بسم الله وحده والصلاة والسلام على من لا نبي بعده
Written By: Syed Sharaheel Shuja Hashmi
Checked and Approved:
Mufti Ismail Moosa
www.ulumalhadith.com
written by Imām Abū Bakr Aḥmad ibn ʿAlī al-Khaṭīb al-Baghdādī
researched by ʿAbū ʿAbdullāh al-Dāni ibn Munīr āl-Zahwī
published by Dār al-Luʾluʾah
comprising of 168 pages
Genre: ḥadīth; advice; ethics.
Overview and Introduction
Those who seek knowledge are abundant while those who practice knowledge are few. A tale as old as man. It was this issue that a citizen of Baghdād sought to cure in the 5th Islāmic century. That man was Abū Bakr Aḥmad ibn ʿAlī al-Khaṭīb al-Baghdādī, more commonly referred to as al-Khaṭīb al-Baghdādī or simply al-Khaṭīb.
Al-Khaṭīb is famously known for his magnum opus Tārīkh Baghdād (or Tārīkh Madīnah as-Salām):
Ostensibly a history of Baghdād, it is more specifically a reference work in narrator-authentication (ʿilm al-rijāl) and a valuable compendium of 4,385 ḥadīths narrated with their full chains, over half of them (2,253) not found in the two books of Ṣaḥīḥ and the four Sunan.[1]
An author of about 100 books, he is also well known for his various works in the sciences of hadīth (ʿUlūm al-Hadīth), such as Al-Jāmiʿ li-Akhlāq ar-Rāwī, Sharf Ashāb al-Hadīth, Rihla fī Talab al-Hadīth, and Al-Kifāyah. These monumental works earned him the distinguished praise of the erudite ḥadīth master Ibn Ḥajar al-ʿAsqalānī when he cited Abū Bakr ibn Nuqtah stating, ‘all who are just know that the ḥadīth scholars after Al-Khaṭīb are dependent upon his books.’[2]
His full name is Abū Bakr Aḥmad ibn ʿAlī ibn Thābit ibn Aḥmad ibn Mahdī ash-Shāfiʿī al-Ashʿarī al-Khaṭīb al-Baghdādī. Born in 392 AH in the small village of Darzijān in Ḥijāz, south-west of Baghdād, he hailed from a family of scholars. He grew up under the care of his father, a local preacher (khaṭīb) and Imām, from whom he took his name and knowledge. He began frequenting the local circles of knowledge at the age of 11. He initially took knowledge from Ibn Razqūyah al-Bazzār. In 412 AH, his father and Ibn Razqūyah passed away and in the same year he began his travel in search for knowledge. With his thirst for knowledge, he left his hometown to travel to Baṣrah, Nisābūr, Rai, Khurāsān, Aṣbahān, Hamzān, Dinūr, Makkah, and others. In 447 AH, he settled in Baghdad and took up position as a lecturer relating traditions in the Great Mosque of al-Manṣūr (Jāmiʿ al-Manṣūr). Following the rebellion of Basāsīrī, the Turkish slave-soldier, in 450 AH and the death of a dear friend and protector Abū ’l-Qāsim ibn al-Maslamah, al-Khaṭīb left for Damascus in 451 AH. There, he took up a professorship at the Umayyad Mosque where he amassed a large gathering of students. In 459 AH, he moved to Tyre and took up a professorship at The University of Tyre. Finally, in 462 AH, at the age of 80, he embarked on the return to his name, Baghdad, with his students and companions. He returned to the Great Mosque of al-Manṣūr (Jāmiʿ al-Manṣūr), there he related Sunan Abī Dāwūd, there he related his Tārīkh, there he fell sick, and there he took his last breath in 463 AH.
A treatise on student ethics (adab ṭālib ’l-ʿilm), the book Iqtidhāu’l-ʿIlm al-ʿAmal (lit. [The] Mandate of Knowledge on Action) is exactly as the title indicates. Comprised of a total of 201 traditions (26 extending unto the Prophet Muḥammad ﷺ) split into an introduction and 11 chapters, the book seeks a systematic humbling of the reader inculcating within him the mindset of ‘knowledge mandates action’.
The purpose of this book summary review is three-fold:
- To reflect on the book as a book (part 1);
- To discuss the print and work of the publisher (part 2); and
- To summarise and reflect on the content of al-Khaṭīb’s work (part 3)
A single short summary of the book would be: Action has as a right upon knowledge, so be conscious of what you carry as knowledge is the most virtuous of blessings and most damning of curses: seek what you will act upon, act upon what you learn, learn not that which will not be used, seek neither for boasting nor debate, take advantage of good circumstances to do good, and do not procrastinate; verily, this life is but a mirage.
Part 1: the book as a book
Iqtidhāu’l-ʿIlm al-ʿAmal is an easily readable treatise on sacred traditions compared to other similar books of the genre. The Arabic is usually simple and clear with the author scarcely adding comments of his own save the opening. The occasional comment is only a short comment, for example, stating, ‘[There are] a count of 7 fathers’[3] after a chain (sanad) that goes through a man’s lineage all the way back to ʿAlī ibn Abī Ṭālib. Most of the book is comprised of chains (asānīd) and so the reading is not as dense as one may perceive from simply looking at the book. The reader should suffice with a dictionary at hand if they have completed at least one year of prior intensive Arabic study.
What may annoy some readers, specifically if they are unaccustomed to it, is the frequent use of poems. Fortunately, though, they are simple enough and a reader becomes accustomed to them after the first few.
The book may be almost 900 years old at this point, yet the need for it resounds today just as it did during the time of its compilation – perhaps even more. With the advent of social media and the recent trend of showing off books (rightfully condemned by scholars), the Muslim nation needs a reminder to tone down their love of the theoretical and focus on the practical: ‘This worldly life is no more than play and amusement. But the Hereafter is indeed the real life, if only they knew.’[4]
Part 2: discussion of the print and the publisher
This verification (taḥqīq) by Abū ʿAbdullāh al-Dāni ibn Munīr āl-Zahwī and publishing by Dār Al-Luʾluʾah is done with the intention of: (1) fixing errors in the accuracy of the chains (asānīd), and (2) reviving an interest in beneficial books of this genre, i.e. the genre of student ethics (adab ṭālib ’l-ʿilm).
Published in single standard size volume of 168 pages in Damascus, this is the second time this beautiful work has been published. It was first published by Maktab al-Islāmī with the research (taḥqīq) of Shaykh Muḥammad Nāṣir ad-Dīn al-Albānī in 128 pages. The new research was conducted using two manuscripts: (1) A complete handwritten copy of al-Ḥāfiz Abū ʿAbdullāh Muḥammad ibn ʿAbd al-Munʿam ibn Hāmil al-Harānī al-Dimashqī al-Ḥanbalī – obtained from the famed Damascus library Dār al-Kutub al-Zāhiriyyah al-ʿĀmīrah (which served as the main text), and (2) an incomplete handwritten copy from Princeton University.
The physical quality of the book is quite nice. It comes in either blue or black in what appears to be faux leather. It also comes with a recognisable embossed stamp, imitating a wax seal, on the front cover so it will certainly match the other books by Dār al-Luʾluʾah of the student ethics (adab ṭālib al-ʿilm) genre. The paper quality is decent, it is neither so thick that one can handle it roughly nor so thin that it requires cautious care. It comes in a cream/off-white colour, so it is neither difficult to read nor does it hurt the eyes.
On the prolegomena: the researcher begins with a simple opening taken from al-Khaṭīb’s Sharf Aṣḥāb al-Ḥadīth, proceeding thereafter with a simple introduction on the importance of the book, the genre, and the topic. After customarily thanking the people – as the Prophet Muhammad ﷺ said, ‘Whoever does not thank people has not thanked Allāh’[5]– he proceeds with the intentions of the publication (mentioned above) and begins his discussion on his methodology. The researcher mentions that the goal is not to provide in-depth citation of the traditions, but that such citations are a consequence of perfecting the book. He further states that he will occasionally clarify difficult topics and mention rejected (munkar) traditions.[6]
On the footnotes: the aforementioned is a fine and lofty goal. While it may initially seem that the researcher has failed in executing his objective because the book seems crammed with references (takhrīj) and discussions, upon pondering the nature of the book and the era it was compiled, such references seem fitting. By the 5th Islāmic century, much of the ḥadīths were already compiled in written format. Logic dictates that the longer the chain, the more risk its text contains, so it makes sense that for a book of this era, it should be checked to see if its traditions are substantiated elsewhere. When one also considers that 175 of the traditions are neither connected to the Prophet Muḥammad ﷺ, and nor are they related to jurisprudence, it makes sense that they are not sourced in the 6 canonical books (ṣiḥāḥ sittah) thereby increasing the need for referencing. The researcher clarifies any difficult wordings (mushkilāt) when the need arises. He also elaborates upon narrations via other chains.
Admittedly, none are free of fault and the researcher is but a human, so some footnotes may feel unnecessary. For example, at one instance, al-Khaṭīb cites a tradition as support,[7] and the following few pages are filled with footnotes on a discussion concerning the narrator of the tradition, Hishām ibn ʿAmmār, and some support he has in his report from Layth ibn Abī Sulaym. Some may feel this is unnecessary and such discussions are better left to a dedicated treatise, while others may find such a discussion a blessing. These are subjective preferences.
On the biography: after the researcher’s introduction, a 20-page biography of al-Khaṭīb is presented, covering his:
- Name[8]
- Lineage[9]
- Birth[10]
- Search for knowledge[11]
- Appointment to the Great Mosque of al-Manṣūr (Jāmiʿ al-Manṣūr)[12]
- Some incidents in his life[13]
- His travels after leaving Baghdad until his return[14]
- His sickness and death[15]
- His teachers[16]
- His students[17]
- His creed[18]
- The statements of some of the pious about him[19]
- His works.[20]
The biography is fruitful and well-written. It serves as a useful refresher to those familiar with al-Khaṭīb and a good introduction to those unfamiliar with him. A point of interest is that the biography first laid out the three things al-Khaṭīb prayed for while drinking from the Zamzam well,[21] and then seamlessly continued the discussion sharing information regarding how each of these prayers were individually fulfilled at progressive stages of al-Khaṭīb’s life. Finally, the prolegomena concludes with pictures of the manuscripts that were used to publish the text.[22]
On the index: the index, completed by Shaykh Zuhayr ash-Shāwīsh, is split into three sections: (1) traditions from the Prophet Muḥammad ﷺ, (2) other traditions, (3) general topics. The first and last sections are laid out well. As for the middle section, it may have been better to divide this section into two further sections: one for the traditions of the Companions of Prophet Muḥammad ﷺ, and one for the successors (tābiʿīn).
Part 3: summary and reflection of the content of al-Khaṭīb’s work
The introduction
Al-Khaṭīb opens the book with thanks to Allāh (shukr) and salutations upon the Prophet Muḥammad ﷺ (ṣalawāt). He proceeds with inviting the seeker ‘to have a sincere and pure intention’ in his search for knowledge, as well as to ‘exert… in acting upon what it mandates’ from action.[23] He illustrates this advice with the likeness of ‘a scholar whose knowledge the people abandon because of the corruption of his ways’,[24] therefore noting that one must balance both paths. This reminds one of the theologians’ arguments for the necessity of the infallibility of the prophets, i.e. the sinner will be rejected if he claims prophethood. In our context, the scholar will be rejected. “Truly, the scholars are the heirs of the prophets.”[25] He further states, ‘knowledge leads to action just as action leads to salvation’[26] so one should take care not to hinder the process as ‘just as there is no benefit in wealth unless it is spent, then likewise, there is no benefit in knowledge unless it is acted upon.’[27]
He brings traditions mentioning that, from amongst the various accounts, man will be questioned ‘on his knowledge and how he acted due to it’[28] on the day of the final reckoning. Surely, knowledge is a burden so to ‘cancel out the burden of knowledge’,[29] one must act upon it. If one fails to do so, then they will surely be questioned: ‘what did you do based on your knowledge?’[30] and what response will there be?! A burden should only be taken by those willing to take the responsibility so we are advised, ‘learn whatever you wish to learn, for Allāh will never reward you until you do deeds.’[31] Failure to act may result in a learned individual that ‘will become angry at one of his students for sitting in another person’s gathering.’[32] It will impact one’s relationship with the eternal as well as the temporal as they ‘will not be pleased with the speech of a scholar who doesn’t act’.[33] Actions are a rung on the ladder of scholarship as one ‘will never be a seeker of knowledge until [they] first act’.[34] This ladder is a route to reality as ‘all of man is drunk save the scholars and all the scholars are delirious save those who act with what they know,’[35] Care must be taken to avoid getting drunk as ‘knowledge is one of the pleasures of this worldly life. But when one acts on it, it then becomes for the Hereafter.’[36] To get drunk is to transgress the law, so ‘that which will save you from the transgression of knowledge is worship.’[37]
To seek knowledge for other than to act upon it is to earn lawful wealth in order to squander it. When one embarks on this path, ‘its light becomes veiled’ and ‘all that remains upon [one] is its mark and appearance’.[38] Sincerity in knowledge is action for ‘action is dependent upon sincerity.’[39] And action is humility for ‘whoever acquires knowledge in order to act on it, his knowledge humbles him.’[40] Knowledge is a blessing from Allāh alone so ‘if Allāh presents [one] with knowledge then [one should] present Allāh with worship.’[41] Every blessing of Allāh is a call to return: ‘knowledge calls upon action, so if it responds [they join], and if not, it leaves.’[42]
When even the Prophet Muḥammad ﷺ proclaimed, ‘I do not fear for you concerning that which you don’t know. But rather, look at how you act concerning what you do know’,[43] then how can a group several hundreds of years after proclaim confidence in their knowledge? What benefit will this knowledge bring? How can a man guide another when he himself is lost? Indeed, as the brings notes, ‘until when will you show the way to those who walk at night in the dark while you yourselves are living with the confused?’[44]
The chapter of chastisement of those who abandon [coupling] knowledge with action, turn to its opposite, and differ [from] the mandate of knowledge
Al-Khatīb starts immediately with humbling the reader to make them understand the severity of the topic at hand: ‘Woe to he who knows not, and woe to he who knows yet doth not do’[45] – the worst of blessings is to know and not do. It is like a ‘lamppost which sheds light for the people yet burns itself out’.[46] The one who learns also teaches, but if he teaches yet does not do, he shall surely cry, ‘indeed, we used to command you but not do.’[47] Surely, the abuser must expect an aggrieved reaction from the abused, so how can the carrier not expect an opponent of the carried? Indeed, ‘the destitute one is he whose knowledge serves as a proof against him; he whose tongue serves as an opponent against him; and he whose understanding serves to cut off his excuses.’[48] Blessed are those who come to enlightenment and proclaim, ‘I wish that I had not learned anything from one with knowledge [only].’[49] Surely, the sickness is ‘learning what you don’t know when you do not act upon what you already know’,[50] and the cure is to say, ‘I learned something, so I must (first) act upon it. When I finish with that, then I will come to you.’[51] So, to drink the cure before being overtaken is incumbent upon us since the Prophet Muḥammad ﷺ proclaimed that, ‘this is the time when knowledge will be uplifted.’[52]
The chapter of reprimand for seeking knowledge for impressing, arguing, and take compensation for it
Once al-Khatīb has both addressed the issue at hand, coupling knowledge with action, and warned from not maintaining this coupling, he brings a sincere scolding to firmly set the danger of insincerity. To seek and act on knowledge is an unparalleled honour, so ‘whoever seeks knowledge in order to compete with the scholars or to debate with the foolish or so that people’s faces can turn towards him, he will have the Hellfire because of his knowledge.’[53] Why do you sully O seeker? Why do you besmirch O seeker?
Woe to you, O worshippers of the worldly life! Indeed, everything has a sign by which it is known, and which serves as a witness for it or against it. Verily, the Religion has three signs by which it is known, and they are: Faith, Knowledge, and Action.[54]
The chapter of what has reached [us] from the warning, caution, and severity of the one who recites the Qurʾān for fame and renown, yet does not recite it for acting upon it and earning its [due] reward
Al-Khatīb has now instilled within a reader a understanding of the importance of sincerity in seeking knowledge. However, there is a risk that a student will think this that while seeking knowledge should be only with sincerity, acting itself itself is more lenient. So, al-Khatīb brings a chapter to clarify this and eliminate any issues. It also serves to give a more specific example of the sincerity needed.
O Merciful, O Forgiver, O Compassionate, how shall one fare if his knowledge brings Your wrath? How shall one fare if his knowledge brings the response, ‘You have lied!’?[55] How shall one fare when You ‘will put someone in charge of him and he will be dragged on his face until he is thrown into the Hellfire’?[56] The Master is free of being fooled, but the slave is not. Look, O slave, examine yourself first and others second, and ‘do not be fooled by the one who recites the Qurʾān for that is only words that we utter. Rather, look at the one who acts upon it.’[57]
The chapter of [what] they said on memorizing the letters (ḥurūf) and abandoning its rulings
Al-Khatīb was born in Hijaz, south of Baghdad. Born, raised, and taught in a pure Arabic environment, he was well-aware of those who forget the purpose and got drunk in the means. It is this distraction Al-Khatīb wishes to address. The noble companions were the most eloquent of Arabs and the masters of the language, yet if even they considered Arabic as merely a vessel, how could those who come after dare to do so?
Is not the lover swayed by the words of his beloved, leading him to the heights of ecstasy? Is not the subject moved by the command of his king, creating the utmost obedience? How could creation not be swayed by the words of its Creator? O Man, ‘the Qurʾān should never be read by own who doth not act upon it’.[58] The lover fears the rejection of his beloved. The subject fears the anger of his king. So how does creation not fear the Creator? O Man, seek refuge from joining ‘a people whose lips were being cut off by pliers made of fire. Each time their lips were cut, they would return and reform’.[59] The lover perfumes the letter of his beloved. The subject exalts the decree of the king. So how does creation neglect the speech of the Creator, such that it shall take the form of a man proclaiming, ‘my Lord, thou hast made him carry me, what a wicked carrier he was! He violated my limits, neglected my needs, did the prohibitions [mentioned] in me, and abandoned the commandments [mentioned] in me’.[60] Indeed, ‘there is no evil more despicable than a sinful reciter (qārīʾ)’.[61]
The chapter of the reprimand of understanding for other than worship
The Prophet Muhammad ﷺ said, ‘you would tread the same path as was trodden by those before you inch by inch and step by step so much so that if they had entered into the hole of the lizard, you would follow them in this also.’[62] Meanwhile, it was said:
Allāh, the Most High, said in His disapproval of the Rabbis from Banī Isrāʿīl: ‘Will you understand for other than the Religion (dīn), learn for other than acting on it, and buy the worldly life using deeds for the hereafter? You wear the skins of sheep and hide the souls of wolves. You clean the filth of your drinks and swallow the weight of mountains from the unlawful. You make the religion burdensome upon the people like the [weight of the] mountains and you do not even aid them by raising your pinkie fingers. You lengthen the prayer and whiten the garments. You seize the wealth of the orphan and the widow. By My honour I swear, verily I will strike you with a calamity in which the ponder of every ponderer and the wisdom of wiseman will be led astray.’[63]
Stop and ponder, stop and ponder, O ye who turns away.
The chapter of the detest of seeking traditions for boasting, holding gathering, and gaining followers and companions with its relating
To cast pearls before swine is to ‘follow hadīth for narrating it’.[64] Every action has its destroyer: ‘If you had food in front of you, which you were eating, and every time you took a piece from it you threw it behind your back (instead of your mouth), when would your hunger be satisfied?’[65] Why seek the most beautiful of candles only to snuff it every time and never smell? Indeed, ‘Is there not sufficient evil in your home’[66] that you have yet to conquer, is there not sufficient knowledge you have yet to practice? The most truthful say was by a wise one who said, ‘They say: indeed I forbid that ḥadīth be sought! [Rather] I say that there is not more virtuous than it, for he who acts on it. For one who fails to act on it, abandoning it is what is more virtuous.’[67]
The chapter of [those] who disdained learning grammar for what is earns from arrogance and pride
Grammar is a means to an end, a tool for the job, not the destination itself. Foolish is he who loses himself in the world, foolish is he loses himself in grammar. Indeed, ‘A man would be encountered and he would not make grammatical error with even one letter, yet his actions would all be full of errors.’[68] Ponder heavily on the statement of the greatest of ascetics in the following conversation:
Abū ’l-Faḍl said, ‘O Abū Naṣr (i.e. Bishr), you are a man who has recited the Qurʾān and written hādīths. So why do you not learn from the Arabic language that which will enable you to speak it without making any grammatical errors?’ So, Bishr replied, ‘And who will teach me, Abū ’l-Faḍl?’ Abū ’l-Faḍl responded, ‘I will, Abū Naṣr.’ Bishr replied, ‘Then do it.’ Abū ’l-Faḍl said, ‘Say: ḍaraba Zaydun ʿAmran (lit. Zayd hit ʿAmr).’ So Bishr said to him, ‘My brother, why did he hit him?’ Abū ’l-Faḍl said, ‘O Abū Naṣr, he didn’t really hit him. It’s just an example that was created.’ So Bishr said, ‘This starts out with a lie. I have no need for this.’[69]
Those who passed are those who pondered.
The chapter of taking [advantage] of the expectation of the good reward of the hereafter
The author narrates that:
A man once said to Muḥammad ibn al-Munkadir and to another man from Quraysh: ‘Take heed, take heed!’ and ‘Beware, beware! For if the matter is as you hope it is, everything you brought forward will be a virtue. But if the matter is not that way then do not blame yourselves.’[70]
The chapter of [knowing] that actions are the requirements and needs of good for the day of the final return
All aid will be severed; all relations cut; all wealth removed; all health injured; all time lost; and ‘The believer will rely only on what he has put forth from deeds while in his grave. If it was good, good. If it is bad, bad, So seize the opportunity to hasten.’[71] Rationality and revelation both demand, ‘As you plant seeds so will you reap its consequences’[72] yet rare and few in between are those who fail to forget this.
The chapter of benefitting from youth, good health, free time, and hastening to good deeds prior to the happening what will cut these
Considering that the book is aimed towards young students, this is a fitting subject to bring. The Prophet Muḥammad ﷺ said, ‘Take advantage of five before five: your youth before you become old; your health before you become sick; your wealth before you become poor; your free time before you become busy; and your life before you die.’[73]
The chapter of the reprimand of procrastination
The final chapter of the book reminds the reader not to delay. Now that a reader has understood what needs to be done, he should not halt the desire within his heart for good actions. He should act immediately and make it a habit. Muḥammad ibn Samurah as-Sā’ih wrote:
O brother! I warn you of procrastination upon your soul and of letting it take root in your heart. Verily, it is the reason for tiredness and wasting. With it, dreams are cut short, and times are not met. If you permit such, you have resolved to let it free you, take you over, and reclaim your being from the fatigue that takes you. But when it returns to you, your body will not benefit your soul. Hasten, my brother, for you are being hastened. Rush, for you are being rushed. Be serious, for the matter is serious. Awaken from your sleep and snap from your heedlessness. And ponder upon what you have left, what you fell short in, what you neglected, what crimes you committed, and what you did. Verily, that is recorded, and you will be held for it.’[74]
[1] Gibril Haddad, ‘al-Khaṭīb al-Baghdādī’ (2015) http://masud.co.uk/al-khatib-al-baghdadi/ accessed 17 January 2023.
[2] Ibn Ḥajar al-ʿAsqalānī, Nuzhah an-Naẓar fī tawdīhī Nukhbah al-Fikr (Damascus: Dār Ibn Kathīr, 2019), 60.
[3] p. 67.
[4] Qurʾān 29:64.
[5] Abū Dāwūd (4811).
[6] p. 7.
[7] pp. 81-84
[8] p. 9.
[9] ibid.
[10] ibid.
[11] pp. 9-12.
[12] pp. 12-13.
[13] ibid.
[14] pp. 13-15.
[15] p. 15.
[16] pp. 16-22.
[17] p. 22.
[18] pp. 22-23.
[19] pp. 23-24.
[20] pp. 24-29
[21] p. 12.
[22] pp. 31-38.
[23] p. 42.
[24] p. 42.
[25] Tirmidhī (2682).
[26] p. 42.
[27] p. 43.
[28] pp. 44-46
[29] p. 47.
[30] p. 40.
[31] pp. 50-51.
[32] p. 52.
[33] pp. 55-56.
[34] p. 57.
[35] p. 60.
[36] p. 61.
[37] p. 62.
[38] ibid.
[39] p. 63.
[40] p. 64.
[41] p. 66.
[42] p. 67.
[43] pp. 70-71.
[44] p. 76.
[45] p. 78.
[46] p. 81.
[47] p. 86.
[48] p. 89.
[49] p. 92.
[50] p. 94.
[51] ibid.
[52] p. 95.
[53] p. 101.
[54] p. 107.
[55] ibid.
[56] p. 107.
[57] p. 109.
[58] Reference?
[59] Reference?
[60] p. 113.
[61] p. 114.
[62] Bukhārī (7320).
[63] p. 118.
[64] p. 120.
[65] p. 121.
[66] p. 122.
[67] p. 128.
[68] p. 131.
[69] p. 134.
[70] p. 136.
[71] p. 137.
[72] p. 138.
[73] p. 141.
[74] p. 155.