al-Ash’ariy, Juneid al-Baghdadi, At-Tabari, Ar-Imam Abul Hassan al-Ash’ariy, Juneid al-Baghdadi, At-Tabari, Ar-
Razi, As-Suyuti, As-Subki, etc.Razi, As-Suyuti, As-Subki, etc.

IMAM AHMAD IBN HANBAL R.A. (164 AH – 241 AH)
 Imam Abu ‘Abdillah Ahmad ibn Muhammad ibn Hanbal isImam Abu ‘Abdillah Ahmad ibn Muhammad ibn Hanbal is
mostly known as a Muhaddith although he is acknowledged to be amostly known as a Muhaddith although he is acknowledged to be a
Mujtahid on Fiqh having studied under Imam Muhammad Idris As-Mujtahid on Fiqh having studied under Imam Muhammad Idris As-
Shafi-’ie, Bishr ibn al-Mufaddal, Waki’ ibn al-Jarrah etc.Shafi-’ie, Bishr ibn al-Mufaddal, Waki’ ibn al-Jarrah etc.
 As a Muhaddith, even his teachers and other muhaddithin takeAs a Muhaddith, even his teachers and other muhaddithin take
Ahadith from him. His famous work is “Ahadith from him. His famous work is “Musnad AhmadMusnad Ahmad”.”.

 He is well-known for piety and detachment (Zuhud), and hisHe is well-known for piety and detachment (Zuhud), and his
school relies much upon Ahadith on Fiqh – much akin Maliki schoolschool relies much upon Ahadith on Fiqh – much akin Maliki school
– but not limiting it only from narrators in the Hijaz but elsewhere– but not limiting it only from narrators in the Hijaz but elsewhere
too.too.
 But unlike his teacher Imam Ash-Shafi’ie, his followers andBut unlike his teacher Imam Ash-Shafi’ie, his followers and
school of jurisprudence was limited and today mostly confine onlyschool of jurisprudence was limited and today mostly confine only
to the peninsula of Arabia.to the peninsula of Arabia.

 He was strict and very cautious in his adherence to the ways ofHe was strict and very cautious in his adherence to the ways of
the pious predecessors, that when the Caliph sought his service asthe pious predecessors, that when the Caliph sought his service as
a Qadhi he refused. He was even flogged for rejecting thea Qadhi he refused. He was even flogged for rejecting the
Mu’tazilite’s assertion regarding the createdness of the Qur’an butMu’tazilite’s assertion regarding the createdness of the Qur’an but
remained steadfast upon his principle.remained steadfast upon his principle.

 His jurisprudence later was somewhat revived by Imam IbnHis jurisprudence later was somewhat revived by Imam Ibn
Taymiyyah and his student Ibn Qayyim Al-Jauziy.Taymiyyah and his student Ibn Qayyim Al-Jauziy.

OTHER LESSER KNOWN OR EXTINCTOTHER LESSER KNOWN OR EXTINCT MADZAAHIBMADZAAHIB
IMAM ZAYD IBN ‘ALI IBN HUSSAYN (80 AH – 122 AH)
IMAM LAYTH IBN SA’AD (97 AH – 174 AH)
IMAM SUFYAN AL-TSAURIY (100 AH – 160 AH)
IMAM DAWUD IBN ‘ALI AD-DHAZHIRI (199 AH – 269 AH)

““WAFAYAT-AL A’YAN AN-BA ABNAZ-ZAMANWAFAYAT-AL A’YAN AN-BA ABNAZ-ZAMAN” – Ibn Khallikan” – Ibn Khallikan
““TABAQAT AL-SAFI’IYYAH AL-KUBRATABAQAT AL-SAFI’IYYAH AL-KUBRA” – As-Subki” – As-Subki
““TARIKH BAGHDADTARIKH BAGHDAD” – Khatib Al-Baghdadi” – Khatib Al-Baghdadi
““TABAQATTABAQAT” – Ibn Abi Ya’la” – Ibn Abi Ya’la
““TADZKIRAH AL-HUFFAZTADZKIRAH AL-HUFFAZ” – Adz-Dzahabiy” – Adz-Dzahabiy

AND ALLAH KNOWS BEST

TO BE CONTINUEDTO BE CONTINUED

127
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[Slideshare] fiqh course(batch 5 january 2016) introdn #4a historyof madzahib (17 february 2016)

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[Slideshare] fiqh course(batch 5 january 2016) introdn #4a historyof madzahib (17 february 2016)