Al-Musannaf of Abd al-Razzaque al-San‘ani

History and Methodology: An Evaluation

Mohammad Abullais al-Khayrabadi (Ph.D.)

Associate Professor

Department of Qur’an and Sunnah Studies

International Islamic University Malaysia

Introduction

It is a well-known fact that Muslims right from the time of the Prophet (s.a.w.) paid

attention to the preservation of the Prophet’s (s.a.w.) traditions, whether sayings, doings,

tacit approvals or personal attributes. It is because these traditions constitute part of the

religion they profess and practice. There are a number of verses in the Qur’an, which

make it very clear that the Prophet’s (s.a.w.) traditions are binding on his followers; that

the rejection of those traditions is tantamount to the rejection of faith; and that the

believers have no right to have a freedom of choice in a matter already decided by the

Qur’an and the Sunnah.1 In addition to the Sunnah being a source of Islamic law, it is also

a source of knowledge and wisdom. It has lifted the curtain from various dimensions of

knowledge such as Physics, Sociology, Economics and Medicine. Moreover, Sunnah

serves as the interpreter of many an issue available in the Qur’an in abstract and brief

manner. Allah says: “And We revealed to you the Reminder so that you might explain to

the people what has been revealed to them” (16:44). That is why, the Prophet (s.a.w.)

commanded his followers to learn the Sunnah by heart and communicate it to others. The

Prophet (s.a.w.) encouraged its preservation and communication in various ways.

Sometimes, he gave a clear order: “The present must communicate it to those absent”.2 At

times, he invited the people to preserve and communicate his traditions as measure of

1 Al-Khayrabadi, Muhammad Abullais, ‘Ulum al-Hadith: Asiluha wa Mu‘asiruha (Dar al-Shakir, Malaysia, 2005), 4th Edition, p. 40.2 Al-Bukhari, Muhammad ibn Isma‘il, Sahih (Dar Ibn Kathir, Beirut, 1987), 1/37, No. 67.

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making themselves deserve the blessing of Allah: “May Allah bless the person who heard

a hadith from me memorized it

and communicated it precisely as he heard it!3 And some other times, he warned the

people to attribute to him something falsely: “He who attributed to me something falsely

should be ready to his abode in the hell-fire”.4 His companions were very mindful of and

careful in memorizing and narrating Hadith.

But after the assassination of ‘Uthman ibn ‘Affan in the year 35 after hijrah, a trend of

fabrication Hadith started at the hands of those with vested interest. Keeping this situation

in view, Umayyad Caliph ‘Umar ibn ‘Abd al-‘Aziz invited the scholars to codify Sunnah

and Hadith. The scholars rose to the occasion and compiled, from the 2nd century onward,

the traditions available in various cities and towns under different titles such as Musnad,

Mu‘jam, Jami‘, Sunan, Musannaf, Mu’atta, Mustadrak, Mustakhraj, Al-Ajza’ al-

Hadithiyyah, Al-Fawa’id, and Al-Amali etc.

Al-Musannaf of Abd al-Razzaque is one such compilation with a view to preserving the

traditions of the Prophet (s.a.w.). It falls under the category of the compilations made

during the 2nd half of the 2nd century and the 1st quarter of the 3rd century. As is known, the

Hadith works of this period are mere compilations of traditions under certain particular

heads, without differentiating between the weak and the authentic. The objective of such

compilation was to facilitate the task of deriving rulings and legal principles from

ahadith. Al-Musannaf of Abd al-Razzaque precisely represents the trend of its time. The

present article is a humble attempt to introduce and evaluate it from two angles: 1)

biographical dimension of its author, and 2) its methodology.

Abd al-Razzaque al-San‘ani: Biographical sketch

3 Abu Da’ud, Sulayman ibn al-Ash‘ath, Sunan (Dar al-Fikr, Beirut, n.d.), 3/322, No. 3660; Al-Tirmidhi, Muhammad ibn ‘Isa, Al-Jami‘ (Dar Ihya’ al-Turath al-‘Arabi, Beirut, n.d.), 5/33, Nos. 2656-2658.4 Al-Bukhari, 1/52, No. 110; Muslim, Dar Ihya’ al-Turath al-Arabi, Beirut, 1954), Muqaddimah, 1/10, No. 4.

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He is Abd al-Razzaque ibn Humam ibn Nafi‘ Abu Bakr al-Himyari, al-San‘ani5 / al-

Yemeni.6 He was born in the year 126 after hijrah7 in a family known for its contribution

in the field of Hadith narration. His father Humam ibn Nafi‘ was one of the most pious

people in Yemen, with 60 pilgrimages to Makkah to his credit.8 His uncle Wahb ibn Nafi‘

was a well known narrators of Hadith.9 His brother ‘Abd al-Wahab ibn Humam was an

authentic narrator, with a slight defect in his person, that is, he was inclined towards

shi’ite approach more than him.10 His sister who was married to Da’ud ibn Ibrahim was

an authentic narrator.11 His son ‘Abd al-Rahman ibn ‘Abd al-Razzaque was also a

narrator of Hadith.12 His nephew Ibrahim ibn Abdullah ibn Humam was a narrator. He

narrated fabricated traditions on the authority of his uncle ‘Abd al-Razzaque.13 Likewise,

his sister’s son was a narrator who stands accused of having reported lies.14

Hadith Learning

He began learning hadith right from his tender age. He traveled far and wide in search of

hadith, including Makkah, Madinah, Syria, and Iraq. He met senior scholars of his time

and learned from them. According to al-Qadi Hisham ibn Yusuf, Abd al-Razzaque was

18 year old when he entered Makkah for Hadith learning.15 After so many journeys, he

remained attached with a great scholar of hadith, Ma‘mar ibn Rashid for seven years. As

a result, he memorized almost all of Ma‘mar’s reports. ‘Abd al-Razzaque himself

describes his own interest in learning Hadith. He says: “When sufyan al-Thawri appeared

among us and advised us to get someone who could easily write the document, we got

5 Ibn Khallikan, Ahmad ibn Muhammad, Wafyat al-A ‘yan (Dar al-Thiqafah, Beirut, 1968), 3/217, No. 398.6 Ibn Sa ‘d, Al-Tabqat al-Kubra, 5/548; Al-Bukhari, Al-Tarikh al-Kabir (Dar al-Fikr, Beirut, n.d.), 6/130, No. 1933; Al-‘Uqayli, Muhammad ibn ‘Amr, Al-du‘afa’ al-Kabir (Dar al-Maktabah al-‘Ilmiyyah, 1984)3/107, No. 1082; Ibn Abi Hatim, Al-Jarh wa al-Ta‘dil, 6/38, No. 204; Ibn ‘Adi, Abdullah ibn ‘Adi al-Jurjani, Al-Kamil fi al-Du‘afa’ (Dar al-Fikr, Beirut, 1988), 5/312, No. 1463.7 Ibn Sa ‘d, op. cit., 5/548; Al-Bukhari, Al-Tarikh al-Kabir, 6/130, No. 1933.8 Al-Bukhari, Al-Tarikh al-Kabir, 8/237, No. 2850.9 Ibn Abi Hatim, op. cit., 9/24, No. 112.10 Ibid., 6/70, No. 366.11 Ibid., 3/406, No. 1864.12 Al-Khatib al-Baghdadi, Ahmad ibn ‘Ali, Tarikh Baghdad (Dar al-Kutub al-‘Ilmiyyah, Beirut, n.d.), 6/306, No. 3349.13 Ibn ‘Adi, Al-Kamil fi Du‘afa’ al-Rijal, 1/273, No. 113.14 Ibn Abi Hatim, op. cit., 2/82, No. 194.15 Ibn ‘Asakir, Tarikh Dimashque, 36/167, No. 4039.

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Hisham ibn Yusuf to write. When he wrote, we would look at what he wrote. When he

finished wriring, we would copy it”.16 According to his disciple, Ishaque ibn Ibrahim ibn

‘Ibad al-Dabri, he had memorized around 17000 traditions.17

His Teachers

It is said that he learned from 65 teachers.18 Most of them were authentic such as Ma‘mar

ibn Rashid (d.152 A.H.), Hisham ibn Hassan (d.146 A.H.), ‘Abd al-Rahman ibn ‘Amr al-

Awza‘i (d.157 A.H.), Sufyan al-Thawri (d.161 A.H.), Malik ibn Anas (d.179 A.H.),

Abdullah ibn al-Mubarak (d.181 A.H.), Ma‘tamar ibn Sulayman (d.187 A.H.), Sufyan ibn

‘Uyaynah (d.198 A.H.). Ma‘mar ibn Rashid was the most significant teacher with whom

he, as he himself says, spent 8-9 years.19 Perhaps, this is the reason why Ahmad ibn

Hanbal advised: “In a situation of controversy among the students of Ma‘mar over a

hadith, the report of ‘Abd al-Razzaque is to be considered authentic”.20

‘Abd al-Razzaque memorized Hadith from Ma‘mar far greater in number than from

anyone else of his teachers. He claims: “I wrote from Ma‘mar tens of thousands of

ahadith”.21

His Students

A great number of students of Hadith learned from him. As to the strength of his students,

Abu Sa‘d ibn al-Sam‘ani says: “It was said that after the Prophet (s.a.w.) never such a

great number of people undertook academic journey to anyone as to him”.22 As enlisted

by al-Mazzi, ‘Abd al-Razzaque had 82 students.23 Most of them are authentic sources of

traditions such as Sufyan ibn ‘Uyaynah (d.198 A.H.), Waki‘ ibn al-Jarrah (d.196 A.H.),

16 Ibid.17 Al-Dhahbi, Tadhkirah al-Huffaz, 1/190.18 Al-Mazzi, Tahdhib al-Kamal, 18/52-61, No. 3415.19 Ibn Abi Hatim, op. cit., 6/38, No. 204.20 Ibn ‘Asakir, op. cit., 36/169, No. 4039.21 Ibn Abi Hatim, op. cit., 22 Ibn Khallikan, op. cit., 3/216, No. 398.23 Al-Mazzi, op. cit.,18/54-56, No. 3415.

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Yahya ibn Ma‘in (d.230 A.H.), Abu Khaythmah Zuhayr ibn Harb (d.234 A.H.),

Sulayman ibn Da’ud al-Shadhkuni (d.234 A.H.), ‘Ali ibn al-Madini (d.234 A.H.),

Ishaque ibn Rahwayh (d.238 A.H.), Ahmad ibn Hanbal (d.241 A.H.), and Ishaque ibn

Ibrahim ibn ‘Ibad al-Dabri (d.285 A.H.). The last one has an edge over the rest as he

heard all the traditions of ‘Abd al-Razzaque and reported them all on the authority of his

teacher. His direct learning is authentic.24 But three of the above, al-Shadhkuni, Yahya

ibn Ma‘in and Ahmad ibn Hanbal occupy the most significant position among others of

‘Abd al-Razzaque’s students. ‘Abd al-Razzaque himself acknowledges their position: He

says: “The three wrote from me: Ibn al-Shadhkuni who is the strongest of all in memory,

Yahya ibn Ma‘in who is the most knowledgeable as to the position of the narrators, and

Ahmad ibn Hanbal who is the most pious among the people. I do not care if others do not

write from me”.25

Position and Significance of ‘Abd al-Razzaque

From what the scholars of Hadith criticism have observed about him, he appears to be

highly authentic (thaqah thabat), Possessing strong memory (hafiz) and reliable in the

eyes of all (hujjah ‘ind al-jami‘), with the exception of two negative observations: 1) his

inclination towards shi ‘ite approach, and 2) confusion in narrating Hadith after he turned

blind.

Yahya ibn Ma ‘in says: “’Abd al-Razzaque is authentic; there is no problem with him”. 26

Abu Da’ud says: ‘Abd al-Razzaque is authentic”.27 Al-Dhuhli says: “’Abd al-Razzaque

was the most conscious in Hadith as he used to learn it by heart”.28 Ya‘qub ibn Shaybah

quotes the observation of Hisham ibn Yusuf on the authority of ‘Ali ibn al-Madini: “’Abd

al-Razzauqe was the most knowledgeable and strongest in memory among us”. Ya‘qub

comments: “Both Hisham and ‘Abd al-Razzaque are highly authentic”.29 Ahmad ibn

24 Al-Dhahbi, Siyar A‘lam al-Nubala’, 13/416, No. 398.25 Ibn ‘Asakir, op. cit., 36/176-177, No. 4039.26 Ibn ‘Adi, op. cit., 5/311, No. 1463.27 Ibn Hajar, Tahdhib al-Tahdhib, 6/280, No. 611.28 Ibid.29 Ibn ‘Asakir, op. cit., 36/173-174, No. 4039.

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Hanbal says: “’Abd al-Razzaque ibn Humam al-Yemeni was authentic; he used to have

inclination towards the shi‘ite approach”.30 Al’Ajli and al-Bazzar have both commented

in the same way as Ahmad ibn Hanbal.31

Ibn ‘Adi says: “’Abd al-Razzaque ibn Humam had many compilations and a great

number of Hadith. Authentic Muslim scholars and their leaders in the field of Hadith

approached him, wrote from him and did not see any problem in his reports except that

they considered him as one inclined towards shi‘ite approach. He narrated traditions in

admiration of certain personalities, to which none from among the authentic reporters

subscribed. It is these reports due to which he is accused of shi‘ite approach. He has also

narrated traditions in condemnation of others, which I have not mentioned in this work of

mine. With the exception of his traditions in admiration and condemnation that are totally

strange (manakir), I do not see any problem in his reliability”.32

Ibn Hibban says: “He was among those who compiled, documented, memorized, and

rehearsed; he used to err when narrating tradition from his memory; he had an inclination

towards shi‘ite approach”.33 Al-Dhahbi says: “All but one declared him as authentic. His

reports are recorded in authentic works of Hadith. To his credit go some solitary

traditions. The People blamed him for having an inclination towards shi ‘ite approach.

But he did not go too far; he actually loved ‘Ali more than others and hated those who

fought ‘Ali. He was from those who had memorized knowledge”.34

Al-Dhahbi, at some other place, observes: “‘Abd al-Razzaque ibn Humam was one of the

well-known scholars; People considered him authority. He had some strange and solitary

traditions that have been identified, but the statement of al-‘Anbari—“He is surely a

lier”—is not acceptable”. After this observation al-Dhahbi refers to the observations of

al-nasa’I, Ibn ‘Adi, Abi Hatim, al-Razi and al-Darqutni.35

30 Ibid.31 Ibn Hajar, op. cit., 6/280, No. 611. 32 Ibn ‘Adi, op. cit., 5/315.33 Ibn Hibban, Al-Thiqat, 8/412, No. 14146.34 Al-Dhahbi, op. cit., 1/364, No. 357.35 Al-Dhahbi, Dhikr Asma’ man Tukullima fihi wa Huwa Mawaththaqun (Maktabah al-Manar, al-Zurqa’ n.d.) p. 121, No. 215.

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Ibn Hajar says: “He is authentic, highly reliable, well known author. He turned blind in

his old age, due to which he changed; he used to be inclined towards shi‘ite approach.36

Scholars’ Charge-Sheet against Him

As we have seen earlier, the scholars of Hadith criticism have authenticated him but they

have also criticized him for two problems:

1) His Inclination towards Shi‘ite Approach: All that he has narrated in praise of

‘Ali and others from his family, and in condemnation of those who fought against

‘Ali are considered unreliable.

2) His Confusion and Hadith Reporting in the Last Leg of His Life: Those who

report from him during this period of his life are not accepted as reliable sources.

A Brief Discussion on the Two Charges

Inclination Toward Shi‘ite Approach

Most of the authorities on biographical dictionaries have referred in the introduction of

‘Abd al-Razzaque that he had an inclination toward shi‘ite approach. Yahya ibn Ma ‘in

says: “When I one day heard from him what indicated to his approach, I said: Your

teachers from whom you learned are all authentic; they all follow the tradition of

Ma‘mar, Malik ibn Anas, Ibn Jurayj, Sufyan al-Thawri and al-Awza‘i, from whom, then,

did you learn this approach? He answered: Ja‘far ibn Sulayman al-Zab‘i visited us, I

found him a learned man with right approach; I got it from him”.37 As for Ja‘far ibn

Sulayman, al-Dhahbi says in his biography: “He was one of pious men and a scholar

from shi‘ite community. He performed hajj and went to Yemen. ‘Abd al-Razzaque lived

36 Ibn Hajar, Taqrib al-Tahdhib, p. 354, No. 4064.37 Ibn ‘Asakir, op. cit., 36/187, No. 4039.

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in his company and learned from him the shi‘ite ideas”.38 Al-‘Uqayli says: Muhammad

ibn Ayyub al-Zais al-Razi reported to us: I asked Muhammad ibn Abi Bakr al-Maqdami

about Ja‘far ibn Sulayman and whether ‘Abd al-Razzaque reported from him. He

answered: I lost ‘Abd al-Razzaque; Ja‘far did not spoil anyone else other than ‘Abd al-

Razzaque”.39 Al-Dhahbi says: “‘Abd al-Razzaque rather did not spoil anyone but Ja‘far

ibn Sulayman”.40 Out of all the teachers of ‘Abd al-Razzaque he is the only one who was

described with shi‘ite approach.

There are ‘Abd al-Razzaque’s own statements which confirm his shi‘ite approach. Abu

al-Azhar says: “I heard ‘Abd al-Razzaque saying: I consider Abu Bakr and ‘Umar

superior to ‘Ali simply because ‘Ali himself considered them both superior to his own

self. If he did not do so, I would not consider them both superior. It is enough for me that

I love ‘Ali and then I go against his words”.41

Abu Da’ud says: “ ‘Abd al-Razzaque used to make insinuation for Mu‘awiyah”.42

Al-‘Uqayli’s report serves as explanation of Abu Da’ud’s observation: “Ahmad ibn

Zukayr al-Hazrami reported to me from Muhammad ibn Ishaque ibn Yazid al-Basri who

said: I heard Mikhlad al-Sha ‘iri saying: I was with ‘Abd al-Razzaque; when someone

mentioned the name of Mu‘awiyah, he said: Do not defile our gathering with the mention

of the son of Abu Sufyan”.43

Ibn ‘Asakir has quoted a report on the authority of Abu Zakariya Ghulam Ahmad ibn

Abu Khaythamah: “ I was in the gathering of the mosque at al-Rusafah where Abu

Khaythmah used to pray Zuhr and ‘Asr prayers. Abu Zakariya Yahya ibn Ma‘in was

there after praying Zuhr. An envoy from Ahmad ibn Hanbal approached him and said:

Your brother Abu ‘Abdullah Ahmad ibn Hanbal sends greeting to you and says: You

report quite often from ‘Ubayd Allah al-‘Absi; we both, you and I heard from him; he

38 Al-Dhahbi, Siyar, 8/198, No. 36.39 Al-‘Uqayli, op. cit., 3/109, No. 1082.40 Al-Dhahbi, Siyar, 9/570.41 Ibn ‘Adi, op. cit., 5/312, No. 1463.42 Ibn Hajar, op. cit., 6/280, No. 611.43 Al-‘Uqayli, op. cit., 3/109, No. 1082.

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used to talk about Mu ‘awiyah ibn Abu Sufyan. I have abandoned reporting his traditions.

Upon this Yahya raised his head and said to the envoy: Convey my greeting to Abu

‘Abdullah and say to him that Yahya ibn Ma‘in says: I and you both heard from ‘Abd al-

Razzaque who used to talk about ‘Uthman ibn ‘Affan, so abandon reporting Hadith from

him because ‘Uthman is superior to Mu‘awiyah”.44

When ‘Abd al-Razzaque faced problem after making his shi‘ite approach known to the

people who had begun keeping away from him as to the reporting of his traditions, he

realized this bitter reality and started defending his approach. Salmah ibn Shabib says: “I

heard ‘Abd al-Razzaque saying: By God, I never got satisfied that I consider ‘Ali

superior to Abu Bakr and ‘Umar. May Allah shower Abu Bakr, ‘Umar, ‘Uthman and ‘Ali

with His mercy! He who did not love them all is not a believer. The most important deed

of ours is to love them all (May Allah be pleased with them all). May Allah not make any

one of them as a responsibility for us and raise us on the Day of Judgment among them

and with them. Amin!45

Ibn ‘Asakir reports on the authority of Muhammad ibn Abi al-Sirri who said: “I said to

‘Abd al-Razzaque: What is your view about favoring ‘Ali over others? He avoided to tell

me and said: Sufyan al-Thawri would refer to only Abu Bakr and ‘Umar and then keep

silent after that. ‘Abd al-Razzaque said: Sufyan once said to us: I want to be with Abu

‘Urwah Ma‘mar ibn Rashid alone one night. We arranged the meeting with Ma ‘mar. The

following day I asked Ma‘mar how he found Sufyan. He said: I discovered in him

something (inclination towards shi‘ite approach). ‘Abd al-Razzaque then said: Malik ibn

Anas used to keep silent after Abu Bakr and ‘Umar; Ma ‘mar used to keep silent after

Abu Bakr, ‘Umar, and ‘Uthman; and Hisham ibn Hassan used to keep silent after Abu

Bakr, ‘Umar, and ‘Uthman”.46

However, ‘Abd al-Razzaque was not not extremis in his shi ‘ite approach. He was

truthful in his traditions. How could he be considered extremist when he himself declared

44 Ibn ‘Asakir, op. cit., 36/188-189, No. 4039.45 Ahmad ibn Hanbal, Al-‘Ilal wa Ma‘rifah al-Rijal, 2/59, No. 1546.46 Ibn ‘Asakir, op. cit., 36/186, No. 4039.

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the extremists in shi‘ite approach as unbelievers? Ibn ‘Adi says: Ibn Abu ‘Asmah

reported to us from Ahmad ibn Abi Yahya who said: I heard Abu Bakr ibn Zanjwayh

saing: I heard ‘Abd al-Razzaque saying: Al-Rafizi (extremist in shi‘ite approach) is

kafir”.47

That is why, Hadith scholars did not abandon his traditions. Ibn ‘Asakir reports on the

authority of al-‘Abbas ibn ‘Abd al-‘Azim al-‘Anbari who says: “I was with ‘Ali, with the

view that I would not report from ‘Abd al-Razzaque, ‘ali ibn al-Madini said: Do you want

to oppose your companions?”48

‘Abdullah ibn Ahmad ibn Hanbal says: “I asked my father: Did ‘Abd al-Razzaque incline

towards shi‘ite approach and was overenthusiastic in it? He answered: As for me, I never

heard anything like that, but he was man with an interest in the history”.49

Al-Khatib and Ibn ‘Asakir have both reported on the authority of Ahmad ibn Zuhayr who

said: I heard Yahya ibn Ma‘in saying: When it was conveyed to him that Ahmad ibn

Hanbal used to reject the traditions of ‘Ubayd Allah due to his shi‘ite approach, he said:

By God, ‘Abd al-Razzaque is hundred times more extremist in it than ‘ubayd Allah. I

heard FROM ‘Abd al-Razzaque several times more serious than what I heard from

‘Ubayd Allah. It is reported that he (Ahmad ibn Hanbal) withdrew his approach”.50

His Confusion in Hadith Reporting After Turning Blind

Hadith scholars are all unanimous over the fact that ‘Abd al-Razzaque was authentic

before 200 A.H. after which he turned blind but continued reporting. It was during this

period after being blind that there entered his traditions some strange reports. That is

47 Ibn ‘Adi, op. cit., 5/312, No. 1463.48 Ibn ‘Asakir, op. cit., 36/190. It appears that al-‘Anbari changed his mind. He narrated a number of traditions from ‘Abd al-Razzaque such as in Sunan of Abu Da’ud (reports 27, 1581, 2104, 2177, 2457, 2740), in Jami ‘ al-Tirmidhi (reports 2435, 3333, and 3564) etc.49 Ahmad, op. cit., 2/59, No. 1545.50 Ibn ‘Asakir, op. cit., 36/189, No. 4039; Al-Khatib al-Baghdadi, Al-Kifayah fi ‘Ilm al-Riwayah, P. 130. The last statement of Yahya ibn Ma ‘in referring to Ahmad’s backing away from his approach means that he no longer rejected the traditions reported by ‘Ubayd Allah.

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why, they said: Those who learned from him before 200 A.H., their reporting is good; but

those who heard from him after that, their reports are not considered authentic; His book

is authentic. Ahmad ibn Hanbal says: “We went to ‘Abd al-Razzaque before 200 A.H.

when he was healthy in sight; he who heard from him after he turned blind is weak”.51

‘Abdullah ibn Ahmad says: “My father heard from him earlier”.52 Ahmad ibn Hanbal

said: “His books contain knowledge”.53 Yahya ibn Ma‘in says: “I did not write on the

authority of ‘Abd al-Razzaque even a single tradition but from his documents”.54 He also

says: “Once ‘Abd al-Razzaque said: ‘write from me directly without the book, even

though one single tradition’. I said: ‘No, not even a single letter’.55 Al-Bukhari is of the

view that whatever was reported from his book is authentic.56 Al-Athram in the context of

falsification of the tradition—“The fire is enormously tyrant”—says: When Ahmad asked

as to who narrates it from ‘Abd al-Razzaque and I answered that it was reported to me by

Ahmad ibn Shibwayh, he said: These people heard from him after his blindness when he

continued narrating traditions which were not in his documents; they reported on his

authority the traditions, which were not in his books”.57

It is evident now that towards the end of his life ‘Abd al-Razzaque turned blind, due to

which he erred in certain traditions. That is why, Ibn Hajar said: “Al-Bukhari and Muslim

considered his traditions from those who heard from him before confusion, that is, before

200 A.H. as authentic; as for after that, he changed”.58

Ibn Kayyal has enumerated those who heard from him after confusion. They are: Ahmad

ibn Muhammad ibn Shibwayh, Muhammad ibn Hammad al-Tahrani, Ahmad ibn Mansur

al-Rimadi, Ishaque ibn Ibrahim al-Dabri, Ibrahim ibn Muhammad ibn Barrah al-San‘ani,

Ibrahim ibn Muhammad ibn ‘Abdullah ibn Suwayd, al-Hasan ibn ‘Abd al-A‘la.59

51 Ibn ‘Asakir, op. cit., 36/169 & 180, No. 4039.52 Ibid., 36/170, No. 4039.53 Ibid.54 Al-‘Uqayli, op. cit., 3/108, No. 1082. 55 ‘Abdullah ibn Ahmad, Zawa’id ‘ala Musnad Abih, 3/297, No. 14204.56 Al-Bukhari, Al-Tarikh al-Kabir, 6/130, No. 1933.57 Al-Mazzi, op. cit., 18/57.58 Ibn Hajar, Muqaddimah Fath al-Bari, p. 419.59 Ibn Kayyal, Al-Kawakib al-Nayyirat, p. 51, No. 34.

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Ibn Kayyal has also mentioned the names of those who heard from him before the

confusion period. They are: Ahmad, Ishaque ibn Rahwayh, ‘Ali ibn al-Madini, Yahya ibn

Ma‘in, Waki‘ ibn al-Jarrah, Ishaque ibn Mansur, Mahmud ibn Ghaylan, Ishaque ibn

Ibrahim al-Sa‘di, ‘Abdullah ibn Muhammad al-Musnadi, Muhammad ibn Yahya ibn Abu

‘Umar al-Adani, Yahya ibn Ja‘far al-Baykindi, Yahya ibn Musa al-Balkhi, Ahmad ibn

Yusuf al-Sullami, Hajjaj ibn Yusuf al-Sha‘ir, al-Hasan ibn ‘Ali al-Khallan, Salmah ibn

Shabib, ‘Abd al-Rahman ibn Bishr ibn al-Hakam, ‘Abd ibn Humayd, ‘Amr ibn

Muhammad ibn al-Naqid, Muhammad ibn Rafi‘, and Muhammad ibn Mihran al-

Hammal.60 As for al-Dabri, he was hardly 6 or 7 years old when ‘Abd al-Razzaque died.

Al-Dhahbi says: His father took care of him; he read to him ‘Abd al-Razzaque’s books,

while he was more or less 7. Abu ‘Awanah recorded ‘Abd al-Razzaque’s traditions from

al-Dabri in his Sahih because he narrated from his books and not from his memory. 61 Ibn

al-Kayyal quotes ‘Abd Rabb al-Nabiyy as having said: “Sufyan ibn ‘Uyaynah (d.198

A.H.) and Ma ‘tamar ibn Sulayman (d.187 A.H.) both reported from ‘Abd al-Razzaque

before his confusion period”.62

Statement of Abi Hatim: “His tradition is written but is not used as an argument”

Ibn Abi Hatim says: “When my father, in response to my question as to whom he loved

between ‘Abd al-Razzaque and Abu Sufyan al-Ma‘mari and between ‘Abd al-Razzaque

and Mitraf ibn Mazin, said that he loved ‘Abd al-Razzaque more than the other two, I

asked him his opinion about the authenticity of ‘Abd al-Razaque. So he answered: His

tradition is written but is not used as an argument”.63

It appears that the Hadith authorities did not heed the view of Abi Hatim on ‘Abd al-

Razzaque. They recorded his traditions in their compilations, and they used them as

arguments. Al-Bukhari recorded in his Sahih 119 traditions, Muslim 404 traditions in his

Sahih, Abu Da’ud 181 in his Sunan, al-Nasa’I 99 traditions in his Al-Mujtaba, Ibn Majah 60 Ibid.61 Ibid.62 Ibid., p. 281, No. 8.63 Ibn Abi Hatim, op. cit., 6/38, No. 204.

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75 traditions in his Sunan, Ahmad ibn Hanbal 1505 traditions in his Musnad, al-Darimi 9

traditions in his Sunan, and Ibn Abi Shabah 26 traditions in his Musannaf.

‘Abd al-Razzaque’s Criticism of Some Narrators

‘Abd al-Razzaque was not merely a Muhaddith or a narrator of hadith but he was also

conscious of who took from him and who did not. He was a conscious critic of the

narrators; he expressed his opinions about them. A few examples may suffice to

substantiate the point.

As has been referred to earlier, he said: “Three wrote from me: Ibn al-Shadhkuni who is

the strongest of all in memory, Yahya ibn Ma ‘in who is the most knowledgeable about

the narrators, and Ahmad ibn Hanbal who is the most pious among the people. Hence I

do not care if others did not write from me”.64

He said: Yunus ibn Sulaym is better than Barque, that is, ‘Amr ibn Barque”. Ahmad said:

“When it was mentioned to him, I came to know that he was nothing”.65

He said: I did not see any one as extraordinarily careful in Hadith as Muhammad ibn

Rashid al-Khuza‘i al-Shami”.66 He said: “In San ‘a there is a person na,ely Hisham ibn

Yusuf. If he narrates traditions, it is not befitting for you to listen to any other than

him”.67

Abu Jamil al-Makki said: ‘Abd al-Razzaque said to me: Go and see ‘Abd al-Wadud; he is

a pious teacher. He is ‘Abd al-Wadud ibn Mahdi al-Kila‘i”.68 Many other such statements

of ‘Abd al-Razzaque are available in criticism of Hadith narrators.

His Approach in Using Terms for Taking and Narrating Hadith

64 Ibn ‘Asakir, op. cit., 36/176-177, No. 4039.65 Al-Bukhari, Al-Tarikh al-Saghir, 2/258, No. 2525.66 Al-Bukhari, Al-Tarikh al-Kabir, 1/81, No. 212.67 Ibid., 8/194, No. 2675.68 Ibn Abi Hatim, op. cit., 6/76, No. 391.

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Hadith scholars have used various words for referring to taking and narrating Hadith such

as Sami‘na (we heard), Haddathana (he narrated it to us), Akhbarana (he reported to us),

Anba’ana (he informed us), and Qara’ana (he read to us) etc. All these words vary in

sense and strength, in the eyes of some Hadith scholars.69 But ‘Abd al-Razzaque does not

differentiate between them. This is the view of al-Zuhri, Malik, Ibn ‘Uyaynah, Yahya al-

Qattan, al-Bukhari, and most of the scholars from Makkah, Madinah and Kufa. Ibn al-

Hajib preferred this opinion in his work and quoted it from al-Hakim that it was the stand

of the four leaders. Yahya ibn Ma‘in says: “I heard ‘Abd al-Razzaque saying: Sami‘na

(we heard) and ‘Arazna (we presented) are both hearing”.70 In another report Yahya ibn

Ma‘in says: I saw ‘Abd al-Razzaque reporting Hadith in Makkah. I asked him whether he

heard them all. He said: I heard some of them (sami‘tu) and presented some of them

(‘araztu), and some of them were mentioned to him (zukirahu). Thus to him all the terms

are of the same meaning, that is, hearing (sima‘).71 It is this approach which ‘Abd al-

Razzaque has applied in his work al-Musannaf.

His Compilations

1-Al-Amali fi Athar al-Sahabah

I could not find its mention in the sources. It has been published by Maktabah al-Qur’an,

Cairo, in one single volume edited by al-Sheikh Majdi al-Sayyid Ibrahim. It consists of

201 traditions of Sahabah. It is preserved in Maktabah al-Hadithiyyah, al-Maktabah al-

Fayyah and al-Maktabah al-Shamilah.

2-Tazkiyah al-Arwah ‘an Mawani‘ al-Aflah

69 Al-Qasimi, Muhammad Jamal al-Din, Qawa ‘id al-Tahdith (Dar al-Kutub al-‘ilmiyyah, Beirut, 1399 A.H.), p. 207.70 Ibn Ma ‘in, Al-Tarikh, 3/81, No. 335.71 Ahmad ibn Hanbal, op. cit., 2/606, No. 3881.

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It has been mentioned by al-Baghdadi.72

3-Tafsir al-Qur’an

It has been mentioned by al-Fasi (d.832 A.H.) on the authority of Abu al-Qasim Ibrahim

ibn Mansur ibn Ibrahim ibn Muhammad ibn ‘Abdullah al-Sullami al-Asfahani al-Kirani,

known as al-Sibt Bahrwayh (362-455) who narrated it from Ibn al-Muqri from Abi

‘Arubah from Salmah ibn Shabib from ‘Abd al-Razzaque.73 Its mention has also been

made by Haji Khalifah (d.1067 A.H.) and al-Kattani (d.1345 A.H.). They have both

attributed to him.74 It has been edited by Dr. Mustafa Muslim Muhammad in two volumes

and published by Maktabah al-Rushd, Riyadh in 1410 A.H. It is also preserved in

Maktabah al-Tafsir, al-Maktabah al-Fayyah3, and al-Maktabah al-Shamilah, without

numbering of the traditions quoted therein.

4-Al-jami‘

Haji Khalifah attributed it to ‘Abd al-Razzaque in these words: Al-Jami‘ fi al-Hadith of

al-Imam ‘Abd al-Razzaque al-San‘ani.75 Al-Kattani added to what Haji Khalifah said:

“And Jami‘ ‘Abd al-Razzaque is a compilation other than al-Musannaf. It is a famous and

comprehensive book. Most of its traditions have been recorded by the authors of the six

canonical works of Hadith”.76 It has been edited by Habib al-Rahman al-Azami and

published as the work of Ma‘mar ibn Rashid in two volumes, which are as the parts 10

and 11 of the al-Musannaf of ‘Abd al-Razzaque. It has also been saved electronically in

al-Maktabak al-Fayyah 1, al-Maktabah al-Fayyah 3 and Maktabah al-Fiqh. It contains

1615 traditions, beginning with the No. 19419 and ending with the No. 21033. There are

traditions without numbering that are between 20145 and 20146. Thus the exact number

of traditions in this source is 1616.

72 Al-Baghdadi, Hadiyyah al-‘Arifin, 1/30173 Al-Fasi, Muhammad ibn Ahamd al-Makki, Dhayl al-Taqyid fi Ruwat al-Sunan wa al-Masanid (Dar al-Kutub al-‘Ilmiyyah, Beirut, 1410 A.H.), P. 189-190, No. 216.74 Haji Khalifah, Kash al-Zunun (Dar al-Kutub al-‘Ilmiyyah, Beirut, 1992), 1/452; Al-Kattani, Muhammad ibn Ja ‘far, Al-Risalah al-Mustatrafah (Dar al-Basha’ir al-Islamiyyah, Beirut, 1986), p. 76.75 Haji Khalifah, op. cit., 1/576 and 2/1711.76 Al-Kattani, op. cit., p. 41.

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As a matter of fact, this work belongs to ‘Abd al-Razzaque who compiled therein his

narrations from Ma ‘mar as well as traditions from other teachers as he did in his al-

Musannaf. But the traditions from other than Ma‘mar included in al-Jami‘ are less than in

al-Musannaf. The total number of traditions from other than Ma‘mar is 56 only.77

5-Al-Sunan fi al-Fiqh

Ibn al-Nadim mentioned it in his al-Fihrist.78 Most probably, it is a reference to al-

Musannaf of ‘Abd al-Razzaque.

6-Sahifah Humam ibn Munabbih al-San‘ani

‘abbas al-Duri says: I heard Ibn Ma‘in saying: Hisham ibn Yusuf said: Ma‘mar presented

these traditions to Humam ibn Munabbih. Out of these around thirty (30) or more

traditions he heard directly from Humam.79 Al-Dhahbi says: “Sahifah Humam which

‘Abd al-Razzaque narrated on the authority of Ma ‘mar contains more than 130 traditions

most of which are recorded in the works of al-Bukhari and Muslim.80

Al-Hasan AL-Maymuni says: I heard Ahmad ibn Hanbal saying concerning Sahifah

Humam: Ma‘mar met Humam in Sudan. He had turned old and his eyebrows had fallen.

Humam read it to him. When he got tired, the rest was read by Ma‘mar to him and ‘Abd

al-Razzaque did not know what was read to him out of what he read from it. Total

number of traditions therein are around 140. It has been edited by ‘Ali Hasan ‘Ali ‘Abd

al-Hamid and published by al-Maktab al-Islami, Beirut, and Dar ‘Ammar, Oman in 1987

in one volume. It has also been preserved electronically in al-Maktabah al-hadithiyyah,

al-Maktabah al-Fayyah3, and al-Maktabah al-Shamilah. The total traditions are 138.

77 The serial numbers of such traditions are: 19440, 19475, 19482, 19643, 19671, 19709, 19720, 19732, 19757, 19758, 19762, 19763, 19771, 199772, 19780, 19781, 19790, 19794, 19795, 19798, 19801, 19807, 19844, 19848, 19858, 19881, 19892, 19963, 19990, 19991, 20000, 20092, 20093, 20094, 20095, 20117, 20123, 20126, 20136, 20155, 20156, 20157, 20220, 20248, 20265, 20292, 20378, 20441, 20526, 20646, 20861, 20916, 20951, 21014, 21015, 21032.78 Ibn al-Nadim, Muhammad ibn Ishaque, Al-Fihrist (Dar al-Ma‘rifah, Beirut, 1978), p. 318. 79 Ibn Ma‘in, op. cit., 3/81, No. 334.80 Al-Dhahbi, Siyar, 9/571, No. 220.

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7-‘Awali ‘Abd al-Razzaque

Al-Kattani has mentioned about it.81 Its existence today is unknown.

8-Al-Musannaf

Haji Khalifah has attributed it to him.82 Al-Kattani says: It is smaller than Musannaf of

Ibn Abi Shaybah. ‘Abd al-Razzaque compiled it according to chapters and parts.83 It has

been edited by Habib al-Rahman al-Hindi in 11 volumes and published by al-Maktab al-

Islami, Beirut, in 1403 A.H. It has also been saved electronically in al-Maktabah al-

Fayyah, Maktabah al-Fiqh, al-Maktabah al-Shamilah and Maktabah al-Hadith al-Sharif.

There are 19730 traditions according to the numbering carried out by Habib al-Rahman

al-Azami. Probably, when al-Dhahbi mentioned al-Jami‘ al-Kabir and referred to it as the

treasure of knowledge,84 he meant with it al-Musannaf.

9-Al-Maghazi

Ibn al-Nadim has mentioned it among the works of Ma‘mar ibn Rashid,85 but he has also

attributed it to ‘Abd al-Razzaque. He says: ‘Abd al-Razzaque ibn Humam ibn Nafi‘ al-

San‘ani------------to him belong books such as kitab al-Sunan and kitab al-Maghazi.86 Al-

Fasi has attributed it to ‘Abd al-Razzaque.87

Death

After serving the sunnah seriously and continuously as its preservation and

communication, he left this transient abode to the eternity in the middle of the month al-

Shawwal in the year 211 after hijrah at the age of 85. May Allah reward him for his

services he extended to Islam and its followers.

81 Al-Kattani, op. cit., p. 164.82 HAji Khalifah, op. cit., 2/1008.83 Al-Kattani, op. cit., p. 39.84 Al-Dhahbi, Mizan al-I‘tidal, 4/342.85 Ibn al-Nadim, op. cit., P. 138.86 Ibid., p. 318.87 Al-Fasi, op. cit., p. 470, No. 91.

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Al-Musannaf: Methodology

Definition of al-Musannaf

It seems during and before the time of ‘Abd al-Razzaque, the Hadith collections were

named either, al-Jami‘, al-Musannaf, al-Muatta or al-Sunan. These different titles were

used only in literal sense, and not in technical meaning. None of these titles had any

specific definition. That is why we do not find for these titles specified definitions in the

eyes of scholars of early generations. Some of the later generations of scholars such as al-

Qannawji, and al-Kattani did try to define these names. It is noteworthy that Ibn Hajar,

commentator of Sahih of al-Bukhari did not define the term al-Jami‘. He considered

sufficient the statement of al-Isma‘ili: “I went through the work of al-Bukhari, al-

Jami‘and found it comprehensive, true to its name. It is just like many other works of al-

Sunan al-Sahihah. The same pattern was followed by many such as al-Hasan ibn ‘Ali al-

Hulwani who confined his work to the Prophet’s (s.a.w.) practices. Abu Da’ud, a

contemporary of al-Bukhari adopted the same comprehensive approach in his

compilation but he named it Sunan.88

Al-Qannawji (1248-1307 A.H.) says: “The term al-Jami‘, in the eyes of muhaddithun,

signifies a hadith collection in which all kinds of traditions are included such as faith,

legal matters, slavery, etiquettes of eating and drinking, journey and stay, commentary of

the Qur’an, history and battles, chaos, praise and condemnation. The scholars have also

collected separate works, touching on either of these eight matters”.89 He included in this

category Sahih of al-Bukhari and Jami‘ of al-Tirmidhi, excluding Sahih of Muslim on the

ground that al-Jami‘ is what consists of all traditions from all the above-mentioned angles

like the work of al-Bukhari and that of al-Tirmidhi, whereas the work of Muslim does not

include the traditions on tafsir and qira’ah. That is why Muslim’s work is not called al-

Jami‘ like that of al-Bukhari and al-Tirmidhi.90 88 Ibn Hajar, Muqaddimah Fath al-Bari, p. 11.89 Al-Qannawji, Syed Siddique Hasan Khan, Al-Hattah fi Zikr al-Sihah al-Sittah (Dar al-Kutub al-Ta‘limiyyah, Beirut, 1985), p. 65.90 Ibid., p. 67.

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Al-Qannawji defines Sunan in these words: “The traditions on practical life right from

the cleanliness until the bequest compiled along jurisprudential lines are called Sunan”.91

Al-Kattani (d.1345 A.H.) also paid attention to defining the titles of Hadith works such as

al-Jami‘, al-Sunan, al-Musannaf, al-Muwatta etc. He defines al-Jami‘: “Al-Jami‘, as they

view, is what consists of all kinds of traditions concerning faith, practical life, slavery,

eating and drinking, journey and stay, tafsir, history, battles, chaos, praise and

condemnation etc”.92 While defining Sunan, he says: “This is their term for the

collections compiled according to jurisprudential matters right from faith, cleanliness,

prayer, poor-due until the end. There are not included the views of sahabah because their

views do not fall under sunnah, these are called traditions”.93

These two definitions of al-Kattani are actually the gist of the al-Qannawji’s views. Al-

Kattani clearly refers to the definition of al-Musannaf. He says: “There are books which

consist of practical traditions compiled according to jurisprudential issues and other

related matters. Some of them are entitled al-Musannaf and some al-Jami‘”.94

These views are mere ijtihad of al-Qannawji and al-Kattani. Their definitions are not

comprehensive and precise because there are works with the tiltles of al-Jami‘ and Sunan

but these do not represent the definitions as propounded by the two scholars. For

example, al-Jami‘of Ma‘mar ibn Rashid does not contain the chapters on sale, marriage,

divorce etc. Likewise, Sunan of Sa‘id ibn Mansur contains all kinds of traditions,

including tafsir, chapter on zuhd, views of sahabah which have nothing to do with

sunnah. Sunan of al-Bayhaqui and that of al-Darmi are also very comprehensive works of

traditions like al-Jami‘.

Al-Kattani says that sunan and Musannaf are both of the one and the same meaning. For

example Musannaf of ‘Abd al-Razzaque and Musannaf of Ibn Abi Shaybah are actually 91 Ibid., p.65.92 Al-Kattani, op. cit., p.42.93 Ibid., p. 32.94 Ibid., pp.39-40.

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the works of sunan, with two different names, Musannaf and Sunan. It means these titles

are not indicative of any particular and specific categories of works but these are only

names in literal sense.

Academic Contributions to Al-Musannaf of ‘Abd al-Razzaque

1-Al-Musannaf of ‘Abd al-Razzaque was edited by Habib al-Rahman al-Azami and

published in 11 volumes in the end of which is available the work of Ma‘mar ibn Rashid.

2-Umm ‘Abdullah and Muhammad ibn Hamzah prepared the index of al-Musannaf of

‘Abd al-Razzaque and Ibn Abi Shaybah under the title “Fihris al-Faharis”. It has been

published by Dar Tayyibah, Riyadh in 1408 A.H.

3-There is another index entitled “Fihris Ahadith wa Athar al-Musannaf li al-Imam ‘Abd

al-Razzaque”. It was prepared by a board comprising these names: Muhammad Salim

Ibrahim Samarah, ‘Ali Hasan al-Tawil, ‘Ali Nayef Biqa‘i, ‘adnan ‘Ali Shallaque, Samir

Husayn al-Ghawi, led by Samir Taha al-Majdhub. It has been published by Nashrah

‘Alam al-Kutub, Beirut, in 1988.

4-Al-Qazi Muhammad ibn Hamd ibn Yahya ibn Mufarraj al-Qurtubi (d.380 A.H.) wrote

a book “Kitab al-Huruf al-Lati Akhta’a fiha al-Dabri wa Sahhafaha fi Musannaf ‘Abd al-

Razzaque”95

The Background of Al-Musannaf

As has been said ealier, scholars responded to the invitation of ‘umar ibn ‘Abd al-‘Aziz

by collecting the traditions with a view to preserving the knowledge. ‘Abd al-Razzaque is

one of those scholars. He contributed to that by compiling his al-Musannaf in which he

recorded all kinds of traditions linked to the Prophet (s.a.w.) as well as linked to the

Sahabah under suitable headings. He included therein his narrations from his teacher Ma

95 Al-Dhahbi, Siyar, 13/417.

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‘mar ibn Rashid and also narrations he got from others. He also included in it the debates,

questions, scholars’ views. He put therein all that could be related in one way or another

with the practical life of Muslims. It seems the main objective of ‘Abd al-Razzaque was

to facilitate the task of the fuqaha in deriving rulings and judgments on one or the other

Islamic issues.

Al-Musannaf is indeed an encyclopedia of traditions, comprising fiqhi and non-fiqhi

issues. It contains the tradition linked directly to the Prophet (s.a.w.), practices of

sahabah, views of tabi‘un and those of later generation scholars. All these traditions and

reports have been arranged certain headings by the author. The ummah accepted this

work wholeheartedly.

Position of Al-Musannaf

Undoubtedly, al-Musannaf was collected before 200 A.H., THAT IS BEFORE ‘Abd al-

Razzaque turned blind and fell victim to confusion. Ahmad ibn Hanbal considers this

work as authentic.

Ibn Hazm has classified Hadith works into various categories. This view of Ibn Hazm has

been maintained by Scholars like al-Dhahbi, al-Suyuti, al-Dehlawi, al-Qannawji.

According to this classification, al-Musannaf falls under the 3rd category. The 3rd category

of Hadith works represents those works which contain the ahadith of the Prophet (s.a.w.)

and traditions of others, and their traditions are of sahih (authentic) and hasan (good)

categories. Such works do not contain matruk (abandoned) traditions. The Hadith works

of this group are not for practical purpose or for argumentation. These works may be of

value from the angle of evidences and precedents.96

‘Abd al-Razzaque’s al-Musannaf comes in this 3rd category of Hadith works. It contains

authentic as well as weak traditions. It consists of both the Prophet’s (s.a.w.) ahadith and

traditions of others. I found out that the most of the traditions recorded in its first part are

96 Al-Qannawji, op. cit., pp.114-123.

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weak. As for the authentic traditions recorded therein, these have already been taken by

the authors of the six canonical books of Hadith. This book is dominated by the views

and statements of sahabah, tabi‘un and others after them. That is why there is room for

scrutiny and criticism.

Fiqhi Chapters in Al-Musannaf

‘Abd al-Razzaque has arranged all of his reports under certain fiqhi headings. The

published al-Musannaf contains 31 chapters. They are:

1) Kitab al-Taharah, 2) Kitab al-Hayz, 3) Kitab al-Solat, 4) Kitab al-Jumu‘ah, 5) Kitab

Solat al-‘Idayn, 6) Kitab Faza’il al-Qur’an, 7) Kitab al-Jana’iz, 8) Kitab al-Zakat, 9)

Kitab al-Siyam, 10) Kitab al-‘Aqiqah, 11) Kitab al-I ‘tikaf, 12) Kitab al-Manasik, 13)

Kitab al-Jihad, 14) Kitab al-Maghazi, 15) Kitab Ahl al-Kitab, 16) Kitab al-Nikah, 17)

Kitab al-Buyu‘, 18) Kitab al-Shahadat, 19) Kitab al-Makatib, 20) Kitab al-Iman wa al-

Nuzur, 21) Kitab al-Wila’, 22) Kitab al-Wisaya, 23) Kitab al-Mawahib, 24) Kitab al-

Sadaqah, 25) Kitab al-Mudabbir, 26) Kitab al-Ashribah, 27) Kitab al-‘Uqul, 28) Kitab al-

Luqtah, 29) Akhar Kitab al-Luqtah(under this head the traditions regarding deviationists

like khawarij have been recorded, which have nothing to do with the title of the chapter),

30) Kitab al-Fara’iz, 31) Kitab Ahl al-Kitabayn.

There are no chapters on Hudud (punishment for crimes such as adultery, theft etc). But

the traditions related to these issues are interpersedin different chapters like Kitab al-

Nikah and after Kitab al-luqtah.

Number of Jurisprudential and Academic Sub-Headings (al-Abwab) in al-

Musannaf

As I have counted, all the sub-headings (abwab) in al-Musannaf are 2072, covering all

the issues, faith, devotional matters, social interaction, moral principles etc.

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Number of Traditions in al-Musannaf

According to the numbering carried out by Habib al-Rahman al-Azami, the traditions

recorded in al-Musannaf are 19730. Out of these traditions, I have tried my best to count

the number of the three categories of traditions.

1) The ahadith directly linked to the Prophet (s.a.w.) are 2609. These comprise both

acceptable as well as unacceptable.

2) The reports of tabi‘un narrating the Prophet’s (s.a.w.) ahadith are 1649. In these

traditions there are authentic as well as weak reports.

3) Athar al-Sahabah wa al-Tabi‘in reach the number of 15472, which contain

authentic and unacceptable reports.

Al-Musannaf As A Source for the Later Compilations

Al-Musannaf of ‘Abd al-Razzaque served as a source for others who wanted to compile

Hadith works during the 2nd century as well as later on. How much the hadith scholars

benefited from this source may be assessed from the following list of those who used it in

their own works of Hadith.

Direct Taking

‘Abd al-Razzaque’s students took directly from al-Musannaf the material for their own

compilations: Al-Humaydi (d.219 A.H.) in his Musnad, Yahya ibn Ma‘in (d.233 A.H.) in

his Tarikh and Fawa’id, Ishaque ibn Rahwayh (d.238 A.H.) in his Musnad, Ahmad ibn

Hanbal (d.241 A.H.) in his Musnad, Al-Zuhd and other works, Ibn Abi ‘Umar al-‘Adani

(d.243 A.H.) in his Musnad and Iman, Luwayn al-Masisi (d.246 A.H.) in his Hadith,

‘Abd ibn Humayd (d.249 A.H.) in his Musnad, al-Mu’ammal ibn Ihab (d.254 A.H.) in his

Al-Juz’a, and Nu ‘aym ibn Hammad (d.288 A.H.) in his Fitnah.

Through One Authority

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The following scholars have recorded reports from al-Musannaf through only one

authority: Al-Darmi (d.255 A.H.) in his Sunan, Al-Bukhari (d.256 A.H.) in his Sahih and

other works, Muslim (d.261 A.H.) in his Sahih, Abu Da’ud (d.275 A.H.) in his Sunan and

other works, Ibn Majah (d.275 A.H.) in his Sunan, Baqiyy ibn Mikhlad (d.276 A.H.) in

his Musnad, Ibn Qutaybah al-Dinawri (d.276 A.H.) in his Ta’wil Mukhtalaf al-Hadith,

Al-Tirmidhi (d.279 A.H.) in his Jami‘ and other works, Ibn Abi al-Duniya (d.281 A.H.)

in many of his works, Al-Harith ibn Abi Uthamah (d.282 A.H.) in his Musnad, Ibn Abi

‘Asim (d.287 A.H.) in his Ahad wa al-Mathani, Abdullah ibn Ahmad (d.290 A.H.)in his

Zawa’id ‘ala Mu’allifat Abih, Al-Bazzar (d.292 A.H.) in his voluminous Musnad,

Muhammad ibn Nasr al-Muruzi (d.294 A.H.) in his Sunnah and other works, ‘Uthman

ibn Abi Shaybah (d.297 A.H.) in his al-‘Arsh, Al-Faryabi (d.301 A.H.) in his various

works such as Ahkam al-‘Idayn, Dala’il al-Nubuwwah etc. Al-Nasa’I (d.303 A.H.) in his

Sunan (al-Kubra and al-Mujtaba), Ibn al-Jarud (d.307 A.H.) in his Al-Muntaqa min al-

Sunan, Ibn al-Marzaban (d.309 A.H.) in his Dhamm al-Thuqala’ and other works, Ibn

Jarir al-Tabari (d.310 A.H.) in his commentary of the Qur’an and other works, including

history, Ibn Khuzaymah (d.311 A.H.), in his Sahih and Tawhid, Abu al-Hasan al-

Ghassani (d.315 A.H.) in al-Akhbar wa al-Hikayat, Abu ‘Awanah (d.316 A.H.) in his

Musnad, Ibn al-Mundhir (d.318 A.H.) in his Tafsir and other works, Abu ‘Arubah (d.318

A.H.) in his Ahadith, Al-Khara’iti (d.327 A.H.) in many of his works such as Fazilah al-

Shukr, Ibn Abi Hatim (d.327 A.H.) in his tafsir and other works such as al-Jarh wa al-

Ta‘dil, Al-Muhamili (d.330 A.H.) in his Al-Amali, Muhammad ibn Mikhlad (d.331 A.H.)

in his work “Fi MA Rawahu al-Akabir ‘An Malik ibn Anas”, Ibn al-A ‘rabi (d.340 A.H.)

in his Musnad and Zuhd, and Khythmah ibn Sulayman (d.343 A.H.) in his Hadith.

Through Two Authorities

Abu Bakr al-Muruzi (d.292 A.H.) in Musnad Abi Bakr al-Siddique, Abu Ya‘la (d.307

A.H.) in his Musnad and other works, Al-Ruyani (d.307 A.H.) in his Musnad, Al-

Baghandi (d.312 A.H.) in Musnad ‘Umar ibn ‘Abd al-‘Aziz, Abu al-Qasim al-Baghwi

(d.317 A.H.) in Musnad al-Hibb ibn al-Hibb Usamah ibn Zayd and other works, Ibn

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Saa‘id (d.318 A.H.) in his Musnad ‘Abdullah ibn Abi Awfa, Abi Bakr al-Najjad (d.348

A.H.) in his work “Fi al-Radd ‘ala Man Yaqul al-Qur’an Makhluque”, Ibn Hibban (d.354

A.H.) in his Sahih and other works, Al-Tabrani (d.360 A.H.) in three of his Mu‘jam and

other works, Al-Ajurriyy (d.360 A.H.) in al-Shari‘ah and other works, Al-Qati‘i (d.368

A.H.) in Zawa’id ‘ala Musnad Ahmad and other works, Abu al-Sheikh (d.369 A.H.) in

many of his works, Al-Isma‘ili (d.371 A.H.) in his Mustakhraj amd al-Mu‘jam, Ibn al-

Ghitrif (d.377 A.H.) in his al-Juz’a, Al-Darqutni (d.385 A.H.) in all of his works, Al-

Kattabi (d.388 A.H.) in his “Fi Ma‘alim al-Sunan” and other works, Ibn Mandah (d.395

A.H.) in his “Iman” and other works, Tammam al-Razi (d.414 A.H.) in his Fawa’id, Abu

Nu ‘aym (d.430 A.H.) in Hilyah al-Awliya’, and Bibi bt. Abd al-Samad al-Harthamiyyah

(d.477 A.H.) in her al-Juz’a.

Through Three authorities

Al-Hakim (d.405 A.H.) in his Al-Mustadrak and other works, Al-Suri (d.441 A.H.) in his

“Al-Fawa’id al-Muntaqat”, Al-Bayhaqi (d.458 A.H.) in his Hadith works, Al-Quza‘i

(d.454 A.H.) in Musnad al-Shahab, Al-Khatib (d.463 A.H.) in his works, Al-Lalka’i

(d.418 A.H.) in “Usul I ‘tiqad Ahl al-Sunnah” and other works, Abu ‘Amr al-Dani (d.444

A.H.) in many works such as “al-Ahruf al-Sab ‘ah li al-Qur’an”.

Through Four Authorities

Ibn Bukayr (d.388 A.H.) in “Faza’il al-Tasmiyah bi Ahmad wa Muhammad”, and

Shahdah bt. Ahmad (d.574 A.H.) in “Al-‘Umdah min al-Fawa’id wa al-Athar al-Sihah wa

al-Ghara’ib fi Mashikhatiha”.

Through Four and Five Authorities

Ibn ‘Abd al-Barr (d.463 A.H.) in Al-Istizkar , Al-Tamhid and other works.

Through Five Authorities

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Ibn ‘Asakir (d.571 A.H.) in Tarikh Dimashque, Al-Ziya al-Maqdisi (d.643 A.H.) in “Al-

Ahadith al-Mukhtarah” and other works, ‘Abd al-Ghani ibn ‘Abd al-Wahid al-Maqdisi

(d.600 A.H.) in “Ahadith al-Shi‘r”.

Through Six Authorities

Lu’lu’ ibn Ahmad ibn ‘Abdullah al-Zarir (d.672 A.H.) in al-Juz’a.

Through Eight Authorities

Ibn Hajar (d.852 A.H.) in Al-Amali and other works.

Through Ten Authorities

Ibn Tulun (d.953 A.H.) in many of his Hadith works.

As it appears from this list, ‘Abd al-Razzaque occupied a very significant position among

the Hadith scholars and students who took traditions from him with or without

verification and criticism.

Methodology of ‘Abd al-Razzaque in Al-Musannaf

Hadith scholars at every stage of the history compiled Hadith works in various ways and

styles, representing the need of the time. They compiled Hadith in accordance with the

reports of the sahabah or based on the fiqhi issues. Apart from these two methods, there

were many other systems were adopted in arranging traditions in book form.

Al-Musannaf of ‘Abd al-Razzaque is a compilation based on fiqhi and academic issues.

The author included traditions in accordance with the titles of sub-divisions (abwab). He

seems to have examined the nature of the sub-headings from every angle and thus brings

in traditions accordingly. It seems that he records traditions under particular headings

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with a view to preserving the heritage in its entirety. He does not seem to have collected

traditions to support his own idea or approach. Due to this honest treatment, there

appears, at times, somewhat conflict between the traditions as to the implications.

He has not arranged the traditions in a particular order. He would better have put in the

ahadith of the Prophet (s.a.w.) before the views and practices of sahabah and others. But

he has not cared for that. In the light of this approach of ‘Abd al-Razzaque, one may

deduce that his main objective of compiling traditions under certain headings was to

facilitate the task of the legal experts of his time.

From the emphasis he has laid on the sayings of sahabah and their disciples it may be

gathered that he considered shabah’s and tabi‘un’s opinions as authoritative as the

sayings and doings of the Prophet (s.a.w.). It is clear from the fact that many sub-

headings (abwab) are without any Hadith of the Prophet (s.a.w.); there are only sayings

and doings of sahabah and others.

Some examples are given below to elucidate the above observation.

1-He puts general words for the titles of the chapter such as “Kitab al-Solat”. He then

divides every chapter into sub-headings (abwab) under which he records traditions of the

Prophet (s.a.w.) or those of sahabah through his own chain of narrators. For instance,

under a sub-heading “washing the two arms”, he records three traditions of tabi‘un on

how to wash the arms until the armpit in the water container.

A) Ibn Jurayj says: “I said to ‘Ata’: Do you see if I dip fully my hands in the water

container? He said: It is O. K. The feet may also be washed in the same way but

clean them first”.

B) Ibn Jurayj says: I said to ‘Ata’: Concerning the ablution the Qur’an says: “wash

your faces and your hands until elbows”. He said: Yes, there is no doubt about it”.

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C) Ibn Jurayj says: Ziyad informed me that Fulayh ibn Sulayman informed him that

once Abu Hurayrah made ablution and washed both of his armpits. He was asked

as to what he intended with that. He answered: I want to perfect my purification”.

It is obvious from here that ‘Abd al-Razzaque did not mention any Hadith or sahabah’s

practice regarding the well known manner of washing the arms. He brought in what is not

so conventional. It seems that he did not have the popular traditions on the subject.

After this he deals with the issue of “mash al-ra’s” (rubbing the head) under which he

quotes three traditions of the Prophet (s.a.w.) and ten traditions of others. He first gives a

practice of the Prophet (s.a.w.) that he used to rub his head only once, with both the

palms rubbing up and down the head. When this sunnah could not be enough in

explaining the manner of rubbing the head in ablution, he came up with another sunnah

which is clearer than the previous one. Since neither of the two sunnah clarifies the

matter whether the prophet rubbed the head with the palms or with the back of the hands,

‘Abd al-Razzaque brought Ibn ‘Umar’s own practices. After this he continues raising

questions concerning various aspects of the issue and referring to the statements of

sahabah and later generation scholars until the matter becomes crystal clear.

He then proceed to a new sub-heading “Does the man rub his head with the hands already

wet” (hal yamsahu al-rajul ra’sahu bi fazli yadayhi) under which he first of all records

four traditions of sahabah and tabi‘un followed by a hadith narrated by a tabi‘i (hadith

mursal) and a non-prophetic tradition. He mentions therein two conflicting views: 1) the

water already available in the hands is enough for the rubbing of the head, 2) for the

rubbing of the head, fresh water should be taken. Out of six evidences he puts four in the

end supporting the second view, that is, fresh water should be taken for rubbing the head.

Only two favor the first approach, that is, no need of taking fresh water for the purpose. It

seems ‘Abd al-Razzaque tries to advance more traditions which favor his preference.

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This is the general method of ‘Abd al-Razzaque throughout his al-Musannaf. But there

are certain places, as we have seen earlier, in the book where the traditions quoted have

nothing to do with the sub-headings mentioned and the issue raised.

Additional Useful Features in the Book

His Jurisprudential Preferences

1-He narrates from al-Thawri from ‘Amir al-Sha‘bi who said: I heard Abu al-Gharif al-

Hamdani saying: I saw that ‘Ali urinated and said: “Read the Qur’an as long as you are

not impure (junubi); if anyone was impur, he should not read even a single letter of the

Qur’an”. And then he expresses his preference: “’Abd al-Razzaque follows this”.97

2-He narrates from Ma‘mar from ‘Ali ibn Zayd ibn Jud‘an from Abu Rafi‘ who said: I

prayed morning prauer behind ‘Umar ibn al-Khattab who recited a particular “qunut”

after rising from bending (ruku‘) in the second rak‘ah. I heard him reciting this “qunut”

(“O Allah we seek thy help and seek thy forgiveness and praise thee…………..”)”. In the

end ‘Abd al-Razzaque says: If I was the imam, I would read: “O Allah guide me and

make me among those whom you have guided………..”98

3-He narrates from al-Thawri from Sulayman al-Taymi from Bikr ibn Abdullah al-Muzni

who said: When you close the eyes of the dead, read: “Bismillah ‘Ala Wafati Rasul

Allah”; when you shoulder the coffin of the dead, read: “ Bismillah wa Sabbih”. He then

says: “We practice this”.99

Explanation of the Vague

1-He narrates from Ibn Jurayj from Hasn ibn Muslim from Ta’us from Ibn ‘Abbas who

narrated an event on an Eid day when the Prophet (s.a.w.) led the prayer before sermon.

97 Musannaf ‘Abd al-Razzaque, 1/336, No. 1306.98 Ibid, 3/110, No. 4968.99 Ibid., 3/389, No. 6051.

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After the prayer and sermon when the Prophet invited the women to contribute, Bilal

spread his robe to accept the contribution. Then the women started putting in al-fatkh and

khawatim in the Bilal’s robe. Upon this the students of ‘Abd al-Razzaque asked him as to

the meaning of al-fatkh. He answered: “Rings made of bone, which the women used to

wear during Jahili period”100

2-He narrates from Ma‘mar from Layth that a woman went out of her house with

beautiful dress and make up, with the permission of her husband. ‘umar was informed

about this. He sent for her but she did not turn up. ‘Umar, then, addressed the people

referring to the women’s going out decorated and embellished. He advised that women

should make decoration only inside the house and for the husbands. He used in his

address two strange words, shatartu and ma‘awiz. ‘Abd al-Razzaque, in the end, explains

the two words: Shatartu means sami‘tu (I heard); Ma ‘awiz means khalque al-thiyab (old

and rugged clothes).101

3-He narrates from Ma‘mar from Ayyub from Ibn ‘Umar from Nafi‘ that a slave-girl of

Ka ‘b ibn Malik was once grazing her flock of sheep and goats. A goat hurt her. She then

slaughtered it with ‘marwah’. When asked about the position of the meat of the goat, the

Prophet (s.a.w.) allowed to eat it. ‘Abd al-Razzaque said: ‘Marwah’ means Hajar (flint-

stone).102

4-He narrates from Ibn Jurayj from Sulayman ibn Musa who said: “In Adraba al-Rajul bi

Afras……” Ibn Jurayj, then, said: I said: “Wa in Qatala ‘Alayhi al-‘Aduww”. Upon this

Sulayman ibn Musa relied: Yes. ‘Abd al-Razzaque, then, said: Adraba means ‘he entered

with it the enemy’s land’.103

5-He narrates from al-Thawri formal-Harith ibn Hasirah who said: Sakhr ibn al-Walid

informed me on the authority of ‘Amr ibn Sulay‘ al-Muharibi who said: A man came to

‘Ali and reported against someone that he occupied a land and did there this or that. 100 Ibid., 3/279, No. 5632.101 Ibid., 4/371, No. 8111.102 Ibid., 4/481, No. 8549.103 Ibid., 5/186, No. 9321.

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When asked as to what he did, that particular man said: ‘I took half of it to dig streams

therein so as to reform it and rehabilitate it’. ‘Ali said: ‘There is no problem in it’. Here

‘Abd al-Razzaque explains a particular word occurred in the statement of the man, that is,

‘kariyu al-anhar’ which means to dig up streams.104

6-H enarrates from Ibn Jurayj from Ibn Shahab from ‘Amr (or ‘Umar) ibn Sa ‘d ibn Abi

Waqqas from Abu Sa ‘id al-Khudri who says that the Prophet (s.a.w.) Prohibited from

‘al-mulamisah’ and ‘al-munabidhah’. ‘Abd al-Razzaque says: Al-Mulamisah means

touching the cloth without looking at it, and al-munabidhah means spreading the cloth in

sale before turning it over and looking at it.105

7-He narrates a Hadith of the Prophet (s.a.w.) from al-Thawri from Abi Qays in which

the Prophet uses a word ‘jabbar’. ‘Abd al-Razzaque says: ‘al-Jabbar’ means ‘al-hadar’

(waste).106

Information on the Places

He narrates from Ibn Jurayj from ‘Ata’ from Ibn ‘Abbas who says: ‘Umar ibn al-Khattab

divorced his wife (mother of his son, ‘Asim). One day he met her who was holding the

son at Mihsar. The son was walking. ‘Umar took the hands of the son in order to take him

away, and the woman resisted until the son got hurt and cried. They both brought the case

to Abu Bakr who decided in favor of the mother. ‘Abd al-Razzaque says: Mihsar is a

market place between Quba and al-Hudaybiyyah.107

Role of ‘Abd al-Razzaque in Explaining Certain Academic Obscurities

‘Abd al-Razzaque has his contribution in explaining what is generally obscue and

unclear. Some examples of such contribtion are advanced below.

104 Ibid., 8/99, No. 14471.105 Ibid., 8/227, No. 14990.106 Ibid., 9/423, No. 17873.107 Ibid., 7/154, No. 12601.

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1) Name of Someone Popular with His Nickname: Ibn Hajar says in his biography of

a narrator Abu al-Haytham ibn al-Tihan that he is popular with his nickname. He

does not give his real name, whereas ‘Abd al-Razzaque discloses his name as

‘Abd Allah. He talks about a person from ansar called as ‘Abd Allah ibn al-Tihan

Abu al-Haytham.108

2) Confirmation of the Discontinuation in the Chain: Ibn al-Athir has written in the

biographical sketch of Mukayth: Abu Bakr ibn ‘Ali has mentioned him under mim

(Alphabet M), and narrated Ahmad ibn al-Furat from ‘abd al-Razzaque from

Ma‘mar from ‘uthman ibn Zufar from Rafi‘ ibn Mukayth from his father that the

Prophet (s.a.w.) said: “The good deed causes the length of life to expand”. But it

was narrated by al-Dabri from ‘Abd al-Razzaque from Ma‘mar from someone

from the sons of Rafi‘ from Rafi‘. And this one is correct.109 In al-Musannaf of

‘Abd al-Razzaque it is like this: Ma ‘mar informed us from ‘Uthman ibn Zufar

from a son of Rafi‘ ibn Mukayth from Rafi‘ ibn Mukayth.110 It is clear from here

that Abu Bakr ibn ‘Ali erred in his chain of narrators.

3) Explanation of A Word by Another Word: Al-Qazi ‘Iyaz says while explaining

the word ‘Rim’ that there is in al-Muatta that it was four ‘Burd’ from Madinah.

‘Abd al-Razzaque in his al-Musannaf explains the meaning of four ‘Burd’: It is 30

miles.111

Conclusion

It is obvious now that the ummah paid due attention to the sunnah right from the time of

sahabah until the period of ‘Abd al-Razzaque. The sahabah received the sunnah from the

Prophet (s.a.w.) directly or indirectly through those who were eye and ear witnesses,

preserved it in their hearts and in documents, and practiced it in their practical life. After

them there came a trend of codification of sunnah. It was compiled under various titles

108 Ibid., 8/227, No. 14990.109 Ibn al-Athir, Abu al-Hasab ‘Ali ibn Muhammad, Usud al-Ghabah (Dar al-Ma‘rifah, Beirut, 1997), 1/1044.110 Al-Musannaf, 11/131, No. 20118.111 Al-Qazi ‘Iyaz, Masharique al-Anwar, 1/305.

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such as Musnad, al-Jami‘, Sunan, al-Musannaf, al-Muatta, al-Mu‘jam, al-Mustadrak, al-

Mustakhraj, al-Juz’a, al-Mawdu‘at etc.

What comes forth from the observations of scholars is that ‘Abd al-Razzaque is a pioneer

in compilation, a highly authentic reporter and leading personality in the field of Hadith.

He loved ‘Ali due to which he was accused of having developed an inclination towards

shi‘ite approach, which is innocuous. He turned blind in the last leg of his life. After 200

A.H. he got confused in his narration. That is why those who heard him before 200 A.H.

are considered authentic but those who heard from him after 200A.H. erred except al-

Dabri who actually took reports from him after 200 A.H. not directly from him but from

his book al-Musannaf.

His book al-Musannaf is considered a tributary out of so many other tributaries of

traditions of the Prophet (s.a.w.) and sahabah. It is a highly beneficial academic and fiqhi

source. He divided it into fiqh chapters and sub-headings (abwab). The Muslim ummah

relied on it for all the matters associated with the religion. The scholars of fiqh used it in

a special manner for deriving fiqh rulings and solutions. The main reason for this is that

he corrected the views and came up with right rules for religious problems.

This paper represents a modest attempt to study some of the dimensions of al-Musannaf,

which needs a comprehensive work in which all the dimensions including the nature of

its traditions as to the authenticity and weakness, how much the authors of the six

canonical works on Hadith have benefit from it, and where ‘Abd al-Razzaque is unique in

his reports etc.

May Allah grant us useful knowledge, wisdom and true understanding, and enable us to

adopt what is good for our religion and our people! All praise is due to Allah, the Lord of

the universe.

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