[Slideshare] fiqh-course #4a-(feb-2013-batch)-historyof madzahib(6-march-2013)

IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,MOST COMPASSIONATE,MOST COMPASSIONATE,MOST MERCIFUL.MOST MERCIFUL.

LESSON # 4a – LESSON # 4a –

PRESERVATION OF PRESERVATION OF PRIMARY SOURCES AND BRIEF PRIMARY SOURCES AND BRIEF

HISTORY OF MADZAAHIB HISTORY OF MADZAAHIB

““INTRODUCTION TO THE INTRODUCTION TO THE STUDY OF STUDY OF FIQH FIQH ””

Intermediate Level Islamic course in English for AdultsIntermediate Level Islamic course in English for Adultsconducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj Ismail

And say: O Lord! Increase for me my knowledge

Using text & curriculum he has developed especially for Using 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)”

All Rights Reserved © Zhulkeflee Hj Ismail (2013))

PROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCEPROPHET MUHAMMAD AS THE SOURCE FOR GUIDANCE



“ “ Verily, in the Messenger of Allah you have a good example Verily, in the Messenger of Allah you have a good example

for everyone who looks forward (with hope and awe) to for everyone who looks forward (with hope and awe) to

Allah and the Last day, and who engages in the Allah 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)



“Hence, accept (willingly) whatever the Messenger gives Hence, accept (willingly) whatever the Messenger gives

you (thereof), and refrain from (demanding) anything you (thereof), and refrain from (demanding) anything

that he withholds from you; and remain conscious of that 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 any Messenger except For We have never sent any Messenger except

that he should be heeded (obeyed) by Allah’s leave”. that he 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] believe But nay. By thy Sustainer! They do not [really] believe

unless they make thee [O Prophet] the judge of all on which unless they make thee [O Prophet] the judge of all on which

they disagree among themselves, and then find in their hearts they disagree among themselves, and then find in their hearts

no resistance against thy decision, but accept it in full no 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 the Believers when summoned to Allah The answer of the Believers when summoned to Allah

and His Messenger in order that He may judge between and His Messenger in order that He may judge between

them, is no other than this: they say "We hear and we them, is no other than this: they say "We hear and we

obey": it is such as these that will attain felicity.”obey": it is such as these that will attain felicity.”

((Qur’an : An-Nur : 24 :51 Qur’an : An-Nur : 24 :51 ))



“ “ Now whenever Allah and His Messenger have decided a Now whenever Allah and His Messenger have decided a

matter, it is not for a believing man or a believing woman matter, it is not for a believing man or a believing woman

to claim freedom of choice insofar as they themselves are to claim freedom of choice insofar as they themselves are

concerned; for he who (thus) rebels against Allah and His concerned; for 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 :36 Qur’an : Al-Ahzab : 33 :36 ))



““He (Allah) it is who has sent unto the unlettered people a He (Allah) it is who has sent unto the unlettered people a

Messenger from among themselves, to convey unto them Messenger from among themselves, to convey unto them

His messages, and to cause them to grow in purity, and to His messages, and to cause them to grow in purity, and to

impart unto them the divine Writ as well as Wisdom - impart unto them the divine Writ as well as Wisdom -

whereas before that they were indeed, most obviously, lost whereas before that they were indeed, most obviously, lost

in error …. ”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 contact unto 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 ! Obey Allah, and obey the Messenger, O You who believe ! Obey Allah, and obey the Messenger,

and those charged with authority from among you. If you and those charged with authority from among you. If you

differ in anything among yourselves, refer it back to Allah differ in anything among yourselves, refer it back to Allah

and to His Messenger, if you do believe in Allah and the and to His Messenger, if you do believe in Allah and the

Last day : That is best and most suitable for final Last 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 your And I leave behind me for you all, for clarifying in your

affairs (of this religion), whosoever holdfast to them shall affairs (of this religion), whosoever holdfast to them shall

never be led astray – (these are) the never be led astray – (these are) the Book of Allah Book of Allah and and

the the 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 clings Verily, 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 the the 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 return two 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 two See 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 the We (Allah) have, without doubt, send down the

Message (Al-Qur’an) And We will assuredly guard it Message (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’an Qira’atil Qur’an

* * inclusion of markings to the script conforming with Prophet’s recitation, and to facilitate non-Arab learning recitation


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 BEING SCHOOLS 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 Khalaf Imam 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

‘Ali Abi Talib Uthman ‘Affan Zaid Tsabit Ubay Ka’abAli Abi Talib Uthman ‘Affan Zaid Tsabit Ubay Ka’ab

Holy Prophet Muhammad s.a.a.w.Holy Prophet Muhammad s.a.a.w.


MUSHAF MUSHAF MADINAHMADINAH

1403 AH1403 AH (1980)(1980)

Commissioned by Commissioned by Saudi King, text Saudi King, text using theusing the Rasm’ Rasm’ Uthmani - Uthmani - following following strictly the spelling, strictly the spelling, letter for letter, letter for letter, identical to Mushaf identical to Mushaf Uthmani.Uthmani.


“ “And upon thee (too) have We bestowed from on And upon thee (too) have We bestowed from on

high this reminder, high this reminder, so that thou (Muhammad) might so that thou (Muhammad) might

make clear unto mankind all that has ever been thus make 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 (pbuh) said :But the Qur’an does not provide the detail, thus the Prophet (pbuh) 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 (pbuh) said :But the Qur’an does not provide the detail, thus the Prophet (pbuh) 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) : :

““the the wayway ... or ... the ... or ... the lawlaw “ “ It is usually used to indicate the practice or the teachings It is usually used to indicate the practice or the teachings of our Prophet Muhammad (pbuh) and are divided into :of our Prophet Muhammad (pbuh) and are divided into :

Qau-liyyah Qau-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 NABAWWIY HADITH QUDSI HADITH NABAWWIY

Direct statement of the ProphetDirect statement of the ProphetThe Prophet saying but he The Prophet saying but he indicates the quote to be God’s indicates the quote to be God’s words which are other than words which are other than those in Qur’anthose in Qur’an


48

Prophet (pbuh) taught by :Prophet (pbuh) taught by :

(1)(1) Verbal teachingVerbal teaching

(2)(2) Written medium Written medium

(dictation to scribes)(dictation to scribes)

(3)(3) Practical demonstrationPractical demonstration


49

……(Plural is “(Plural is “AHADITHAHADITH” - it means)” - it means) : :

““the the newsnews , the , the reportreport ..or .. ..or .. narrationnarration““

It is usually used to refer to the report or sayings, transmitted It is usually used to refer to the report or sayings, transmitted through a chain of people, and originated from or up to the through a chain of people, and originated from or up to the

Prophet Muhammad (pbuh).Prophet Muhammad (pbuh).

Thus a “Thus a “HadithHadith” contains the “” contains the “SunnahSunnah””


50

“ “An Ansarite complained to the Prophet (pbuh) An Ansarite complained to the Prophet (pbuh)

that he had weak memory and that he easily that he had weak memory and that he easily

forgot the Prophet’s instructive discourses. forgot the Prophet’s instructive discourses.

The Prophet (pbuh) replied :The Prophet (pbuh) 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 of Abdallah ibn ‘Amr ibn al-’As, a young Meccan had a habit of

writings down all that the Prophet used to say. Abdallah went writings 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 out The 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 contain Yes, there is a report (Hadith) in which in contain

words in which the Prophet s.a.w. “forbade” the words in which the Prophet s.a.w. “forbade” the

writing of anything which he had uttered except the writing of anything which he had uttered except the

Qur’an.Qur’an.


DID THE PROPHET S.A.A.W. EVER FORBADE ?DID THE PROPHET S.A.A.W. EVER FORBADE ?

53

Islamic scholars all understood this Hadith to refer to a Islamic scholars all understood this Hadith to refer to a

specific contexts – instructions to scribes to whom the specific contexts – instructions to scribes to whom the

Prophet was dictating the revelations to; as also when Prophet was dictating the revelations to; as also when

to new converts in their learning , he emphasized firstly to new converts in their learning , he emphasized firstly

the Qur’an, but they were eager to take notes of the Qur’an, but they were eager to take notes of

everything, which if not corrected, the possibility of everything, which if not corrected, the possibility of

them confusing the Qur’an with the Prophets’ words on them confusing the Qur’an with the Prophets’ words on

their notations.their notations.



54

Proof is that this Hadith was narrated from Proof is that this Hadith was narrated from

companions whom were known to have written down companions 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 a Thus, this instruction may have been given to them in a

certain context – not an absolute instruction.certain context – not an absolute instruction.



55

Also, there exist evidence of many letters, dictations, Also, there exist evidence of many letters, dictations,

orders, treaties, etc. from the Prophet s.a.w. – which orders, treaties, etc. from the Prophet s.a.w. – which

indicate the permissibility of writing down Hadith.indicate the permissibility of writing down Hadith.

Thus those who says the Hadith was never written Thus those who says the Hadith was never written

during the time of the Prophet s.a.w. is not correct.during the time of the Prophet s.a.w. is not correct.



56

(1)(1) Sama’Sama’ - reading by teacher - reading by teacher

(2) ‘(2) ‘Ardl Ardl - reading to teacher - reading to teacher

(3)(3) Ijazah Ijazah - 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’lam I’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 of narrators of the report)report)

(the (the contentcontent of the teaching from of the teaching from the Prophet [pbuh]) the Prophet [pbuh])

ISNADISNAD

MAMATNTN


59

Example of HadithExample of Hadith Imam Bukhary Imam Bukhary -reported -reported fromfrom MusaMusafromfrom Abu ‘AwanahAbu ‘Awanahfromfrom Abu HussainAbu Hussainfromfrom Abu Hurayrah Abu Hurayrah - who heard- who heard

Prophet Muhammad [pbuh] said :Prophet Muhammad [pbuh] said :

ISN

AD

MATN


60

ISN

AD

MATN

Example of HadithExample of Hadith Imam Bukhary Imam Bukhary -reported -reported fromfrom MusaMusafromfrom Abu ‘AwanahAbu ‘Awanahfromfrom Abu HussainAbu Hussainfromfrom Abu Hurayrah Abu Hurayrah - who heard- who heard

Prophet Muhammad [pbuh] said :Prophet Muhammad [pbuh] 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-BukharyMusaAbu ‘AwanahAbu HussainAbu Hurairah

MuslimAli al-HidirAli b MushirMuhammad b QaisAli b Rabi’ahAl-Mughirah

Ad-DarimiMuhammad b EsaHaitsam Abu ZubairJabir

Abu Dawud‘Amr b ‘AunMusaddadWabrah‘AmirAbdullah b ZubairAz-Zubair

Ibn MajahMuhamad b RamhAl-LaitsAbnu ShihabAnas

At-TirmidziAbu HishamAbu Bakr b Ayyasy‘AshimZirrIbnu Mas’ud

Ath-ThayalisiAbdur RahmanAbis-ZinadAmr b Sa’iedUthman

Abu Hanifah‘AthiyahAbi Sa’ied al-Khudri

Ath-ThabraniAbu IshaqIbrahimNubaith b Syarieth

Al-HakimAbul-Fadl b Al-HusainMuhamad b A WahabJa’afar b ‘AunAbu HayyanJazid b HayyanZaid b Arqam

THIS TYPE OF HADITH IS UNIVERSALY ACCEPTED AS MOST AUTHENTICTHIS TYPE OF HADITH IS UNIVERSALY ACCEPTED AS MOST AUTHENTIC


Al-BukharyMusaAbu ‘AwanahAbu HussainAbu Hurairah

MuslimAli al-HidirAli b MushirMuhammad b QaisAli b Rabi’ahAl-Mughirah

Ad-DarimiMuhammad b EsaHaitsam Abu ZubairJabir

Abu Dawud‘Amr b ‘AunMusaddadWabrah‘AmirAbdullah b ZubairAz-Zubair

Ibn MajahMuhamad b RamhAl-LaitsAbnu ShihabAnas

At-TirmidziAbu HishamAbu Bakr b Ayyasy‘AshimZirrIbnu Mas’ud

Ath-ThayalisiAbdur RahmanAbis-ZinadAmr b Sa’iedUthman

Abu Hanifah‘AthiyahAbi Sa’ied al-Khudri

Ath-ThabraniAbu IshaqIbrahimNubaith b Syarieth

Al-HakimAbul-Fadl b Al-HusainMuhamad b A WahabJa’afar b ‘AunAbu HayyanJazid b HayyanZaid 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” reported a “Sunnah” reported a “a “SunnahSunnah” reported” reported by 4 or more chains by 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 ON RELIABILITY DEPENDS ON STRENGTH OF CHAINSTRENGTH OF CHAIN VERY 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.”


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.”


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.”


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 wayof 3 chainsof 3 chains

Narrated by wayNarrated by wayof 2 chainsof 2 chains

Narrated by wayNarrated by wayof a single chainsof a single chains

BASED ON ISNAD USUALLYBASED ON ISNAD USUALLYTHIS CATEGORY IS REJECTEDTHIS CATEGORY IS REJECTED

CAN BE CONSIDEREDCAN BE CONSIDEREDFOR FURTHERFOR FURTHER

CATERGORIZATIONCATERGORIZATION

CAN BE CONSIDEREDCAN BE CONSIDEREDFOR 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 the Checking upon the

“ “ISNADISNAD” (chain of narrators)” (chain of narrators)

Checking upon the Checking upon the

“ “MAMATNTN” (the text)” (the text)

Checking the integrity of Checking 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’ Authentic Good Weak FabricationAuthentic Good Weak Fabrication


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 Bukhary Imam Bukhary

Al-Musnad as-Al-Musnad as-SSaahhiihh - Imam Muslim- Imam Muslim

SunanSunan - - Imam Abu Dawud Imam Abu Dawud

Sunan al-Mujtaba Sunan al-Mujtaba -- Imam An-Nasa’i Imam An-Nasa’i

SunanSunan - - Imam At-Tirmidzi Imam At-Tirmidzi

Sunan Sunan -- Imam Ibnu Majah Imam Ibnu Majah

THESE WERE COMPILED AFTER IMAM ASH-SHAFI’IE PERIODTHESE WERE COMPILED AFTER IMAM ASH-SHAFI’IE PERIOD


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


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

““O You who believe ! Obey Allah, and obey the Messenger, O You who believe ! Obey Allah, and obey the Messenger,

and those charged with authority from among you. If you and those charged with authority from among you. If you

differ in anything among yourselves, refer it back to Allah differ in anything among yourselves, refer it back to Allah

and to His Messenger, if you do believe in Allah and the and to His Messenger, if you do believe in Allah and the

Last day : That is best and most suitable for final Last day : That is best and most suitable for final

determination.”determination.”

((Qur’an : An-Nisa’ : 4 :59Qur’an : An-Nisa’ : 4 :59))


““(‘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 no are 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 s.a.w.) he said: “You are to gather together the learned (The Prophet s.a.w.) he said: “You are to gather together the learned

((‘ulama‘ulama) amongst them” – or he may have said “The worshippers ) amongst them” – or he may have said “The worshippers

((‘abideen ‘abideen ) from amongst the Believers” – “Convene with them ) from amongst the Believers” – “Convene with them shurashura

(mutual consultations to derive a collective decision) in regard to (mutual consultations to derive a collective decision) in regard to

religious rulings. Do not decide based upon (idea or knowledge of) religious rulings. Do not decide based upon (idea or knowledge of)

only one (singular) person’s thought.”only one (singular) person’s thought.”

((Hadith reported by Ibnu Abdil BarrHadith reported by Ibnu Abdil Barr))


(When the Prophet s.a.w. was about to send Muadz ibn Jabal r.a. to (When the Prophet s.a.w. was about to send Muadz ibn Jabal r.a. to

Yemen) he said (to Muadz): “How would you judge (give religious Yemen) he said (to Muadz): “How would you judge (give religious

decision for people)? “ decision for 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 Rasulullah Muadz replied: “(Then, I will judge) with the Sunnah of Rasulullah

s.a.w.”. Rasulullah then said: “What if you cannot find in the Sunnah?” s.a.w.”. Rasulullah then said: “What if you cannot find in the Sunnah?”

He replied :”( Then) I will make He replied :”( Then) I will make ‘ijtihad ‘ijtihad (exertion) with my reasoning.” (exertion) with my reasoning.”

(Then the Rasulullah s.a.w.) he said: “All praise be to Allah Who (Then the Rasulullah s.a.w.) he said: “All praise be to Allah Who

granted granted taufiqtaufiq (success in this test) for the messenger of Allah’s (success in this test) for the messenger of Allah’s

messenger!”.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 towards them!.” He was asked: “Who are your

successors O Messenger of Allah?” successors O Messenger of Allah?”

And he said: “They are those who And he said: “They are those who revive my revive my SunnahSunnah and and

teaches themteaches 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 And whoever amongst you lives after me

will see many conflicts (disagreements), let will see many conflicts (disagreements), let

him then him then adhere to whatever they know o f adhere to whatever they know o f

my Sunnah and the Sunnah of my Rightly my Sunnah and the Sunnah of my Rightly

guided Khalifah.guided Khalifah.””

((Hadith reported by AhmadHadith reported by Ahmad))


““The best of mankind – (believers) – are in The 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 FATWA THOSE 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.


THOSE WHO GAVE FATWA THOSE WHO GAVE FATWA 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.


THOSE WHO GAVE FATWA THOSE WHO GAVE FATWA 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.


THOSE WHO GAVE FATWA THOSE WHO GAVE FATWA 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.


THOSE WHO GAVE FATWA THOSE WHO GAVE FATWA 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.


THOSE WHO GAVE FATWA THOSE WHO GAVE FATWA IN MISR’ (EGYPT)IN MISR’ (EGYPT)

THOSE WHO GAVE FATWA THOSE WHO GAVE FATWA 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 FURTHER PERIOD 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..


““Those Those 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 OF FOUNDERS 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 the Born 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 Tolib Baqir ibn ‘Imam Ali ibn Imam Hussain ibn Imam ‘Ali ibn Abi Tolib

with Sayyidatina Fatimah Az-Zahra binte Rosulillah s.a.a.w.with Sayyidatina Fatimah Az-Zahra binte Rosulillah s.a.a.w.

Regarded as the sixth Imam of the Shiite, he was also the Regarded as the sixth Imam of the Shiite, he was also the

teachers of many scholars including Sunni Imams like Malik and teachers of many scholars including Sunni Imams like Malik and

even Abu Hanifah.even Abu Hanifah.



Because of persecution by the ruling powers of the ‘Ummayad Because of persecution by the ruling powers of the ‘Ummayad

and the Abbasid, the Shi’ite Madzhab later evolved separately from and the Abbasid, the Shi’ite Madzhab later evolved separately from

the mainstream Sunni schools through the subsequent Imams from the mainstream Sunni schools through the subsequent Imams from

his descendants.his descendants.

The other branch of Shi’ite evolved earlier was the Zaydi which The other branch of Shi’ite evolved earlier was the Zaydi which

refer to the followers of Imam Zayd ibn ‘Ali (Zayn al-’Abidin) ibn refer to the followers of Imam Zayd ibn ‘Ali (Zayn al-’Abidin) ibn

Hussain ibn ‘Ali ibn ‘Abi Tolib.Hussain ibn ‘Ali ibn ‘Abi Tolib.

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)

A A Tabi’inTabi’in born in Kufah and had studied under many surviving born in Kufah and had studied under many surviving

Ashaabi Rasul Ashaabi 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 to After learning under many scholars in Kufah, he went on to

Makkah and Madinah to take knowledge from many other scholars Makkah and Madinah to take knowledge from many other scholars

who were students of well-known companions and other who were students of well-known companions and other Tabi’inTabi’in

scholars there.scholars there.




Although he too regarded the Qur’an, Sunnah and Although he too regarded the Qur’an, Sunnah and Ijma’Ijma’ as the as the

important primary sources, he had limited access to much of important primary sources, he had limited access to much of

Ahadith in Kufah (unlike Imam Malik in Madinah). Thus he was best Ahadith 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 called his 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 the Qadhi 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 the Imam 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 of Imam 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), he Born and raised in Madinah ar-Rasul (City of the Prophet), he

learnt from and met many of the students of Companions learnt 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 prophet s.a.w. – “on Hadith of the prophet s.a.w. – “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, Yahya ibn ‘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 of The greatest contribution of Imam Malik was the codification of

the Madinan Fiqh.the Madinan Fiqh.

Imam Malik had recourse to many transmitters of Ahadith and Imam 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 the systematically arranged in accordance with the practice of the

Deen. Imam Shafi’ie and Imam Ahmad ibn Hanbal both studied and Deen. 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 regarded He also regarded ‘Amal Ahll Madina ‘Amal Ahll Madina -the “Practice of the People of -the “Practice of the People of

Madina” and Madina” and Masalih Mursalah Masalih Mursalah - “Public interest or welfare ” to be - “Public interest or welfare ” to be

also important basis for Fiqh unlike Imam As-Shafi’ie. Although as also 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 as still regarded by Ibn Qutaybah as Ahlul-Ra’yyAhlul-Ra’yy in matters of in matters of FIQHFIQH. .

Later, tension grew between those who literally follow Ahadith, Later, tension grew between those who literally follow Ahadith,

better known as better 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 a Born in Gaza from a Qurayshi descent, raised amongst a

Yemenite tribe and later travelled with his mother to Makkah Yemenite 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, the At an early aged he already memorised the whole Qur’an, the

Ahadith compilation Ahadith compilation Al-Muwatta’Al-Muwatta’ of Imam Malik, while studying of Imam Malik, while studying

jurisprudence and being mentored by well-known jurists in Makkah jurisprudence 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 Imam At 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’s Later went to Yemen. His reputation attract the Caliph’s

attention but Imam Shafi’ie’s frankness, brought him in conflict attention but Imam Shafi’ie’s frankness, brought him in conflict

with the ruler. Jealous of his reputation his enemies made with the ruler. Jealous of his reputation his enemies made

unfounded allegations against him and he was arrested amongst unfounded allegations against him and he was arrested amongst

the conspirators against the Abbassid rulers, and brought to face the conspirators against the Abbassid rulers, and brought to face

the Caliph in Iraq.the Caliph in Iraq.All Rights Reserved © Zhulkeflee Hj Ismail (2012))



He eloquently defended himself and enthralled the Caliph with his He eloquently defended himself and enthralled the Caliph with his

knowledge, not only the Deen but also regarding Greek philosophy knowledge, 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) benefitted Shaybaniy 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 both Thus, 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 codified Imam Ash-Shafi-’ie then wrote the important treatise and codified

a systematic approach to the principles of Islamic jurisprudence in his a 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 the To correct the

over-reliance upon rational legal deduction over textual evidence over-reliance upon rational legal deduction over textual evidence

which became rampant, especially when the Caliph became which became rampant, especially when the Caliph became

influenced by the Mutazilites. influenced by the Mutazilites. All Rights Reserved © Zhulkeflee Hj Ismail (2012))



It was Imam Ash-Shafi-’ie who reasserted the pre-eminence of It was Imam Ash-Shafi-’ie who reasserted the pre-eminence of

AhadithAhadith over over 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 it teachers 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 of He became well-known while in Makkah where his school of

jurisprudence attracted many scholars from all over the Muslim jurisprudence attracted many scholars from all over the Muslim

world.world.

Finally left Makkah for Egypt and remained there till his death. His Finally left Makkah for Egypt and remained there till his death. His

school was so well accepted the many renown Islamic scholars school was so well accepted the many renown Islamic scholars

themselves prefer to be regarded as followers of this school of themselves prefer to be regarded as followers of this school of

jurisprudence, even though many of them have attained the rank of jurisprudence, even though many of them have attained the rank of

Mujtahid.Mujtahid.All Rights Reserved © Zhulkeflee Hj Ismail (2012))



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-BaqilanyAll Rights Reserved © Zhulkeflee Hj Ismail (2012))



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 is Imam Abu ‘Abdillah Ahmad ibn Muhammad ibn Hanbal is

mostly known as a Muhaddith although he is acknowledged to be a mostly 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 take As a Muhaddith, even his teachers and other muhaddithin take

Ahadith from him. His famous work is “Musnad Ahmad”.Ahadith from him. His famous work is “Musnad Ahmad”.




He is well-known for piety and detachment (Zuhud), and his He is well-known for piety and detachment (Zuhud), and his

school relies much upon Ahadith on Fiqh – much akin Maliki school school 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 and But unlike his teacher Imam Ash-Shafi’ie, his followers and

school of jurisprudence was limited and today mostly confine only school of jurisprudence was limited and today mostly confine only

to the peninsula of Arabia.to the peninsula of Arabia.All Rights Reserved © Zhulkeflee Hj Ismail (2012))



He was strict and very cautious in his adherence to the ways of He was strict and very cautious in his adherence to the ways of

the pious predecessors, that when the Caliph sought his service as the pious predecessors, that when the Caliph sought his service as

a Qadhi he refused. He was even flogged for rejecting the a Qadhi he refused. He was even flogged for rejecting the

Mu’tazilite’s assertion regarding the createdness of the Qur’an but Mu’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 Ibn His 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 LESS KNOWN OR EXTINCT OTHER LESS 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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