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com

Translators Note and Index :

I took on this small project work with the intention of adding this work to our ongoing series
defending saheeh al-Bukhaari on www.fahmalhadeeth.com and to serve as an answer against the
accusations of munkirul hadeeth on the hadeeth status of saheehyan.
While Shaykh Muqbil did not go in depth with analysing and explaining the answers to the `Ilal
pointed out by Hafidh ad-daraqutni, but his 20 page introduction sure teaches us and even the
hadeeth rejector religion much regarding the nature of the criticism of scholars upon saheehayn.
The language of shaykh muqbil and his sentence construction combined with the mustalah of
hadeeth sciences is not something easy to translate, atleast for me. So I request you to e-mail any
flaws or errors found herein at thefinarevelation@hotmail.com . Footnotes have been added now
and then to clarify certain wordings, terminologies while others have been left as it is presuming the
one reading this and studying it would be a student of hadeeth sciences.

Index :
-

The fallacies (awhaam) of Hafidh Daraqutni rahimahullah in (his book) at-tattabu`

The agreement of Nawawi and Hafidh ibn Hajar and other Huffadh regarding the critique of
Daqarutni on some instances

About the addition of a trustworthy narrator

Some difficulties that I (Muqbil ibn hadi) came across during research

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Shaykh Muqbil ibn Hadi rahimahullah (who needs no introduction to the students of Islamic
sciences) praises allah and then begins from the 4th parah as follows :
`Amma Ba`d,
Know that the sciences of hadeeth is among the best of knowledge after quran and saheehaan
(Bukhari and Muslim) are the most authentic of books after the book of Allah and the muslims are
agreed upon the acceptance of the narrations present in these two books. But there are some
narrations on which some huffadh such as daraqutni1 and others like him. I sought to read such
narrations and our shaykh Muhammad al-Ameen Misri rahimahullah used to present (expose) us
with this subject and he presented (taught) us with the book tattabu` wal ilzamaat and I
expressed my agreement (with its content). He rahimahullah provided me with the images of his
copy (of that book) and he said : Look at this (undhurha) . After having studied it I agreed with it
and some reasons have prompted me to present this (such as).
1) My inclination to benefit from the study of the differences among the huffadh in
authenticating and weakening narrations and how do they find the hidden defects in the
ahadeeth and determine if this hidden defect detriments ( )the hadeeth or not .
2) My desire to publish these books due to the vast benefit therein. Benefits for which one may
even pursue travel (to find/learn it)
3) The most important of aspects to me was that the (explanation regarding the) narrations of
saheehayn which were criticised should be known because in our times some heads have
been raised which cast doubts upon the books of sunnah and authenticate narrations which
are in accordance to their desires even if it were weak or fabricated and weaken narrations
which arent in accordance to their desires even if they (the narrations) were in saheehayn
4) And when it is said to the one who does this (against saheehayn) that this Ummah has
accepted what is in the saheehayn so they respond saying (Look!) this is daraqutni (who
criticised some of the ahadeeth of saheehayn) and Abu mas`ood ad-dimishqi and Abu `Ali alJiyani Ghassani who have rectified (or criticised) upon saheehayn , thus I preferred to enlist
the refutation of the people of knowledge regarding such criticism are levelled on its
compilation/route ( ) instead of its content and an example among these is the
narration recorded By Muslim about `Umar (radhiallahu `anhu kissing the) stone.

Daraqutni rahimahullah said in al-istadrakat :

And Muslim narrated from maqdami from Hammad from Ayyoub from Nafi` from ibn `Umar from
`Umar regarding him kissing the stone . And with regards to this hadeeth there is a dispute
between (it being transmitted from) Ayyoub and from Hammad ibn Zayd and Musaddad as-sawdi2
has narrated this mawsoolan (connected) via Hammad ibn Zayd . But Sulayman and Abu Rabi` and
1

Bio and Praise regarding Imam of his time daraqutni

:http://www.mediafire.com/download/l7rvraexb1gxzqo/Imaam+ad-Daaraqutni.pdf
2
Al-hawdhi he is Hafs ibn `Umar as reported in tahdheeb ut-tahdheeb

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`Aasim opposed them and have narrated this from Hammads route mursalan (instead of
mawsoolan). Ibn `Uliyah said from Ayyoub that it has reached me about `Umar but Nafi` was not
in it but the one authentic from `Umar is from the hadeeth of Suwaid ibn ghaflah and `Aabis ibn
rabi`ah and Ibn Sarjas from `Umar. End of daraqutnis statement
So Daraqutni passes a verdict for this hadeeth on its strength from three routes from `umar and he
grades one of these routes to be weak based on the difference or dispute surrounding the (grading
of the) narrators and daraqutni himself mentions this difference (of opinion among scholars)3 and
he himself after mentioning this ikhtilaaf says that
the saying of Hammad ibn Zayd is more dear to me meaning (the narration reported via him is)
muttasil (connected)
as it will come ahead by the will of Allah. And daraqutni also said in Tatab`u
And Bukhari narrated the narration from `Imran ibn Hattan from Ibn `Umar from `Umar
regarding wearing silk . And `Imran is matrook for having bad doctrinal belief and some filthy
opinions and this narration from `Umar is established based on various routes
And he mentions the hadeeth from a route which has weakness based on `uluw
Imam nawawi (rahimahullah) quoting Ibn Salah said 4:
and it was narrated to us from Sa`eed ibn `Amr al-barza`I that he came to abu zur`ah ar-raazi and
mentioned saheeh Muslim and his (abu zur`ahs) dismissal (inkar) of the narration (which imam
muslim took in his saheeh) from asbaat ibn nasr and Qutan ibn Nusayr and Ahmad ibn `Isa al-Misri
and he also said : This (if not done) would pave way for the ahl al-bid`ah whom when we refute
with a narration they would (try to counter our refutation by finding an excuse in saying) this is
not in the saheeh (of Bukhari and muslim)
Sa`eed ibn `Amr said So when I returned to naysaboor I mentioned the inkaar of abu zur`ah to
Muslim and he told me What you say is right and I did use narrations of asbat, Qutn and Ahmad.
At times when authentic narrators narrate from their teachers ; I have those narrations from
those very teachers but from a superior (aali) way (i.e a shorter /elevated chain and I use that)
even if (often) I have (the same) narrations from narrators more stronger and trustworthy than
them but via naazil5 (i.e. a longer chain) so I indulge in opting them (the ones which come via a
shorter chain and leave the longer chain even if may have stronger narrators in them) and the `asl of
such narrations are well known to come from the stronger route (i.e. the longer route so it doesnt
really affect the authenticity of the text/matan)
And likewise has been mentioned by Hafidh ibn Rajab (al-Hanbali) in his Sharh `Ilal at-tirmidhi on
page no. 479 .
3

In al-`Ilal 1/27. Shaykh Muqbil is trying to say that even this weakening of daraqutni is not based on
something that is agreed upon but rather from his ijtihaad which also has differences and dispute among
scholars.
4

Muqaddamah sharh saheeh muslim 1/25

To understand the concept of Aali and Nazil chains see my friends article :
http://ahlulisnaad.blogspot.com/2014/09/subtletiesof-isnaad-lataaif-ul-isnaad.html
5

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I (Muqbil ibn Hadi) say : And similar to this (reason) is why Imam Bukhari selected the narration
from Isma`eel ibn Abi Uwais as Hafidh (ibn Hajar) has stated in the muqaddamah6 of his Fath ul-Bari
page 391. And this is what we have shown that they use these narrators even if they have (slight)
weaknesses as shawahid and mutaabi`at.
Nawawi said in his Sharh Muslim on page 25 :
And secondly these (usage of slightly weak narrators) occur in (the usage of these narrations as)
mutabi`at (plural of mutaabi`ah) and shawaahid7 and not (necessarily always) in (accordance to the)
usool (bukhari and muslim conditioned their books upon). And that they first narrate a hadeeth with
a strong chain having trustworthy narrators and use this as their `asl narration and thereafter follow
it with a chain or chains with some weaknesses from the angle of using them as mutaabi`ah or as
ziyadat (addition) so as to elaborate on the benefit in what has preceded it.
And Abu `Abdullah al-Hakim has included the narrations from a jama`at (of narrators) that arent as
per the conditions of the saheeh (laid down by its authors- Bukhari and Muslim) among the
mutabi`at and among them are (narrations via) Matr al-waraq and Baqiyah ibn waleed and
Muhammad ibn Ishaq ibn Yasaar and `Abdullah ibn `Amr al-`Amri and Nu`man ibn raashid
I say : And Muslim rahimahullah has clarified this published with sharh Nawawi 1/50 (of his sharh
Muslim)
And when we narrated these types of reports i.e. via Huffadh of precision then we followed it
with reports that did not have narrators who were mawsoof (characterised) in preservation and
precision as was characterised by the narration(s) that preceded them ; even if these (secondary
narrators) were of sorts other than them (the primary narrators) but most definitely their names
grasp and include (qualities like) sidq followed with knowledge and among them are `Ata ibn
saaib and Yazeed ibn abi Ziyad and Layth ibn Abi Sulaym and (muhadditheen) like them who
carried athar and akhbaar
And they are thus well known to be among the categories of those who were covered with `ilm
near the scholars and the scholars preferred them in comparison to others of their par on the basis
of (their) istiqamat and precision ..until the end of Imam Muslims statement
Hafidh (Ibn Hajar) mentioned in the muqaddamah of Fath ul-Bari page 411 under the tarjamah of
Talha ibn Yahya after enlisting the speech of scholars weakening him
I say : A narration of his (Talha) is present in Bukhari on Hajj as a mutaabi` of Sulayman ibn Bilal
and these both (Talha and sulaiman) narrate from Yunus ibn Yazeed
And he (Ibn Hajar) said under the tarjuma of `Abbad ibn Rashid at-tameemi on page 412 after
enlisting those who authenticated him and those who weakened him
I say There is one narration from him (`Abbad) in Saheeh (Bukhari) in the tafseer of Surah
baqarah as a mutaabi` to Yunus who narrates from Hasan from Ma`qool ibn Yisaar and the
authors of the sunan have narrated this except (Imam) Tirmidhi
6
7

Haadi as-sari
http://ahlulisnaad.blogspot.com/2014/08/mutaabiaat-shawaahid-and-itibaar.html

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And Hafidh under the tarjuma of `Abbad ibn Ya`qoob ar-rawajini after enlisting those who
authenticated him and those who spoke about (or against) him
I say Bukhari narrated from him under Kitab at-tawheed a single narration which includes and
that is the hadeeth of Ibn Mas`ood which is the most virtuous of deeds and near Bukhari there
were other routes (than that of `Abbad) as well for this narration
And at times a hadeeth is recorded so as to imply the defect of another narration . Imam Bukhari
rahimahullah on 1/36 says
Narrated to us Ishaq ibn Mansour informed us `Abdullah ibn Numayr narrated to us `Ubaydullah
from Sa`eed ibn Abi Sa`eed al-maqbari from Abu Huraira radhiallahu `anhu that
Narrated Abu Huraira:
A man entered the mosque while Allah's Messenger ( )was sitting in one side of the mosque. The
man prayed, came, and greeted the Prophet. Allah's Messenger ( )said to him, "Wa 'Alaikas
Salam (returned his greeting). Go back and pray as you have not prayed (properly)." The man
returned, repeated his prayer, came back and greeted the Prophet. The Prophet ( )said, "Wa
alaika-s-Salam (returned his greeting). Go back and pray again as you have not prayed (properly)."
The man said at the second or third time, "O Allah's Messenger ( !)Kindly teach me how to pray".
The Prophet ( )said, "When you stand for prayer, perform ablution properly and then face the
Qibla and say Takbir (Allahu-Akbar), and then recite what you know from the Qur'an, and then
bow with calmness till you feel at ease then rise from bowing, till you stand straight, and then
prostrate calmly (and remain in prostration) till you feel at ease, and then raise (your head) and sit
with calmness till you feel at ease and then prostrate with calmness (and remain in prostration) till
you feel at ease, and then raise (your head) and sit with calmness till you feel at ease in the sitting
position, and do likewise in whole of your prayer. And Abu Usama added, "Till you stand straight."
So he narrated the statement of Abu Usamah so as to show its preference above the narration
(above) via Ibn Numayr that gives us the benefit of the command regarding jalsa istirahat 8 as Hafidh
explained it in Fath ul Bari

And Imam Muslim rahimahullah has clarified in the beginning (of his book) that he will jot down
certain traditions so as to describe some of its defects .
He (Daraqutni) rahimahullah said in 1/59 as it comes by Nawawi (in his sharh)
And by the will of Allah we will soon clarify ahead in instances in the book where muallal
narrations will be mentioned (discussed) when we reach those narrations on those instances
where its explanation is required.

Here is a document that entails the method and posture of prayer step by step with images and references
where you can understand what this jalsa istiraha means in more depth : http://thefinalrevelation.blogspot.com/2012/11/pray-salah-step-by-step-with-posture.html

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And it is not the case that whatever has come in at-tattabu` understood by daraqutni to be defective
is in reality a defect that is detrimental to the narration rather he (Daraqutni) rahimahullah said
about certain ahadeeth that these narrations arent as per the highest/elevated ranks of authenticity
(as conditioned by the imams bukhari and muslim for their work) and then he objects on its strength
and this is a proof that daraqutni is free from desire9
Daraqutni rahimahullah said in at-tattabu` :
Bukhari and Muslim are agreed upon narrating from abu uthman who said that `Umar (ibn
khattab) wrote to us regarding the (clothes having) silk except leaving two finger spaces . And Abu
Uthman did not hear this from `Umar but it was via writing and this is a proof in the acceptance of
permission.

Imam muqbil means to say that daraqutni criticises some narrations of saheehayn because they are not in
par with the conditions stipulated by the very two imams in their books and thus his criticism is based for an
academic reason and not on desire as many munkirul hadeeth or rejectors of ahadeeth or people of desires do
whom imam muqbil ibn hadee spoke about in the very first parah where our translation began.

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The fallacies (awhaam) of Hafidh Daraqutni rahimahullah in (his

book) at-tattabu`
And Imam daraqutni rahimahullah has some fallacies (or error) in at-tattabu` from them is what
Imam daraqutni says :
Muslim brought a narration from `Abdan from his father from Shu`bah from Abi Ishaq from Ibn
`Abdur rahman .
But this hadeeth is not in Saheeh Muslim rather it is in Saheeh Bukhari and Bukhari rahimahullah
said 5/406
And `Abdaan said I was informed by my father from Shu`bah from Abi Ishaq from Abi `Abdir
rahman that When 'Uthman (ra) was circled (by the rebels), he looked upon them from above and
said. 10
And then Daraqutni rahimahullah (elsewhere) said
and he brought meaning Muslim in his saheeh a narration of thawri and Shu`bah from
`Alqama which stated the best of you is one who learns Quran and then teaches it to others 11
10

This is a very beautiful hadeeth. But before that, among many rulings that can be deduced from this, there
is a very important ruling from this narration which Imam bukhari titled it as



Chapter: If somebody keeps an endowment, or stipulates that he should benefit by it as the other Muslims do
The entire hadeeth is as follows:
Abu 'Abdur-Rahman narrated:
When 'Uthman (ra) was circled (by the rebels), he looked upon them from above and said, "Ias you by Allah, I
ask nobody but the Companions of the Prophet (), dont you know that Allah's Messenger ( )said, 'Whoever
will (buy and) dig the well of Ruma will be granted Paradise,' and I (bought and) dug it? Don't you know that he
said. 'Whoever equip the army of 'Usra (i.e., Tabuk's Ghazwa) will be granted Paradise,' and I equipped it ?"
They attested whatever he said. When 'Umar founded his endowment he said, "Its administrator can eat from
it." The management of the endowment can be taken over by the founder himself or any other person, for
both cases are permissible.
More such virtues of Uthman can be read from this link :
http://sunnah.com/search/?q=%D8%B9%D8%AB%D9%85%D8%A7%D9%86+%D8%AD%D9%8A%D9%86+%D8
%AD%D9%88%D8%B5%D8%B1+%D8%A3%D8%B4%D8%B1%D9%81
11

This among various other is a proof that one should first learn himself about a particular subject and then
teach others . More similar to what Al-Farooq e Azam radhiallahu `anhu said :

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But this narration is in Bukhari and not in Muslim and Bukhari rahimahullah said 9/74
Narrated to us from Hajjaj ibn Minhal narrated to us Shu`bah who said I was informed by
`Alqamah ibn marthad from his father from `Abdir rahman from Uthman with this..
And even Hafidh al-Mundhari in Targheeb wa tarheeb 2/352 had a similar wahm when he said
narrated by Bukhari and Muslim
but this is not in Muslim .
And Hafidh Abu Mas`ood ad-dimishqi 12also spoke about instances wherein Hafidh Daraqutni was
subject to more such fallacy with respect to narrations in Bukhari and Muslim and one from them is
which he labelled as 7th narration on page 55 of his book wherein he said


Gain an understanding of the religion before you are placed in the position of leadership (such as an Admin,
or a judge, or etc). *Ref: See http://www.sahab.net/forums/index.php?showtopic=141151 ]
This is also precisely why this narration has been used in the article the dangers of being an administrator of a
group/page/its likes : http://the-finalrevelation.blogspot.com/2013/05/the-danger-of-being-admin-of-pagegroup.html . Something I would advise all social media brethren to read
12

He is Abu Mas`ood Ibrahim ibn Muhammad ibn `Ubayd ad-dimishiq (D. 401 a.h). Known for his two main
works titled
(i)
(ii)

: .
. . .
.
: .
[Ref: Tareekh ul-Islam of Imam Dhahabi 8/812 ]

You can find his arguments here : http://www.ahlalhdeeth.com/vb/showthread.php?t=323370

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Abul Hasan (`Ali ibn `Umar ibn Ahmad ad-daraqutni D. 385 A.H) said Muslim reported from
Dawood ibn Rasheed from waleed from awza`ee from Yahya ibn Abi Katheer13 from Abi Salamah
from Abu Huraira radhiallahu `anhu who said When the `Iqamah during the time of the
Messenger of Allah may allah send peace and blessings upon him and upon his family the people
was called the people would take their seats prior to the arrival of the Messenger of Allah
sallalahu `alayhi wa aalahu wa sallam
And this seems like his probable error because other than waleed have narrated this from al`Awza`ee with the sanad reaching up to the Prophet wherein the narrations says that the Messenger
of Allah (sallalahu `alayhi wa sallam) once came to lead the people in prayer when the iqamah was
given but (he realized) he was in a state of junub 14 and this is how it was found in the copy of Abil
Hasan (daraqutnis ) letter
Abu mas`ood ad-dimisqhi further said : `Ali ibn `Umar (daraqutni) probably traced this route from his
own memory or from a source which he did not verify . As for this narration (above) which was
summarized is among the lone narrations of Waleed and Imam Muslim narrated this but via Ibrahim
ibn Musa instead15 and not as daraqutni attributed which is via Dawood (ibn Rasheed) from Waleed
from awza`ee from Zuhri from Abi Salamah from Abu Huraira a similar narration. And the narration
reported by Muhammad ibn Wazeer from Waleed is other than that from Dawood ibn Rasheed as
Imam Muslim has also narrated from Ibrahim ibn Moosa from Waleed.
13

There were six main early scholars of hadeeth who are almost solely responsible for transmitting all what we
know today and in front of them even the likes of Ahmad ibn Hanbal seems dwarfed. One of them is the Imam
al-`Aazam Yahya ibn abi katheer [See this for details : http://fahmalhadeeth.blogspot.com/2015/08/thenarration-of-narrator-who-is-qaleel.html ] Notice how in the chain he comes before imam al-`Awza`ee and the
likes of giant like awza`ee narrated from him so what can his status be?! And people then have the audacity to
leave these giants and title someone far inferior to them and junior as Imam ul-`Aadham?! Where is the justice
!
14

This narration is narrated from al-Awza`ee from Muhammad ibn Yunus from Ishaq from Bukhari via this
chain as well. The complete narration is :
Once Iqama was pronounced and the people had straightened the rows, Allah's Messenger ( )went forward
(to lead the prayer) but he was Junub, so he said, "Remain in your places." And he went out, took a bath and
returned with water trickling from his head. Then he led the prayer.
In another chapter under the book of ghusl, Imam Bukhari brings the same narration with a few slight
wordings but from another chain which doesnt include awza`ee but includes Muhammad ibn Yunus which
shows that the mistake here seemed to be from waleed.
15
The same narration daraqutni criticises and mentiones a chain attributing it to Muslim is actually not the
chain which Imam Muslim used. Imam Muslim brought that narration via this chain :









Whereas the chain Imam of his time attributed to Imam Muslims saheeh was in fact the chain brought by Abu
dawood and others but not Muslim . This is that chain for the same narration :
-





-

So this giant imam radhiallahu `anhu made an error by mixing two narrators (yahya ibn abi katheer as well)
into Muslims narration.

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And the second hadeeth which is anticipated to be correct is famously known to be from Awza`ee
from Zuhri from Abi salamah from abu huraira.
And he narrated from16 Yahya ibn Abi Katheer and via him narrated by Waleed ibn Muslim and a
group of people all of them narrated from the students of Awza`ee from Imam Awza`ee from Zuhri

Imam Abu Mas`ood says and his (daraqutnis) statement that Muslim reported from dawood is a
mistake, likewise his attribution in saying narrated via Yahya ibn abi kather is also a mistake for
these two ahadeeth are famously known to be from Awza`ee.
I (Muqbil) say : This hadeeth in Saheeh as found (published) along with Nawawis sharh 5/101-102
and it is not present in this nuskha of tattabu` which we have in our hands maybe Abul Hasan
rahimahullah removed it
And Abu Mas`ood rahimahullah discussed the narrations (of saheehayn) which Daraqutni had a
wahm over , some of which are present in the current edition of the book tattabu we have and
some arent present.
And among those narrations are no. 8, no. 13, no. 23 which is about not being treacherous and
these narrations (which abu mas`ood refuted saying it was present in daraqutnis book) are not
found in the current copy of daraqutni we have and it is as Abu Mas`ood said that in Saheeh Muslim
1/15-16 it is narrated with a connected chain and not irsalan and from them are narrations such as
no. 19 and it is as Abu Mas`ood said that Muslim did not record this narration and rather it has been
recorded by other criticised routes as mentioned in 14/94

16

The asl nuskha says that he narrated from Yahya ibn abi katheer but what is right is that he did not narrate it
from yahya ibn abi katheer.

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The agreement of Nawawi and Hafidh ibn Hajar and other Huffadh
regarding the critique of Daqarutni on some instances
And this doesnt mean that all of daraqutnis objections are wrong and Hafidh ibn Hajar says in the
Muqaddamah page 383 after mentioning those criticised narrations:
And not all of these narrations actually possess damaging defects and most of them are free from
such defects as is apparent and to introduce defects in them is acting hastily . While answering
some of these allegations is probable but answering for a very few among them is unfair (
)or
unnecessary because they truly have some defects)
And Hafidh Ibn Hajar in his Muqaddamah on page 376 speaks about hadeeth no. 83 saying that
Daraqutni has deemed this narration to be Mudtarib and I too say the same and denying or
refuting this would be unnecessary and unfair .
And Here is nawawi rahimahullah in his sharh Muslim in its muqaddamah on page 27 after
mentioning them who have criticised narrations of Muslim says :
And in them are some on whom these ilzamat hold ground but they have been responded to
And he said regarding the ziyadat
on 3/123 that Daraqutni has criticised this
addition and after enlisting those who have weakened this addition Nawawi says:
And the agreement of all of these Huffadh upon the weakness of this addition is precedent over
the authentication of (Imam) Muslim and Muslim did not narrate this in his saheeh in a Musnad
form and Allah knows best
I (muqbil) say that rather it is narrated musnadatun as will follow by the will of Allah
And Huffadh other than daraqutni appreciate his criticism and they hold it with value (and not
redundant). Ibn salah rahimahullah in Uloom al-Hadeeth said that these ahadeeth in saheehayn
give definitive source of knowledge except the few upon whom some of the Huffadh have criticised
such as Daraqutni and others. And most of the scholars of terminology have traversed likewise
after him.
Translators note: *Shaykh Muqbil after the above on page 11 has mentioned 2 rhymes from Hafidh
`Iraqis alfiyyah an appropriate english translation of which is difficult for me . Apologies. *
And Hafidh al-`Iraqi has mentioned it in his sharh of ibn Salah (1/70)

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About the addition of a trustworthy narrator

And Imam nawawi rahimahullah has spoken much replying to Daraqutni on the necessity on
accepting the addition of a trustworthy narrator and I (Muqbil) saw it prudent to mention the
statements of scholars on that so that it is clarified if the ziyadat (addition) is accepted unrestrictedly
or restrictedly . Imam Nawawi rahimahullah has graded right the opinion of those who refute the
addition by a thiqah based on the verse of quran
and this is the ziyadat of
Sulayman at-taymi who is trustworthy. My aim from this presentation is only to clarify the truth and
legislate what is just because Allah subhanahu wa ta`la says (interp.) And when you speak, be just
. And the companions of the Messenger of Allah sallalahu `alayhi wa sallam used to pledge to him
that they would traverse upon truth irrespective of where they are and will not fear the blame of the
blamer in this matter of Allah. As has come in the saheehayn in the hadeeth of `Ubadah ibn saamit
that the Messenger of Allah (sallalahu `alayhi wa sallam) advises Abu Dhar to speak the truth no
matter how bitter it is as has come in Musnad Ahmad 5/15917 And precisely is why it is obligatory
upon us to adopt balance and justice with regards to Hafidh Daraqutni , Shaykhayn and those who
have defended them .
I think the one to discuss this topic most at length is Hafidh ibn Rajab in Sharh `Ilal at-tirmidhi, who
rahimahullah said on page 307 :
And tirmidhi mentioned about the ziyadat that if it comes from a haafidh whose preservation can be
relied upon then his addition will be accepted; meaning if the narrator who indulged in ziyadat and
his preservation cannot be relied upon then his addition will not be accepted and this is also what is
apparent from Imam Ahmads speech . Imam Ahmad said on the narration of Saalih that this
addition of Malik in a narration from the Muslimeen has been rejected and when Malik who is
thiqah , if he is alone in narrating a narration and someone says it is from an opinion then know that
Malik is more established in hadeeth than him and he said that al-`Umari as-sagheer and Al-Jumhi
and Malik narrated this word.
And Ahmad mentioned that Imam Maliks lone (tafarrud) narrations/reports will be accepted based
on the mutabi` but his addition will be defective despite his strength in comparison to other
narrators until Hafidh Rajab also said that Ahmad said I hesitated in accepting the lone report of
Malik min al-Muslimeen until I learned of another route from the hadeeth of `Umrayn.

17

Abu dhar (radhiallahu `anhu) relates that the Prophet (sallalahu `alayhi wa sallam) said : and he (sallalahu
`alayhi wa sallam) ordered me to say the truth even if it is bitter *Ref: Musnad Ahmad 21453 shamela+

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It was said to Imam Ahmad if the lafz minal muslimeen was preserved (as the part of the tradition)
near him so he replied yes. And this narration (of Imam Ahmad) is a proof on the stance that Imam
Ahmad would be sceptical or caution in accepting the ziyadat of any thiqah narrator even if that
thiqah narrator was (a giant) similar to Malik and even if it had a corroborating route. And this is also
a proof for the principle that even the corroborating route coming from a narrator (inferior in status
than Malik such as) `Umri strengthens the addition of Imam Malik and removes the objection of
shuzooz and rejection. And similar will come ahead by the will of Allah from the route of Yahya
Qattan.
Hafidh ibn Rajab said that Imam Ahmad held a similar stance in the hadeeth that came from Ibn
Fudayl from `Amash from `Umara ibn `Umayr from Abi Atiyah from `Aisha regarding the Talbiyah of
the Messenger of Allah (sallalahu `alayhi wa sallam) and (Imam Ahmad) said that in it wal-Mulku
Laa sharika Lak was an addition.
Ahmad said Fudayl committed an error in reporting this addition via `Aisha and it is not well known
from her but from `Abdullah ibn `Umar (radhiallahu `anhu) and he mentioned that Abu Mua`wiyah
narrated this without any addition and Imam Bukhari also reported this narration without the
addition from Thawri from `Amash and said that Abu Mu`awiyah corroborated this report.
Imam Khallal said that Abu `Abdullah (meaning Imam Ahmad) disregards any opposition to Abu
Mua`wiyah reporting from `Amash except in the case of ath-thawri. And he mentioned that this
addition has also been reported by Ibn Numayr and others from `Amash . And Ahmad said likewise
in the narration of Al-Maymooni that the narration of Abu Huraira regarding Istis`a reported by Ibn
Abi `Urooba and as for Shu`bah and Hammam they did not mention this and neither do I incline
towards (the narration of) Istis`a.
Thus what is proven from the statements of Imam Ahmad on this topic here is that if a thiqah
narrator narrates a wording as an addition in a hadeeth and if he in terms of Hifdh and Ithbaat isnt
superior over the other group of thiqah narrators who did not narrate this hadeeth with the addition
he did , and if there is no other mutabi` for this addition of his then this single addition of his will not
be accepted . But if the thiqah narrator is superior in preservation and trustworthiness over other
narrators who did not narrate this addition then regarding this there are two statements from Imam
Ahmad.
In one instance Imam Ahmad said regarding the addition of Imam Malik minal muslimeen that I
feared about it until I got another route corroborating it from the narration of `Umrayn and as per
the other statement/view of Ahmad he said that If malik ( a thiqah narrator ) narrates an addition
and another (person) narrates/speaks with rai (opinion/logic) then Malik is stronger than him (so his
addition will be or can be accepted).
And he (Ahmad) said regarding the hadeeth of Ayyoub from Nafi` from ibn `Umar which is marfoo`
that whoever takes an oath and says In sha allah then there is no sin on breaking the oath But
`Ubaydullah and some others among the people (of narration) have opposed this (as marfoo`an)
thus it is mawqoofan (i.e. via ibn `umar from this route)
Until Ibn Rajab rahimahullah in page 311 said :

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And in this book we have discussed the differences in a hadeeth being mawsoo, mursal, mawqoof or
marfoo` and the statements of Ahmad (ibn Hanbal) along with other Huffadh is a proof that the one
more stronger and preserved is relied upon. And Ahmad in a narration which Hammad ibn Salamh
has narrated which states Which thing would benefit.. but others narrate this Irsalan.
And Imam Hakim mentioned that Aimmatul Hadeeth are upon the notion that most irsaal narrations
will be accepted however this statement of Hakim is against what he himself practised in his
Mustadrak. And Hafidh khateeb has written a beautiful work on this subject titling it Tammizul
Mazeed fir Muttasil Asaanid and he mentioned two types :
1) First: is about the status of a narration in whose isnaad there is an addition and in whose
there isnt.
2) Second : What is the verdict on it with the negation of addition and its lack of acceptance.

Khateeb later on fell into contradiction and he mentioned in his book al-Kifayah that the people of
Madhahib have a difference of opinion in the issue of narrators narrating a hadeeth irsalan or
mawsoolan (connected) and that all of these (later) views (of different madhahib) are not well
known to be from the earlier huffadh rather these views (on usool al-hadeeth) have been taken from
the books of people of kalaam (or rai) and then he (khateeb) opined that the ziyadat of a thiqah is
always taken generally and some of the people of kalaam and much of the fuqaha have agreed with
this (principle)
But this perspective of his is opposite to what he opined in his book tamyeez al-Mazeed and due to
his opinion (on this particular topic) in al-Kifayah, many Muhadditheen - fuqaha (i.e. muhaddith with
fiqh) have disapproved (`aab) and criticised18 khateeb for affirming this view of the mutakallimeen in
al-Kifayah . And khateeb in al-Kifayah narrated the event when Imam Bukhari was questioned about
the hadeeth of Abi Ishaaq regarding the marriage contract in the absence of a wali so Imam bukhari
said the addition of thiqah (az-ziyadatu minath-thiqati maqboolatun) is accepted 19and Israil is
18

The Arabic in the print I am using dar al-Kutub Ilmiyyah of Beirut in this taba`t ath-thaniyah seems to have
printed the word here as but it should probably be wa-ta`ana. Maybe it is atypo. allahu `alam
19

Imam Muqbil says : This hadeeth is in Mustadrak 2/169 and Imam Hakim rahimahullah after mentioning
those who narrated this hadeeth mawsoolan via isarail said that This hadeeth via Abi Ishaq has been reported
mawsoolan after them by Zuhayr ibn Mu`awiyah and Abu `Awanah al-waddah. And the people of naql (the
shaykh used this word probably to imply that the deen is based on naql and not `aql) have a consensus about
the status and preservation of these two narrators . Then Imam hakim narrated this hadeeth from his own
narration via them and then said that a group of the leaders of Muslimeen have narrated this hadeeth from abi
ishaaq in a mawsool (connected) way except those whom we have mentioned and among them is Abu Hanifa
nu`man ibn thabit, Ruqbah ibn masqala al-`Abdi, Muttarif ibn Tareef al-harith , `Abdul Hameed ibn Hasan alHilali, Zakariyyah ibn abi zaidah and other than them whom we have mentioned in this chapter
And this hadeeth has been narrated mawsoolan even via abu burdah, apart from abu ishaaq then he
mentioned it from the path of Yunus ibn abi ishaq from abi burdah from abu musa (r.a) who said that the
Messenger of Allah (sallalahu `alayhi wa sallam) there is no nikah without a wali until Imam hakim (r.h) said
that and the one who narrated this mawsoolan from abu burdah is `Uthman ibn `Aasim ath-thaqafi and then
he narrated this chain and then said that we have taken proof from the authentic tradition and based on the
statements of the scholars of this science regarding the status of the hadeeth of abi musa and in it is that

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thiqah . If this event is authentic then what is implied by it is the presence of an addition in a
narration
Whoever carefully studies Imam Bukharis kitab at-tareekh then it will be definitively clarified for
him that Imam Bukhari was not of the view that every ziyadati (addition) by a thiqah raawi was to be
accepted
And likewise Dhahabi mentioned in some instances that the ziyadati of a trustworthy narrator is
accepted but then on many instances he also disproves or refutes the addition of trustworthy
narrators and retrieves the chain of narration to the level of irsaal and thus this action of his is a
proof that what he meant by accepting the ziyadati of a thiqah raawi was limited to the narrator
whose preservation abilities were well grounded (mubarrazan)
And in an instance when two thiqah narrators made an addition but Sufyan ath-thawri opposed
them in that so Daraqutni did not narrate that ziyadati and said If thawri hadnt opposed them
then it (addition) would have been accepted from them because the addition of a thiqah raawi is
accepted. And this is a proof that the addition of a thiqah will be accepted as long as a more thiqah
narrator well-grounded in his hifdh doesnt oppose him.
I (Muqbil) say : The verdict of daraqutni in at-tattabu` resembles that of Ibn Rajabs
Imam san`ani in Tawdeehil-Afkaar 1/339 said : Baqqa`I said that ibn salah (r.h) here in this
junction has combined the ways of the Usooliyeen with that of the Muhadditheen because the
perspective of the well-known or expert Muhadditheen in this issue was beforehand but he (Ibn
salah) did not narrate it. And this (what Ibn salah mentioned) is that perspective from which
honesty or justness cannot be done because Muhadditheen do not pass a monotonic verdict on an
issue but they analyse based on the corroborating evidences and context. End of baqqa`Is
comment
And the statement of Hafidh ibn Hajar (rahimahullah) will come ahead from which we will benefit as
al-Baqqa`I took this perspective (mentioned in the above parah) from him as he (Ibn Hajar) was his
teacher and this `ibarat will show us that this proficiency is only with few expert Muhadditheen and
not with everyone.

which would suffice the one who looks and ponders carefully. And on this chapter/topic we have narrations
from `Ali ibn Abi Taalib (karamallahu wajhahu) , `Abdullah ibn `Abbas (karamallahu wajhahu); Mu`adh ibn Jabal
(karamallahu wajhahu); `Abdullah ibn `Umar (karamallahu wajhahu) ; Abi Dharr al-Ghiffari (karamallahu
wajhahu) , Miqdad ibn al-Aswad (karamallahu wajhahu); `Abdullah ibn Mas`ood (karamallahu wajhahu); Jabir
ibn `abdillah (karamallahu wajhahu); Abu Huraira (karamallahu wajhahu); Imran ibn Husain (karamallahu
wajhahu); `Abdullah ibn `Amr (karamallahu wajhahu); Miswar ibn Makhramah (karamallahu wajhahu); Anas
ibn Malik (karamallahu wajhahu) radhiallahu `anhum ajma`een and many more sahaaba and most of these
narrations are saheeh and likewise narrations on this are authentic also from the wives of the prophet
sallalahu `alayhi wa sallam such as `Aisha (`alayhis salaam); Umm Salamah (`alayhis salaam) Zaynab bint Jahsh
(`alayhis salaam) radhiallahu `anhum ajma`een.
And Hafidh az-zaylee in Nasbir-raya 3/183-184 have narrated likewise so we learn from this that Imam Bukhari
had authenticated Israils narrations based on the corroboration of many narrators and based on the various
routes of this hadeeth and Allah knows best. End of shaykh Muqbils hashiyah.

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Haifdh ibn Hajar said :

As for khateeb authenticating it then near him the condition was the presence of `adalah and
dhaabta of a narrator but as for the fuqaha and usooliyyeh then accept it unrestrictedly and
between these two views is a great difference. And here is when one is alerted about the
condition (of Bukhari) that the narrations he include not be shadh and Shadh here is explained to
mean a thiqah narrator opposing more thiqah narrators who are stronger than him in preservation
as well. 20
Then he said that addition would be accepted unrestrictedly and the issue arises when a group of
trustworthy narrators who are well grounded in their preservation and writing down of narrations
and happen to narrate a hadeeth mursalan in contrast to those who are weaker than them in
preservation and accuracy then will be accept their mursal (to be the right mode of transmission)
or not? And will be label it shadh or not?
Thus it becomes mandatory that either the distinction (between both these cases of transmission)
be highlighted or the (apparent) contradiction be resolved. And truth on this subject is that the
addition of a thiqah is not always accepted and whoever has reported the opposite view which is
the unrestricted view from the fuqaha and usooliyeen then they havent done well. And they
(Muhadditheen) accept this (addition) if the traits of the two group of narrators are similar in
virtue (or ranks such as preservation, etc) and the rest of the narrators (in these two seemingly
contradictory reports) do not negate or oppose the addition by other group of narrators either via
wording or in meaning and one who has explained this stance is Imam fakhrud-deen and Ibn alAnbari who is the explanatory of the book Burhaan and other than them.
Ibn as-sam`ani said that If the narrator who doesnt narrate the addition wasnt unaware of the
addition (the other group/narrator added) and was in the same sitting (study circle yet he didnt
narrate this addition) then the right position near us is that the addition narration will not be
accepted. End of Hafidhs quote
As-San`ani said on page 341 after mentioning the hadeeth narrated by Abi Ishaq from Abu Burdah
from Abi Musa (r.a) : there is no nikah without a wali said that Bukhari accepted the ziyadat of
israil wherein Shu`bah and sufyan narrated this mursalan.
Hafidh ibn Hajar said that taking this event (where Bukhari accepted the ziyadati of israil due to him
being thiqah and him narrating it mawsoolan) as a proof to deduce that this (accepting the ziyadati)
is the monotonic rule in the circumstance when a thiqah narrator narrates it connected (mawsoolan)
is a wrong deduction and this is not from the actions (or manhaj) of Bukhari for this is a specific
tradition and deducing the aforementioned principle from this is not right Because he did not merely
authenticate this based on the addition coming in a connected form but based on other
corroborating sources (see page no. 4 above) and among those reasons one such is that Yunus ibn
abi ishaq, his son and Israil and `Isa narrated this addition all from Abu Ishaq mawsoolan and there is
no doubt that the family members of a narrator are more closer in taking from him than others and
also note that Abu `Awanah, Sharik an-Nakhai and Zuhayr ibn Mua`wiyah and all the ten students of

20

Hafidh ibn Hajar in his Nukhbah and its sharh also has a likewise statement and in that statement ibn hajar
said that Shadh is that narration in which a thiqah opposes more thiqah and dhaabit narrators than himself.

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Abu Ishaq corroborated with israil in narrating this (mawsoolan the way israil did) even if there is a
difference in them taking this in the same sitting or in their (date/time of) hearing and as for those
who narrated this mursalan then they are shu`bah and Sufyan and they have taken it from Abu Ishaq
in one majlis and tirmidhi narrated it21 who said Mahmoud ibn Ghaylan narrated who said Abu
Dawood at-tayalasi narrated to us in Musnad who said Shu`bah narrated to us who said I heard from
Sufyan at-thawri ask Abu Ishaq have you heard this narration of the messenger of Allah there is no
nikah without a wali from abu burdah? Abu Ishaq replied yes. So this shows that shu`bah and
sufyan have taken this in the same majlis from abu ishaq as we see.
And (in this particular or likewise scenario) there is nothing worrying about taking a narrations
wording from a (thiqah) narrator and preferring it above the narration taken by narrators in the
same majlis with their teacher via `ard22
Even though it is known that shu`bah and sufyans preservation is stronger than others yet ash-shaf`I
says that the (assurance of preservation that comes combined from) big numbers (of
narrators/routes) is stronger than a lone strong narrator. Thus Bukhari giving preference to this
mawsool narration along with its addition over the mursal one is not without a reason but rather it is
in accordance to what he saw as qarain which made him prefer the mawsool over the mursal. And
this fact is further affirmed due to him (Bukhar) preferring a mursal narration over a mawsool one in
another narration for example the narration reported from Sufyan from Muhammad ibn abi bakr ibn
hazm from `Abdul Malik ibn abi bakr and he is Ibn `Abdur rahman from his father from Umm
salamah from the messenger of Allah regarding the narration {
if you wish I will stay

with you for seven days} and Malik (ibn anas) from `Abdullah ibn abi bakr ibn Harith from the
Prophet sallalahu `alayhi wa sallam (mursalan) who said to Umm salamah.Imam Bukhari in his
tareekh23 said that the correct one is the route that has come irsalan via Malik and the irsal here is

21

Under hadeeth 1125. Also visit this article , see under objection no.2 the same debate with more details can
be seen wherein these companions are the strongest of abu ishaqs students and israils memorization from
abu ishaq is stronger than that of shu`bah and sufyan when it comes to abu ishaq only. This article refutes this
objection as well as the objections of apostate munkirul hadeeth who completely reject all narrations of
hadeeth : http://fahmalhadeeth.blogspot.com/2015/08/2-defending-saheeh-bukhari-change-of.html
22

`Ardh : Here the students read (back the ahadeeth) to the teacher (and the teacher verifies it). example is
that Yahya ibn Ma`een rahimahullah went to the students of Hammad ibn Salamah (d 169 Ah) , including
haroon and Musa ibn Isma`eel and wanted to read back what he took from the other routes so as to verify if
what he received is correct. One may ask what is the basis of this "process of verification" usually classified in
mustalahal hadeeth under the baab of Turuk at-tahammaul (means of transporting the hadeeth) as " `Ardh "
Though the term may be new but where is the `Asl of this practise? it goes back to the prophet sallalahu
`alayhi wa sallam and Zaid ibn thabit but here is another example of another sahaabi approving this method
and validating it :
I used to write whatever I learnt from Abu Huraira. Then as I intended to organize them/ depart from him - I
came to him with the book and read it to him (to verify back) and asked, This is what I heard from you
(right)? Abu Huraira said, Yes.
[Ref: this article was compiled to refute the modern , liberal and deviant sects and people who attack the
muhaddithen for concocting principles as per their desires :
http://fahmalhadeeth.blogspot.com/2014/12/defending-muhadditheen-from-forging.html ]
23
1/47, 48

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right due to the corroborating evidences and context which are apparent24 and this it becomes clear
that this action (of bukhari preferring mawsool due the ziyadati of a thiqah narrator) is not
unrestricted. 25
Muhammad ibn Ibrahim al-wazeer rahimahullah in Tanqihul-Andhar page 343 after narrating the
statements of the people of knowledge said :
I say that near me the verdict on this subject (of accepting a thiqahs addition) does not remain
stagnant with one view but rather due to the differences in the qarain the verdict also changes
and this is a region of ijtihad.

Imam San`ani (rahimahullah) said : Ibn daqeeq al-Eid has spoken of this before and has shown this to
be the way of the Muhadditheen and has said that whoever narrates from Ahl al-hadeeth (i.e. the
Muhadditheen) or from more than them that if there were to be a clash between those who narrate
it as a Musnad narration vs Mursal; or as a marfoo` narration vs mawqoof; or reporting deductions
vs additions and says that the hukm on this is that the addition is preferred ; then (whoever said
this) he hasnt been fair (or sensible) with this generalization . Because this is not such a general
unrestricted rule and upon carefully examining their verdicts we learn regarding if what we say is the
right stance. And this is also an excerpt from Hafidh al-`alayi who said that the leaders of
mutaqaddimeen such as `Abdur rahman ibn Mahdi and Yahya ibn sa`eed al-Qattan and Ahmad ibn
Hanbal and Bukhari and their likes their statement clarifies that in this particular subject there is
not to be a general verdict on it. Rather their actions in this regards are based on preference which is
further based on a strong basis near them in a narration. Al Hafidh said : And this action which he
has traced from the muhadditheen makes it apparent that they decided based on factors which
were held to be preferential and in cases where there is no tarjeeh (preference) that can be held to
then what is known is that the ruling will be enjoined / reverted back to what is known `asalan.
Ibn Wazeer said : If a thiqah narrator were to be overcome by probability in narrating a narration
marfoo`an and mawsoolan while in this he is opposing many Huffadh who took this narration
along with him from his shaykh itself in the same sitting and there be present other corroborating
contexts and evidences which are also in opposition to what this thiqah narrates (as mawrfoo and
mawsoolan) then to say that the hukm of marfoo` and mawsool is preferred and the verdict is also
likewise then this verdict and statement is against both ones intellect as well what is reported . As
for the reason it opposing the intellect then this is apparent 26 And as for Naql then a group of the

24

Imam Muslim and Abu Dawood have also brought this narration with good chains. Imam Muslims
chain is similar to the above quoted one :
-





-

25
26

This is what al-Hafidh ibn Hajar says in Nukt `ala ibn salah 1/210
As-san`ani says because `aql decides that we follow whatever is raajih .

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sahaaba refrained from accepting a doubtful khabarul wahid 27(which wasnt authentic and
opposed other authentic narrations and qarain) and this is well known as appears from the verdict
of `Umar ibn al-Khattab in the narration of Fatima bint Qays in the issue of a divorced women
having no maintenance28
And the hadeeth of Abu Musa in the matter of seeking permission is also a proof for this
instance29 until he (al-Hafidh) said regarding the incident wherein the prophet sallalahu `alayhi wa
sallam missed a rak`ah during his prayer in congregation and when the sahaabi dhul yadain
informed him that he did this the prophet sallalahu `alayhi wa sallam at first rejected it because
the jama`ah dwas silent but when dhul yadain insisted he later verified it with others asking is
this dhul yadain speaking rightly?
When two thiqah narrators narrate likewise or near to each other (and they contradict) then the
hukm will be in favour of he who has reported an addition or more and when one (via his
narration) establishes something and the other negates it and they are both likewise (in strength
or report) then the hukm will be in favour of one who is establishing something. There are various
levels of strength and weakness between these two (decisions) and it is not possible to limit or
block it ( ). Rather the one who examines should be very meticulous and examine everything
that has appeared regarding a contradiction and then rule about it in accordance to his strongest
approximation. 30

27

As an additional note, see : The Authority of Khabar Wahid and refutation of those who oppose it
Link : http://fahmalhadeeth.blogspot.com/2015/04/the-authority-of-khabar-wahid-and.html
28

As-san`ani said for this that we have researched into this and the case was not as `umar r.a said i.e. it being
dhanni or uncertain , rather the hadeeth of Fatima bint qays is applicable and can be followed (as the similar
circumstance comes) and I have clarified this in Subul as-salam as well as the hashiya of Daw al-nahar almushriq 'ala safahat al-azhar TN : I am not quoting that hadeeth here because it would then demand also
mentioning its fiqhi position which would lengthen the issue here. What the readers should know is that `Umar
(r.a) rejected the narration of Fatima bint qays due to the doubt if she remembers what she says or not
properly. The matter was also brought to aisha and she got angry because Fatima bint qays r.a was applying or
implying that the specific ruling given to her as an exemption is or can be applied upon every muslim women in
the Muslim lands.
29

While I was present in one of the gatherings of the Ansar, Abu Musa came as if he was scared, and said, "I
asked permission to enter upon 'Umar three times, but I was not given the permission, so I returned." (When
'Umar came to know about it) he said to Abu Musa, "Why did you not enter?'. Abu Musa replied, "I asked
permission three times, and I was not given it, so I returned, for Allah's Apostle said, "If anyone of you asks the
permission to enter thrice, and the permission is not given, then he should return.' " 'Umar said, "By Allah! We
will ask Abu Musa to bring witnesses for it." (Abu Musa went to a gathering of the Ansar and said). "Did
anyone of you hear this from the Prophet ?" Ubai bin Ka'b said, "By Allah, none will go with you but the
youngest of the people (as a witness)." (Abu Said) was the youngest of them, so I went with Abu Musa and
informed 'Umar that the Prophet had said so. (See Hadith No. 277, Vol. 3)
[Ref: The sahaaba and salaf verifying the prophetic traditions : http://thefinalrevelation.blogspot.com/2013/12/yes-sahaaba-and-salaf-used-to-verify.html ]
30

Imam san`ani said in his marajjihat al-ma`roofa fil-usool

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Imam al-Hakim rahimahullah said :

The third issue is about Mukhtalif feehi is about a khabar which a thiqah narrates from an Imam
among the Imams of muslimeen in a musnadan way and then from the same Imam another jama`t
of thiqah narrators narrate it but mursalan (instead of a musnad way) . We have many examples
of this kind in existence and the methodology of fuqaha this is an acceptable narration and near
them their saying is that whoever makes an addition in the chain or text then his addition is
accepted provided he is thiqah. But near the ahl al-hadeeth (the muhadditheen) the verdict of the
majority is accepted for those who narrate it mawqoofan or mursalan because there is uncertainty
in accepting the doubtful single narration *Ref: tawdhee al-Afkaar 1/91]
Hafidh ibn Hajar rahimahullah in sharh nukhbah page 13 that it is known from a group of scholars
who rule that the addition (ziyadati) is accepted unrestrictedly without any clarification but this does
not coincide with the methodology of the muhadditheen who have prescribed certain rules for a
hadeeth to be saheeh such as it should not be shadh and then he (Ibn Hajar) explains the meaning of
shadh (which in short) means a thiqah narrator opposes a more trustworthy narrator than him. And
surprise is from those who have been careless in this issue despite the agreement or well
acquaintance of the fact that (among the various conditions) a hadeeth to be free from shudhoodh is
a pre-requisite for it to be counted among saheeh. And then he (Ibn Hajar) mentions what the
mutaqaddimeen have said and also what ibn daqeeq al-`Eid has said.
Ibn Hajar also said in al-Fath 12/312 :
The researched and verified opinion about the shaykhaan(Bukhari and Muslim) preferring mawsool
is not a general methodology but rather this is based on the qarain with which they find the
mawsool to be raajih. And there are many such narrations in whose authentication they have
abstained from ( )due to the differences in them being mursal or mawsool
And Sakhawi said in Fath ul-Mugheeth 1/166 said likewise as al-Hafidh (his teacher ibn hajar) said in
tawdeeh ul-Afkaar and An-Nukbah
And suyuti in tadreeb ur-rawi page 138 mentioned the statement of Ibn Hajar on abu ishaqs
hadeeth with the seegha of qeela (it is said) and he spoke in a brilliant way on this topic. And on
page 157 he mentioned the statement of hafidh ibn hajar which has preceded above
And the reason behind quoting the statements of these muhadditheen is to show that no muhaddith
has ever said to accept the addition of a thiqah narrator unrestrictedly and here is Nawawi
rahimahullah who has shown daraqutni saying that the addition of sulayman at-taymi (wa iza qara
fa-ansatu) as will come ahead by the will of Allah and know that sulayman is a thiqah narrator.
And likewise this perspective is also mentioned in Tadreeb ar Raawee fee Sharh Taqreeb an Nawawi
page 392 wherein he says that in the addition of a muttasil asanid which ibn Mubarak has
narrated who said haddathana sufyan `an `Abdur rahman ibn yazeed haddathani Busr ibn
ubaydullah who said I heard Aba Idrees who said heard from wathila who heard from aba
marthad who said I heard from the Messenger of Allah (sallalahu `alayhi wa sallam) say do not
sit upon the graves . Mentioning in the chain Sufyan and abu Idrees is a addition which is a
wahm ( fallacy ). As for the wahm of adding sufyan then it is from the narrator after ibn Mubarak
because the thiqat narrated this same tradition from ibn Mubarak from ibn yazeed and some

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among these thiqat are those who reported this chain using the expression akhbarna . As for
the addition of abu Idrees then this wahm is from ibn Mubarak because the thiqat narrate this
from ibn yazeed and did not mention abu Idrees and some among these thiqat have also narrated
with the mention of Busr ibn Ubaydullah hearing from al-wathila (without mentioning abu Idrees
in between the two)
Imam suyuti rahimahullah said that the scholars in this topic have ruled ibn Mubarak to be subject
to wahm in his reporting here such as Bukhari and others and abu hatim ar-razi has said that most of
the times the narration is Busr from abu Idrees from al-wathila and Busr has heard this from alwathila itself. Suyuti then says that this hadeeth has two routes near Imam Muslim and Imam
Tirmidhi.
And know that `Abdullah ibn Mubarak is that great narrator about whom the (scholars and even) Ibn
Hajar in taqreeb said that he is trustworthy, Established, faqeeh of this world, scholar, warrior, and
all the great qualities summoned in him.
And this is Ibn Salah rahimahullah who mentions the statement of Khateeb al-Baghdadi
rahimahullah regarding the acceptance of an addition by a thiqah narrator and he has shown how
khateeb rejected the addition of (the thiqah narrator ) Malik . Ibn Salah said on page no. 73 from
Uloom al-hadeeth that
And the former example is the one in which he is lone and in opposition to what the group of thiqat
narrated and this is the narration of Malik from Zuhri from `Ali ibn Hussayn from `Umar ibn `Uthman
from Usamah ibn Zayd from the Messenger of Allah (sallalahu `alayhi wa sallam) who said : A muslim
does not inherit from a kafir nor does a kafir inherit from a muslim and Malik opposed other than
him from the thiqah in the statement of `Umar ibn `Uthman by annexing the statement with ( i.e.
Imam malik said `Umar when it is actually `Amr)
And Imam Muslim in his Saheeh said whoever has narrated this from the students of Zuhri they in
then narrated it from `Amr ibn `Uthman with a fatha on the alphabet `ain . And Malik used to
point out towards the house of `Umar ibn `Uthman and he (Malik) learnt that the thiqat oppose
Malik in this and `Amr and `Umar both are the sons of `Uthman but the matter is that this hadeeth
which Malik narrates via `Umar is actually not `Umar but the other son named `Amr and Muslim said
that Imam Malik fell into wahm regarding this.
And Al-Hafidh ibn Hajar regarding Imam Malik said in his Taqreeb under the characteristics/mention
of Imam malik : Al-Faqeeh, Imam dar al-Hijra, The best and on the top most and the head of all the
muttaqeen, the most established of all and Bukhari said that the best of chains is the one that is
from Malik from Nafi` from Ibn `Umar31

31

The shaykh here is trying to show how despite the amazing status of some giants, their mistakes are not
defended, nor are their additions and sayings blindly accepted, rather the madhab of insaaf (justice) is that we
take whatever is proven to be right and leave whatever is wrong or incorrect no matter who the Imam is. On
the contrary there are some who have invested centuries and volumes after volumes in somehow proving that
how one Imam or one or two Imams of their madhab are infallible meaning they can never err and whatever
they say or have said has to have a valid proof in their support. Such a mentality is truly devastating. While
some call this Taqleed among the ahl al-hadeeth, one may also call this fanatism or hizbiyyah of the highest
level. The same Imam malik radhiallahu `anhu said everyones narration can be taken and left except the

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These are some of the texts on this topic from the books of Mustalah . As for the books of `Ilal then if
we were to see the defects the addition of a thiqah narration who is lone and in opposition to other
thiqah narrators bring then an entire volume can be written on it. And as an example I will mention a
few such as from the book of `Ilal of Ibn abi hatim and others .
Ibn Abi Hatim in his book of `Ilal 1/221 said: I asked my father and abu zur`ah regarding the hadeeth
which is narrated from `Abdur razzaq from Ma`mar from Zayd ibn Aslam from `Ata ibn Yisar from
Abu sa`eed from the Messenger of Allah charity is not permissible except for five . One who buys
holdings from his money , an administrator of zakat (or one sent to collect it), one who is a debtor,
one who fights in the cause of Allah, or a poor man who receives the charity and gives it as a gift
to a rich man so they said : This is a mistake
This narration is narrated by Thawri from Zayd ibn Aslam who said Haddathani thabat who said
the Messenger of Allah said And that is better? So my father said if one were to say that athbat
who is he? Is he not `Ata ibn Yisar? So tell him that if it had been `Ata ibn Yisar we wouldnt have
said Athbat . And Ibn Uyaynah from Zayd from `Ata from the Messenger of Allah mursalan and my
father said the preservation of Thawri is better 32
Imam muqbil says : You are seeing that Abu Hatim and Abu Zur`ah are giving preference to thawris
narration over ma`mar because thawri is stronger. And likewise is Imam Ahmad rahimahullah
grades a route mu`allal (in short weak) which seems to be musnad via a mursal way as has come in
fath ul- Mugheeth 1/136
Ibn al-Madeeni said in al-`Ilal on page 91 regarding the hadeeth of Abi salamah from Abu Huraira
33

from the Prophet sallalahu `alayhi wa sallam that {

}
This has been narrated from Muhammad ibn `Amr from Abi Salamah from Abu Huraira . And this
near me is incorrect without a doubt because az-zuhri narrated this from abu salamah and he from
abu rawwad al-laythi and he from abdur rahman ibn `awf and this near me is what is correct.
And this is because Zuhair is the one who is preferred or surpassed over Muhammad ibn `Amr in
this . `Ali ibn madeeni is that giant about whom Hafidh ibn Hajar rahimahullah said in his

companion of this grave (i.e. pointing towards the prophet sallalahu `alayhi wa sallam). Also a very important
point to note here is that these advises are not for the self-declared mujtahid kids or junior students . You have
no authority to reject or take anything unless you study that matter under scholars and if what you think is
actually what the scholars agree with or corroborate. Unfortunately some have taken these statements as an
excuse to self-interpret and come up with arguments and claims which the salaf or scholars havent.
32

There are two chains. The first one is marfoo`an and the second is mursalan. Abu Hatim said that thawri is
better than Ma`mar in preservation and thus his chain which is marfoo`an is given priority over the mursal one
which stops at `Ata. And the reason why he said that some may ask if this athbat was actually none other than
`Ata ibn yisar , is because in the mursal chain of Ibn Uyaynah the same hadeeth is coming from `Ata so if one
were to cross check and inquire if the kunyah or other name for `Ata is athbat or if there was a genuine
mistake in replacing `ata with athbat so Abu hatim advised his son to reply that there is no such mistake but
rather the narration from thawri which has athbat connecting to the prophet is stronger to the one coming via
ata disconnected to the prophet .
33

"Ties of kinship (rahim) is derived from the All-Merciful (ar-Rahman).

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introduction to al-Fath page 347 : There is no difference among the scholars that `Ali ibn Madeeni
knew more than his contemporaries in the hidden defects of hadeeth
Al Hakim said in Ma`rifat `Uloom al-hadeeth page 114 :
And the third type from the defects of hadeeth is as narrated to us by Abu `Abbas Muhammad ibn
Ya`qoob who said Haddathana Muhammad ibn Ishaaq as-saghani who said heard from ibn Abi
Maryam who said Haddathana Muhammad ibn ja`far ibn abi katheer from Musa ibn `Uqbah from
Abi Ishaaq from abu burdah from his father from the Messenger of Allah sallalahu `alayhi wa sallam
who said Verily I seek forgiveness from my lord in a day a hundred times
Abu `Abdullah (al-Hakim) said :
And this is a chain that whoever ponders upon it will realize that this is upon the conditions of an
authentic narration and when the madeenian narrators narrate from koofi narrators then it is *a
slip/probable error*34
Haddathana Abu Ja`far Muhammad Saalih ibn Hani who said Haddathani Yahya ibn Muhammad ibn
Yahya who said haddathana Abul-Rabi` who said haddathana Hammad ibn zayd from thabit alBunani who said I heard from aba burdah narrate from Al-agr al-Muzni and he is a sahaabi who said
the Messenger of Allah (sallalahu `alayhi wa sallam) said : ,
} " Sometimes I perceive a veil over my heart, and I supplicate Allah for forgiveness a
hundred times in a day." This has been narrated by Imam Muslim in his saheeh from Abi rabi` and
this is the one which is authentic and preserved. And this hadeeth has been narrated by the kufi
narrators as well such as Mis`ar, Shu`bah and other than them from `Amr ibn murrah from Abi
burdah in the same way.
Imam muqbil says: So Hakim rahimahullah declares the narration of Musa ibn `Uqbah al-Madini from
Abi Ishaq from Abi burdah al-Kufiyeen as defective because it has come from the route of kufic
narrators and they narrate from Abu burdah from al-Aghar al-Muzni. If Hakim were to traverse upon
the way in which an-Nawawi rahimahullah traversed then he too would have said the hadeeth is
authentic from the route of Abi burdah from Abi Musa and from the route of Abu burdah from alaghar al-Muzni but he has given preference to the narration route which was in abundant .
And imam zayli` in Nasb ur-rayah 1/336 said : There are some who accept the addition of a thiqah
unrestrictedly and those who do not accept it (at all) and what is right is between them and is
detailed which is that the addition is accepted at times and rejected at times. So this addition will be
accepted if the narrator who narrated this addition is thiqah, established and a haafidh and those
narrators who did not narrate this are similar to his status or lower than him ..until he (zayli`) said
that the addition will be accepted based on the qarain which will act as a specification for that
scenario and those who have issued a general verdict on this issue (such as either generally

34

The print which I have of this book shows the word to be and I dont know what this word means and
this is a typo because after checking what Imam Hakim said originally the word was as expected considering
the statement of other scholars on the issue of madinian narrating from koofiyyeen the word is . Which
roughly means to make an error . So the statement of Imam Hakim as in his Ma`rifat on page 114 is -
" -

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accepting it always or negating it always) have errd . Rather what is right is that every addition has a
specific ruling on it which makes it khaas..until the end of what imam zayli` said.

And Imam al-Hazmi rahimahullah in al-`Itibaar page 11 enlisted a sabab for giving preferences as
Kathrat al-`Adad fi Ahad al-Janibayn (roughly meaning the increase in the number of routes on any
side) and then he gave an e.g and then said : the second way of giving preference (to a narration) is
that one among the two narrators is more strong and reliable than the other. For example if Malik
and shu`aib ibn Abi Hamza in (reporting from) Zuhri then shu`aib though he is a haafidh and is thiqah
but he is not equal to Malik in itqan and hifdh and one who ponders on their ahadeeth he will find a
a big difference (ba`eed) between them
And Hafidh al-`Araqi also quoted al-Hazami in Taqiyyid wal-Izah on page 286 .
And here we end of brief discussion on the addition of a thiqah narrator and now I will mention
some of the mushkilaat which I faced and how I resolved those difficulties.

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Some difficulties that I came across during research

1) The biggest of troubles was from Hafidh Daraqutni rahimahullah in his al-Ilzamat where he many
times narrates the chain but not the matan (text of the hadeeth) and an example among them is as
follows:

He rahimahullah in one instance said : and the takhreej will be mentioned ahead for the hadeeth of
Muhammad ibn Hatib from the Prophet (sallalahu `alayhi wa sallam) from the narration of Abu
Malik al-Ashja`e and those who narrate from him. And even others have narrated from him such
as samak ibn Harb and other than him such as ibn `Awf and Yusuf ibn Sa`d and others among them
35

So due to these issues I had to revert back to books such as Tuhfath al-Ashraaf of Hafidh al-Mizzi and
other books of the same genre (wa zakhair al-Mawarith) and I also reverted to the biography of the
sahaabi in al-Isabah for perhaps al-Hafidh ibn Hajar might have narrated the narration from the
sahaabi (whom daraqutni is implying towards). And also I referred to Musnad Ahmad and usually I
would find the narration. And at times it happened that I couldnt find many other narrations except
until after a while so I used to mark it. Such as the hadeeth of Rafi` ibn abi Rafi` at-tai and I did not
find this hadeeth with this sanad except after a very long time (of searching) and I found that
hadeeth in al-Hafidh khateeb al-Baghdadis al-Mudhi awhaam al-Jam` wat-tafreeq 2/96

And likewise in al-tattabu` al-Hafidh daraqutni said that and Bukhari recorded the hadeeth of
Khansa bint Khudam and we have written it and he (rahimahullah) said elsewhere and Muslim
recorded the hadeeth of Ibn Wahb who narrated it from Abi sakhr from Abi Hazim on the mention
regarding jannah and no one corroborated him in this and there are others more established than
him

And he said that in Musnad `Umar that Bukhari recorded the hadeeth of dawood ibn abi al-qurrat
from ibn buraidah and I have mentioned its defect elsewhere. And he (rahimahullah) also said in
Musnad `Umar that Muslim recorded the hadeeth of Qatadah from Saalim from Ma`dan and I also
mentioned its defect elsewhere.

35

See Ilzamat narration no. 6

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So examples of these three kinds are easy to research into for the (giant) huffadh as for us36 then we
are dependent on finding it in the Musnad for that sahaabi until we find the narration with that
criticised chain or we revert back to books such as Hafidh al-Mizzis al-Itraaf37 and the narrations in
Bukhari which were criticised couldnt be found with the criticised asaneed mentioned by the critics
except after (exerting) a long time
And at times it happened that a hadeeth was found in another place where it wasnt expected to be
such as the hadeeth Whoever doesnt recite the quran in (an appropriate) rhythm then he is not
one of us so the place that is expected for this be found is under the chapter of fadhail al-quran as
Imam Bukhari has narrated a hadeeth that is similar to the meaning of this hadeeth that states
Allah does not listen so attentively to anything as He listens to the recitation of the Qur'an by a
Prophet who recites well with a melodious and audible voice."
But the hadeeth whoever doesnt recite the quran in rythym was not found in the chapter of
fadhail al-quran but rather in the chapter of tawheed after I had almost given up and I used to
assume that perhaps daraqutni had wahm in his istadrakat to have linked this to saheeh al-Bukhari

2)And among the difficulties that I faced were the errors that are usually found in the
prints/manuscripts but All praise be due to Allah , the errors would be resolved or overcome once
the hadeeth was traced back to its isnad , either in the muqaddamah of fath ul-bari, or fath ul-bari
and likewise in sharh un-nawawi.

36

Shaykh Muqbil ibn hadi rahimahullah here Is expressing his humility by admitting that the giants of those era
such as the salaf or very few of this era would be able to recognize and find these narrations easily with the
chains mentioned and criticised. However as for him as he himself says out of humility he shows he is
dependent on various other routes to researching a hadeeth. In all honesty this is something which every
single scholar of our time and even before our time for a few centuries were dependent on. The likes of
sakhawi or suyuti and other huffadh are not born in every era , especially the latter part of the Islamic hijra
such as 1100Hijri onwards. This also shows how the salaf are superior to the khalaf even when it comes to
hadeeth indexing/researching.
37

Atraf are hadeeth compilations wherein the author confines himself to mentioning only a part of a hadeeth,
and that part mentioned alludes to the rest of the hadeeth.
Most authors arranged atraf works in two way; one of those ways is as follows :
1.) Alphabetical order based on the Sahabi
2.) Alphabetical order based on the beginning of the hadeeth text.
Some of the more important Atraf works penned down in this way are:
a) Atraf al-Sahihayn, Abu Mas`ood Ibrahim ad-Dimashqi
b) Atraf al-Sahihayn, Abu Muhammad khalaf bin Muhammad al-Wasiti
c) al-Ashraf 'ala ma'rifat al-atraf (of the four sunan works), Ibn 'Asakir
d) Tuhfat al-Ashraf (of sihah sittah), the one shaykh muqbil mentioned here of Hafidh al-Mizzi
e) Ithaf al-Mahrah, Ibn Hajar al-`Asqalani
The other ways are too lengthy to discuss. Please refer to scholars teaching and mastering in sciences of
hadeeth in your nearby universities in your city such as in India, Pakistan, Sudan, Libya or Saudiya or Kuwait

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3) And among the difficulties is the difference of the Huffadh in the authentication and the
weakening of a hadeeth and thereafter to research what is raajih among these opinions based on
finding other routes
4) Some of the complications that came from the way of al-Hafidh daraqutnis summarization (of
certain defects/chains/texts) and finding a lot of contradictions in at-tattabu` , then many topics
were as such that couldnt be understood (by me) except until I read the explanation of Hafidh ibn
hajar or except after I compiled and studied all the different routes of the hadeeth
But nevertheless, I benefited a lot by the grace of Allah, by researching into various books and by
seeking help with the two magnificent and honourable ones namely Shaykh Muhammad al-Ameen
al-Masri rahimahullah and Shaykh Sayyid Muhammad al-Hakeem hafidhahullah. The first honourable
one exerted in my guidance but he died later on rahimahullah and my shaykh Sayyid Muhammad alHakim hafidhahullah guided me to focusing on this subject and he clarified where more exertion is
needed and where less is needed.
We ask Allah to reward him and bless him in his `ilm and and rectify his progeny for him Ameen .
End

End of the muqaddamah of shaykh muqbil ibn hadi al-Yemeni that printed from page no. 5 to page
no. 25 of the dar al-Kutub al-`Ilmiyyah print second edition - Translation completed during the
blessed month of 2nd Dhul Hijjah, corresponding to the Christian roman derived Gregorian
calendar 16th September 2015 in Kingdom of Kuwait May Allah preserve the Muslim nations,
their lands , their sanctity, guide us and them and protect and preserve the scholars of Islam -

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