Katika zama zetu, upungufu wa elimu ya Kiislamu ni mkubwa sana hata maimamu wa jamii zetu hawajui wataalamu mbalimbali wa hadith waliotamba katika fani ya hadith, achilia mbali Waislamu wa kawaida. Wengi wanaojiita "wataalamu wa hadith" na wengine wanaojiita "watu wa hadith" [ahl al-hadith] hawajui kabisa majina ya vitabu vingi vya hadith na wasifu wa wataalamu wakubwa wa hadith waliovikusanya. Hapa chini ni utangulizi mfupi wa baadhi ya wataalamu wakubwa wa hadith.

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.

Alikuwa Muhammad ibn Isma'il, na alizaliwa huko Bukhara tarehe 13 au 16 ya Shawwal, mwaka 194 Hijria, sawa na mwaka 810 Miladia, siku ya Ijumaa baada ya swala ya 'Asr. Baba yake alifariki kabla yeye hajazaliwa. Imam Bukhari alipofikia utoto alipoteza uwezo wa kuona, lakini dua na maombi makali ya mama yake yalizaa matunda, na macho yake yakarudishwa. Baada ya hapo, alijitahidi kutafuta elimu hadi mwisho wa maisha yake.

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.

Imamu Bukhari aliandika vitabu vingi, ikiwa ni pamoja na mkusanyiko maarufu wa Sahih al-Bukhari. Jina la awali alilopewa Sahih al-Bukhari lilikuwa: al-Jami‘ al-Sahih al-Musnad al-Mukhtasar min Umur Rasul Allah Salla Allahu ‘alaihi wa Sallam 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.

Sahih al-Bukhari inatambuliwa kuwa kitabu cha pili cha kuaminika zaidi baada ya Qur’ani, kwa mtazamo wa kitaaluma na kihistoria. Imam Bukhari alijulikana kuoga na kufanya istikhara kabla ya kuandika hadithi yoyote katika kitabu chake. Iwapo alihisi jambo chanya baada ya istikhara, alikubali hadithi hiyo kuingizwa katika kitabu chake; vinginevyo, aliikataa. Kukusanywa kwa Sahih al-Bukhari kulikuwa matunda ya utafiti wa kina wa miaka kumi na sita. Tunaweza kumsifu nini Imam Bukhari, ilhali Allah (SWTH) mwenyewe amelifanya jina lake kudumu kwa vizazi vya zamani, vya sasa na vijavyo? Kwa hiyo, bila kusema neno lingine, tunaweka mada ya ubora wake na uchamungu wake kando.

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.

Kwa bahati mbaya, mojawapo ya ukweli wa kusikitisha zaidi katika historia ya Uislamu ni kwamba wanazuoni wa kweli wa Uislamu na waja wa Allah (SWTH) walio wakweli daima walipata mateso mikononi mwa maadui zao. Maadui wa Imam Bukhari walimsumbua hadi akalazimika kuomba, "Ee Allah (SWTH), ardhi hii imekuwa nyembamba kwangu licha ya upana wake. Nichukue hadi makao yako." Imam Bukhari alifariki Samarqand usiku wa kuamkia Eid al-Fitr mwaka 256 AH, sawa na mwaka 870 BK, akiwa na umri wa miaka sitini na miwili.

Unfortunately, one of the saddest facts in the history of Islam is that the true scholars of Islam and sincere servants of Allah (SWTH) always suffered at the hands of their foes. The foes of Imam Bukhari harassed him until he was forced to pray, “O Allah (SWTH), this earth has become narrow for me despite its vastness. Take me to your abode.” Imam Bukhari died in Samarqand on the eve of Eid al-Fitr in 256/c870 at the age of sixty two.

Yeye alikuwa Muslim bin Hajjaj, lakini alijulikana kwa kunyaa yake, Abu al-Hasan. Imam Muslim alizaliwa Naishabur, Iran, mwaka 204 AH (takriban 820 M) au 206 AH (takriban 822 M). Ingawa alitunga vitabu vingi, anatambulika zaidi kwa kitabu chake Sahīh al-Muslim. Inasemekana kwamba Imam Muslim hakuwahi kusengenya, wala hakuwahi kumsema vibaya mtu yeyote katika maisha yake yote. Muslim alipata umaarufu mkubwa miongoni mwa wanazuoni wa hadīth hadi baadhi yao wakamweka juu ya Bukhari; hata hivyo, wengi wa wanazuoni wa hadīth wanamweka Muslim chini ya Bukhari. Inafaa kutajwa kwamba vichwa vya sura ndogo ndogo katika Muslim havikuandikwa na Imam Muslim bali na Imam Nawawi.

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 alifariki mwaka 261 AH, sawa na mwaka 875 BK. Wengi husema kwamba chanzo cha kifo chake kilitokana na tukio ambalo mtu mmoja alimwuliza kuhusu hadīth fulani. Alikuwa na shauku kubwa ya kupata hadīth hiyo, hivyo mara tu baada ya kurudi nyumbani alianza kuitafuta. Wakati wa utafiti wake alisikia njaa, na akaweka kikapu kilichojaa tende karibu nae. Kila baada ya muda kidogo alichukua tende moja kutoka kikapuni na kuendelea kutafuta hadīth. Hatimaye, bila kujua, alikula tende nyingi sana hadi zikawa sababu ya kifo chake.

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.

Yeye alikuwa Malik bin Anas bin Malik bin Abi ‘Amir, na kunyia yake ilikuwa Abu ‘Abd Allah. Alizaliwa mwaka 93 Hijria, sawa na takriban mwaka 712 Miladia, katika mji uliobarikiwa wa Madina, na aliishi huko maisha yake yote. Alipewa heshima ya cheo, “imamu wa mahali pa Hijra.” Alikuwa wa kipekee tangu kuzaliwa, kwani mama yake alimzaa baada ya kumbeba tumboni kwa miaka mitatu. Babu yake mkubwa alikuwa wa kwanza katika familia yao kusilimu. Wakati huo, babu yake mkubwa aliishi Yemen, kisha baadaye alihama na kwenda 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.

Kiu cha Imam Malik cha kutaka elimu kilianza akiwa mdogo. Familia yake ilikuwa maskini sana hivi kwamba mara moja walilazimika kubomoa dari la nyumba yao, kukusanya mihimili ya mbao na kuiuza ili waweze kuishi. Hata hivyo, katika kipindi hicho Imam Malik alifuatilia kwa bidii elimu ya dini. Alikuwa na akili nyingi sana na alijaliwa kumbukumbu ya kupiga picha. Inasemwa kwamba mara moja alipokisoma jambo, hakuwahi kulisahau. Mapenzi yake kwa Mtume Muhammad ﷺ pia yalikuwa ya kuigwa. Mara moja, alipokuwa akifundisha hadithi, nge alimuuma mara kumi na saba, lakini aliendelea kufundisha na hakuhama mahali pake kwa heshima ya hadithi.

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.

Kitabu chake kilikuwa kazi bora kuhusu hadith. Mbali na Musnad Imam Abī Hanīfa [iliyokusanywa na Imam Abu Hanifa, mwenzake Imam Malik], wataalamu wa hadith wanaichukulia kitabu chake kama msingi wa mkusanyiko wote wa hadith sahihi. Alifariki tarehe 11 ya Rabi‘ al-Awwal mwaka 179 Hijria, sawa na mwaka 795 Miladia, akiwa na umri wa miaka themanini na sita, na alizikwa katika Jannat al-Baqi‘ huko 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.

Alikuwa Muhammad ibn 'Īsā, na kunyah yake ilikuwa Abū 'Īsā. Alizaliwa takriban mwaka 209 H, sawa na mwaka 825 M, katika mji wa Tirmidh katika Balkh, na ndiyo sababu ya nasabu yake, Tirmidhī. Imam Tirmidhī alijaliwa kumbukumbu ya kipekee na ucha Mungu. Aliacha kuona kutokana na kulia sana. Alikuwa mmoja wa wanafunzi waliopendwa zaidi na Imam Bukhari, ingawa alifuata madhehebu ya Imam Shāfi'ī katika fiqhi na hakukubali hukumu za Imam Bukhari.

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.

Kwa kweli, inashangaza kwamba yeye ananukuu wanazuoni wengine wote wa fiqhi katika kitabu chake Sunan al-Tirmidhī, lakini hanukuu wala hata kumtaja mwalimu wake Imam Bukhari. Baada ya kila hadīth, Imam Tirmidhī hutaja daraja ya hadīth hiyo kisha husimulia hukumu ambazo maimamu wamezitoa kutokana na hadīth hiyo. Mara nyingi alitoa marejeo ya hadīth nyingine zinazohusiana na mada hiyo. Kuhusu kitabu chake, Imam Tirmidhī alisema: "Yeyote aliye na kitabu hiki nyumbani mwake, ana Nabii anayezungumza nyumbani mwake."

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 anasema, “Imam Bukhari alipofariki hakumwacha mtu bora zaidi kuliko Abu ‘Īsa mahali pake katika elimu na uchamungu.” Imam Tirmidhī alifariki mwaka 279 AH, takriban mwaka 892 AD.

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.

Alikuwa Sulaiman ibn Ash‘ath, na kunya yake ilikuwa Abu Dawud. Alizaliwa mwaka 202 H (takriban 817 M), katika mji wa Sīstan karibu na mkoa wa Khurasan. Alikuwa mwanafunzi mwenye bidii wa Imam Ahmad ibn Hanbal, na Imam Abu Dawud alifuata madhhab [mafundisho] ya mwalimu wake. Imam Abu Dawud alijulikana kwa unyenyekevu na unyofu wake. Imam Abu Hatim anasema: “Imam Abu Dawud alikuwa imamu wa dunia katika elimu yake, uhifadhi wake, kukumbuka kwake, ufahamu wake, uchamungu wake na busara yake.” Kukubaliwa kwa kitabu chake na Allah (SWTH) kunadhihirishwa na kukubaliwa kwake katika umma. Imam Abu Dawud alifariki mwaka 275 H (takriban 888 M).

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.

Jina lake lilikuwa Ahmad ibn Shu‘aib ibn ‘Ali al-Nisa’ī, na kunyah yake ilikuwa Abu ‘Abd al-Rahman. Alikuwa upanga uliotolewa ala dhidi ya watu wa bid‘a. Inasemekana kwamba alifunga siku moja baada ya nyingine maisha yake yote, kama alivyofanya Dawud. Alifuata madhehebu ya Imamu Shafi‘ī, ingawa wengine husema alifuata madhehebu ya Imamu Ahmad ibn Hanbal. Imamu Nisa’ī alifariki mwaka 303 AH, sawa na takriban 915 AD.

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.

Alikuwa Muhammad ibn Yazīd, na kunya yake ilikuwa Abu ‘Abd Allah. Jina la mama yake lilikuwa Maja, na ndiyo sababu alijulikana kama Ibn Maja. Alizaliwa mwaka 209 A.H., sawa na takriban mwaka 824 M., huko Qazwīn, nchini Iran. Wanazuoni wote wa hadith wanasifu mpangilio bora kabisa wa hadith katika kitabu cha Ibn Maja, na pia kwamba hakina marudio ya hadith. Tofauti na vitabu vingine vitano vya al-Sihah al-Sitta, hadith nyingi zilizomo katika Ibn Maja ni za kipekee kwake, na haziwezi kupatikana katika kitabu chochote kati ya vingine vitano.

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.

Imamu Ahmad ibn Hanbal anajulikana kwa madhehebu yake. Jina lake lilikuwa Ahmad ibn Muhammad ibn Hanbal, na kunya yake ilikuwa Abu ‘Abd Allah. Alizaliwa Baghdad mwaka 164 AH, takriban 780 AD, na amepewa jina la “imamu wa Ahlu al-Sunna” [Watu wa Sunna]. Alikuwa mcha Mungu na mwenye kujinyima; mtu asiyejishughulisha na dunia. Alifungwa gerezani na kuteswa kwa sababu ya kupinga Warationalisti [Mu‘tazila], ambao msimamo wao ulikuwa itikadi rasmi ya mfalme wa Kiabbasi wakati huo, kuhusu suala la kama Qur’ani imeumbwa au la. Alivumilia kwa subira na kustahimili mateso ya mfalme wa Kiabbasi. Kupitia dhabihu zake, Allah (SWTH) aliiokoa ummah kutokana na tishio hatari. Kitabu chake, Musnad Ahmad, ni mkusanyiko wa kuvutia wa hadithi ambamo alikusanya zaidi ya hadithi 40,000. Imamu Ahmad ibn Hanbal alifariki dunia mwaka 241 AH, takriban 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.

Alikuwa ‘Abd Allah ibn ‘Abd al-Rahman al-Darimī, na kunyah yake ilikuwa Abu Muhammad. Alizaliwa mwaka 181 AH (takriban 797 AD) huko Samarqand. Imam Muslim na Imam Nisa’ī wote walikuwa wanafunzi wake. Kitabu chake, Sunan al-Darimī, ni miongoni mwa vitabu muhimu zaidi vya hadith. Alifariki mwaka 255 AH (takriban 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.

Alikuwa Ahmad ibn Husain Baihaqī, na kunyah yake ilikuwa Abu Bakr. Alizaliwa mwaka 384 AH, takriban mwaka 994 AD, na aliandika vitabu vingi vikubwa, maarufu zaidi kikiwa Sunan al-Baihaqī. Alifuata madhehebu ya fiqh ya Shafi‘ī. Alifariki mwaka 456 AH, takriban mwaka 1064 AD, huko Naishabur, 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.

Jina lake alikuwa ‘Abd al-Rahman ibn ‘Ali, na kunya yake ilikuwa Abu al-Faraj, ingawa alijulikana sana kwa jina la Ibn al-Jauzī. Alizaliwa mwaka 517 H, sawa na takriban 1123 M, mjini Baghdad. Alikuwa bingwa katika fani nyingi tofauti za elimu za Kiislamu, na alijaliwa akili yenye ufahamu wa kina. Miongoni mwa kazi zake maarufu ni mkusanyiko wake wa hadithi zilizozuliwa, ingawa alikuwa mkali sana katika kuzihukumu hadithi. Imam Ibn Jauzī alifariki mwaka 597 H, sawa na takriban 1200 M.

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.

Alizaliwa mwaka 544 AH sawa na 1149 M katika kisiwa cha Ibn ‘Umar kando ya mto Tigris. Aliandika vitabu vingi katika somo la hadithi. Al-Nihaya fī Gharīb al-hadīth ni kitabu bora sana cha juzuu tano, wakati kitabu maarufu, Jami‘ al-Usul, ni mkusanyiko wa hadithi kutoka kwa Bukhari, Muslim, Abu Dawud, Muwatta’ na Nisa’ī, na kina juzuu kumi na mbili. Mfalme na mawaziri wake walimpenda sana kwa uwezo wake wa kufanya maamuzi na kwa elimu yake kubwa, na mara nyingi walimshauriana naye katika mambo muhimu. Karibu na mwisho wa maisha yake alipooza. Mfalme na mawaziri wake walisimamia matibabu yake, lakini hakuna kilichosaidia. Mtu mmoja alimjia na kusema, “Matibabu yangu daima yanafanya kazi; unaweza kunilipa baada ya kupona.” Akaanza kumtibu shaikh, ambaye kweli alianza kuonyesha dalili za kupona.

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 alimwambia nduguye ‘Izz al-Dīn, “Mlipe mtu huyu kisha umtume aende zake.”

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

Kaka yake alijibu kwa mshangao, "Lakini matibabu yake yanafanya kazi, nawe unapona."

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

Ibn al-Athīr akajibu, "Hii ndiyo sababu sitaki kutibiwa na yeye. Nikipona, nitalazimika kufanya ziara katika majumba ya mfalme na ya raia wake. Kwa sasa, angalau naweza kuketi na kufanya ibada zangu huku wao wakija kunitembelea." Baada ya hapo, matibabu yake yalikatizwa, na akafariki mwaka 606 AH/c1209 akiwa na umri wa miaka sitini na miwili.

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.

Alikuwa Ahmad ibn ʿAli ibn Muhammad, na kunya yake ilikuwa Abu al-Faḍl. Anajulikana kama Ibn Hajar kwa sababu alizaliwa katika kabila la Hajar. Alizaliwa tarehe 22 ya mwezi wa Shaʿban, mwaka 773 Hijria, sawa na takriban mwaka 1372 Miladia, nchini Misri, ingawa familia yake asili ilitoka ʿAsqalan, mji uliopo Palestina. Alipoteza wazazi wake akiwa mdogo. Baada ya kuhifadhi Qur'an, alisoma Hadithi kwa muda wa miaka kumi kwa Zain al-Dīn ʿIraqī. Katika kipindi hiki kifupi, alijenga msingi imara katika fani mbalimbali za Hadithi.

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.

Kitabu chake cha ufafanuzi wa Bukhari, Fath al-Barī, hakihitaji utangulizi. Kazi yake juu ya hadith ilikuwa ya lazima, na kwa sababu hiyo jina la hafiþ lilibaki kudumu kwa jina lake. Hatimaye, alijulikana katika umma kama hafiþ al-hadīth.

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.

Alikuwa msomaji mwenye shauku na mwepesi, akimaliza kitabu cha Muslim ndani ya siku mbili na nusu. Mara moja alimaliza kitabu cha hadithi cha juzuu tatu, al-Mu‘jam al-Saghīr, kati ya Dhuhr na Asr. Alikuwa mfuasi wa madhehebu ya Shafi‘ī. Alifariki tarehe 28 ya Dhu al-Hijja, mwaka 852 Hijria, sawa na mwaka 1449 Miladi, huko Cairo akiwa na umri wa miaka sabini na tisa.

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.

Jina lake kamili lilikuwa ‘Abd al-‘Aþīm ibn ‘Abd al-Qawīyy ibn ‘Abd Allah, na kunya yake ilikuwa Abu Muhammad. Mababu zake walihama kutoka Syria, lakini yeye alizaliwa mwaka 581 AH, sawa na takriban 1186 CE, huko Misri. “Hakuna aliyeweza kumshinda Mundhirī katika kukariri hadithi katika zama zake,” aliandika 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 aliandika vitabu vingi, ikiwemo kitabu bora kabisa al-Targhīb wa al-Tarhīb. Ingawa alijulikana kwa uchamungu wake na uadilifu wake, alikuwa maarufu zaidi kwa uzuhuli wake. Katika kitabu chake, al-Targhīb wa al-Tarhīb, alitenga sura nzima kwa umuhimu wa uzuhuli. Aliipa sura hiyo jina, “al-Targhīb fi al-Zuhd fi al-Dunya wa al-Akfa’ minha bi al-Qalīl” [“Kuhimiza Uzuhuli Dhidi ya Dunia na Kuridhika kwa Kidogo”].

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”].

Alikusanya hadithi 160 chini ya sura hii; hakuna sura nyingine katika kitabu hicho iliyokuwa na hadithi nyingi kiasi hicho. "Kama tungeandika wasifu wa watangulizi [salaf], tungeweza kwa urahisi kutoa juzuu chache, lakini hilo si lengo la kitabu hiki. Tumeandika kiasi hiki tu kwa ajili ya baraka." Mundhirī alifariki mwaka 657 AH, sawa na takriban 1259 AD, nchini Misri.

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.

Yeye alikuwa Sulaiman ibn Dawu ibn al-Jarud al-Tayalasī, na kunya yake ilikuwa Abu Dawud. Alizaliwa mwaka 136 AH (takriban 754 AD). Nasaba yake al-Tayalasī inatokana na biashara ya familia yao ya kuuza mashela [tailasan]. Mababu zake walitokea Uajemi na waliuzwa kama watumwa huko Arabia, lakini baadaye waliachiwa huru. Imam Abu Dawud al-Tayalasī mwenyewe alitoka Basra, Iraq. Katika nyakati hizo, Basra na Kufa zilikuwa vituo vya elimu, hivyo akawa na ujuzi wa elimu ya dini tangu umri mdogo. Kumbukumbu yake kali ilikuwa faida kubwa katika kujifunza hadithi. Mwanafunzi kipenzi wa bingwa maarufu wa hadithi Shu‘ba, Abu Dawud al-Tayalasī baadaye alichukua nafasi ya mwalimu wake. Kitabu chake, Sunan Abī Dawud al-Tayalasī, ni mojawapo ya vitabu maarufu zaidi vya hadithi. Alifuata madhehebu ya Hanafi. Alifariki mwaka 203 AH (takriban 819 AD) au 204 AH (takriban 820 AD).

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.

Alikuwa Husain ibn Mas‘ud ibn Muhammad al-Farra’ al-Baghawī, na kunya yake ilikuwa Abu Muhammad. Alizaliwa mwaka 433 AH, sawa na takriban 1041 CE. Watu walimjua kwa jina la Muhiyy al-Sunna [Mfufuaji wa Sunna]. Aliandika vitabu vingi, maarufu zaidi kati yake likiwa Sharh al-Sunna. Alipoandika Sharh al-Sunna, Mtume Muhammad ﷺ alimtokea katika ndoto yake na kusema, “Allah (SWT) akuweke hai kama vile ulivyofufua Sunna yangu.” Kitabu chake kingine maarufu ni Masabīh al-Sunna, ambacho ndicho maandishi makuu ya Mishkat al-Masabīh. Tafsiri yake ya Qur’ani, Ma‘alim al-Tanzīl, imeandikwa kwa uzuri mkubwa. Alikuwa mfuasi wa madhehebu ya Shafi‘ī. Alifariki mwaka 516 AH, sawa na takriban 1122 CE.

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.

Alikuwa ‘Abd al-Rahman ibn al-Kamal Abī Bakr, na kunya yake ilikuwa Abu al-Fadl. Alizaliwa mwaka 849 AH (takriban 1445 AD); mama yake alifariki wakati wa kujifungua. Alikuwa msomi wa fani mbalimbali na taaluma nyingi, na aliandika zaidi ya vitabu mia sita. Alifuata madhehebu ya Shafi‘i. Jalal al-Dīn Suyutī alifariki mwaka 911 AH (takriban 1505 AD) nchini Misri.

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.

Alikuwa ‘Ali ibn Sultan Muhammad al-Qarī, na kunyah yake ilikuwa Abu al-Hasan. Alizaliwa huko Herat, mji wa kaskazini wa Afghanistan. Sultan Isma’īl Safawī [mfuasi mwenye msimamo mkali wa Ushia] alipoushambulia mji wa Herat na kuwaua Waislamu bila huruma, Mulla ‘Ali Qarī alihama kwenda Makka na kuishi huko. Kwanza alijifunza matamshi [tajwīd] ya Qur’ani na akaimudu fani hiyo haraka hadi akawa mtaalamu wa usomaji wa Qur’ani. Muda mfupi baadaye, alianza kusoma elimu ya hadith. Aliandika vitabu vingi, vikiwemo Mirqat al-Mafatīh, ufafanuzi mahiri wa kitabu cha hadith al-Mishkat al-Masabīh, ambacho kinasifika kuwa ufafanuzi bora zaidi wa hadith. Wanazuoni wengi wanamtambua kuwa mjaddid [mrejeshaji wa dini] wa karne ya kumi. Alikuwa mfuasi wa madhehebu ya Hanafi. Mulla ‘Ali Qarī alifariki huko Makka mwezi wa Shawwal mwaka 1114 Hijria, sawa na takriban mwaka 1702 Miladia, na alizikwa katika makaburi makuu ya 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.

Jina lake kamili lilikuwa Ahmad bin Muhammad bin Salama al-Tahawī, na kunyayake (kuniya yake) ilikuwa Abu Ja‘far. Jina Tahawī linatokana na Taha, kijiji kidogo kilicho kwenye viunga vya Cairo. Alizaliwa mwaka 229 H, sawa na mwaka 843 M. Miongoni mwa vitabu vyake vinavyojulikana zaidi ni Sharh Ma‘anī al-ôthar na Mushkil al-ôthar. Kulingana na Ibn Hazm, vitabu hivi viwili ni vya kuaminika zaidi kuliko Muwatta’ ya Imamu Malik. Imamu Tahawī alifuata madhehebu ya Hanafi. Alifariki mwaka 321 H, sawa na mwaka 933 M.

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.

Alikuwa Yahya ibn Sharaf al-Nawawī. Alizaliwa mwezi wa Muharram, mwaka 631 AH, sawa na mwaka 1233 BK, huko Nawa, mji mdogo karibu na Dameski. Tangu utotoni alionyesha dalili za uchamungu na kujizuia, na hakupendezwa sana na michezo na mchezo, bali alipendelea kutumia wakati wake kusoma Qur'ani. Shaikh Yasīn alisema kumhusu, "Nilimwona alipokuwa na umri wa miaka kumi. Baadhi ya watoto walimsihi aje acheze nao, lakini alikimbia kutoka kwao na kulia kwa sababu alitaka kusoma Qur'ani." Baadaye Shaikh Yasīn akawa mwalimu wake wa kiroho [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].

Baba yake Imamu Nawawī alimweka dukani kwake, lakini Imamu Nawawī alitumia muda wake wote humo kusoma Qur'an. Alikula mara moja tu mchana na mara moja usiku, na alitumia sehemu kubwa ya usiku wake katika ibada. Vitabu vyake vingi vilipata umaarufu mara moja na vikathibitika kuwa hazina isiyoweza kukosekana kwa ummah. Kitabu chake maarufu Riyadh al-Salihīn kilisifiwa kwa uteuzi wake wa hadith uliovuviwa, na hadi leo ni miongoni mwa vitabu vya hadith vinavyosomwa sana. Vitabu vingine viwili, Sharh al-Muhdhdhab na Sharh al-Muslim, pia vilipokelewa kwa sifa na ummah. Akiwa mfuasi wa madhhab ya Shafi‘ī, Imamu Nawawī alifariki dunia mwaka 676 H, sawa na mwaka 1277 M.

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.

Alikuwa na kunya (kunya) yake Abu ‘Abd al-Rahman, na alizaliwa mwaka 118 AH / takriban 736 CE. Wazazi wake walikuwa watumwa kutoka Turkmenistan ambao baadaye waliachiwa huru. Alikuwa tajiri na aliishi maisha ya anasa, hadi Allah (SWT) alipomjalia uongofu. Alipoingia katika dini, alikuwa “kiongozi wa waumini” [amīr al-mu’minīn] wa hadīth. Mwalimu wa Imam Bukhari, Ibn Mahdī, alisema mara moja, “Ikiwa Ibn Mubarak hajui hadīth fulani, basi sisi pia hatuijui.” Hili linaashiria kwamba Ibn Mubarak alikuwa amehifadhi hadith zote na hivyo anaorodheshwa miongoni mwa hafiz wa hadīth. Wazee na wacha Mungu walikusanyika nyumbani kwake na kupata baraka na manufaa kutokana na mazungumzo yake.

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 alisema, “Natamani mwaka mmoja wa maisha yangu uwe kama wa ‘Abd Allah ibn Mubarak. Najitahidi kuwa kama yeye, lakini siwezi kwenda zaidi ya siku tatu.” Siku moja, mfalme Harun al-Rashīd alikuwa akikaa al-Riqa, na ‘Abd Allah ibn Mubarak naye alikuwepo hapo. Umati wa watu ulijaa barabarani ili kumwona ‘Abd Allah ibn Mubarak. Mmoja wa vijakazi wa mfalme alipita karibu na balcony ya jumba la kifalme.

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.

"Nini kinaendelea?" aliuliza.

“What is going on?” She asked.

"Abd Allah ibn Mubarak yuko hapa," ndiyo jibu lililotolewa.

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

Alisema, "Huu ndio ufalme wa kweli; Harun al-Rashīd lazima apite mitaani ili kuujaza kwa umati kama huu."

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

Kunya yake ilikuwa Abu Sufyan, na alizaliwa mwaka 129 AH sawa na takriban 746 M. Alikuwa mwalimu, au mwalimu wa walimu, wa waandishi wote wa al-Sihah al-Sitta. Alikuwa bingwa mashuhuri wa hadīth na faqīh, na pia alijulikana sana kwa ucha Mungu wake na taqwa, akisoma Qur'an nzima kila usiku. Imam Ahmad ibn Hanbal alijivunia kuwa mwanafunzi wake. Kila alipomnukuu hadīth kutoka kwake [Wakī‘ ibn al-Jarrah], alisema: "Ninanukuu hadīth hii kutoka kwa mtu ambaye hamjawahi kumwona maishani mwenu." Alikuwa mfuasi mwenye bidii wa madhhab ya Hanafī na aliishi maisha yake kwa hukumu za Imam Abu Hanīfa. Alifariki mwaka 198 AH sawa na takriban 813 M.

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.

Kunya yake ilikuwa Abu Sa‘īd. Alikuwa mtaalamu katika fani ya wasifu wa wapokezi wa hadīth. Alikuwa mwalimu wa Imam Ahmad na ‘Ali ibn Madīnī. Alikuwa akisoma Qur’ani nzima kila usiku kwa muda wa miaka ishirini, na hakuwahi kukosa swala ya jamaa. Riwaya zake zinapatikana katika vitabu vyote sita vya hadīth. Dhahabī alisema kwamba Yahya ibn Sa‘īd ndiye wa kwanza kuandika katika fani ya wasifu wa wapokezi wa hadīth. Katika fiqh, alikuwa mfuasi wa Imam Abu Hanīfa. Alifariki mwaka 198 AH, sawa na takriban 813 M, huko 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.

Alikuwa Mahmud bin Ahmad bin Musa al-‘Ainī, na kunyah yake ilikuwa Abu Muhammad. Alizaliwa tarehe 17 ya Ramadhani, mwaka 762 H (takriban 1361 M), katika mahali panapoitwa ‘Ain Tab, karibu na Halb [Aleppo, Syria]. Alifuata madhehebu ya Hanafi, na alikuwa mwanachuoni wa fiqhi, hadithi na historia. Ingawa aliandika vitabu vingi, anajulikana zaidi kwa sharhi yake ya Bukhari, ‘Umdat al-Qarī. Kitabu hiki kimesifiwa sana na wanachuoni. Alifariki tarehe 4 ya Dhul-Hijja, mwaka 855 H (takriban 1451 M), akiwa na umri wa miaka tisini na tatu.

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.

Alikuwa ‘Abd Allah bin Muhammad bin Ibrahīm, na kunya yake ilikuwa Abu Bakr. Alikuwa mwalimu wa Imam Bukharī, Muslim, Abu Dawud na mabingwa wengine wengi wa hadithi; riwaya zake zinapatikana katika vitabu vyao vyote. Kazi yake maarufu zaidi ni al-Musannaf, ambayo ina sifa nyingi za kipekee. Inakusanya hadithi kuhusu kila hukumu ya Shari‘a na inajumuisha riwaya zote za Sahaba. Akizungumzia kumbukumbu ya ajabu ya Ibn Abī Shaiba, Imam Abu Zur‘a al-Razī aliwahi kusema, “Sijamwona hafidhi wa hadithi anayefanana naye.” Ibn Abī Shaiba alifariki mwaka 235 AH, sawa na takriban mwaka 850 AD.

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.