بسم الله الرحمن الرحيم
26 Rajab, 1444 AH (Saturday, 19 February , 2023)
In the last lesson, we spoke about the history of ‘Ulūm al-Ḥadīth until past midway of the fourth century. In shā Allāh, today we will speak about the book until ‘Allāmah Ibn aṣ-Ṣalāḥ, and then next week we can speak about Muqaddimah Ibn aṣ-Ṣalāḥ and all it affiliated books. This will give you good exposure and insight to the development of this science and the formulation of principles. This will also provide you with good awareness on the books that we will be quoting in the lessons of Muqaddimah Ibn aṣ-Ṣalāḥ.
Thus far, we mentioned that pass the halfway point of the fourth century, ‘Allāmah Rāmahurmuzī wrote his book, Al-Muḥaddith al-Fāṣil
Over the next period, we have:
1) Scholars writing dedicated books on one topic/chapter of ‘Ulūm al-Ḥadīth.
2) Ḥanafīs incorporating laws of ‘Ulūm al-Ḥadīth in their books of Uṣūl al-Fiqh.
3) Suwālāt of students to their teachers which were then documented.
After ‘Allāmah Rāmahurmuzī, ‘Allāmah Abul Ḥasan, Muḥammad ibn ‘Abdillāh ibn Zakariyyā ibn Ḥayyawayh (d. 366 AH) wrote on one topic of ‘Ulūm al-Ḥadīth, and that is: Ma Wāfaqat Kunyatuhu Kunyah Zawjatihī min aṣ-Ṣaḥābah. This book has been published by Dār ibn al-Qayyim in Saudi in the year 1988 AH. This was with the research of Mashhūr Ḥasan.
For Ḥanafīs, the next book that was written was Al-Fuṣūl Fīl Uṣūl, and this was by ‘Allāmah Jaṣāṣ ar-Rāzī (d. 370 AH). Just like Ar-Risālah, this is a book on Uṣūl al-Fiqh.
However, under the chapter of Sunnah, the author went into great detail explaining a large number of principles of Ḥadīth.
A great benefit of this book is that Allāmah Jaṣāṣ ar-Rāzī quoted lengthy passages from ‘Īsā ibn Abān (221 AH), who was a student of Imām Muḥammad. That leads us to understand principles of Ḥadīth that the very students of the originators of our Madhab implemented.
Al-Fuṣūl Fīl Uṣūl has been printed in four volumes in 1994 by the Wizārat al-Awqāf of Kuwait. It was published by Dār al-Kutub al-‘Ilmiyyah in two volumes. This was in the year 2000. It was then published in 2016 by Shirkah al-Mustaqbil.
The chapter of Sunnah is in over 200 pages of the third volume of the Kuwaitī print. That is sufficient to illustrate that despite being part of a book of Uṣūl al-Fiqh, this is a treasure throve and a gold mind for Ḥanafī ‘Uṣūl. As such, we will be referring to this book very frequently.
(Note: prior to this, ‘Allāmah Karkhī (260 AH – 340 AH) wrote a small booklet. We will refer to it for only about five principles. Due to being so small and concise, we did not mention this separately.).
‘Allāmah Azdī (d. 374 AH) wrote a few small booklets:
1) On those narrators whose names are the same as their fathers. The title is: Ma Wāfaqah Ismuhū Isma Abīhi. This was published in Kuwait in 1988 with the research of Bāsim Fayṣal. It is in 40 pages.
2) On those narrators whose name is the same as their father’s teknonym. The title is: Man Wāfqaha Ismuhu Kunyah Abīhi. This was also published by the same publishers and editor as the previous. It is in 114 pages
3) Asmā Man Yu’raf Bi Kunyatihī min Aṣḥāb Rasūlillāh (ṣallAllāhu ‘alayhi wa sallam). He list 200 companions who were known by their teknonyms. This was published in India in 1989 with the Taḥqīq of Iqbāl Aḥmad. It is in 92 pages.
4) Al-Kunā liman La Yurafu Lahu Ism Min Aṣḥāb Rasūlillāh (ṣallAllāhu ‘alayhi wa sallam). Here he gather 170 names of companions whose names are not known. This was printed by the same publishers as the previous. It is in 88 pages.
Then there were the answers of teachers to their students which were written. Hereunder are the names of four:
1) Suwālāt al-Ḥākim Lid Dār Quṭni (d. 385 AH) This was published by Maktabah Ma’ārif in Riyaḍ in 1984 with the research of Muwaffaq ibn Abdillāh
2) Suwālāt Abī ‘Abdir Raḥmān as-Sulamī. Lid Dār Quṭnī. This was published in 2006 in Saudi by a group of researchers. This is in 464 pages
3) Suwālāt Barqānī Lid Dār Quṭnī. This was published in 1404 in Pakistan.
4) Suwālāt Ḥamzah as-Sahmī li ‘d-Dār Quṭnī. This was published by Maktaba Ma’ārif in Riyāḍ in 1404. It is with the Taḥqīq of Muwaffaq ibn ‘Abdillāh
The ‘Ilal of Imām Darquṭnī was also written in this period. This is the best and greatest book on ‘Ilal, and we will in shā Allāh, refer to it when we reach that chapter. It is a huge book in 15 volumes. It was published in 1985 by two researchers. Therefter, it was published around 17 years back by Dār ibn al-Jawzī, with the research of Muḥammad ibn Ṣāliḥ ad-Dabbāsī.
Imām Dār Quṭnī also wrote Al-Mu’talif wal Mukhtalif, which is the most comprehensive book on the topic. It was published in 1986 with the Taḥqīq of Muwaffaq ibn ‘Abdillāh. Dār al-Gharb printed and circulated it. It is in five volumes in 2663 pages.
The last known person to write on ‘Ulūm al-Ḥadīth who passed away in this century was Ibn Mandah (d. 396 AH). He wrote Fatḥ al-Bāb Fīl Kunā wal alqāb. This was printed in 1996 by Maktabah al-Kawthar in Riyāḍ. This was with the research of Naḍr Muḥammad al-Fārābī. It is in 609 pages.
Thereafter, Imām Ḥākim (321 AH – 405 AH) wrote his Ma’rifah ‘Ulūm al-Ḥadīth. From all the books that have reached us, this book is now the very first book that is written primarily only for the principles of Aḥādīth. The authors intention and focus was to write only on the principles of Ḥadīth.
An additional merit is that it was written by an expert of Ḥadīth. That shows the great value of this book. Due to these reasons, this book is much better than the book of ‘Allāmah Rāmahurmūzi. Whether it is in the amount of principles, or in the presentation, this book surpasses Al-Muḥaddith al-Fāṣil in many ways. Imām al-Ḥākim’s primary objective was to dedicate this book to ‘Ulūm al-Ḥadīth. From the title we can deduce that his purpose was to compile on this topic. Hence, Shaykh Awwāmah says that he is more deserving to get the title of writing (a dedicated book) first (if we do not consider the books that are no longer available):
فهو الجدير بأن يعطي وصف الأولية (تعليقاته على التدريب – 74 / 2)
“He is worthy to receive the title of writing first.” (Taʾlīqāt ʿAlā at-Tadrīb, 2 / 74)
Imām Ḥākim gets the credit for dividing the ‘Ilm in various Anwā’ (paraphrased meaning: chapters). Scholars after him expended on his division.
This book of Imām Ḥākims was the primary source of ‘Allāmah Ibn aṣ-Ṣalāh, and it is apparent that ‘Allāmah Ibn aṣ-Ṣalāh based the name of his Muqaddimah on this main reference and source of his. He also used the Anwā’ of Imām Ḥākim.
Ma’rifah ‘Ulūm al-Ḥadīth of Imām Ḥākim was first printed in India, and then Dār al-Kutub al-‘Ilmiyya copied that print and also circulated it. This copy is with the Taḥqīq of Shaykh Sayyid Mu’ẓam Ḥusain. It is not a good print.
Then, Shaykh Aḥmad ibn Fāris as-Salūm made Taḥqīq and quite a few publishers circulated it.
Another Book
Imām Ḥākim also wrote: al-Madkhal ilā Ma’rifah Kitāb al-Iklīl. This has many principles, and we will refer to this book as well.
It was printed in 1932 with the Tahqīq of Muḥammad Rāghib aṭ-Ṭabbākh, with the name: Al-Madkhal Fī Uṣūl al-Ḥadīth. Abū ‘Āṣim al-Jazāirī also edited it and Dār ibn Ḥazm published it with the same name. Although the name is incorrect, it does indicate that this book as a lot to do with Uṣūl al-Ḥadīth.
In 1983, it was also published with the Tahqīq of Fuād ‘Abd al-Mun‘im, with the name Al-Madkal ilā Kitāb al-Iklīl.
This has also been printed by Al-Fārūq al-Ḥadīthah, with the research of Abū Sufyān al-Ismā‘īlī.
Abū Isḥāq ad-Dimyāṭī also published this book.
The best print is the copy of Aḥmad ibn Fāris as-Salūm, and this has also been published by Dār ibn Ḥazm.
Fifth Century
Moving to the next century, Abū Nu’aym Aḥmad ibn ‘Abdullāh ibn Aḥmad (336 AH – 430 AH) wrote a Mustakhraj on the book of Imām Ḥākim.
Ḥāfiẓ Ibn Ḥajar (may Allāh Ta’ālā have mercy on him) says:
وتلاه أبو نعيم الأصبهاني فعمل على كتابه مستخرجا
“Abū Nuʿ aym Ishfahānī followed suit. He worked on his mustakhraj.”
Unfortunately, we do not have this book at our disposal.
This book is not printed, but apparently there is a manuscript of it in Köprülü Library, which is a popular library in the Fātiḥ area of Istanbul.
Being a Mustakhraj, we understand that Abū Nu’aym (may Allāh Ta’ālā have mercy on him) must have brought the same quotations and principles as Imām Ḥākim, but with his own chains. (in shā Allāh, we will discuss about the different types of books)
From what others quote from Abū Nu’aym, it seems as if he may have taken the liberty of including a few additional points, besides just quoting the contents of Imām Ḥākims book with his own chain.
Ḥāfiẓ Ibn Ḥajar (may Allāh Ta’ālā have mercy on him) had access to this, and hence he comments:
وأبقى أشياء للمتعقب.
“He retained certain portions.”
But this book was not popular. Thus far, across all the books of Ḥāfiẓ Ibn Ḥajar (may Allāh Ta’ālā have mercy on him), we found that he quotes from it less than ten times, and ‘Allāmah as-Suyuti (may Allāh Ta’ālā have mercy on him) quoted from it less than five times. Besides that, it is only a handful of other scholars who quote from this book
The author, Abū Nu’aym (may Allāh Ta’ālā have mercy on him), still missed few chapters. Hence, others who came thereafter could add to his work.
The third book of Ḥanafī Uṣūl was now written in this period. The great Ḥanafī scholar and Uṣūlī, Abū Zayd ad-Dabbūsī (d. 430 AH) wrote his book in Uṣūl al-Fiqh. Again, although it is mixed with Uṣul al-Fiqh, there are numerous principles and laws of Uṣūl al-Ḥadīth in this book. This book was published by Dār al-Kutub al-‘Ilmiyyah, al-Maktabah al-‘Aṣriyyah, Al-Maktabah al-Ma’rūfah (Pakistan) and Maktabah ar-Rushd. (We are merging the history of Ḥanafī Uṣūl with Shāfi’ī Uṣūl so that it is easier to do a comparison. It also helps in understanding the Ḥanafī contribution. It is recommended that you make your own table with the Shāfi’ī scholars separately, and the Ḥanafī scholars separately.)
A student of Imām Ḥākim, Abū Ya’lā al-Khalīlī (d. 446 AH) wrote Al-Irshād Fī Ma’rifah ‘Ulamā al-Ḥadīth. He mentions some important laws of ‘Ulūm al-Ḥadīth, and ‘Allāmah Ibn aṣ-Ṣalāḥ quoted from him a few dozens of times. We will refer to this book of his at the relevant chapters. It was printed in 1989 by Maktabah ar-Rushd with the Taḥqīq of Muḥammad Sa‘īd Idrīs. It was again printed in 2010 in 544 pages with the Taḥqīq of Shaykh Walīd Muḥammad, and it was published by al-Fārūq al-Ḥadīthah
Another student of Imām Ḥakim, Imām Bayhaqī (384 AH – 458 AH) wrote al-Madkhal Ilā ‘Ilm as-Sunan. This book is filled with Uṣūl, and it is an important book that we will have to refer to. It was published by Aḍwā as-Salaf with the research of Muḥammad Ḍiyā ar-Raḥmān al-A’ḍamī (Professor of Ḥadīth in Madīnah University). He put the title as: al-Madkhal ilā as-Sunan al-Kubrā. It was then published by Shaykh Muḥammad ‘Awwāmah, and he titled it: al-Madkhal ilā ‘Ilm as-Sunan.
It was in this time that the greatest scholar of Uṣūl al-Ḥadīth came. That is none other than ‘Allāmah al-Khaṭīb Abū Bakr Aḥmad ibn ‘Aliyy al-Baghdādī.
‘Allāmah Khaṭīb was born in the year 392 AH, and passed away in 463 AH. Based on that, Mulla ‘Ali al-Qāri (may Allāh Ta’ālā have mercy on him) says:
فهو أول المتأخرين ، أو آخر المتقدمين (شرح نخبة الفكر للقاري – ص: 139)
“He is the first of the latter day scholars and the last of the previous day scholars.” (Sharḥ Nukhbah al-Fikr li’l Qārī, page: 139)
However, there are differences on who exactly is meant by Mutaqaddimīn, and who is regarded as Mutakhirīn. ‘Allāmah aḏ-Ḏahabi (may Allāh Ta’ālā have mercy on him) suggested that the difference between ‘earlier’ and ‘latter’ scholars is based on the year 300 AH.
فالحد الفاصل بين المتقدم والمتأخر هو راس سنة ثلثمائة (ميزان الاعتدال في نقد الرجال – 1 / 115)
“The period that distinguishes an earlier scholar from a latter scholar is the year 300AH.” (Mīzān al-I’tidāl, 1 / 115)
Those who came before the year 300 are regarded as Mutaqaddimīn, and those who came thereafter are regarded as Mutakhirīn. ‘Allāmah Khaṭīb is an important figure who contributed a lot. He literally wrote independent books on all the different subchapters of ‘Uṣūl al-Ḥadīth. Ḥāfiẓ Ibn Ḥajar (may Allāh Ta’ālā have mercy on him) mentions that there is hardly any topic in this field except that ‘Allāmah al-Khaṭīb (may Allāh Ta’ālā have mercy on him) wrote a dedicated book about it.
وقل فن من فنون الحديث إلا وقد صنف فيه كتابا مفردا
“There are very topics on the sciences of Ḥadīth that he did not compile an individual book regarding.”
‘Allāmah al-Munāwi (may Allāh Ta’ālā have mercy on him) says:
حتى زادت تصانيفه على الخمسين (اليواقيت والدرر – 1 / 211)
“His publications exceed fifty.” (Al-Yawāqīt wa’d-Durar, 1 / 211)
Many of the terminologies were actually coined by ‘Allāmah al-Khatīb (may Allāh Ta’ālā have mercy on him). He wrote the book on a topic and gave a name to that book. Or, he wrote on a topic in his Al-Kifāyah, and gave the chapter a name. ‘Allāmah Ibn as-Ṣalāḥ (may Allāh Ta’ālā have mercy on him) then took the title of that book or the name of the chapter, and he made it the heading and an official terminology. Ḥāfiẓ Ibn Ḥajar (may Allāh Ta’ālā have mercy on him) refined the term more, and then explained it in Nuzhat an-Naẓar. That is how a title of ‘Allāmah al-Khaṭīb became an official terminology.
But the main book that ‘Allāmah al-Khatīb wrote in ‘Ulūm al-Ḥadīth is Al-Kifāyah. It is called Al-Kifāyah in short, and there are differences on what the full name of this book is.
Some prints have the name as al-Kifāyah Fī Ma’rifah Usūl ‘Ilm ar-Riwāyah. Others wrote the name as al-Kifāyah fī ‘Ilm ar-Riwāyah.
In Qaḍā al-Waṭr, ‘Allāmah al-Laqqāni (may Allāh Ta’ālā have mercy on him) quoted the name as:
الكفاية في قوانين الرواية (قضاء الوطر – ص: 400)
“Al-Kifāyah Fī Qawānīn ar-Riwāyah.” (Qaḍā al-Waṭr, page: 400)
But on the very next line he quoted the name as:
الكفاية في قواعد الرواية (قضاء الوطر – ص: 400)
“Al-Kifāyah Fī Qawāʿid ar-Riwāyah.” (Qaḍā al-Waṭr, page: 400)
Being such an important book, it has been printed multiple times. However, the earlier prints were not so good.
Then Ibrāhim Mustafā Dimyāti published his edition using six manuscripts, and it was printed by Maktaba Ibn ‘Abbās in two volumes.
Thereafter, Māhir Yāsin al-Fahl had his edition printed by Dār Ibn al-Jawzi.
This is a great book, and it won the praises of many scholars. Maḥmud At-Tahhān said: “It is considered as one of the greatest books which have been written”. Shaykh ‘Awwāmah – a scholar who dedicate more than six decades in ‘Ulūm al-Ḥadīth – claims that Al-Kifāyah is really Kāfī, if one studies it properly
This book of Allāmah al-Khatīb forms the basis for latter day books. Ibn as-Ṣalāḥ (may Allāh Ta’ālā have mercy on him) quotes from this book frequently in his Ma’rifah ‘Ulūm al-Ḥadīth. He also evaluates and analyses the statements of ‘Allāmah al-Khaṭīb. Due to this, there will be lengthy passages and even entire chapters that we will go through from this book in our lessons of Muqaddimah Ibn aṣ-Ṣalāh. It you are not buying any other book, then atleast this one book, you should get a hardcopy of it.
Together with this, ‘Allāmah Khaṭīb wrote another book which was essentially meant to be on the etiquette of the teacher and the student, but it actually also comprises of many important principles. This book is: Al-Jāmi’ Li Akhlāq ar-Rāwī wa Ādāb as-Sāmi’
There are numerous prints of this book.
It was published with the Taḥqīq of Shaykh Maḥmūd at-Ṭahhān, by Maktaba al-Ma’ārif.
Likewise, Ṭāriq ibn ‘Abd al-Wāḥid worked on the book and had it published by Dār Ibn al-Jawzi. The benefit (or the harm) is that it does not have the lengthy chains.
Muḥammad Ra’fah Sa’īd had his print published by Dār al-Wafa.
Muḥammad ‘Ajāj al-Khaṭīb edited this book and it was published by Mu’assasah ar-Risālah in two volumes.
There is also the Dār al-Kutub al-‘Ilmiyya print. It was also printed by Dār al-Minhāj, with the Taḥqīq of Abū al-Faḍl as-Suwai’i.
It has also been published last year (2022) by an-Nāshir al-Mutamayyiz with the Taḥqiq of Abū Hāmmām al-Bayḍānī. This print is in 3 volumes and 2048 pages.
Due to the greatness of ‘Allāmah Khaṭīb and his vast contributions, we are absolutely dependent on the books of ‘Allāmah Khaṭīb. No one can study ‘Ulūm al-Ḥadīth without referring to the books of ‘Allāmah al-Khaṭīb.
Ḥāfiẓ Ibn Ḥajar (may Allāh Ta’ālā have mercy on him) quotes AbūBbakr ibn Nuqtah (579 AH – 629 AH), a contemporary of ‘Allāmah ibn aṣ-Ṣalāḥ said:
فكان كما قال الحافظ أبو بكر بن نقطة: كل من أنصف علم أن المحدثين بعد الخطيب عيال على كتبه.
“It is as Ḥāfiz Abū Bakr ibn Nuqṭah said: Every scholar of Ḥadīth that compiled a work after him is dependent on his books.”
This is how Ḥāfiẓ Ibn Ḥajar (may Allāh Ta’ālā have mercy on him) quoted the statement. In a book of ibn Nuqtah (may Allāh Ta’ālā have mercy on him) that we have access to; At-Taqyīd li Ma’rifat ar-Ruwāt as-Sunan Wa ‘l-Masānīd, this quote about al-Khatīb (may Allāh Ta’ālā have mercy on him) is quoted as:
وله مصنفات في علوم الحديث لم يسبق إلى مثلها ولا شبهة عند كل لبيب أن المتأخرين من أصحاب الحديث عيال علي أبي بكر الخطيب (التقييد لمعرفة رواة السنن والمسانيد- ص: 154)
“He authored many books on the science of Ḥadīth, and he has not been preceded in writing on them (he didn’t see the books of ‘Ali’ ibn al-Madīni). No intelligent person doubts that latter day scholars of (‘Ulūm al-Ḥadīth) are dependent upon Abū Bakr al-Khatīb.” (At-Taqyīd li Maʿrifat Ruwāt as-Sunan wa ’l-Masānīd, page: 154)
The books of ‘Allāmah Khaṭīb are the greatest. ‘Allāmah Munāwī quotes:
وفي تصانيفه قال السلفي :
تصانيف ابن ثابت الخطيب ألذ من الصبا الغض الرطيب
تراها إذا رواها من حواها رياضاً للفتى اليقظ اللبيب
ويأخذ حسن ما قد صاغ منها بنقل الحافظ الفطن الأديب (اليواقيت والدرر – 1 / 211)
At the same time of ‘Allāmah al-Khatīb, there was another great Muḥaddith in the west, and this is ‘Allāmah Ibn ‘Abdil Barr (368 AH – 463 AH). ‘Allāmah Khaṭīb and ‘Allāmah Ibn ‘Abdil Barr lived in the same era, and they passed away in the year. However, they did not meet. The former was in the East and the latter was in the west. Both scholars contributed a lot to the field of Ḥadīth.
‘Allāmah Ibn ‘Abdil Barr wrote his huge commentary on the Muwaṭṭa of Imām Mālik. In the introduction of this, he added many important principles.
This introduction is published in At-Tamhīd and is also published separately. Shaykh ‘Abdul Fattāḥ Abū Ghuddah published it in his Khams Rasāil. In his introduction, Shaykh ‘Abd ul Fattāḥ Abū Ġuddah (may Allāh Ta’ālā have mercy on him) says:
وقد تلقى الحفاظ الجهابذة من بعد ابن عبد البر مباحث هذه المقدمة بالقبول، فأكثروا النقل عنها في كتب المصطلح، كما تراها منتشرة في مقدمة ابن الصلاح وفروعها، وفي جامع التحصيل للعلائي وغيره.
وهذا مما يدل على أهمية هذه المقدمة وكونها إحدى المراجع الهامة للمؤلفين في علم المصطلح،
(التقدمة لمقمدة التمهيد المطبوع في خمس الرسائل – ص: 18 – 17)
“Expert Scholars received research of this introduction with acceptance after Ibn ʿAbd al-Barr, so they frequently transmitted it in the Books of Iṣṭilāḥ, as you see it in the introduction of Ibn aṣ-Ṣalāḥ and its connections, and in the collections ‘Jāmi’ at-Taḥṣīl’ of ʿAlāī and others. This indicates the importance of the introduction and the fact that it is one of the important references to authors of the sciences of technicalities. Nevertheless, Ḥāfiḍh Ibn Ḥajar neglected mentioning him among the authors of the sciences of nomenclature.
Again, this is another important source that we will refer to.
Towards the end of this century, two great Ḥanafī scholars wrote the two most important books on Ḥanafī Uṣūl. These were:
1. ‘Allāmah Fakhr al-Islām Abū al-‘Usr ‘Alī ibn Muḥammad al-Bazdawī (may Allāh Ta’ālā have mercy on him) (he lived between 400-482 AH wrote Uṣūl al-Bazdawī, the proper name of which is Kanz al-Wuṣūl ilā Ma’rifah al-Uṣūl)
It has been published by Mīr Muḥammad Kutub Khānā, and this print includes the Takhrīj of ‘Allāmah Qāsim ibn Quṭlūbughā.
It has also been edited by Sāid Bakdāsh, and it is printed by Dār as-Salām. This also includes the Takhrīj of ‘Allāmah Qāsim ibn Quṭlūbughā.
2. ‘Allāmah Shams al-Aimmah Muḥammad ibn Aḥmad as-Sarakhsī/Sarkhasī (may Allāh Ta’ālā have mercy on him) (483 AH) wrote his Uṣūl, which is also known as Tamhīd al-Fuṣūl Fīl Uṣūl
This has been published in 1993 with the Taḥqīq of Shaykh Abūl Wafā al-Afghānī, and it was published in Hyderabād by Dār Iḥyā al-Ma’ārif al-‘Uthmāniyyah. Dār al-Kutub al-‘Ilmiyya photocopied this and also published it.
In 1996, it was published by Dār al-Kutub al-‘Ilmiyyah with the Taḥqīq of Ṣalāḥ ibn Muḥammad ibn ‘Uwayḍah. He put the title as: al-Muḥarrar Fī Uṣūl al-Fiqh. The name of the kitāb is incorrect, and the author assumed that ‘Allāmah Sarkahsī passed away in 450 AH! That is enough to illustrate the weakness of this print.
The best print is a combined effort of three scholars. The first is ‘Abdullāh as-Sayyid. He made Taḥqīq of the first volume. Rāid ibn Khalaf al-‘Uṣaymī made Taḥqīq of the second volume, and ‘Askar ibn ‘Abdillah aṭ-Ṭu’aym made Taḥqīq of the Third volume. They used three very valuable manuscripts, and they also compared it with the print of Abūl Wafā al-Afghānī
Together with the earlier book of ‘Allāmah ad-Dabbūsī, there are these three important Ḥanafī books on Uṣūl which have been written in this century.
Thereafter, another Ḥanafī scholar, Abūl Yusr al-Ḥanafī (d. 493 AH) wrote: Ma’rifah al-Ḥujaja ash-Shar’iyyah. It is published by Muassasah ar-Risālah in 312 pages, with the Taḥqīq of ‘Abdul Qadir al-Khaṭīb.
Sixth Century
This leads us to the next century, and the first book written here was by ‘Alā ad-Dīn Muḥammad ibn Aḥmad as-Samarqandī (d. 539 AH). The title of this book is: Al-Mīzān al-Uṣūl Fī Natāij al-Uqūl. It was published in 1984 by a student, ‘Abdul Malik as-Sa’dī, under the guidance and supervision of his professor.
In Nuzha tan-Naḍar, Ḥāfiẓ Ibn Ḥajar (may Allāh Ta’ālā be pleased with him) indicates to other small books that were written in the following years, and then he explicityly mentions the book of Qāḍī ‘Iyāḍ (476 AH – 544 AH). He wrote:
ثم جاء بعض من تأخر عن الخطيب، فأخذ من هذا العلم بنصيب ، فجمع القاضي عياض كتابا لطيفا سماه: “الإلماع.”
“Then came certain scholars after Al-Khaṭīb and attained a dividend of this science. Qāḍī ʿIyāḍ compiled a satisfying book which he named ‘Al-Ilmāʾ’.”
This book is simply on one topic of Uṣul al-Ḥadīth; and that is the manner of attaining Aḥādīth and then narrating. This could be understood from the name of the book: al-Ilmā’ ila Ma’rifat Usūl ar-Riwāya wa Taqyīd as-Samā’. It is a valuable resource, and when we reach the relevant chapter in Muqaddimah Ibn aṣ-Ṣalāḥ, we will quote 90% of this book. ‘Allāmah Ibn aṣ-Ṣalāḥ also quotes frequently from him, at many times without mentioning his name,
This book of Qāḍī ‘Iyāḍ was printed in 1970 by Dār at-Turath in Cairo and by Dār Atīq in Tunis in 424 pages.
There is a Dār al-Kutub al-‘Ilmiyya print.
The best print is probably by Dār al-Aluka, with the Taḥqīq of Abū Māzin al-Khawli and others, or the print of an-Nāshir al-Mutamayyaz with the Taḥqīq of Abū Ḥammam Muḥammad As-Sawma’i in 396 pages. This print has the name differently: al-Ilmā’ fi ḍabt ar-Riwāya wa Taqyīd as-Samā’.
This is a good book. A Christian, Asad Rustum took inspiration from this book to write his own book. Shaykh Nūr ad-Dīn ‘Itr writes in the footnotes:
وهو مفيد جدا في بابه
“It is extremely beneficial in its regard.”
Thereafter, a Ḥanafī scholar, Muḥammad ibn ‘Abdil Ḥamīd al-Usmandī as-Samarqandī (d. 563 AH) wrote: Al-Mīzān Fī Uṣūl al-Fiqh. This book is also known as Badhl an-Naḍr Fīl Uṣūl. It was printed in 1992 with the research of Muḥammad Zakiyy. This is in 810 pages
Another Ḥanafī scholar, Abū ‘th-Thanā al-Lāmishī (sixth century) wrote his book which he simply called: Kitāb Fī Uṣūl al-Fiqh. This is printed with the research of Abdul Majīd Turkī. It was published by Dār al-Gharb al-Islāmī.
After the book of Qāḍī ‘Iyād, Ḥāfiẓ Ibn Ḥajar (may Allāh Ta’ālā have mercy on him) mentions the book of ‘Allāmah Mayyānishī (581 AH) after this. In the lessons of Nuzhat an-Naḍar, we discuss in detail the correct pronunciation of the name of this scholar, how others scholars confused him with someone else, and how little knowledge he possessed in Ḥadīth. We also outline the weakness of this book, and explain why it does not deserve to be mentioned.
The book is filled with many inaccuracies, incorrect principles, and with even baseless narrations. Shaykh ‘Abdul Fattāḥ Abū Ġuddah (may Allāh Ta’ālā have mercy on him) heavily criticized the book. In Qafw al-Athar and in his introduction to the book that is printed in the Khams Rasāil, he said:
وهو جزء جمل اسمه ، وضعف مضمونه وجسمه، والحق أنه لولا ذكر الحافظ ابن حجر له في مقدمة شرح النخبة، لما كان له ذكر ولا شأن (تعليقاته على قفو الأثر – 37، ومقدمة ما لا يسع المحدث جهله المطبوع في خمس رسائل – ص: 216)
“The name sounds great, but the contents are weak. The truth is that if Ḥāfiẓ Ibn Ḥajar (may Allāh Ta’ālā have mercy on him) did not mention the book in the introduction of An-Nuzha, no one would have ever known about this book, or even considered it.” (His footnotes of Qafw al-Athar, page: 37, Introduction to Mā Lā Yasaʾal-Muḥaddith Jahluhū, page: 216)
He then says:
وقد أوهم ذكر الحافظ هذا الجزء بعد ذكر كتب الخطيب والقاضي عياض وغيرهما من الأئمة، أنه من رتبتها أو من بابتها، تحقيقا وضلاعة، وإفادة وحسن صناعة، فشوق – غفر الله له – العلماء والدارسين لهذا الفن إليه، ولكنهم إذا وقفوا عليه لم يروا في مسماه ما يطابق أو يقارب اسمه ولا معناه، فهو ضعيف المادة، مختل العيار، تكثر فيه الأخطاء العلمية، ويبدو جليا قصور مؤلفه رحمه الله تعالى في هذا الفن (تعليقاته على قفو الأثر – 37 مقدمة ما لا يسع المحدث جهله المطبوع في خمس رسائل – ص 216)
“By taking the name of this book alongside masterpieces like those produced by ‘Allāmah al-Khaṭīb, by Qāḍi al-‘Iyāḍ, and others, a person is led to think that this book enjoys the same status as those books, whether it is with the same amount of detail and research, or in the splendid presentation and great benefit that it offers. Ibn Ḥajar – may Allāh Ta’ālā forgive him – created an interest in students and those in this science to acquire the book. But when they get their hands on a copy, they are disheartened to find that the contents do not do justice to the name. It has minimal benefit, and it is filled with academic errors. The weakness of the author in this science is very apparent.” (His footnotes of Qafw al-Athar, page: 37, Introduction to Mā Lā Yasaʾal-Muḥaddith Jahluhū, page: 216)
He mentions in Lamahāt min Tarikh as-Sunnah wa ‘Ulūm al-Ḥadīth:
وهو كتاب ما لا يسع المحدث جهله للميّانشي. ولو لا ذكر ابن حجر لهذا الجُزء: لم يعرف ولم يذكر. ووسع كل محدث جهله (لمحات من تاريخ السنة وعلوم الحديث – ص: 218)
“It is the book ‘Mā Lā Yasaʾ al-Muḥaddith Jahluhū’ of Mayyānishī. Had Ibn Ḥajar not mentioned him in this portion, he would have not been recognised and mentioned, every Muḥaddith may be unaware of it.” (Lamaḥāt min Tārīkh as-Sunnah Wa ʿUlūm al-Ḥadīth, page: 218)
After this, ‘Allāmah Ibn al-Athīr (544 – 606) wrote his Jami’ al-Uṣūl Fī Aḥādīth ar-Rasūl. This gathers the Aḥādīth of the first five books of the Ṣiḥāḥ as-Sittah, and the Muwaṭṭa. The introduction of this book is filled with the principles of Aḥādīth
Shaykh Nūr ad-Dīn ‘Itr also suggests this same book in his footnotes:
ففيه بحث جامع لا يستغنى عنه في علوم الحديث.
“for it contains a comprehensive research that cannot be ignored in the sciences of Ḥadīth.”
After citing these six books, Ḥāfiẓ Ibn Ḥajar (may Allāh Ta’ālā have mercy on him) then alludes to other works by saying:
وأمثال ذلك من التصانيف التي اشتهرت، وبسطت؛ ليتوفر علمها، واختصرت؛ ليتيسر فهمها
“And other similar compilations that became famous and spread widely, so that its knowledge is at one’s disposal and it was abridged so that it is easy to understand.”
He mentions that there were similar books.
This proves that Ḥāfiẓ Ibn Ḥajar (may Allāh Ta’ālā have mercy on him) did not intend to mention by name all the books until this period. Indeed, there were books such as Qasīdah Ġarrāmiyyah by Shihāb ad-Dīn Aḥmad bin Faraḥ al-Ishbīli (d. 699), Sharḥ ‘Ilal at-Tirmīḏi )d. 795) etc.
Ḥāfiẓ Ibn Ḥajar (may Allāh Ta’ālā have mercy on him) states that one of the objectives of condensing the books was to facilitate easier understanding.
This finally brings us to the era of ‘Allāmah Ibn aṣ-Ṣalāḥ. There were about nine books in the Ḥanafī madhab.
May Allāh Taʿālā have mercy on them all.
سبحانك اللهم وبحمدك ، أشهد أن لا إله إلا أنت ، أستغفرك وأتوب إليك