Al-Musannaf of Abd al-Razzaque al-Sanani History and Methodology: An Evaluation

Mohammad Abullais al-Khayrabadi (Ph.D.) Associate Professor Department of Quran and Sunnah Studies International Islamic University Malaysia

Introduction It is a well-known fact that Muslims right from the time of the Prophet (s.a.w.) paid attention to the preservation of the Prophets (s.a.w.) traditions, whether sayings, doings, tacit approvals or personal attributes. It is because these traditions constitute part of the religion they profess and practice. There are a number of verses in the Quran, which make it very clear that the Prophets (s.a.w.) traditions are binding on his followers; that the rejection of those traditions is tantamount to the rejection of faith; and that the believers have no right to have a freedom of choice in a matter already decided by the Quran and the Sunnah.1 In addition to the Sunnah being a source of Islamic law, it is also a source of knowledge and wisdom. It has lifted the curtain from various dimensions of knowledge such as Physics, Sociology, Economics and Medicine. Moreover, Sunnah serves as the interpreter of many an issue available in the Quran in abstract and brief manner. Allah says: And We revealed to you the Reminder so that you might explain to the people what has been revealed to them (16:44). That is why, the Prophet (s.a.w.) commanded his followers to learn the Sunnah by heart and communicate it to others. The Prophet (s.a.w.) encouraged its preservation and communication in various ways. Sometimes, he gave a clear order: The present must communicate it to those absent. 2 At times, he invited the people to preserve and communicate his traditions as measure of
1

Al-Khayrabadi, Muhammad Abullais, Ulum al-Hadith: Asiluha wa Muasiruha (Dar al-Shakir, Malaysia, 2005), 4th Edition, p. 40. 2 Al-Bukhari, Muhammad ibn Ismail, Sahih (Dar Ibn Kathir, Beirut, 1987), 1/37, No. 67.

making themselves deserve the blessing of Allah: May Allah bless the person who heard a hadith from me memorized it and communicated it precisely as he heard it!3 And some other times, he warned the people to attribute to him something falsely: He who attributed to me something falsely should be ready to his abode in the hell-fire.4 His companions were very mindful of and careful in memorizing and narrating Hadith. But after the assassination of Uthman ibn Affan in the year 35 after hijrah, a trend of fabrication Hadith started at the hands of those with vested interest. Keeping this situation in view, Umayyad Caliph Umar ibn Abd al-Aziz invited the scholars to codify Sunnah and Hadith. The scholars rose to the occasion and compiled, from the 2 nd century onward, the traditions available in various cities and towns under different titles such as Musnad, Mujam, Jami, Sunan, Musannaf, Muatta, Mustadrak, Mustakhraj, Al-Ajza alHadithiyyah, Al-Fawaid, and Al-Amali etc. Al-Musannaf of Abd al-Razzaque is one such compilation with a view to preserving the traditions of the Prophet (s.a.w.). It falls under the category of the compilations made during the 2nd half of the 2nd century and the 1st quarter of the 3rd century. As is known, the Hadith works of this period are mere compilations of traditions under certain particular heads, without differentiating between the weak and the authentic. The objective of such compilation was to facilitate the task of deriving rulings and legal principles from ahadith. Al-Musannaf of Abd al-Razzaque precisely represents the trend of its time. The present article is a humble attempt to introduce and evaluate it from two angles: 1) biographical dimension of its author, and 2) its methodology. Abd al-Razzaque al-Sanani: Biographical sketch

Abu Daud, Sulayman ibn al-Ashath, Sunan (Dar al-Fikr, Beirut, n.d.), 3/322, No. 3660; Al-Tirmidhi, Muhammad ibn Isa, Al-Jami (Dar Ihya al-Turath al-Arabi, Beirut, n.d.), 5/33, Nos. 2656-2658. 4 Al-Bukhari, 1/52, No. 110; Muslim, Dar Ihya al-Turath al-Arabi, Beirut, 1954), Muqaddimah, 1/10, No. 4.

He is Abd al-Razzaque ibn Humam ibn Nafi Abu Bakr al-Himyari, al-Sanani5 / alYemeni.6 He was born in the year 126 after hijrah 7 in a family known for its contribution in the field of Hadith narration. His father Humam ibn Nafi was one of the most pious people in Yemen, with 60 pilgrimages to Makkah to his credit. 8 His uncle Wahb ibn Nafi was a well known narrators of Hadith.9 His brother Abd al-Wahab ibn Humam was an authentic narrator, with a slight defect in his person, that is, he was inclined towards shiite approach more than him.10 His sister who was married to Daud ibn Ibrahim was an authentic narrator.11 His son Abd al-Rahman ibn Abd al-Razzaque was also a narrator of Hadith.12 His nephew Ibrahim ibn Abdullah ibn Humam was a narrator. He narrated fabricated traditions on the authority of his uncle Abd al-Razzaque. 13 Likewise, his sisters son was a narrator who stands accused of having reported lies.14 Hadith Learning He began learning hadith right from his tender age. He traveled far and wide in search of hadith, including Makkah, Madinah, Syria, and Iraq. He met senior scholars of his time and learned from them. According to al-Qadi Hisham ibn Yusuf, Abd al-Razzaque was 18 year old when he entered Makkah for Hadith learning. 15 After so many journeys, he remained attached with a great scholar of hadith, Mamar ibn Rashid for seven years. As a result, he memorized almost all of Mamars reports. Abd al-Razzaque himself describes his own interest in learning Hadith. He says: When sufyan al-Thawri appeared among us and advised us to get someone who could easily write the document, we got
5

Ibn Khallikan, Ahmad ibn Muhammad, Wafyat al-A yan (Dar al-Thiqafah, Beirut, 1968), 3/217, No. 398. 6 Ibn Sa d, Al-Tabqat al-Kubra, 5/548; Al-Bukhari, Al-Tarikh al-Kabir (Dar al-Fikr, Beirut, n.d.), 6/130, No. 1933; Al-Uqayli, Muhammad ibn Amr, Al-duafa al-Kabir (Dar al-Maktabah al-Ilmiyyah, 1984)3/107, No. 1082; Ibn Abi Hatim, Al-Jarh wa al-Tadil, 6/38, No. 204; Ibn Adi, Abdullah ibn Adi alJurjani, Al-Kamil fi al-Duafa (Dar al-Fikr, Beirut, 1988), 5/312, No. 1463. 7 Ibn Sa d, op. cit., 5/548; Al-Bukhari, Al-Tarikh al-Kabir, 6/130, No. 1933. 8 Al-Bukhari, Al-Tarikh al-Kabir, 8/237, No. 2850. 9 Ibn Abi Hatim, op. cit., 9/24, No. 112. 10 Ibid., 6/70, No. 366. 11 Ibid., 3/406, No. 1864. 12 Al-Khatib al-Baghdadi, Ahmad ibn Ali, Tarikh Baghdad (Dar al-Kutub al-Ilmiyyah, Beirut, n.d.), 6/306, No. 3349. 13 Ibn Adi, Al-Kamil fi Duafa al-Rijal, 1/273, No. 113. 14 Ibn Abi Hatim, op. cit., 2/82, No. 194. 15 Ibn Asakir, Tarikh Dimashque, 36/167, No. 4039.

Hisham ibn Yusuf to write. When he wrote, we would look at what he wrote. When he finished wriring, we would copy it.16 According to his disciple, Ishaque ibn Ibrahim ibn Ibad al-Dabri, he had memorized around 17000 traditions.17 His Teachers It is said that he learned from 65 teachers. 18 Most of them were authentic such as Mamar ibn Rashid (d.152 A.H.), Hisham ibn Hassan (d.146 A.H.), Abd al-Rahman ibn Amr alAwzai (d.157 A.H.), Sufyan al-Thawri (d.161 A.H.), Malik ibn Anas (d.179 A.H.), Abdullah ibn al-Mubarak (d.181 A.H.), Matamar ibn Sulayman (d.187 A.H.), Sufyan ibn Uyaynah (d.198 A.H.). Mamar ibn Rashid was the most significant teacher with whom he, as he himself says, spent 8-9 years.19 Perhaps, this is the reason why Ahmad ibn Hanbal advised: In a situation of controversy among the students of Mamar over a hadith, the report of Abd al-Razzaque is to be considered authentic.20 Abd al-Razzaque memorized Hadith from Mamar far greater in number than from anyone else of his teachers. He claims: I wrote from Mamar tens of thousands of ahadith.21 His Students A great number of students of Hadith learned from him. As to the strength of his students, Abu Sad ibn al-Samani says: It was said that after the Prophet (s.a.w.) never such a great number of people undertook academic journey to anyone as to him. 22 As enlisted by al-Mazzi, Abd al-Razzaque had 82 students. 23 Most of them are authentic sources of traditions such as Sufyan ibn Uyaynah (d.198 A.H.), Waki ibn al-Jarrah (d.196 A.H.),
16 17

Ibid. Al-Dhahbi, Tadhkirah al-Huffaz, 1/190. 18 Al-Mazzi, Tahdhib al-Kamal, 18/52-61, No. 3415. 19 Ibn Abi Hatim, op. cit., 6/38, No. 204. 20 Ibn Asakir, op. cit., 36/169, No. 4039. 21 Ibn Abi Hatim, op. cit., 22 Ibn Khallikan, op. cit., 3/216, No. 398. 23 Al-Mazzi, op. cit.,18/54-56, No. 3415.

Yahya ibn Main (d.230 A.H.), Abu Khaythmah Zuhayr ibn Harb (d.234 A.H.), Sulayman ibn Daud al-Shadhkuni (d.234 A.H.), Ali ibn al-Madini (d.234 A.H.), Ishaque ibn Rahwayh (d.238 A.H.), Ahmad ibn Hanbal (d.241 A.H.), and Ishaque ibn Ibrahim ibn Ibad al-Dabri (d.285 A.H.). The last one has an edge over the rest as he heard all the traditions of Abd al-Razzaque and reported them all on the authority of his teacher. His direct learning is authentic. 24 But three of the above, al-Shadhkuni, Yahya ibn Main and Ahmad ibn Hanbal occupy the most significant position among others of Abd al-Razzaques students. Abd al-Razzaque himself acknowledges their position: He says: The three wrote from me: Ibn al-Shadhkuni who is the strongest of all in memory, Yahya ibn Main who is the most knowledgeable as to the position of the narrators, and Ahmad ibn Hanbal who is the most pious among the people. I do not care if others do not write from me.25 Position and Significance of Abd al-Razzaque From what the scholars of Hadith criticism have observed about him, he appears to be highly authentic (thaqah thabat), Possessing strong memory (hafiz) and reliable in the eyes of all (hujjah ind al-jami), with the exception of two negative observations: 1) his inclination towards shi ite approach, and 2) confusion in narrating Hadith after he turned blind. Yahya ibn Ma in says: Abd al-Razzaque is authentic; there is no problem with him. 26 Abu Daud says: Abd al-Razzaque is authentic. 27 Al-Dhuhli says: Abd al-Razzaque was the most conscious in Hadith as he used to learn it by heart. 28 Yaqub ibn Shaybah quotes the observation of Hisham ibn Yusuf on the authority of Ali ibn al-Madini: Abd al-Razzauqe was the most knowledgeable and strongest in memory among us. Yaqub comments: Both Hisham and Abd al-Razzaque are highly authentic. 29 Ahmad ibn
24 25

Al-Dhahbi, Siyar Alam al-Nubala, 13/416, No. 398. Ibn Asakir, op. cit., 36/176-177, No. 4039. 26 Ibn Adi, op. cit., 5/311, No. 1463. 27 Ibn Hajar, Tahdhib al-Tahdhib, 6/280, No. 611. 28 Ibid. 29 Ibn Asakir, op. cit., 36/173-174, No. 4039.

Hanbal says: Abd al-Razzaque ibn Humam al-Yemeni was authentic; he used to have inclination towards the shiite approach.30 AlAjli and al-Bazzar have both commented in the same way as Ahmad ibn Hanbal.31 Ibn Adi says: Abd al-Razzaque ibn Humam had many compilations and a great number of Hadith. Authentic Muslim scholars and their leaders in the field of Hadith approached him, wrote from him and did not see any problem in his reports except that they considered him as one inclined towards shiite approach. He narrated traditions in admiration of certain personalities, to which none from among the authentic reporters subscribed. It is these reports due to which he is accused of shiite approach. He has also narrated traditions in condemnation of others, which I have not mentioned in this work of mine. With the exception of his traditions in admiration and condemnation that are totally strange (manakir), I do not see any problem in his reliability.32 Ibn Hibban says: He was among those who compiled, documented, memorized, and rehearsed; he used to err when narrating tradition from his memory; he had an inclination towards shiite approach.33 Al-Dhahbi says: All but one declared him as authentic. His reports are recorded in authentic works of Hadith. To his credit go some solitary traditions. The People blamed him for having an inclination towards shi ite approach. But he did not go too far; he actually loved Ali more than others and hated those who fought Ali. He was from those who had memorized knowledge.34 Al-Dhahbi, at some other place, observes: Abd al-Razzaque ibn Humam was one of the well-known scholars; People considered him authority. He had some strange and solitary traditions that have been identified, but the statement of al-AnbariHe is surely a lieris not acceptable. After this observation al-Dhahbi refers to the observations of al-nasaI, Ibn Adi, Abi Hatim, al-Razi and al-Darqutni.35
30 31

Ibid. Ibn Hajar, op. cit., 6/280, No. 611. 32 Ibn Adi, op. cit., 5/315. 33 Ibn Hibban, Al-Thiqat, 8/412, No. 14146. 34 Al-Dhahbi, op. cit., 1/364, No. 357. 35 Al-Dhahbi, Dhikr Asma man Tukullima fihi wa Huwa Mawaththaqun (Maktabah al-Manar, al-Zurqa n.d.) p. 121, No. 215.

Ibn Hajar says: He is authentic, highly reliable, well known author. He turned blind in his old age, due to which he changed; he used to be inclined towards shiite approach.36 Scholars Charge-Sheet against Him As we have seen earlier, the scholars of Hadith criticism have authenticated him but they have also criticized him for two problems: 1) His Inclination towards Shiite Approach: All that he has narrated in praise of Ali and others from his family, and in condemnation of those who fought against Ali are considered unreliable. 2) His Confusion and Hadith Reporting in the Last Leg of His Life : Those who report from him during this period of his life are not accepted as reliable sources.

A Brief Discussion on the Two Charges Inclination Toward Shiite Approach Most of the authorities on biographical dictionaries have referred in the introduction of Abd al-Razzaque that he had an inclination toward shiite approach. Yahya ibn Ma in says: When I one day heard from him what indicated to his approach, I said: Your teachers from whom you learned are all authentic; they all follow the tradition of Mamar, Malik ibn Anas, Ibn Jurayj, Sufyan al-Thawri and al-Awzai, from whom, then, did you learn this approach? He answered: Jafar ibn Sulayman al-Zabi visited us, I found him a learned man with right approach; I got it from him. 37 As for Jafar ibn Sulayman, al-Dhahbi says in his biography: He was one of pious men and a scholar from shiite community. He performed hajj and went to Yemen. Abd al-Razzaque lived

36 37

Ibn Hajar, Taqrib al-Tahdhib, p. 354, No. 4064. Ibn Asakir, op. cit., 36/187, No. 4039.

in his company and learned from him the shiite ideas. 38 Al-Uqayli says: Muhammad ibn Ayyub al-Zais al-Razi reported to us: I asked Muhammad ibn Abi Bakr al-Maqdami about Jafar ibn Sulayman and whether Abd al-Razzaque reported from him. He answered: I lost Abd al-Razzaque; Jafar did not spoil anyone else other than Abd alRazzaque.39 Al-Dhahbi says: Abd al-Razzaque rather did not spoil anyone but Jafar ibn Sulayman.40 Out of all the teachers of Abd al-Razzaque he is the only one who was described with shiite approach. There are Abd al-Razzaques own statements which confirm his shiite approach. Abu al-Azhar says: I heard Abd al-Razzaque saying: I consider Abu Bakr and Umar superior to Ali simply because Ali himself considered them both superior to his own self. If he did not do so, I would not consider them both superior. It is enough for me that I love Ali and then I go against his words.41 Abu Daud says: Abd al-Razzaque used to make insinuation for Muawiyah. 42 Al-Uqaylis report serves as explanation of Abu Dauds observation: Ahmad ibn Zukayr al-Hazrami reported to me from Muhammad ibn Ishaque ibn Yazid al-Basri who said: I heard Mikhlad al-Sha iri saying: I was with Abd al-Razzaque; when someone mentioned the name of Muawiyah, he said: Do not defile our gathering with the mention of the son of Abu Sufyan.43 Ibn Asakir has quoted a report on the authority of Abu Zakariya Ghulam Ahmad ibn Abu Khaythamah: I was in the gathering of the mosque at al-Rusafah where Abu Khaythmah used to pray Zuhr and Asr prayers. Abu Zakariya Yahya ibn Main was there after praying Zuhr. An envoy from Ahmad ibn Hanbal approached him and said: Your brother Abu Abdullah Ahmad ibn Hanbal sends greeting to you and says: You report quite often from Ubayd Allah al-Absi; we both, you and I heard from him; he
38 39

Al-Dhahbi, Siyar, 8/198, No. 36. Al-Uqayli, op. cit., 3/109, No. 1082. 40 Al-Dhahbi, Siyar, 9/570. 41 Ibn Adi, op. cit., 5/312, No. 1463. 42 Ibn Hajar, op. cit., 6/280, No. 611. 43 Al-Uqayli, op. cit., 3/109, No. 1082.

used to talk about Mu awiyah ibn Abu Sufyan. I have abandoned reporting his traditions. Upon this Yahya raised his head and said to the envoy: Convey my greeting to Abu Abdullah and say to him that Yahya ibn Main says: I and you both heard from Abd alRazzaque who used to talk about Uthman ibn Affan, so abandon reporting Hadith from him because Uthman is superior to Muawiyah.44 When Abd al-Razzaque faced problem after making his shiite approach known to the people who had begun keeping away from him as to the reporting of his traditions, he realized this bitter reality and started defending his approach. Salmah ibn Shabib says: I heard Abd al-Razzaque saying: By God, I never got satisfied that I consider Ali superior to Abu Bakr and Umar. May Allah shower Abu Bakr, Umar, Uthman and Ali with His mercy! He who did not love them all is not a believer. The most important deed of ours is to love them all (May Allah be pleased with them all). May Allah not make any one of them as a responsibility for us and raise us on the Day of Judgment among them and with them. Amin!45 Ibn Asakir reports on the authority of Muhammad ibn Abi al-Sirri who said: I said to Abd al-Razzaque: What is your view about favoring Ali over others? He avoided to tell me and said: Sufyan al-Thawri would refer to only Abu Bakr and Umar and then keep silent after that. Abd al-Razzaque said: Sufyan once said to us: I want to be with Abu Urwah Mamar ibn Rashid alone one night. We arranged the meeting with Ma mar. The following day I asked Mamar how he found Sufyan. He said: I discovered in him something (inclination towards shiite approach). Abd al-Razzaque then said: Malik ibn Anas used to keep silent after Abu Bakr and Umar; Ma mar used to keep silent after Abu Bakr, Umar, and Uthman; and Hisham ibn Hassan used to keep silent after Abu Bakr, Umar, and Uthman.46 However, Abd al-Razzaque was not not extremis in his shi ite approach. He was truthful in his traditions. How could he be considered extremist when he himself declared
44 45

Ibn Asakir, op. cit., 36/188-189, No. 4039. Ahmad ibn Hanbal, Al-Ilal wa Marifah al-Rijal, 2/59, No. 1546. 46 Ibn Asakir, op. cit., 36/186, No. 4039.

the extremists in shiite approach as unbelievers? Ibn Adi says: Ibn Abu Asmah reported to us from Ahmad ibn Abi Yahya who said: I heard Abu Bakr ibn Zanjwayh saing: I heard Abd al-Razzaque saying: Al-Rafizi (extremist in shiite approach) is kafir.47 That is why, Hadith scholars did not abandon his traditions. Ibn Asakir reports on the authority of al-Abbas ibn Abd al-Azim al-Anbari who says: I was with Ali, with the view that I would not report from Abd al-Razzaque, ali ibn al-Madini said: Do you want to oppose your companions?48 Abdullah ibn Ahmad ibn Hanbal says: I asked my father: Did Abd al-Razzaque incline towards shiite approach and was overenthusiastic in it? He answered: As for me, I never heard anything like that, but he was man with an interest in the history.49 Al-Khatib and Ibn Asakir have both reported on the authority of Ahmad ibn Zuhayr who said: I heard Yahya ibn Main saying: When it was conveyed to him that Ahmad ibn Hanbal used to reject the traditions of Ubayd Allah due to his shiite approach, he said: By God, Abd al-Razzaque is hundred times more extremist in it than ubayd Allah. I heard FROM Abd al-Razzaque several times more serious than what I heard from Ubayd Allah. It is reported that he (Ahmad ibn Hanbal) withdrew his approach.50 His Confusion in Hadith Reporting After Turning Blind Hadith scholars are all unanimous over the fact that Abd al-Razzaque was authentic before 200 A.H. after which he turned blind but continued reporting. It was during this period after being blind that there entered his traditions some strange reports. That is
47 48

Ibn Adi, op. cit., 5/312, No. 1463. Ibn Asakir, op. cit., 36/190. It appears that al-Anbari changed his mind. He narrated a number of traditions from Abd al-Razzaque such as in Sunan of Abu Daud (reports 27, 1581, 2104, 2177, 2457, 2740), in Jami al-Tirmidhi (reports 2435, 3333, and 3564) etc. 49 Ahmad, op. cit., 2/59, No. 1545. 50 Ibn Asakir, op. cit., 36/189, No. 4039; Al-Khatib al-Baghdadi, Al-Kifayah fi Ilm al-Riwayah, P. 130. The last statement of Yahya ibn Ma in referring to Ahmads backing away from his approach means that he no longer rejected the traditions reported by Ubayd Allah.

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why, they said: Those who learned from him before 200 A.H., their reporting is good; but those who heard from him after that, their reports are not considered authentic; His book is authentic. Ahmad ibn Hanbal says: We went to Abd al-Razzaque before 200 A.H. when he was healthy in sight; he who heard from him after he turned blind is weak.51 Abdullah ibn Ahmad says: My father heard from him earlier. 52 Ahmad ibn Hanbal said: His books contain knowledge.53 Yahya ibn Main says: I did not write on the authority of Abd al-Razzaque even a single tradition but from his documents.54 He also says: Once Abd al-Razzaque said: write from me directly without the book, even though one single tradition. I said: No, not even a single letter. 55 Al-Bukhari is of the view that whatever was reported from his book is authentic. 56 Al-Athram in the context of falsification of the traditionThe fire is enormously tyrantsays: When Ahmad asked as to who narrates it from Abd al-Razzaque and I answered that it was reported to me by Ahmad ibn Shibwayh, he said: These people heard from him after his blindness when he continued narrating traditions which were not in his documents; they reported on his authority the traditions, which were not in his books.57 It is evident now that towards the end of his life Abd al-Razzaque turned blind, due to which he erred in certain traditions. That is why, Ibn Hajar said: Al-Bukhari and Muslim considered his traditions from those who heard from him before confusion, that is, before 200 A.H. as authentic; as for after that, he changed.58 Ibn Kayyal has enumerated those who heard from him after confusion. They are: Ahmad ibn Muhammad ibn Shibwayh, Muhammad ibn Hammad al-Tahrani, Ahmad ibn Mansur al-Rimadi, Ishaque ibn Ibrahim al-Dabri, Ibrahim ibn Muhammad ibn Barrah al-Sanani, Ibrahim ibn Muhammad ibn Abdullah ibn Suwayd, al-Hasan ibn Abd al-Ala.59
51 52

Ibn Asakir, op. cit., 36/169 & 180, No. 4039. Ibid., 36/170, No. 4039. 53 Ibid. 54 Al-Uqayli, op. cit., 3/108, No. 1082. 55 Abdullah ibn Ahmad, Zawaid ala Musnad Abih, 3/297, No. 14204. 56 Al-Bukhari, Al-Tarikh al-Kabir, 6/130, No. 1933. 57 Al-Mazzi, op. cit., 18/57. 58 Ibn Hajar, Muqaddimah Fath al-Bari, p. 419. 59 Ibn Kayyal, Al-Kawakib al-Nayyirat, p. 51, No. 34.

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Ibn Kayyal has also mentioned the names of those who heard from him before the confusion period. They are: Ahmad, Ishaque ibn Rahwayh, Ali ibn al-Madini, Yahya ibn Main, Waki ibn al-Jarrah, Ishaque ibn Mansur, Mahmud ibn Ghaylan, Ishaque ibn Ibrahim al-Sadi, Abdullah ibn Muhammad al-Musnadi, Muhammad ibn Yahya ibn Abu Umar al-Adani, Yahya ibn Jafar al-Baykindi, Yahya ibn Musa al-Balkhi, Ahmad ibn Yusuf al-Sullami, Hajjaj ibn Yusuf al-Shair, al-Hasan ibn Ali al-Khallan, Salmah ibn Shabib, Abd al-Rahman ibn Bishr ibn al-Hakam, Abd ibn Humayd, Amr ibn Muhammad ibn al-Naqid, Muhammad ibn Rafi, and Muhammad ibn Mihran alHammal.60 As for al-Dabri, he was hardly 6 or 7 years old when Abd al-Razzaque died. Al-Dhahbi says: His father took care of him; he read to him Abd al-Razzaques books, while he was more or less 7. Abu Awanah recorded Abd al-Razzaques traditions from al-Dabri in his Sahih because he narrated from his books and not from his memory. 61 Ibn al-Kayyal quotes Abd Rabb al-Nabiyy as having said: Sufyan ibn Uyaynah (d.198 A.H.) and Ma tamar ibn Sulayman (d.187 A.H.) both reported from Abd al-Razzaque before his confusion period.62 Statement of Abi Hatim: His tradition is written but is not used as an argument Ibn Abi Hatim says: When my father, in response to my question as to whom he loved between Abd al-Razzaque and Abu Sufyan al-Mamari and between Abd al-Razzaque and Mitraf ibn Mazin, said that he loved Abd al-Razzaque more than the other two, I asked him his opinion about the authenticity of Abd al-Razaque. So he answered: His tradition is written but is not used as an argument.63 It appears that the Hadith authorities did not heed the view of Abi Hatim on Abd alRazzaque. They recorded his traditions in their compilations, and they used them as arguments. Al-Bukhari recorded in his Sahih 119 traditions, Muslim 404 traditions in his Sahih, Abu Daud 181 in his Sunan, al-NasaI 99 traditions in his Al-Mujtaba, Ibn Majah
60 61

Ibid. Ibid. 62 Ibid., p. 281, No. 8. 63 Ibn Abi Hatim, op. cit., 6/38, No. 204.

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75 traditions in his Sunan, Ahmad ibn Hanbal 1505 traditions in his Musnad, al-Darimi 9 traditions in his Sunan, and Ibn Abi Shabah 26 traditions in his Musannaf. Abd al-Razzaques Criticism of Some Narrators Abd al-Razzaque was not merely a Muhaddith or a narrator of hadith but he was also conscious of who took from him and who did not. He was a conscious critic of the narrators; he expressed his opinions about them. A few examples may suffice to substantiate the point. As has been referred to earlier, he said: Three wrote from me: Ibn al-Shadhkuni who is the strongest of all in memory, Yahya ibn Ma in who is the most knowledgeable about the narrators, and Ahmad ibn Hanbal who is the most pious among the people. Hence I do not care if others did not write from me.64 He said: Yunus ibn Sulaym is better than Barque, that is, Amr ibn Barque. Ahmad said: When it was mentioned to him, I came to know that he was nothing.65 He said: I did not see any one as extraordinarily careful in Hadith as Muhammad ibn Rashid al-Khuzai al-Shami.66 He said: In San a there is a person na,ely Hisham ibn Yusuf. If he narrates traditions, it is not befitting for you to listen to any other than him.67 Abu Jamil al-Makki said: Abd al-Razzaque said to me: Go and see Abd al-Wadud; he is a pious teacher. He is Abd al-Wadud ibn Mahdi al-Kilai. 68 Many other such statements of Abd al-Razzaque are available in criticism of Hadith narrators. His Approach in Using Terms for Taking and Narrating Hadith
64 65

Ibn Asakir, op. cit., 36/176-177, No. 4039. Al-Bukhari, Al-Tarikh al-Saghir, 2/258, No. 2525. 66 Al-Bukhari, Al-Tarikh al-Kabir, 1/81, No. 212. 67 Ibid., 8/194, No. 2675. 68 Ibn Abi Hatim, op. cit., 6/76, No. 391.

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Hadith scholars have used various words for referring to taking and narrating Hadith such as Samina (we heard), Haddathana (he narrated it to us), Akhbarana (he reported to us), Anbaana (he informed us), and Qaraana (he read to us) etc. All these words vary in sense and strength, in the eyes of some Hadith scholars. 69 But Abd al-Razzaque does not differentiate between them. This is the view of al-Zuhri, Malik, Ibn Uyaynah, Yahya alQattan, al-Bukhari, and most of the scholars from Makkah, Madinah and Kufa. Ibn alHajib preferred this opinion in his work and quoted it from al-Hakim that it was the stand of the four leaders. Yahya ibn Main says: I heard Abd al-Razzaque saying: Samina (we heard) and Arazna (we presented) are both hearing. 70 In another report Yahya ibn Main says: I saw Abd al-Razzaque reporting Hadith in Makkah. I asked him whether he heard them all. He said: I heard some of them (samitu) and presented some of them (araztu), and some of them were mentioned to him (zukirahu). Thus to him all the terms are of the same meaning, that is, hearing (sima). 71 It is this approach which Abd alRazzaque has applied in his work al-Musannaf. His Compilations 1-Al-Amali fi Athar al-Sahabah I could not find its mention in the sources. It has been published by Maktabah al-Quran, Cairo, in one single volume edited by al-Sheikh Majdi al-Sayyid Ibrahim. It consists of 201 traditions of Sahabah. It is preserved in Maktabah al-Hadithiyyah, al-Maktabah alFayyah and al-Maktabah al-Shamilah. 2-Tazkiyah al-Arwah an Mawani al-Aflah

69

Al-Qasimi, Muhammad Jamal al-Din, Qawa id al-Tahdith (Dar al-Kutub al-ilmiyyah, Beirut, 1399 A.H.), p. 207. 70 Ibn Ma in, Al-Tarikh, 3/81, No. 335.
71

Ahmad ibn Hanbal, op. cit., 2/606, No. 3881.

14

It has been mentioned by al-Baghdadi.72 3-Tafsir al-Quran It has been mentioned by al-Fasi (d.832 A.H.) on the authority of Abu al-Qasim Ibrahim ibn Mansur ibn Ibrahim ibn Muhammad ibn Abdullah al-Sullami al-Asfahani al-Kirani, known as al-Sibt Bahrwayh (362-455) who narrated it from Ibn al-Muqri from Abi Arubah from Salmah ibn Shabib from Abd al-Razzaque. 73 Its mention has also been made by Haji Khalifah (d.1067 A.H.) and al-Kattani (d.1345 A.H.). They have both attributed to him.74 It has been edited by Dr. Mustafa Muslim Muhammad in two volumes and published by Maktabah al-Rushd, Riyadh in 1410 A.H. It is also preserved in Maktabah al-Tafsir, al-Maktabah al-Fayyah3, and al-Maktabah al-Shamilah, without numbering of the traditions quoted therein. 4-Al-jami Haji Khalifah attributed it to Abd al-Razzaque in these words: Al-Jami fi al-Hadith of al-Imam Abd al-Razzaque al-Sanani.75 Al-Kattani added to what Haji Khalifah said: And Jami Abd al-Razzaque is a compilation other than al-Musannaf. It is a famous and comprehensive book. Most of its traditions have been recorded by the authors of the six canonical works of Hadith.76 It has been edited by Habib al-Rahman al-Azami and published as the work of Mamar ibn Rashid in two volumes, which are as the parts 10 and 11 of the al-Musannaf of Abd al-Razzaque. It has also been saved electronically in al-Maktabak al-Fayyah 1, al-Maktabah al-Fayyah 3 and Maktabah al-Fiqh. It contains 1615 traditions, beginning with the No. 19419 and ending with the No. 21033. There are traditions without numbering that are between 20145 and 20146. Thus the exact number of traditions in this source is 1616.

72 73

Al-Baghdadi, Hadiyyah al-Arifin, 1/301 Al-Fasi, Muhammad ibn Ahamd al-Makki, Dhayl al-Taqyid fi Ruwat al-Sunan wa al-Masanid (Dar alKutub al-Ilmiyyah, Beirut, 1410 A.H.), P. 189-190, No. 216. 74 Haji Khalifah, Kash al-Zunun (Dar al-Kutub al-Ilmiyyah, Beirut, 1992), 1/452; Al-Kattani, Muhammad ibn Ja far, Al-Risalah al-Mustatrafah (Dar al-Bashair al-Islamiyyah, Beirut, 1986), p. 76. 75 Haji Khalifah, op. cit., 1/576 and 2/1711. 76 Al-Kattani, op. cit., p. 41.

15

As a matter of fact, this work belongs to Abd al-Razzaque who compiled therein his narrations from Ma mar as well as traditions from other teachers as he did in his alMusannaf. But the traditions from other than Mamar included in al-Jami are less than in al-Musannaf. The total number of traditions from other than Mamar is 56 only.77 5-Al-Sunan fi al-Fiqh Ibn al-Nadim mentioned it in his al-Fihrist.78 Most probably, it is a reference to alMusannaf of Abd al-Razzaque. 6-Sahifah Humam ibn Munabbih al-Sanani abbas al-Duri says: I heard Ibn Main saying: Hisham ibn Yusuf said: Mamar presented these traditions to Humam ibn Munabbih. Out of these around thirty (30) or more traditions he heard directly from Humam. 79 Al-Dhahbi says: Sahifah Humam which Abd al-Razzaque narrated on the authority of Ma mar contains more than 130 traditions most of which are recorded in the works of al-Bukhari and Muslim.80 Al-Hasan AL-Maymuni says: I heard Ahmad ibn Hanbal saying concerning Sahifah Humam: Mamar met Humam in Sudan. He had turned old and his eyebrows had fallen. Humam read it to him. When he got tired, the rest was read by Mamar to him and Abd al-Razzaque did not know what was read to him out of what he read from it. Total number of traditions therein are around 140. It has been edited by Ali Hasan Ali Abd al-Hamid and published by al-Maktab al-Islami, Beirut, and Dar Ammar, Oman in 1987 in one volume. It has also been preserved electronically in al-Maktabah al-hadithiyyah, al-Maktabah al-Fayyah3, and al-Maktabah al-Shamilah. The total traditions are 138.

77

The serial numbers of such traditions are: 19440, 19475, 19482, 19643, 19671, 19709, 19720, 19732, 19757, 19758, 19762, 19763, 19771, 199772, 19780, 19781, 19790, 19794, 19795, 19798, 19801, 19807, 19844, 19848, 19858, 19881, 19892, 19963, 19990, 19991, 20000, 20092, 20093, 20094, 20095, 20117, 20123, 20126, 20136, 20155, 20156, 20157, 20220, 20248, 20265, 20292, 20378, 20441, 20526, 20646, 20861, 20916, 20951, 21014, 21015, 21032. 78 Ibn al-Nadim, Muhammad ibn Ishaque, Al-Fihrist (Dar al-Marifah, Beirut, 1978), p. 318. 79 Ibn Main, op. cit., 3/81, No. 334. 80 Al-Dhahbi, Siyar, 9/571, No. 220.

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7-Awali Abd al-Razzaque Al-Kattani has mentioned about it.81 Its existence today is unknown. 8-Al-Musannaf Haji Khalifah has attributed it to him.82 Al-Kattani says: It is smaller than Musannaf of Ibn Abi Shaybah. Abd al-Razzaque compiled it according to chapters and parts. 83 It has been edited by Habib al-Rahman al-Hindi in 11 volumes and published by al-Maktab alIslami, Beirut, in 1403 A.H. It has also been saved electronically in al-Maktabah alFayyah, Maktabah al-Fiqh, al-Maktabah al-Shamilah and Maktabah al-Hadith al-Sharif. There are 19730 traditions according to the numbering carried out by Habib al-Rahman al-Azami. Probably, when al-Dhahbi mentioned al-Jami al-Kabir and referred to it as the treasure of knowledge,84 he meant with it al-Musannaf. 9-Al-Maghazi Ibn al-Nadim has mentioned it among the works of Mamar ibn Rashid, 85 but he has also attributed it to Abd al-Razzaque. He says: Abd al-Razzaque ibn Humam ibn Nafi alSanani------------to him belong books such as kitab al-Sunan and kitab al-Maghazi. 86 AlFasi has attributed it to Abd al-Razzaque.87 Death After serving the sunnah seriously and continuously as its preservation and communication, he left this transient abode to the eternity in the middle of the month alShawwal in the year 211 after hijrah at the age of 85. May Allah reward him for his services he extended to Islam and its followers.
81 82

Al-Kattani, op. cit., p. 164. HAji Khalifah, op. cit., 2/1008. 83 Al-Kattani, op. cit., p. 39. 84 Al-Dhahbi, Mizan al-Itidal, 4/342. 85 Ibn al-Nadim, op. cit., P. 138. 86 Ibid., p. 318. 87 Al-Fasi, op. cit., p. 470, No. 91.

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Al-Musannaf: Methodology Definition of al-Musannaf It seems during and before the time of Abd al-Razzaque, the Hadith collections were named either, al-Jami, al-Musannaf, al-Muatta or al-Sunan. These different titles were used only in literal sense, and not in technical meaning. None of these titles had any specific definition. That is why we do not find for these titles specified definitions in the eyes of scholars of early generations. Some of the later generations of scholars such as alQannawji, and al-Kattani did try to define these names. It is noteworthy that Ibn Hajar, commentator of Sahih of al-Bukhari did not define the term al-Jami. He considered sufficient the statement of al-Ismaili: I went through the work of al-Bukhari, alJamiand found it comprehensive, true to its name. It is just like many other works of alSunan al-Sahihah. The same pattern was followed by many such as al-Hasan ibn Ali alHulwani who confined his work to the Prophets (s.a.w.) practices. Abu Daud, a contemporary of al-Bukhari adopted the same comprehensive approach in his compilation but he named it Sunan.88 Al-Qannawji (1248-1307 A.H.) says: The term al-Jami, in the eyes of muhaddithun, signifies a hadith collection in which all kinds of traditions are included such as faith, legal matters, slavery, etiquettes of eating and drinking, journey and stay, commentary of the Quran, history and battles, chaos, praise and condemnation. The scholars have also collected separate works, touching on either of these eight matters. 89 He included in this category Sahih of al-Bukhari and Jami of al-Tirmidhi, excluding Sahih of Muslim on the ground that al-Jami is what consists of all traditions from all the above-mentioned angles like the work of al-Bukhari and that of al-Tirmidhi, whereas the work of Muslim does not include the traditions on tafsir and qiraah. That is why Muslims work is not called alJami like that of al-Bukhari and al-Tirmidhi.90
88 89

Ibn Hajar, Muqaddimah Fath al-Bari, p. 11. Al-Qannawji, Syed Siddique Hasan Khan, Al-Hattah fi Zikr al-Sihah al-Sittah (Dar al-Kutub alTalimiyyah, Beirut, 1985), p. 65. 90 Ibid., p. 67.

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Al-Qannawji defines Sunan in these words: The traditions on practical life right from the cleanliness until the bequest compiled along jurisprudential lines are called Sunan.91 Al-Kattani (d.1345 A.H.) also paid attention to defining the titles of Hadith works such as al-Jami, al-Sunan, al-Musannaf, al-Muwatta etc. He defines al-Jami: Al-Jami, as they view, is what consists of all kinds of traditions concerning faith, practical life, slavery, eating and drinking, journey and stay, tafsir, history, battles, chaos, praise and condemnation etc.92 While defining Sunan, he says: This is their term for the collections compiled according to jurisprudential matters right from faith, cleanliness, prayer, poor-due until the end. There are not included the views of sahabah because their views do not fall under sunnah, these are called traditions.93 These two definitions of al-Kattani are actually the gist of the al-Qannawjis views. AlKattani clearly refers to the definition of al-Musannaf. He says: There are books which consist of practical traditions compiled according to jurisprudential issues and other related matters. Some of them are entitled al-Musannaf and some al-Jami.94 These views are mere ijtihad of al-Qannawji and al-Kattani. Their definitions are not comprehensive and precise because there are works with the tiltles of al-Jami and Sunan but these do not represent the definitions as propounded by the two scholars. For example, al-Jamiof Mamar ibn Rashid does not contain the chapters on sale, marriage, divorce etc. Likewise, Sunan of Said ibn Mansur contains all kinds of traditions, including tafsir, chapter on zuhd, views of sahabah which have nothing to do with sunnah. Sunan of al-Bayhaqui and that of al-Darmi are also very comprehensive works of traditions like al-Jami. Al-Kattani says that sunan and Musannaf are both of the one and the same meaning. For example Musannaf of Abd al-Razzaque and Musannaf of Ibn Abi Shaybah are actually
91 92

Ibid., p.65. Al-Kattani, op. cit., p.42. 93 Ibid., p. 32. 94 Ibid., pp.39-40.

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the works of sunan, with two different names, Musannaf and Sunan. It means these titles are not indicative of any particular and specific categories of works but these are only names in literal sense. Academic Contributions to Al-Musannaf of Abd al-Razzaque 1-Al-Musannaf of Abd al-Razzaque was edited by Habib al-Rahman al-Azami and published in 11 volumes in the end of which is available the work of Mamar ibn Rashid. 2-Umm Abdullah and Muhammad ibn Hamzah prepared the index of al-Musannaf of Abd al-Razzaque and Ibn Abi Shaybah under the title Fihris al-Faharis. It has been published by Dar Tayyibah, Riyadh in 1408 A.H. 3-There is another index entitled Fihris Ahadith wa Athar al-Musannaf li al-Imam Abd al-Razzaque. It was prepared by a board comprising these names: Muhammad Salim Ibrahim Samarah, Ali Hasan al-Tawil, Ali Nayef Biqai, adnan Ali Shallaque, Samir Husayn al-Ghawi, led by Samir Taha al-Majdhub. It has been published by Nashrah Alam al-Kutub, Beirut, in 1988. 4-Al-Qazi Muhammad ibn Hamd ibn Yahya ibn Mufarraj al-Qurtubi (d.380 A.H.) wrote a book Kitab al-Huruf al-Lati Akhtaa fiha al-Dabri wa Sahhafaha fi Musannaf Abd alRazzaque95 The Background of Al-Musannaf As has been said ealier, scholars responded to the invitation of umar ibn Abd al-Aziz by collecting the traditions with a view to preserving the knowledge. Abd al-Razzaque is one of those scholars. He contributed to that by compiling his al-Musannaf in which he recorded all kinds of traditions linked to the Prophet (s.a.w.) as well as linked to the Sahabah under suitable headings. He included therein his narrations from his teacher Ma
95

Al-Dhahbi, Siyar, 13/417.

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mar ibn Rashid and also narrations he got from others. He also included in it the debates, questions, scholars views. He put therein all that could be related in one way or another with the practical life of Muslims. It seems the main objective of Abd al-Razzaque was to facilitate the task of the fuqaha in deriving rulings and judgments on one or the other Islamic issues. Al-Musannaf is indeed an encyclopedia of traditions, comprising fiqhi and non-fiqhi issues. It contains the tradition linked directly to the Prophet (s.a.w.), practices of sahabah, views of tabiun and those of later generation scholars. All these traditions and reports have been arranged certain headings by the author. The ummah accepted this work wholeheartedly. Position of Al-Musannaf Undoubtedly, al-Musannaf was collected before 200 A.H., THAT IS BEFORE Abd alRazzaque turned blind and fell victim to confusion. Ahmad ibn Hanbal considers this work as authentic. Ibn Hazm has classified Hadith works into various categories. This view of Ibn Hazm has been maintained by Scholars like al-Dhahbi, al-Suyuti, al-Dehlawi, al-Qannawji. According to this classification, al-Musannaf falls under the 3rd category. The 3rd category of Hadith works represents those works which contain the ahadith of the Prophet (s.a.w.) and traditions of others, and their traditions are of sahih (authentic) and hasan (good) categories. Such works do not contain matruk (abandoned) traditions. The Hadith works of this group are not for practical purpose or for argumentation. These works may be of value from the angle of evidences and precedents.96 Abd al-Razzaques al-Musannaf comes in this 3 rd category of Hadith works. It contains authentic as well as weak traditions. It consists of both the Prophets (s.a.w.) ahadith and traditions of others. I found out that the most of the traditions recorded in its first part are
96

Al-Qannawji, op. cit., pp.114-123.

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weak. As for the authentic traditions recorded therein, these have already been taken by the authors of the six canonical books of Hadith. This book is dominated by the views and statements of sahabah, tabiun and others after them. That is why there is room for scrutiny and criticism. Fiqhi Chapters in Al-Musannaf Abd al-Razzaque has arranged all of his reports under certain fiqhi headings. The published al-Musannaf contains 31 chapters. They are: 1) Kitab al-Taharah, 2) Kitab al-Hayz, 3) Kitab al-Solat, 4) Kitab al-Jumuah, 5) Kitab Solat al-Idayn, 6) Kitab Fazail al-Quran, 7) Kitab al-Janaiz, 8) Kitab al-Zakat, 9) Kitab al-Siyam, 10) Kitab al-Aqiqah, 11) Kitab al-I tikaf, 12) Kitab al-Manasik, 13) Kitab al-Jihad, 14) Kitab al-Maghazi, 15) Kitab Ahl al-Kitab, 16) Kitab al-Nikah, 17) Kitab al-Buyu, 18) Kitab al-Shahadat, 19) Kitab al-Makatib, 20) Kitab al-Iman wa alNuzur, 21) Kitab al-Wila, 22) Kitab al-Wisaya, 23) Kitab al-Mawahib, 24) Kitab alSadaqah, 25) Kitab al-Mudabbir, 26) Kitab al-Ashribah, 27) Kitab al-Uqul, 28) Kitab alLuqtah, 29) Akhar Kitab al-Luqtah(under this head the traditions regarding deviationists like khawarij have been recorded, which have nothing to do with the title of the chapter), 30) Kitab al-Faraiz, 31) Kitab Ahl al-Kitabayn. There are no chapters on Hudud (punishment for crimes such as adultery, theft etc). But the traditions related to these issues are interpersedin different chapters like Kitab alNikah and after Kitab al-luqtah. Number of Jurisprudential and Academic Sub-Headings (al-Abwab) in alMusannaf As I have counted, all the sub-headings (abwab) in al-Musannaf are 2072, covering all the issues, faith, devotional matters, social interaction, moral principles etc.

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Number of Traditions in al-Musannaf According to the numbering carried out by Habib al-Rahman al-Azami, the traditions recorded in al-Musannaf are 19730. Out of these traditions, I have tried my best to count the number of the three categories of traditions. 1) The ahadith directly linked to the Prophet (s.a.w.) are 2609. These comprise both acceptable as well as unacceptable. 2) The reports of tabiun narrating the Prophets (s.a.w.) ahadith are 1649. In these traditions there are authentic as well as weak reports. 3) Athar al-Sahabah wa al-Tabiin reach the number of 15472, which contain authentic and unacceptable reports. Al-Musannaf As A Source for the Later Compilations Al-Musannaf of Abd al-Razzaque served as a source for others who wanted to compile Hadith works during the 2nd century as well as later on. How much the hadith scholars benefited from this source may be assessed from the following list of those who used it in their own works of Hadith. Direct Taking Abd al-Razzaques students took directly from al-Musannaf the material for their own compilations: Al-Humaydi (d.219 A.H.) in his Musnad, Yahya ibn Main (d.233 A.H.) in his Tarikh and Fawaid, Ishaque ibn Rahwayh (d.238 A.H.) in his Musnad, Ahmad ibn Hanbal (d.241 A.H.) in his Musnad, Al-Zuhd and other works, Ibn Abi Umar al-Adani (d.243 A.H.) in his Musnad and Iman, Luwayn al-Masisi (d.246 A.H.) in his Hadith, Abd ibn Humayd (d.249 A.H.) in his Musnad, al-Muammal ibn Ihab (d.254 A.H.) in his Al-Juza, and Nu aym ibn Hammad (d.288 A.H.) in his Fitnah. Through One Authority

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The following scholars have recorded reports from al-Musannaf through only one authority: Al-Darmi (d.255 A.H.) in his Sunan, Al-Bukhari (d.256 A.H.) in his Sahih and other works, Muslim (d.261 A.H.) in his Sahih, Abu Daud (d.275 A.H.) in his Sunan and other works, Ibn Majah (d.275 A.H.) in his Sunan, Baqiyy ibn Mikhlad (d.276 A.H.) in his Musnad, Ibn Qutaybah al-Dinawri (d.276 A.H.) in his Tawil Mukhtalaf al-Hadith, Al-Tirmidhi (d.279 A.H.) in his Jami and other works, Ibn Abi al-Duniya (d.281 A.H.) in many of his works, Al-Harith ibn Abi Uthamah (d.282 A.H.) in his Musnad, Ibn Abi Asim (d.287 A.H.) in his Ahad wa al-Mathani, Abdullah ibn Ahmad (d.290 A.H.)in his Zawaid ala Muallifat Abih, Al-Bazzar (d.292 A.H.) in his voluminous Musnad, Muhammad ibn Nasr al-Muruzi (d.294 A.H.) in his Sunnah and other works, Uthman ibn Abi Shaybah (d.297 A.H.) in his al-Arsh, Al-Faryabi (d.301 A.H.) in his various works such as Ahkam al-Idayn, Dalail al-Nubuwwah etc. Al-NasaI (d.303 A.H.) in his Sunan (al-Kubra and al-Mujtaba), Ibn al-Jarud (d.307 A.H.) in his Al-Muntaqa min alSunan, Ibn al-Marzaban (d.309 A.H.) in his Dhamm al-Thuqala and other works, Ibn Jarir al-Tabari (d.310 A.H.) in his commentary of the Quran and other works, including history, Ibn Khuzaymah (d.311 A.H.), in his Sahih and Tawhid, Abu al-Hasan alGhassani (d.315 A.H.) in al-Akhbar wa al-Hikayat, Abu Awanah (d.316 A.H.) in his Musnad, Ibn al-Mundhir (d.318 A.H.) in his Tafsir and other works, Abu Arubah (d.318 A.H.) in his Ahadith, Al-Kharaiti (d.327 A.H.) in many of his works such as Fazilah alShukr, Ibn Abi Hatim (d.327 A.H.) in his tafsir and other works such as al-Jarh wa alTadil, Al-Muhamili (d.330 A.H.) in his Al-Amali, Muhammad ibn Mikhlad (d.331 A.H.) in his work Fi MA Rawahu al-Akabir An Malik ibn Anas, Ibn al-A rabi (d.340 A.H.) in his Musnad and Zuhd, and Khythmah ibn Sulayman (d.343 A.H.) in his Hadith. Through Two Authorities Abu Bakr al-Muruzi (d.292 A.H.) in Musnad Abi Bakr al-Siddique, Abu Yala (d.307 A.H.) in his Musnad and other works, Al-Ruyani (d.307 A.H.) in his Musnad, AlBaghandi (d.312 A.H.) in Musnad Umar ibn Abd al-Aziz, Abu al-Qasim al-Baghwi (d.317 A.H.) in Musnad al-Hibb ibn al-Hibb Usamah ibn Zayd and other works, Ibn

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Saaid (d.318 A.H.) in his Musnad Abdullah ibn Abi Awfa, Abi Bakr al-Najjad (d.348 A.H.) in his work Fi al-Radd ala Man Yaqul al-Quran Makhluque, Ibn Hibban (d.354 A.H.) in his Sahih and other works, Al-Tabrani (d.360 A.H.) in three of his Mujam and other works, Al-Ajurriyy (d.360 A.H.) in al-Shariah and other works, Al-Qatii (d.368 A.H.) in Zawaid ala Musnad Ahmad and other works, Abu al-Sheikh (d.369 A.H.) in many of his works, Al-Ismaili (d.371 A.H.) in his Mustakhraj amd al-Mujam, Ibn alGhitrif (d.377 A.H.) in his al-Juza, Al-Darqutni (d.385 A.H.) in all of his works, AlKattabi (d.388 A.H.) in his Fi Maalim al-Sunan and other works, Ibn Mandah (d.395 A.H.) in his Iman and other works, Tammam al-Razi (d.414 A.H.) in his Fawaid, Abu Nu aym (d.430 A.H.) in Hilyah al-Awliya, and Bibi bt. Abd al-Samad al-Harthamiyyah (d.477 A.H.) in her al-Juza. Through Three authorities Al-Hakim (d.405 A.H.) in his Al-Mustadrak and other works, Al-Suri (d.441 A.H.) in his Al-Fawaid al-Muntaqat, Al-Bayhaqi (d.458 A.H.) in his Hadith works, Al-Quzai (d.454 A.H.) in Musnad al-Shahab, Al-Khatib (d.463 A.H.) in his works, Al-Lalkai (d.418 A.H.) in Usul I tiqad Ahl al-Sunnah and other works, Abu Amr al-Dani (d.444 A.H.) in many works such as al-Ahruf al-Sab ah li al-Quran. Through Four Authorities Ibn Bukayr (d.388 A.H.) in Fazail al-Tasmiyah bi Ahmad wa Muhammad, and Shahdah bt. Ahmad (d.574 A.H.) in Al-Umdah min al-Fawaid wa al-Athar al-Sihah wa al-Gharaib fi Mashikhatiha. Through Four and Five Authorities Ibn Abd al-Barr (d.463 A.H.) in Al-Istizkar , Al-Tamhid and other works. Through Five Authorities

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Ibn Asakir (d.571 A.H.) in Tarikh Dimashque, Al-Ziya al-Maqdisi (d.643 A.H.) in AlAhadith al-Mukhtarah and other works, Abd al-Ghani ibn Abd al-Wahid al-Maqdisi (d.600 A.H.) in Ahadith al-Shir. Through Six Authorities Lulu ibn Ahmad ibn Abdullah al-Zarir (d.672 A.H.) in al-Juza. Through Eight Authorities Ibn Hajar (d.852 A.H.) in Al-Amali and other works. Through Ten Authorities Ibn Tulun (d.953 A.H.) in many of his Hadith works. As it appears from this list, Abd al-Razzaque occupied a very significant position among the Hadith scholars and students who took traditions from him with or without verification and criticism. Methodology of Abd al-Razzaque in Al-Musannaf Hadith scholars at every stage of the history compiled Hadith works in various ways and styles, representing the need of the time. They compiled Hadith in accordance with the reports of the sahabah or based on the fiqhi issues. Apart from these two methods, there were many other systems were adopted in arranging traditions in book form. Al-Musannaf of Abd al-Razzaque is a compilation based on fiqhi and academic issues. The author included traditions in accordance with the titles of sub-divisions (abwab). He seems to have examined the nature of the sub-headings from every angle and thus brings in traditions accordingly. It seems that he records traditions under particular headings

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with a view to preserving the heritage in its entirety. He does not seem to have collected traditions to support his own idea or approach. Due to this honest treatment, there appears, at times, somewhat conflict between the traditions as to the implications. He has not arranged the traditions in a particular order. He would better have put in the ahadith of the Prophet (s.a.w.) before the views and practices of sahabah and others. But he has not cared for that. In the light of this approach of Abd al-Razzaque, one may deduce that his main objective of compiling traditions under certain headings was to facilitate the task of the legal experts of his time. From the emphasis he has laid on the sayings of sahabah and their disciples it may be gathered that he considered shabahs and tabiuns opinions as authoritative as the sayings and doings of the Prophet (s.a.w.). It is clear from the fact that many subheadings (abwab) are without any Hadith of the Prophet (s.a.w.); there are only sayings and doings of sahabah and others. Some examples are given below to elucidate the above observation. 1-He puts general words for the titles of the chapter such as Kitab al-Solat. He then divides every chapter into sub-headings (abwab) under which he records traditions of the Prophet (s.a.w.) or those of sahabah through his own chain of narrators. For instance, under a sub-heading washing the two arms, he records three traditions of tabiun on how to wash the arms until the armpit in the water container. A) Ibn Jurayj says: I said to Ata: Do you see if I dip fully my hands in the water container? He said: It is O. K. The feet may also be washed in the same way but clean them first. B) Ibn Jurayj says: I said to Ata: Concerning the ablution the Quran says: wash your faces and your hands until elbows. He said: Yes, there is no doubt about it.

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C) Ibn Jurayj says: Ziyad informed me that Fulayh ibn Sulayman informed him that once Abu Hurayrah made ablution and washed both of his armpits. He was asked as to what he intended with that. He answered: I want to perfect my purification. It is obvious from here that Abd al-Razzaque did not mention any Hadith or sahabahs practice regarding the well known manner of washing the arms. He brought in what is not so conventional. It seems that he did not have the popular traditions on the subject. After this he deals with the issue of mash al-ras (rubbing the head) under which he quotes three traditions of the Prophet (s.a.w.) and ten traditions of others. He first gives a practice of the Prophet (s.a.w.) that he used to rub his head only once, with both the palms rubbing up and down the head. When this sunnah could not be enough in explaining the manner of rubbing the head in ablution, he came up with another sunnah which is clearer than the previous one. Since neither of the two sunnah clarifies the matter whether the prophet rubbed the head with the palms or with the back of the hands, Abd al-Razzaque brought Ibn Umars own practices. After this he continues raising questions concerning various aspects of the issue and referring to the statements of sahabah and later generation scholars until the matter becomes crystal clear. He then proceed to a new sub-heading Does the man rub his head with the hands already wet (hal yamsahu al-rajul rasahu bi fazli yadayhi) under which he first of all records four traditions of sahabah and tabiun followed by a hadith narrated by a tabii (hadith mursal) and a non-prophetic tradition. He mentions therein two conflicting views: 1) the water already available in the hands is enough for the rubbing of the head, 2) for the rubbing of the head, fresh water should be taken. Out of six evidences he puts four in the end supporting the second view, that is, fresh water should be taken for rubbing the head. Only two favor the first approach, that is, no need of taking fresh water for the purpose. It seems Abd al-Razzaque tries to advance more traditions which favor his preference.

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This is the general method of Abd al-Razzaque throughout his al-Musannaf. But there are certain places, as we have seen earlier, in the book where the traditions quoted have nothing to do with the sub-headings mentioned and the issue raised. Additional Useful Features in the Book His Jurisprudential Preferences 1-He narrates from al-Thawri from Amir al-Shabi who said: I heard Abu al-Gharif alHamdani saying: I saw that Ali urinated and said: Read the Quran as long as you are not impure (junubi); if anyone was impur, he should not read even a single letter of the Quran. And then he expresses his preference: Abd al-Razzaque follows this.97 2-He narrates from Mamar from Ali ibn Zayd ibn Judan from Abu Rafi who said: I prayed morning prauer behind Umar ibn al-Khattab who recited a particular qunut after rising from bending (ruku) in the second rakah. I heard him reciting this qunut (O Allah we seek thy help and seek thy forgiveness and praise thee..). In the end Abd al-Razzaque says: If I was the imam, I would read: O Allah guide me and make me among those whom you have guided..98 3-He narrates from al-Thawri from Sulayman al-Taymi from Bikr ibn Abdullah al-Muzni who said: When you close the eyes of the dead, read: Bismillah Ala Wafati Rasul Allah; when you shoulder the coffin of the dead, read: Bismillah wa Sabbih. He then says: We practice this.99 Explanation of the Vague 1-He narrates from Ibn Jurayj from Hasn ibn Muslim from Taus from Ibn Abbas who narrated an event on an Eid day when the Prophet (s.a.w.) led the prayer before sermon.
97 98

Musannaf Abd al-Razzaque, 1/336, No. 1306. Ibid, 3/110, No. 4968. 99 Ibid., 3/389, No. 6051.

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After the prayer and sermon when the Prophet invited the women to contribute, Bilal spread his robe to accept the contribution. Then the women started putting in al-fatkh and khawatim in the Bilals robe. Upon this the students of Abd al-Razzaque asked him as to the meaning of al-fatkh. He answered: Rings made of bone, which the women used to wear during Jahili period100 2-He narrates from Mamar from Layth that a woman went out of her house with beautiful dress and make up, with the permission of her husband. umar was informed about this. He sent for her but she did not turn up. Umar, then, addressed the people referring to the womens going out decorated and embellished. He advised that women should make decoration only inside the house and for the husbands. He used in his address two strange words, shatartu and maawiz. Abd al-Razzaque, in the end, explains the two words: Shatartu means samitu (I heard); Ma awiz means khalque al-thiyab (old and rugged clothes).101 3-He narrates from Mamar from Ayyub from Ibn Umar from Nafi that a slave-girl of Ka b ibn Malik was once grazing her flock of sheep and goats. A goat hurt her. She then slaughtered it with marwah. When asked about the position of the meat of the goat, the Prophet (s.a.w.) allowed to eat it. Abd al-Razzaque said: Marwah means Hajar (flintstone).102 4-He narrates from Ibn Jurayj from Sulayman ibn Musa who said: In Adraba al-Rajul bi Afras Ibn Jurayj, then, said: I said: Wa in Qatala Alayhi al-Aduww. Upon this Sulayman ibn Musa relied: Yes. Abd al-Razzaque, then, said: Adraba means he entered with it the enemys land.103 5-He narrates from al-Thawri formal-Harith ibn Hasirah who said: Sakhr ibn al-Walid informed me on the authority of Amr ibn Sulay al-Muharibi who said: A man came to Ali and reported against someone that he occupied a land and did there this or that.
100 101

Ibid., 3/279, No. 5632. Ibid., 4/371, No. 8111. 102 Ibid., 4/481, No. 8549. 103 Ibid., 5/186, No. 9321.

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When asked as to what he did, that particular man said: I took half of it to dig streams therein so as to reform it and rehabilitate it. Ali said: There is no problem in it. Here Abd al-Razzaque explains a particular word occurred in the statement of the man, that is, kariyu al-anhar which means to dig up streams.104 6-H enarrates from Ibn Jurayj from Ibn Shahab from Amr (or Umar) ibn Sa d ibn Abi Waqqas from Abu Sa id al-Khudri who says that the Prophet (s.a.w.) Prohibited from al-mulamisah and al-munabidhah. Abd al-Razzaque says: Al-Mulamisah means touching the cloth without looking at it, and al-munabidhah means spreading the cloth in sale before turning it over and looking at it.105 7-He narrates a Hadith of the Prophet (s.a.w.) from al-Thawri from Abi Qays in which the Prophet uses a word jabbar. Abd al-Razzaque says: al-Jabbar means al-hadar (waste).106 Information on the Places He narrates from Ibn Jurayj from Ata from Ibn Abbas who says: Umar ibn al-Khattab divorced his wife (mother of his son, Asim). One day he met her who was holding the son at Mihsar. The son was walking. Umar took the hands of the son in order to take him away, and the woman resisted until the son got hurt and cried. They both brought the case to Abu Bakr who decided in favor of the mother. Abd al-Razzaque says: Mihsar is a market place between Quba and al-Hudaybiyyah.107 Role of Abd al-Razzaque in Explaining Certain Academic Obscurities Abd al-Razzaque has his contribution in explaining what is generally obscue and unclear. Some examples of such contribtion are advanced below.
104 105

Ibid., 8/99, No. 14471. Ibid., 8/227, No. 14990. 106 Ibid., 9/423, No. 17873. 107 Ibid., 7/154, No. 12601.

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1) Name of Someone Popular with His Nickname: Ibn Hajar says in his biography of a narrator Abu al-Haytham ibn al-Tihan that he is popular with his nickname. He does not give his real name, whereas Abd al-Razzaque discloses his name as Abd Allah. He talks about a person from ansar called as Abd Allah ibn al-Tihan Abu al-Haytham.108 2) Confirmation of the Discontinuation in the Chain: Ibn al-Athir has written in the biographical sketch of Mukayth: Abu Bakr ibn Ali has mentioned him under mim (Alphabet M), and narrated Ahmad ibn al-Furat from abd al-Razzaque from Mamar from uthman ibn Zufar from Rafi ibn Mukayth from his father that the Prophet (s.a.w.) said: The good deed causes the length of life to expand. But it was narrated by al-Dabri from Abd al-Razzaque from Mamar from someone from the sons of Rafi from Rafi. And this one is correct. 109 In al-Musannaf of Abd al-Razzaque it is like this: Ma mar informed us from Uthman ibn Zufar from a son of Rafi ibn Mukayth from Rafi ibn Mukayth. 110 It is clear from here that Abu Bakr ibn Ali erred in his chain of narrators. 3) Explanation of A Word by Another Word: Al-Qazi Iyaz says while explaining the word Rim that there is in al-Muatta that it was four Burd from Madinah. Abd al-Razzaque in his al-Musannaf explains the meaning of four Burd: It is 30 miles.111

Conclusion It is obvious now that the ummah paid due attention to the sunnah right from the time of sahabah until the period of Abd al-Razzaque. The sahabah received the sunnah from the Prophet (s.a.w.) directly or indirectly through those who were eye and ear witnesses, preserved it in their hearts and in documents, and practiced it in their practical life. After them there came a trend of codification of sunnah. It was compiled under various titles
108 109

Ibid., 8/227, No. 14990. Ibn al-Athir, Abu al-Hasab Ali ibn Muhammad, Usud al-Ghabah (Dar al-Marifah, Beirut, 1997), 1/1044. 110 Al-Musannaf, 11/131, No. 20118. 111 Al-Qazi Iyaz, Masharique al-Anwar, 1/305.

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such as Musnad, al-Jami, Sunan, al-Musannaf, al-Muatta, al-Mujam, al-Mustadrak, alMustakhraj, al-Juza, al-Mawduat etc. What comes forth from the observations of scholars is that Abd al-Razzaque is a pioneer in compilation, a highly authentic reporter and leading personality in the field of Hadith. He loved Ali due to which he was accused of having developed an inclination towards shiite approach, which is innocuous. He turned blind in the last leg of his life. After 200 A.H. he got confused in his narration. That is why those who heard him before 200 A.H. are considered authentic but those who heard from him after 200A.H. erred except alDabri who actually took reports from him after 200 A.H. not directly from him but from his book al-Musannaf. His book al-Musannaf is considered a tributary out of so many other tributaries of traditions of the Prophet (s.a.w.) and sahabah. It is a highly beneficial academic and fiqhi source. He divided it into fiqh chapters and sub-headings (abwab). The Muslim ummah relied on it for all the matters associated with the religion. The scholars of fiqh used it in a special manner for deriving fiqh rulings and solutions. The main reason for this is that he corrected the views and came up with right rules for religious problems. This paper represents a modest attempt to study some of the dimensions of al-Musannaf, which needs a comprehensive work in which all the dimensions including the nature of its traditions as to the authenticity and weakness, how much the authors of the six canonical works on Hadith have benefit from it, and where Abd al-Razzaque is unique in his reports etc. May Allah grant us useful knowledge, wisdom and true understanding, and enable us to adopt what is good for our religion and our people! All praise is due to Allah, the Lord of the universe.

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