A cikin zamaninmu, ƙarancin ilimin Musulunci ya yi tsanani har ta kai ko malaman al'ummominmu ba sa sanin manyan malaman hadisi da suka yi suna a fagen hadisai, balle talakawan Musulmi. Yawancin waɗanda ke kiran kansu "masana hadisi" da waɗanda ke kiran kansu "ahlul-hadisi" [ahl al-hadith] ba su san sunayen yawancin littattafan hadisi ba, haka nan ba su san tarihin rayuwar manyan malaman hadisi da suka tattara su ba. Ga ɗan gajeren gabatarwa game da wasu daga cikin manyan malaman hadisi.

In our times, the dearth of Islamic knowledge is so severe that even the imams of our communities are not familiar with the different hadīth masters who reigned in the field of ahadith, let alone common Muslims. Many self-proclaimed “hadīth masters” and others who call themselves the “people of hadīth” [ahl al-hadith] are completely ignorant of the names of most of the hadīth books and the biographies of the great hadīth masters who compiled them. Below is a brief introduction to some of the greatest hadīth masters.

Shi ne Muhammad ɗan Isma'il, an haife shi a Bukhara a ranar 13 ko 16 ga Shawwal, 194 H, wato kusan 810 M, a ranar Juma'a bayan sallar La'asar. Mahaifinsa ya rasu kafin a haife shi. Imam Bukhari ya rasa ganinsa tun yana yaro, amma addu'o'i masu zafi da kuma roƙon mahaifiyarsa suka haifar da ɗa mai amfani, sai ganinsa ya dawo. Bayan haka, ya nemi ilimi har zuwa ƙarshen rayuwarsa.

He was Muhammad ibn Isma’il and was born in Bukhara on the 13 or 16 of Shawwal, 194/c 810 on Friday after ‘Asr. His father died before he was born. Imam Bukhari became blind in childhood but his mothers ardent prayers and du‘as bore their fruit, and his eyesight was returned. After this, he sought knowledge until the end of his life.

Imam Bukhari ya rubuta littattafai da dama, ciki har da shahararren tarin nan Sahih al-Bukhari. Sunan asali da aka ba Sahih al-Bukhari shi ne: al-Jami‘ al-Sahih al-Musnad al-Mukhtasar min Umur Rasul Allah ﷺ.

Imam Bukhari wrote many books including the renowned collection Sahih al-Bukhari. The original name given to Sahih al-Bukhari was, al-Jami‘ al-Sahih al-Musnad al-Mukhtasar min Umur Rasul Allah Salla Allahu ‘alaihi wa Sallam.

Sahihul Bukhari an dauke shi a matsayin littafi mafi inganci bayan Alkur'ani, ta fuskar ilimi da tarihi. Imam Bukhari ya kasance yana yin wanka da yin istikhara kafin ya rubuta wani hadisi a cikin littafinsa. Idan ya ji a zuciyarsa yana da kyau bayan istikhara, sai ya shigar da hadisin cikin littafin; in kuma bai ji haka ba, sai ya ki shi. Tattara Sahihul Bukhari ya kasance sakamakon bincike mai zurfi da kulawa na tsawon shekaru goma sha shida. Wane yabo ne za mu yi wa Imam Bukhari, alhali Allah (SWTH) da kansa ya daukaka sunansa ga zuriyar da suka shude, da wadanda suke yanzu, da wadanda za su zo nan gaba? Don haka, ba tare da kara wata kalma ba, mun bar batun girman sa da takawarsa a nan.

Sahih al-Bukhari is regarded as the most authentic book after the Qur’an, academically and historically. Imam Bukhari was known to bathe and perform istikhara44 before recording any hadīth into his book. If he felt positively after the istikhara, he admitted the hadīth into his book; otherwise, he rejected it. The compilation of Sahih al-Bukhari was the fruit of sixteen years of meticulous research. What praise can we bestow on Imam Bukhari when Allah (SWTH) Himself has immortalized his name for past, present and future generations. So without mentioning another word, we lay the subject of his excellence and piety to rest.

Abin baƙin ciki, ɗaya daga cikin abubuwan da suka fi bakanta rai a tarihin Musulunci shi ne cewa malamai na gaskiya da bayin Allah masu ikhlasi (SWTH) koyaushe sukan sha wahala a hannun abokan gābansu. Abokan gābar Imam Bukhari sun tsananta masa har ta kai ga ya yi addu'a, "Ya Allah (SWTH), wannan duniya ta matse mini duk da faɗinta. Ka ɗauke ni zuwa gidanka." Imam Bukhari ya rasu a Samarqand a daren jajiberin Idin Fitr a shekara ta 256 bayan hijira (kimanin shekara ta 870 miladiyya), yana da shekara sittin da biyu.

Shi ne Muslim ibn Hajjaj, amma an fi saninsa da kunyarsa, Abu al-Hasan. Imam Muslim an haife shi a Naishabur, a Iran, a shekara ta 204 ko kuma 206 bayan hijira, wato kusan 820 ko 822 miladiyya. Duk da cewa ya rubuta littattafai da dama, an fi saninsa da littafinsa Sahih al-Muslim. An ruwaito cewa Imam Muslim bai taba yin gulma ba, kuma bai taba yin magana mara kyau game da kowa ba a tsawon rayuwarsa. Muslim ya zama sananne sosai a wurin malaman hadisi har wasu malamai sun sanya shi sama da Bukhari; sai dai yawancin malaman hadisi suna sanya Muslim a kasa da Bukhari. Ya kamata a ambata cewa taken kananan babi-babi na Muslim ba Imam Muslim ne ya rubuta su ba, Imam Nawawi ne ya rubuta su.

He was Muslim ibn hajjaj, but was known by his agnomen, Abu al-hasan. Imam Muslim was born in Naishabur, Iran, in either 204/c820 or 206/c822. Though he authored many books, he is most recognized for his Sahīh al-Muslim. It is said that Imam Muslim would never backbite, nor did he speak ill of anyone throughout his life. Muslim became so popular amongst the hadīth masters that some scholars actually put it above Bukhari; however, most hadīth masters rank Muslim below Bukhari. It is worth mentioning that the headings of the sub-chapters in Muslim are not written by Imam Muslim but by Imam Nawawi.

Imam Muslim ya rasu a shekara ta 261 bayan hijira, wato kusan 875 miladiyya. Mutane da yawa sun ce abin da ya haddasa mutuwarsa ya samo asali ne daga wata tambaya da wani ya taba yi masa game da wani hadisi. Ya kasance mai matukar sha'awar neman wannan hadisin har ya fara bincike nan take bayan ya dawo gida. Yayin binciken, sai ya ji yunwa, sai ya ajiye kwando cike da dabino a kusa da shi. Duk bayan wani lokaci yana dauko dabino daga kwandon yana ci, yana ci gaba da neman hadisin. A karshe, ba tare da ya sani ba, ya ci dabino da yawa har hakan ya zama sanadin mutuwarsa.

Imam Muslim died in 261/c875. Many say that the cause of death came after someone once asked him about a hadīth. He was so eager to find the hadīth that he searched for it immediately after returning home. During his research, he became hungry and kept a basketful of dates next to him. Every little while he picked a date from the basket and continued looking for the hadīth. Ultimately, he unknowingly ate so many dates that it became the cause of his death.

Shi ne Malik ibn Anas ibn Malik ibn Abi 'Amir, kuma kunyarsa ita ce Abu 'Abd Allah. An haife shi a shekara ta 93 bayan hijira, wato kusan 712 miladiyya, a birnin Madina mai albarka, kuma ya zauna a can dukan rayuwarsa. An girmama shi da laƙabin "Imam na wurin hijira." Ya kasance mai banbanci tun daga haihuwa, domin mahaifiyarsa ta haife shi bayan ta ɗauke shi a cikinta shekara uku. Kakan kakansa ne farkon mutum a cikin iyalansa da ya karɓi Musulunci. A lokacin, kakan kakansa yana zaune a Yemen, daga baya kuma ya yi hijira zuwa Madina.

He was Malik ibn Anas ibn Malik ibn Abi ‘Amir and his agnomen was Abu ‘Abd Allah. He was born in 93/c712 in the blessed city of Madina and lived there his entire life. He was honored with the title, “imam of the place of migration.” He was exceptional from birth as his mother bore him after carrying him in her womb for three years. His great grandfather was the first in his family to accept Islam. At the time, his great-grandfather lived in Yemen and later migrated to Madina.

Malik ɗan Anas, Imam Malik, ya fara sha'awar neman ilimi tun yana ƙarami. Iyalinsa sun kasance cikin talauci sosai, har ta kai sun taba tilasta tuɓe rufin gidansu, su tattara katakan rufin su sayar domin su rayu. Duk da haka, a lokacin nan Imam Malik ya nemi ilimin addini da ƙwazo. Ya kasance mai hankali sosai, kuma Allah ya ba shi ƙwaƙwalwa mai ɗaukar hoto. An ce idan ya karanta wani abu, ba ya mantawa da shi. Ƙaunarsa ga Manzon Allah ﷺ ma abin koyi ne. Sau ɗaya, yayin da yake koyar da hadisi, wani kunama ya sare shi sau sha bakwai, amma ya ci gaba da koyarwa, bai motsa daga wurinsa ba saboda girmama hadisi.

Imam Malik’s thirst for knowledge began at an early age. His family was so poor that that they were once forced to tear open the ceiling of their house, collect the wooden beams and sell them to survive. However, during that time Imam Malik vigorously pursued the knowledge of din. He was highly intelligent and was gifted with a photographic memory. It is said that once he read something he never forgot it. His love for the Blessed Prophet (PBUH) was also exemplary. Once, while he was teaching hadīth, a scorpion stung him seventeen times, but he continued teaching and did not move from his spot out of respect for the hadīth.

Littafinsa ya kasance wani abin al'ajabi a fannin hadisi. Baya ga Musnad Imam Abi Hanifa [wanda Imam Abu Hanifa ya tattara, kuma shi abokin zamani ne na Imam Malik], malamai masana hadisi suna ɗaukar littafinsa a matsayin ginshiƙin dukkan tattarawar hadisai ingantattu. Ya rasu a ranar 11 ga watan Rabi'ul Awwal, shekara ta 179 bayan hijira, wato kimanin 795 miladiyya, yana da shekaru tamanin da shida, kuma aka binne shi a Jannatul Baqi' da ke Madina.

His book was a masterpiece on hadīth. Aside from Musnad Imam Abī hanīfa [compiled by Imam Abu hanīfa, a contemporary of Imam Malik], the hadīth masters take his book as the cornerstone of all compilations of authentic ahadith. He died on the 11th of Rabī‘ al-Awwal in 179/c795 at the age of eighty-six and was buried in Jannat al-Baqī‘ in Madina.

Shi ne Muhammud ɗan ‘Isa, kuma kunyarsa ita ce Abu ‘Isa. An haife shi a kusan shekara ta 209 AH / 825 AD, a birnin Tirmidh da ke Balkh, saboda haka aka danganta shi da Tirmidhi. Imam Tirmidhi an ba shi ƙwaƙwalwa mai ƙarfi da taƙawa mai girma. Ya rasa ganinsa saboda kuka mai yawa. Yana ɗaya daga cikin ɗalibai da suka fi samun ƙauna daga Imam Bukhari, duk da cewa yana bin mazhabar Imam Shafi‘i a fiqihu, kuma bai karɓi hukunce-hukuncen Imam Bukhari ba.

He was Muhammud ibn ‘ösa and his agnomen was Abu ‘ösa. Born in approximately 209/c825, he was from the city of Tirmidh in Balkh, hence his attribution, Tirmidhī. Imam Tirmidhī was blessed with an outstanding memory and piety. He became blind due to excessive weeping. He was one of the most favored students of Imam Bukhari, though he was a follower of Imam Shafi‘ī in fiqh and did not accept the rulings of Imam Bukhari.

Abin mamaki ne, a cikin littafinsa Sunan al-Tirmidhī, yana ambaton dukkan sauran malaman fiqhu, amma bai taba ambatonsa ko ma ya yi tsokaci kan malaminsa Imam Bukhari ba. Bayan kowane hadīth, Imam Tirmidhī yana bayyana matsayin hadīthin, sannan ya kawo hukunce-hukuncen da malaman suka cire daga wannan hadīthin. Sau da yawa yana nuni zuwa wasu hadisai masu alaƙa da wannan maudu'i. Game da littafinsa, Imam Tirmidhī ya ce: "Duk wanda yake da wannan littafi a gidansa, to yana da Annabi ﷺ mai magana a cikin gidansa."

In fact, it is amazing that he quotes all the other jurists in his book Sunan al-Tirmidhī, but never quotes or even mentions his teacher Imam Bukhari. After every hadīth, Imam Tirmidhī notes the grade of the hadīth and then narrates the rulings the imams derive from that hadīth. He frequently gave reference to other ahadith related to that subject. Regarding his book, Imam Tirmidhī said, “Whosoever has this book in his house has the prophet who speaks in his house.”.

Imran ibn ‘Allan ya ce, “Imam Bukhari ya rasu ba tare da barin wani mutum mafi kyau a maimakon sa ba, a fannin ilimi da takawa, face Abu ‘Īsa.” Imam Tirmidhī ya rasu a shekara ta 279 bayan hijira, kimanin shekara ta 892.

Imran ibn ‘Allan says, “Imam Bukhari died leaving no better person behind than Abu ‘ösa in his place in knowledge and piety.” Imam Tirmidhī died in 279/c892.

Shi ne Sulaiman ibn Ash‘ath, kuma kunyarsa Abu Dawud. An haife shi a shekara ta 202 bayan hijira (kimanin 817 miladiyya), kuma ya fito ne daga birnin Sīstan kusa da lardin Khurasan. Almajiri mai biyayya ga Imam Ahmad ibn Hanbal, Imam Abu Dawud ya bi mazhabar [makarantar fiqhu] malaminsa. Imam Abu Dawud an san shi da tawali'u da sauƙin kai. Imam Abu Hatim ya ce, “Imam Abu Dawud shi ne shugaban duniya wajen iliminsa, riƙe abin da ya ji da kuma haddacewarsa, fahimtarsa, tsoron Allah da hikimarsa.” Karɓuwar littafinsa a cikin al'ummar musulmi ita ce shaida da ke nuna cewa Allah (SWT) ya karɓe shi. Imam Abu Dawud ya rasu a shekara ta 275 bayan hijira (kimanin 888 miladiyya).

He was Sulaiman ibn Ash‘ath and his agnomen was Abu Dawud. Born in 202/c817, he was from the city of Sīstan near the province of Khurasan. A devoted student of Imam Ahmad ibn hanbal, Imam Abu Dawud followed the madhhab [school] of his teacher. Imam Abu Dawud was known for his humility and simplicity. Imam Abu hatim says, “Imam Abu Dawud was the imam of the world in his knowledge, preservation and memorization, understanding, piety and his judiciousness.” Allah’s (SWTH) acceptance of his book is evidenced by its acceptance in the umma. Imam Abu Dawud died in 275/c888.

Sunansa shi ne Ahmad ɗan Shu‘aib ɗan ‘Ali al-Nisa’ī, kuma kunyarsa ita ce Abu ‘Abd al-Rahman. Ya kasance takobi da aka zare a kan mutanen bidi‘a. An ce ya kasance yana yin azumi kowace rana ta biyu tsawon rayuwarsa, kamar yadda Dawud ya yi. Ya bi mazhabar Imam Shafi‘ī, sai dai wasu suna cewa ya bi mazhabar Imam Ahmad ɗan Hanbal. Imam Nisa’ī ya rasu a shekara ta 303 bayan hijira, wato kusan 915 miladiyya.

His name was Ahmad ibn Shu‘aib ibn ‘Ali al-Nisa’ī and his agnomen was Abu ‘Abd al-Rahman. He was an unsheathed sword against the people of innovation [bid‘a]. It is said that he fasted every other day throughout his life as Dawud did. He followed the madhhab of Imam Shafi‘ī, though others say he followed the madhhab of Imam Ahmad ibn hanbal. Imam Nisa’ī died in 303/c915.

Shi ne Muhammad ibn Yazīd, kuma kunyarsa ita ce Abu ‘Abd Allah. Sunan mahaifiyarsa Maja, shi ya sa aka san shi da Ibn Maja. An haife shi a shekara ta 209 bayan hijira, wato kusan 824 miladiyya, a Qazwīn da ke Iran. Dukkan malaman hadisi suna yabon tsari mai kyau da littafin Ibn Maja ya yi wa hadisai, da kuma yadda babu maimaituwa a cikin hadisansa. Sabanin sauran littattafai biyar na al-Sihah al-Sitta, hadisai da yawa da ke cikin littafin Ibn Maja sun keɓanta da shi, kuma ba a iya samun su a cikin ɗaya daga cikin sauran littattafai biyar ɗin.

He was Muhammad ibn Yazīd and his agnomen was Abu ‘Abd Allah. His mother’s name was Maja, which is how he came to be known as Ibn Maja. He was born in 209/c824 in Qazwīn, Iran. All the hadīth masters laud the superb organization of the ahadith in Ibn Maja and also that it is devoid of repetitiveness in ahadith. Unlike the other five books of al-Sihah al-Sitta, many of the ahadith in Ibn Maja are exclusive to Ibn Maja and cannot be found in any of the other five books.

Imam Ahmad ibn Hanbal ya shahara saboda madhhabinsa. Sunansa shi ne Ahmad ibn Muhammad ibn Hanbal, kuma kunyarsa Abu ‘Abd Allah. An haife shi a Baghdad a shekarar 164 AH, wato kusan 780 AD, kuma an ba shi lakabin “Imam na Ahl al-Sunna” [Mutanen Sunna]. Mutum ne mai tsoron Allah, mai zuhudu, wanda ba ruwansa da duniya. An daure shi aka kuma azabtar da shi saboda ya kalubalanci ’yan Mu‘tazila [wadanda akidarsu ta zama akidar hukuma ta sarkin Abbasiyawa a lokacin] kan batun ko Alkur’ani halitta ne ko a’a. Ya jure, ya kuma yi hakuri da zaluncin sarkin Abbasiyawa. Ta hanyar sadaukarwarsa, Allah (SWT) ya tsare al’umma daga wata barazana mai hatsari. Littafinsa, Musnad Ahmad, tarin hadisai ne masu jan hankali, inda ya tattara hadisai sama da dubu arba’in. Imam Ahmad ibn Hanbal ya rasu a shekarar 241 AH, wato kusan 855 AD.

Imam Ahmad ibn Hanbal is famous for his madhhab. His name was Ahmad ibn Muhammad ibn hanbal and his agnomen was Abu ‘Abd Allah. Born in Baghdad in 164/c780, he is given the title of “imam of the Ahl al-Sunna” [People of the Sunna]. He was pious and austere; one who had nothing to do with the world. He was imprisoned and tortured for challenging the Rationalists [Mu‘tazilas] [whose doctrine was the official dogma of the ‘Abbasid king at the time] on the doctrine of whether the Qur’an is a creation or not. He persevered and endured the persecutions of the ‘Abbasid king patiently. Through his sacrifices, Allah (SWTH) saved the umma from a dangerous threat. His book, Musnad Ahmad, is a fascinating collection of ahadith in which he compiled over 40,000 ahadith. Imam Ahmad ibn hanbal passed away in 241/c855.

Shi ne ‘Abdullahi ɗan ‘Abdur-Rahman al-Darimi, kuma kunyarsa Abu Muhammad. An haife shi a shekara ta 181 AH (kimanin 797 AD) a Samarkand. Imam Muslim da Imam Nasa'i duka almajiran sa ne. Littafinsa, Sunan al-Darimi, yana cikin mafi muhimman littattafan hadisi. Ya rasu a shekara ta 255 AH (kimanin 869 AD).

He was ‘Abd Allah ibn ‘Abd al-Rahman al-Darimī and his agnomen was Abu Muhammad. Born in 181/c797 in Samarqand, Imam Muslim and Imam Nisa’ī were both his students. His book, Sunan al-Darimī, is one of the most important books of hadīth. He passed away in 255/c869.

Shi ne Ahmad ibn Husain Baihaqi, kuma kunyarsa Abu Bakr. An haife shi a shekara ta 384 bayan Hijira (kimanin 994 AD), kuma ya rubuta littattafai masu yawa masu daraja, mafi shahara daga cikinsu shi ne Sunan al-Baihaqi. Ya bi mazhabar Shafi‘i a fannin fiqhu. Ya rasu a shekara ta 456 bayan Hijira (kimanin 1064 AD) a Naishabur, a kasar Iran.

He was Ahmad ibn husain Baihaqī and his agnomen was Abu Bakr. He was born in 384/c994 and authored many great books, the most acclaimed being Sunan al-Baihaqī. He followed the Shafi‘ī school of fiqh. He died in 456/c1064 in Naishabur, Iran.

Sunansa shi ne ‘Abd al-Rahman ibn ‘Ali, kuma kunyarsa ita ce Abu al-Faraj, duk da cewa ya shahara da sunan Ibn al-Jauzī. An haife shi a shekara ta 517 bayan hijira, wato kimanin 1123 miladiyya, a birnin Baghdad. Ya kasance gwani a fannoni da dama na ilimomin Musulunci, kuma Allah ya ba shi basira mai zurfin fahimta. Daga cikin shahararrun littattafansa akwai tarinsa na hadisai da aka ƙirƙira, duk da cewa ya kasance mai tsananin hukunci a kan hadisai. Imam Ibn al-Jauzī ya rasu a shekara ta 597 bayan hijira, wato kimanin 1200 miladiyya.

He was ‘Abd al-Rahman ibn ‘Ali and his agnomen was Abu al- Faraj, though he became famous by the name Ibn al-Jauzī. He was born in 517/c1123 in Baghdad. He was a master in many of the different fields of Islamic sciences and was blessed with a penetrating intellect. Amongst his famous works is his collection of fabricated ahadith, though he was harsh in his judgment of the ahadith. Imam Ibn Jauzī passed away in 597/c1200.

An aka haife shi a shekara ta 544 H/c1149 a tsibirin Ibn ‘Umar a gefen Kogin Tigris. Ya rubuta littattafai da dama a kan batun hadisai. Al-Nihaya fī Gharīb al-hadīth littafi ne mai kyau a cikin juzu'i biyar, yayin da shahararren Jami‘ al-Usul kuma tarin hadisai ne daga Bukhari, Muslim, Abu Dawud, Muwatta’ da Nisa’ī, wanda ya ƙunshi juzu'i goma sha biyu. Sarki da ministocinsa sun yi matuƙar son sa saboda ƙwarewarsa wajen yanke shawara da yawan ilimin da yake da shi, don haka sukan nemi shawararsa a kan muhimman al'amura. Ya gurgunta a kusa da ƙarshen rayuwarsa. Sarki da ministocinsa ne suka kula da maganinsa, amma babu abin da ya taimaka. Wani mutum ya zo wurinsa ya ce, “Magani na koyaushe yana aiki; za ka biya ni bayan ka warke.” Sai ya fara yi wa shaikh magani, wanda hakika ya fara nuna alamun warkewa.

He was born in 544/c1149 on the island of Ibn ‘Umar along the bank of the Tigris River. He wrote many books on the subject of ahadith. Al-Nihaya fī Gharīb al-hadīth is an excellent book in five volumes while the famous, Jami‘ al-Usul is a collection of ahadith from Bukhari, Muslim, Abu Dawud, Muwatta’ and Nisa’ī which consists of twelve volumes. Highly favored by the king and his ministers for his decision-making capabilities and for his vast store of knowledge, he was often consulted by them on important matters. He became paralyzed near the end of his life. The king and his ministers oversaw his treatment, but nothing helped. One man came to him and said, “My treatment always works; you can pay me after you recover.” He began treating the shaikh, who indeed began showing signs of recovery.

Ibn al-Athīr ya ce wa ɗan’uwansa ‘Izz al-Dīn, “Ka biya wannan mutumin, ka sallame shi.”

‘Ibn al-Athīr told his brother ‘Izz al-Dīn, “Pay this man and send him off.”.

Ɗan'uwansa ya amsa cikin mamaki, "Amma maganinsa yana aiki, kai kuma kana murmurewa."

His brother replied in suprise, “but his treatment is working and you are recovering.”.

Ibn al-Athīr ya amsa da cewa, "Shi ya sa ban son a yi mini magani a wurinsa. Idan na warke, sai in rika zuwa fadar sarki da na talakawansa. Yanzu, aƙalla ina iya zama in yi ibadata yayin da su ke zuwa su ziyarce ni." Bayan haka, an dakatar da maganinsa, ya rasu a shekara ta 606 bayan hijira, wato kusan 1209 miladiyya, yana da shekara sittin da biyu.

Ibn al-Athīr replied, “This is why I don’t want to be treated by him. If I recuperate, I will have to pay visits to the courts of the king and his subjects. Right now, I can at least sit and perform my worship while they come to visit me.” After that, his treatment was cut short and he passed away in 606/c1209 at the age of sixty-two.

Ya kasance Ahmad ibn ‘Ali ibn Muhammad, kuma kunyarsa ita ce Abu al-Faðl. Ana kiransa Ibn Hajar saboda an haife shi cikin kabilar Hajar. An haife shi a ranar 22 ga watan Sha‘ban, 773 H, wato kusan 1372 M, a ƙasar Masar, duk da cewa iyalinsa asalinsu daga ‘Asqalan suke, wani gari a ƙasar Falasɗinu. Tun yana ƙarami aka yi masa rasuwar iyaye, kuma bayan ya haddace Alƙur’ani, ya yi karatun hadisai a wurin Zain al-Dīn ‘Iraqī tsawon shekara goma. A cikin wannan ɗan gajeren lokaci, ya samu tushe mai ƙarfi a fannoni daban-daban na ilimin hadisi.

He was Ahmad ibn ‘Ali ibn Muhammad and his agnomen was Abu al-Faðl. He is known as Ibn hajar as he was born into the tribe of hajar. He was born on the 22nd of Sha‘ban, 773/c1372 in Egypt, though his family was originally from ‘Asqalan, a town in Palestine. Orphaned at a young age, after memorization of Qur’an, he studied ahadith with Zain al-Dīn ‘Iraqī for ten years. In this brief time, he developed a solid foundation in the different fields of ahadīth.

Sharhinsa na Bukhari, Fath al-Barī, ba ya bukatar gabatarwa. Aikinsa a kan hadisai ba makawa ba ne, kuma saboda haka sunansa ya tabbata da lakabin hafiþ har abada. Daga karshe, an san shi da hafiþ al-hadīth a cikin al-umma.

His commentary of Bukhari, Fath al-Barī, needs no introduction. His work on ahadith was indispensable and for that reason the title hafiþ became permanently fixed to his name. Eventually, he became known as hafiþ al-hadīth in the umma.

Ya kasance mai karatu mai himma kuma mai sauri, inda ya kammala karanta Muslim cikin kwana biyu da rabi. Sau ɗaya, ya kammala littafin hadisi mai juzu'i uku, al-Mu‘jam al-Saghīr, tsakanin zuhur da la'asar. Ya kasance mabiyin mazhabar Shafi‘i. Ya rasu a ranar 28 ga watan Zul-Hijja, shekara ta 852 bayan hijira, wanda ya yi daidai da 1449 miladiyya, a birnin Alƙahira yana da shekara saba'in da tara.

He was an avid and fast reader, finishing Muslim in two and a half days. Once, he finished the three-volume hadīth book, al-Mu‘jam al-Saghīr between þuhr and asr. He was a follower of the Shafi‘ī school. He passed away on the 28 of Dhu al-hijja, 852/c1449 in Cairo at the age of seventy-nine.

Cikakken sunansa shi ne ‘Abd al-‘Aþīm ibn ‘Abd al-Qawīyy ibn ‘Abd Allah, kuma kunyarsa Abu Muhammad. Kakanninsa sun yi hijira daga Sham, amma an haife shi a shekara ta 581 bayan hijira, wato kusan 1186 miladiyya, a ƙasar Masar. “Babu wanda zai iya doke Mundhirī wajen haddace hadisai a zamaninsa,” in ji Dhahabī.

His full name was ‘Abd al-‘Aþīm ibn ‘Abd al-Qawīyy ibn ‘Abd Allah and his agnomen was Abu Muhammad. His forefathers migrated from Syria, but he was born in 581/c1186 in Egypt. “Nobody could beat Mundhirī in memorization of ahadith in his time,” wrote Dhahabī.

Mundhirī ya rubuta littattafai da yawa, ciki har da fitaccen littafinsa al-Targhīb wa al-Tarhīb. Duk da cewa an san shi da tsoron Allah da amana, ya fi shahara da zuhudu. A cikin littafinsa al-Targhīb wa al-Tarhīb, ya keɓe babi gaba ɗaya don muhimmancin zuhudu. Ya sanya wa babin suna, “al-Targhīb fi al-Zuhd fi al-Dunya wa al-Akfa’ minha bi al-Qalīl” [“Ƙarfafawa Kan Nisantar Duniya da Yarda da Kaɗan Daga Cikinta”].

Mundhirī wrote many books, including the outstanding work al- Targhīb wa al-Tarhīb. Though renowned for his piety and integrity, he was most famous for his abstinence. In his book, al-Targhīb wa al-Tarhīb, he devoted a whole chapter to the importance of abstinence. He titles the chapter, “al-Targhīb fi al-Zuhd fi al-Dunya wa al-Akfa’ minha bi al-Qalīl” [“Exhortation Towards Abstinence from the Material World and to be Content with Little”].

Ya tattara hadisai 160 a ƙarƙashin wannan babi; babu wani babi a cikin littafin da ya ƙunshi hadisai da yawa haka. "Idan za mu rubuta tarihin rayuwar magabata [salaf], za mu iya cika ƴan mujalladai cikin sauƙi, amma wannan ba shi ne manufar wannan littafi ba. Mun rubuta wannan kaɗai don neman albarka." Mundhirī ya rasu a shekara ta 657 bayan Hijira, wato kusan 1259 Miladiyya, a ƙasar Masar.

He compiled 160 ahadith under this chapter; no other chapter in the book contained so many ahadith. “If we were to write the biographies of the predecessors [salaf], we could easily produce a few volumes, but this is not the objective of this book. We wrote this much only for blessing.” Mundhirī passed away in 657/c1259 in Egypt.

Shi ne Sulaiman ɗan Dawud ɗan al-Jarud al-Tayalasi, kuma laƙabinsa Abu Dawud. An haife shi a shekara ta 136 bayan hijira, kimanin shekara ta 754 bayan haihuwar Annabi ﷺ... Correction: the translation should keep the dates as in the original, without adding notes. Shi ne Sulaiman ɗan Dawud ɗan al-Jarud al-Tayalasi, kuma kunyarsa Abu Dawud. An haife shi a shekara ta 136 (kimanin 754). Nasabarsa al-Tayalasi ta samo asali ne daga sana'ar iyalinsa ta sayar da shawl [tailasan]. Kakanninsa sun fito ne daga Farisa, aka sayar da su a matsayin bayi a Larabawa, amma daga baya aka 'yantar da su. Imam Abu Dawud al-Tayalasi da kansa ya fito ne daga Basra, Iraki. A wancan lokaci, Basra da Kufa cibiyoyin ilimi ne, don haka ya samu ilimin addini tun yana ƙarami. Ƙwaƙwalwarsa mai kaifi ta kasance babbar kadara wajen nazarin hadisai. Ɗaya daga cikin ɗalibai da suka fi so wajen malamin hadisi sanannen Shu'ba, daga baya Abu Dawud al-Tayalasi ya maye gurbin malamin nasa. Littafinsa, Sunan Abi Dawud al-Tayalasi, yana cikin shahararrun littattafan hadisi. Ya bi mazhabar Hanafi. Ya rasu a shekara ta 203 (kimanin 819) ko 204 (kimanin 820).

He was Sulaiman ibn Dawu ibn al-Jarud al-Tayalasī and his agnomen was Abu Dawud. He was born in 136/c754. His attribution al-Tayalasī comes from the family business of selling shawls [tailasan]. His forefathers descended from Persia and were sold as slaves in Arabia, but were later freed. Imam Abu Dawud al-Tayalasī himself was from Basra, Iraq. During those times, Basra and Kufa were centers of learning and so he became learned in the knowledge of din from an early age. His sharp memory was a major asset in the study of ahadith. A favorite student of the renowned hadīth master Shu‘ba, Abu Dawud al-Tayalasī later took his teacher’s place. His book, Sunan Abī Dawud al-Tayalasī, is one of the most famous books of hadīth. He was a follower of the hanafī madhhab. He passed away in 203/c819 or 204/c820.

Shi ne Husain ibn Mas‘ud ibn Muhammad al-Farra’ al-Baghawī, kuma kunyarsa Abu Muhammad. An haife shi a shekara ta 433 bayan Hijira / kimanin 1041 bayan Haihuwar Annabi Isa (AS). Mutane sun san shi da sunan Muhiyy al-Sunna [Mai Farfado da Sunnoni]. Ya rubuta littattafai masu yawa, mafi shahararsu shi ne Sharh al-Sunna. Lokacin da ya rubuta Sharh al-Sunna, Manzon Allah ﷺ ya bayyana a mafarkinsa ya ce: "Allah (SWT) Ya rayar da kai kamar yadda ka farfado da Sunnata." Wani littafinsa shahararre shi ne Masabīh al-Sunna, wanda shi ne babban rubutun Mishkat al-Masabīh. Tafsirinsa na Alkur'ani, Ma‘alim al-Tanzīl, an rubuta shi da kyau sosai. Ya bi mazhabar Shafi‘i. Ya rasu a shekara ta 516 bayan Hijira / kimanin 1122 bayan Haihuwar Annabi Isa (AS).

He was Husain ibn Mas‘ud ibn Muhammad al-Farra’ al-Baghawī and his agnomen was Abu Muhammad. He was born in 433/ c1041. People knew him as Muhiyy al-Sunna [Reviver of the Sunnas]. He wrote many books, the most well-known of them, Sharh al-Sunna. When he wrote Sharh al-Sunna, the Blessed Prophet (PBUH) appeared in his dream and said, “May Allah (SWTH) keep you alive the way you revived my Sunna.” His other famous book is Masabīh al-Sunna, which is the main text of Mishkat al-Masabīh. His exegesis of the Qur’an, Ma‘alim al-Tanzīl is beautifully written. He was a follower of the Shafi‘ī madhhab. He passed away in 516/c1122.

Shi ne ‘Abd al-Rahman ibn al-Kamal Abī Bakr, kuma kunyarsa ita ce Abu al-Fadl. An haife shi a shekara ta 849 AH, wato kusan 1445 AD; mahaifiyarsa ta rasu a lokacin haihuwa. Malami ne mai ilimi a fannoni daban-daban, kuma ya rubuta littattafai sama da ɗari shida. Ya bi mazhabar Shafi‘i. Jalal al-Din Suyuti ya rasu a shekara ta 911 AH, wato kusan 1505 AD, a ƙasar Masar.

He was ‘Abd al-Rahman ibn al-Kamal Abī Bakr and his agnomen was Abu al-Fadl. He was born in 849/c1445; his mother died during childbirth. Learned in various disciplines and fields, he authored over six hundred books. He followed the Shafi‘ī madhhab. Jalal al-Dīn Suyutī passed away in 911/c1505 in Egypt.

Ya kasance ‘Ali ibn Sultan Muhammad al-Qarī, kuma kunyarsa ita ce Abu al-Hasan. An haife shi a Herat, wani birni ne a arewacin Afghanistan. Lokacin da Sarki Isma’īl Safawī [wani mai tsananin kishin Shi’a] ya kai wa Herat hari, ya kashe Musulmai ba tare da tausayi ba, Mulla ‘Ali Qarī ya yi hijira zuwa Makka ya zauna a can. Da farko ya koyi tajwīd na Alkur’ani, sannan ya ƙware a wannan ilimi cikin sauri har ya zama ƙwararre a karatun Alkur’ani. Ba da daɗewa ba, ya fara nazarin ilimin hadisai. Ya rubuta littattafai da yawa, ciki har da Mirqat al-Mafatīh, wani sharhi mai ban mamaki ga littafin hadisi al-Mishkat al-Masabīh, wanda ake ɗauka a matsayin mafi kyawun sharhin hadisi. Malamai da yawa sun amince da shi a matsayin mujaddadin ƙarni na goma. Ya bi mazhabar Hanafiyya. Mulla ‘Ali Qarī ya rasu a Makka a watan Shawwal 1114 (kimanin 1702), kuma aka binne shi a babban makabartar Makka, Jannat al-Mu‘alla.

He was ‘Ali ibn Sultan Muhammad al-Qarī and his agnomen was Abu al-Hasan. He was born in Herat, a northern city of Afghanistan. When Sultan Isma’īl Safawī [a fanatic shiite] sacked Herat and killed the Muslims mercilessly, Mulla ‘Ali Qarī migrated to Makka and settled there. He first learned pronunciation [tajwīd] of Qur’an and quickly mastered the discipline until he became an expert in recitation of Qur’an. Soon after, he began studying the science of ahadith. He wrote many books, including Mirqat al- Mafatīh, a brilliant commentary of the hadīth book al-Mishkat al- Masabīh, and reputed to be the best commentary of hadīth. Many scholars acknowledge him as the revivalist [mujaddid] of the 10th century. He was a follower of the Hanafī madhhab. Mulla ‘Ali Qarī died in Makka in Shawwal 1114/c1702, and was buried in the main cemetery of Makka, Jannat al-Mu‘alla.

Cikakken sunansa shi ne Ahmad ibn Muhammad ibn Salama al-Tahawī, kuma kunyarsa Abu Ja‘far. Sunan Tahawī ya samo asali ne daga Taha, wani ƙaramin ƙauye a kewayen birnin Alƙahira. An haife shi a shekarar 229 bayan hijira, wato kimanin shekarar 843 miladiyya. Daga cikin littattafansa guda biyu da suka fi shahara akwai Sharh Ma‘anī al-ôthar da Mushkil al-ôthar. A cewar Ibn Hazm, waɗannan littattafai guda biyu sun fi ingancin Muwatta' na Imam Malik. Imam Tahawī ya bi mazhabar Hanafiyya. Ya rasu a shekarar 321 bayan hijira, wato kimanin shekarar 933 miladiyya.

His full name was Ahmad ibn Muhammad ibn Salama al-Tahawī and his agnomen was Abu Ja‘far. The name Tahawī comes from Taha, a small village on the outskirts of Cairo. He was born in 229/ c843. Two of his most renowned books are Sharh Ma‘anī al-ôthar and Mushkil al-ôthar. According to Ibn Hazm, these two books are more authentic than the Muwatta’ of Imam Malik. Imam Tahawī followed the Hanafī madhhab. He passed away in 321/c933.

Shi ne Yahya ɗan Sharaf al-Nawawī. An haife shi a watan Muharram, 631 AH (kimanin 1233 AD), a Nawa, wani ƙaramin gari kusa da Dimashƙu. Tun yana ƙarami ya nuna alamun zuhudu, kuma ba ya sha'awar wasa da wasannin yara, sai dai ya fi so ya ciyar da lokacinsa yana karatun Alƙur'ani. Shaikh Yasīn ya ce game da shi: "Na gan shi yana ɗan shekara goma. Wasu yara sun roƙe shi ya zo ya yi wasa da su, amma sai ya gudu daga gare su yana kuka saboda yana son karanta Alƙur'ani." Daga baya Shaikh Yasīn ya zama malaminsa na ruhi [murshid].

He was Yahya ibn Sharaf al-Nawawī. He was born in Muharram, 631/c1233 in Nawa, a small town near Damascus. He showed signs of abstinence early on in life and had little interest in play and games, preferring to spend his time reciting Qur’an. Shaikh Yasīn said of him, “I saw him when he was ten. Some children urged him to come and play with them, but he ran from them and cried because he wanted to recite the Qur’an.” Shaikh Yasīn later became his spiritual mentor [murshid].

Mahaifin Imam Nawawi ya zaunar da shi a shagonsa, amma Imam Nawawi ya shafe dukkan lokacinsa a can yana karatun Alkur'ani. Yana ci sau ɗaya kawai a rana da sau ɗaya da dare, kuma yakan shafe mafi yawan dararensa yana ibada. Yawancin littattafansa sun samu karɓuwa nan take, kuma sun zama abubuwa masu muhimmanci ga al'umma. Littafinsa mashahuri Riyadh al-Salihin an yaba masa saboda zaɓin hadisai mai cike da basira, kuma yana ɗaya daga cikin littattafan hadisi da aka fi karantawa har zuwa yau. Sauran littattafai guda biyu, Sharh al-Muhadhdhab da Sharh al-Muslim, su ma al'umma ta yaba musu. Mabiyin mazhabar Shafi'i, Imam Nawawi ya rasu a shekara ta 676 bayan hijira, wato kimanin 1277 miladiyya.

Imam Nawawī’s father sat him in his shop, but Imam Nawawī occupied all his time there reciting Qur’an. He ate only once during the day and once at night, and spent most of his nights in worship. Many of his books were instant successes and proved to be indispensable assets for the umma. His famous book Riyadh al-Salihīn was acclaimed for its inspired selection of ahadith, and is one of the most widely read books of hadīth to this day. Two other books, Sharh al-Muhdhdhab and Sharh al-Muslim also were hailed by the umma. A follower of the Shafi‘ī madhhab, Imam Nawawī passed away in 676/c1277.

Sunan laƙabinsa shi ne Abu ‘Abd al-Rahman, an haife shi a shekara ta 118 AH, wato kimanin 736 AD. Iyayensa bayi ne daga Turkmenistan waɗanda daga baya aka 'yantar da su. Ya kasance mai dukiya kuma yana rayuwa cikin alfarma, har Allah (SWT) ya albarkace shi da shiriya. Lokacin da ya karkata zuwa ga addini, ya zama "shugaban muminai" [amīr al-mu'minīn] na hadisi. Malamin Imam Bukhari, Ibn Mahdī, ya taɓa cewa: "Idan Ibn Mubarak bai san wani hadisi ba, to mu ma ba mu san shi ba." Wannan yana nuna cewa Ibn Mubarak ya haddace dukkan hadisai, don haka yana cikin jerin hafiz na hadisi. Mutane tsofaffi da masu ibada suna taruwa a gidansa, suna samun albarka da amfani daga maganganunsa.

His agnomen was Abu ‘Abd al-Rahman and he was born in 118/ c736. His parents were slaves from Turkmenistan who were later freed. He was rich and lived extravagantly, until Allah (PBUH) blessed him with guidance. When he came towards din, he became the “leader of the believers” [amīr al-mu’minīn] of hadīth. Imam Bukhari’s teacher Ibn Mahdī once said, “If Ibn Mubarak doesn’t know a hadīth, we don’t know it either.” This implies that Ibn Mubarak had memorized all the ahadith and is thus ranked amongst the hafiþ of hadīth. The elderly and pious gathered at his house and derived blessings and benefit from his talks.

Sufyan Thaurī ya taba cewa, "Ina fatan a ce shekara guda ta rayuwata za ta kasance kamar tasa ta ‘Abd Allah ibn Mubarak. Ina ƙoƙarin zama kamarsa, amma ba zan iya wuce kwana uku ba." Wata rana, sarki Harun al-Rashīd yana zaune a al-Riqa, sai ga ‘Abd Allah ibn Mubarak ma yana can. Mutane masu yawa suka cika tituna don ganin ‘Abd Allah ibn Mubarak. Ɗaya daga cikin baiwar sarki ta wuce ta baranda na fada.

Sufyan Thaurī once said, “I wish that one year of my life could be like ‘Abd Allah ibn Mubarak’s. I strive to be like him, but I cannot go beyond three days.” Once, the king Harun al-Rashīd was staying at al-Riqa and ‘Abd Allah ibn Mubarak happened to be there also. Crowds of people filled the streets to see ‘Abd Allah ibn Mubarak. One of the King’s slave girls came by the balcony of the palace.

"Me ake faruwa?" Ta tambaya.

“What is going on?” She asked.

"Abdullahi ɗan Mubarak yana nan," ita ce amsar da aka bayar.

“Abd Allah ibn Mubarak is here,” was the reply.

Ta ce, "Wannan ita ce mulki ta gaskiya; dole ne Harun al-Rashīd ya yi tattaki a tituna don ya cika ta da irin waɗannan taron jama'a."

She said, “This is the real kingship; Harun al-Rashīd must parade through the streets to fill it with such crowds.

Kunyarsa ita ce Abu Sufyan, an haife shi a shekara ta 129/c746. Shi ne malami, ko malamin malamai, na dukkan marubutan al-Sihah al-Sitta. Malamin hadisi ne kuma masanin fiqihu sananne, haka kuma yana shahara da tsoron Allah da taqwa, inda yake karanta Alkur'ani gaba ɗaya kowane dare. Imam Ahmad ibn Hanbal yana alfahari da kasancewa dalibinsa. Duk lokacin da ya ruwaito hadisi daga gare shi [Wakī‘ ibn al-Jarrah], sai ya ce: "Ina ruwaito wannan hadisi ne daga kamar wani mutum da ba ku taba gani ba a rayuwarku." Ya kasance mai bin mazhabar Hanafi sosai, kuma ya rayu bisa hukunce-hukuncen Imam Abu Hanifa. Ya rasu a shekara ta 198/c813.

His agnomen was Abu Sufyan and he was born in 129/c746. He was the teacher or teachers’ teacher of all the authors of the al-Sihah al-Sitta. A renowned hadīth master and jurist, he was also famous for his piety and taqwa, reciting one whole Qur’an every night. Imam Ahmad ibn Hanbal prided himself on being his student. If he ever narrated a hadīth from him [Wakī‘ ibn al- Jarrah] he would say, “I am narrating this hadīth from the likes of a person you have never seen in your lives.” He was a ardent follower of the Hanafī madhhab and lived his life by the rulings of Imam Abu Hanīfa. He died in 198/c813.

Laƙabinsa Abu Sa‘īd ne. Ya kasance ƙwararre a fagen tarihin rayuwar masu ruwaito hadīsi. Shi ne malamin Imam Ahmad da ‘Ali ibn Madīnī. Yana karanta Alƙur'ani ɗaya kowane dare tsawon shekara ashirin, kuma bai taɓa barin sallar jam'i ba. Riwayoyinsa suna cikin dukkan littattafan hadīsi shida. Dhahabī ya ce Yahya ibn Sa‘īd shi ne farkon wanda ya rubuta a fagen tarihin rayuwar masu ruwaito hadīsi. A fannin fiqhu, ya kasance mabiyin Imam Abu Hanīfa. Ya rasu a shekara ta 198 bayan hijira, kimanin shekara 813 miladiyya, a Basra.

His agnomen was Abu Sa‘īd. He was an expert in the field of the biography of the narrators of hadīth. He was the teacher of Imam Ahmad and ‘Ali ibn Madīnī. He recited one Qur’an every night for twenty years and never missed the congregational salat. His narrations are found in all the six books of hadīth. Dhahabī said that Yahya ibn Sa‘īd was the first to write on the field of biography of the narrators of hadīth. In fiqh, he was a follower of Imam Abu Hanīfa. He died in 198/c813 in Basra.

Shi ne Mahmud ɗan Ahmad ɗan Musa al-‘Ainī, kuma kunyarsa ita ce Abu Muhammad. An haife shi a ranar 17 ga Ramadan, 762 AH/kimanin 1361 AD, a wani wuri da ake kira ‘Ain Tab, wanda yake kusa da Halb [Aleppo, Siriya]. Mabiyin mazhabar Hanafi ne, malami ne a fannin fiqhu, hadisi da tarihi. Duk da cewa ya rubuta littattafai da dama, an fi saninsa da sharhinsa a kan Bukhari, ‘Umdat al-Qarī. Malamai sun yaba wannan littafi matuka. Ya rasu a ranar 4 ga Zul-Hijja, 855 AH/kimanin 1451 AD, yana da shekaru casa'in da uku.

He was Mahmud ibn Ahmad ibn Musa al-‘Ainī, and his agnomen was Abu Muhammad. He was born on the 17 of Ramadan, 762/c1361 at a place called ‘Ain Tab, which is close to Halb [Aleppo, Syria]. A follower of the Hanafī madhhab, he was a scholar of fiqh, hadīth and history. Though he wrote many books, he is best known for his commentary of Bukhari, ‘Umdat al-Qarī. This book is highly commended by the scholars. He died on the 4th of Dhu al-Hijja, 855/c1451 at the age of ninety three.

Shi kuwa sunansa Abdullah ɗan Muhammad ɗan Ibrahim, kuma kunyarsa Abu Bakr. Ya kasance malamin Imam Bukhari, Muslim, Abu Dawud da wasu malaman hadisi masu yawa da suka kai matsayi mai girma; ana iya samun riwayoyinsa a cikin littattafansu duka. Mafi shahara daga cikin ayyukansa shi ne al-Musannaf, wanda yake da banbance-banbance masu yawa. Yana tattara hadisai game da kowace hukuncin Shari'a, kuma ya haɗa dukan riwayoyin Sahabbai. Game da kyakkyawan ƙwaƙwalwar Ibn Abi Shaiba, Imam Abu Zur'a al-Razi ya taɓa cewa, "Ban taɓa ganin wani hafiz na hadisi wanda ya yi daidai da shi ba." Ibn Abi Shaiba ya rasu a shekara ta 235 bayan hijira, kimanin shekara ta 850 miladiyya.

He was ‘Abd Allah ibn Muhammad ibn Ibrahīm, and his agnomen was Abu Bakr. He was the teacher of Imam Bukharī, Muslim, Abu Dawud and many other accomplished ahadīth masters; his narrations can be found in all of their books. His most notable piece of work is the al-Musannaf, which is distinctive in many ways. It compiles ahadith on every Shari‘a ruling and incorporates all the narrations of the Sahaba. Speaking on Ibn Abī Shaiba’s extraordinary memory, Imam Abu Zur‘a al-Razī once said, “I have not seen a hafiz of hadīth who equals him.” Ibn Abī Shaiba died in 235/c850.