Al-Kutub al-Sittah

A Great Collection of Fabricated Traditions
A Great Collection of Fabricated Traditions, (Arabic: ﻯﺮﺒﻜﻟﺍ ﺕﺎﻋﻮﺿﻮﻤﻟﺍ; Al-Mawdū'āt al-Kubrā), is a collection of
fabricated hadith collected by Abul-Faraj Ibn Al-Jawzi for criticism.
Description
The book consists of narrations, presented as hadith, declared fabricated by the author and then arranged by subject.
Al-Mawdu'at has been described by Al-Nawawi as including many narrations, occupying approximately two
volumes.
[1] 
It consists of some 1847 narrations according to the numbering provided in the latest edition and is
currently published in four volumes with ample footnotes providing additional information.
Criticism
Al-Nawawi criticized the book as containing many hadith which cannot properly be declared mawdo. Some of them
are, according to Al-Suyuti, da'if, hasan or even sahih.
[1]
Ahmad ibn Ali Ibn Hajar al-Asqalani contends, however, that the majority of the narrations in this book are, in fact,
fabricated and that those narrations criticized as not actually being fabricated are very few in comparison.
[1]
References
[1] Tadrib Al-Rawi by Al-Al-Suyuti, vol. 1, pgs. 471-2, Dar Al-Asimah edition.

Abu'l-Faraj ibn al-Jawzi
54
Abu'l-Faraj ibn al-Jawzi
Muslim
 
scholar
Abd al-Rahman ibn Ali ibn
Muhammad
Title
Abu'l-Faraj ibn al-Jawzi
Born
AH 508 (1114/1115)
Died
AH 597 (1200/1201)[1]
Ethnicity
Arab
Maddhab
Hanbali[2]
Main interests History, Tafsir, Hadith and Fiqh
Works
A Great Collection of Fabricated Traditions
Influenced
Abd al-Ghani al-Maqdisi, d 600 AH[2]
Sibt ibn al-Jawzi, d 654 AH[1]
Ibn Qudama al-Maqdisi[2]
Diya al-Din al-Maqdisi[3]
Abu'l-Faraj ibn al-Jawzi (508 AH-597 AH) from Bagdad was an Islamic scholar whose family traces their lineage
back to that of Abu Bakr, the famous companion of the prophet Muhammad and first caliph. He belonged to the
Hanbali school of jurisprudential thought.
Etymology
His full name was Abd al-Rahman ibn Ali ibn Muhammad (Arabic: ﺪﻤﺤﻣ ﻦﺑ ﻲﻠﻋ ﻦﺑ ﻦﻤﺣﺮﻟﺍ ﺪﺒﻋ) ibn `Ubayd Allah ibn
`Abd Allah ibn Hammadi ibn Ahmad ibn Muhammad ibn Ja`far ibn `Abd Allah ibn al-Qasim ibn al-Nadr ibn
al-Qasim ibn Muhammad ibn `Abd Allah ibn al-Faqih `Abd al-Rahman ibn al-Faqih al-Qasim ibn Muhammad ibn
Abi Bakr.
Biography
He was known for his works in exegesis of the Qur'an as well as his numerous hadith writings. One of the more
famous of the latter is his "Tahqiq", a compendium of both the hadith evidences used by the Hanbali school of
jurisprudential thought and a work of compartive law (Arabic: ﻪﻘﻓ Fiqh). He is said to have been a precocious child
who allegedly made his first speech at the age of ten (attended by a crowd of 50,000), and authored his first book at
the age of thirteen.
[4]
Theology
Ibn al-Jawzi is famous for the theological stance that he took against other Hanbalites of the time, in particular Ibn
al-Zaghuni and al-Qadi Abu Ya'la. He believed that these and other Hanbalites had gone to extremes in affirming
God's Attributes, so much so that he accused them of tarnishing the reputation of Hanbalites and making it
synonymous with extreme anthropomorphism. Ibn al-Jawzi believed that Imam Ahmad b. Hanbal himself
disapproved of such theology. Ibn al-Jawzi's most famous work in this regard is his Daff' Shubah al-Tashbih (also
incorrectly printed under the title al-Baz al-Ashhab al-Munqaddu ala Mukhalifi al-Madhhab; note that the
relationship of the recently printed Kitab Akhbar as-Sifat of Merlin Swartz to this work is still a question of debate).
There is a recent translation of this work under the title of "Attributes of God 
[5]
" published by Amal Press 
[6]
.

Abu'l-Faraj ibn al-Jawzi
55
God is neither inside nor outside of the Universe
Ibn Jawzi states, in As-Sifat, that God neither exists inside the world nor outside of it.
[7] 
To him, "being inside or
outside are concomitant of things located in space" i.e. what is outside or inside must be in a place, and, according to
him, this is not applicable to God.
[7] 
He writes:
Both [being in a place and outside a place] along with movement, rest, and other accidents are
constitutive of bodies ... The divine essence does not admit of any created entity [e.g. place] within it or
inhering in it.
[7]
Works
Ibn al-Jawzi is perhaps the most prolific author in Islamic history. Al-Dhahabi states: “I have not known anyone
amongst the ‘ulama to have written as much as he (Ibn al-Jawzi) did.
[2] 
Recently, Professor Abdul Hameed
al-Aloojee, an Iraqee scholar conducted research on the extent of ibn al Jawzi’s works and wrote a reference work in
which he listed Ibn al Jawzees’s works alphabetically, identifying the publishers and libraries where his unpublished
manuscripts could be found. The number of Ibn al-Jawzi’s books reached a staggering total of 376 texts.
[8] 
Somes
even say that he is the author of more than 700 works.
[9]
• Al-Tahqiq (Arabic: ﻖﻴﻘﺤﺘﻟﺍ) mentioned above
• A Great Collection of Fabricated Traditions (Al-Mawdu'at al-Kubra) (Arabic: ﻯﺮﺒﻜﻟﺍ ﺕﺎﻋﻮﺿﻮﻤﻟﺍ)
• Al-Muntazam fi Tarikh al-Umam translates as: A categorical collection of the history of the nations (Arabic:
ﻢﻣﻷﺍ ﺦﻳﺭﺄﺗ ﻲﻓ ﻢﻈﺘﻨﻤﻟﺍ
)
• Provision of the journey(Arabic: ﺮﻴﺴﻤﻟﺍ ﺩﺍﺯ ) the second of his three works of exegesis on the Quran. The third in the
series, entitled "al-Mughni fi al-Tafsir" (ﺮﻴﺴﻔﺘﻟﺍ ﻲﻓ ﻲﻨﻐﻤﻟﺍ) is lost. The first has recently been published.
Quranic Sciences
•• Al-Mughni fi al-Tafsir, 81 parts
• Zad al-Masir fi ‘Ilm al-Tafsir, 4 volumes
•• Taysir al-Bayan fi Tafsir al-Quran
•• Tadhkirat al-Arib fi Tafsir al-Gharib
•• Gharib al-Gharib
• Nuzhat al-‘Uyun al-Nawadhir fi al-Wujuh wa al-Nadha’ir
• Al-Wujuh wa al-Nawadhir fi al-Wujuh wa al-Nadha’ir, a summary of Nuzhat al-‘Uyun al-Nawadhir
• Al-Ishara ila al-Qira’at al-Mukhtara, 4 parts
• Tadhkirat al-Mutanabbih fi ‘Uyun al-Mushtabih
• Funun al-Afnan fi ‘Uyun ‘Ulum al-Quran
•• Ward al-Aghsan fi Funun al-Afnan
• ‘Umdat al-Rasikh fi Ma’rifat al-Mansukh wa al-Nasikh, 5 parts
• Al-Musaffa bi Akuffi Ahl al-Rusukh min ‘Ilm al-Nasikh wal-Mansukh

Abu'l-Faraj ibn al-Jawzi
56
Theology
Front cover of Al-Radd ‘Ala al-Muta’assib al-‘Anid
published by Dar ul Kutoob Al Ilmiyah.
• Muntaqad al-Mu’taqid
• Minhaj al-Wusul ila ‘Ilm al-Usul, 5 parts
• Bayan Ghaflat al-Qa’il bi Qidam Af’al al-‘Ibad
•• Ghawamidh al-Ilahiyat
• Maslak al-‘Aql
•• Minhaj Ahl al-Isaba
•• Al-Sirr al-Masun
• Daf’ Shubhat al-Tashbih, 4 parts
• Al-Radd ‘Ala al-Muta’assib al-‘Anid
• Kitab Akhbar as-Sifat 
[10]
Traditions and Asceticism
•
Jami’ al-Asanid bi Alkhas al-Asanid
••
Al-Alqab
•
Al-Hada’iq, 34 parts
•
Manaqab Ameer ul Mumineen ‘Umar b. al-Khattab
••
Naqiy al-Naql, 5 parts
•
Fadha’il ‘Umar b. ‘Abd al-‘Aziz
••
Al-Mujtab
•
Fadha’il Sa’id b. al-Musayyab
••
Al-Nuzha, 2 parts
•
Fadha’il al-Hasan al-Basri
•
‘Uyun al-Hikayat
•
Manaqib al-Fudhayl b. ‘Ayadh, 4 parts
••
Multaqat al-Hikayat, 13 parts
••
Manaqib Bishr al-Hafi, 7 parts
••
Irshad al-Muridin fi Hikayat al-Salaf al-Salihin
••
Manaqib Ibrahim b. Adham, 6 parts
••
Rawdhat al-Naqil
••
Manaqib Sufyan al-Thawri
••
Ghurar al-Athar, 30 parts
••
Manaqib Ahmad b. Hanbal
•
Al-Tahqiq fi Ahadith al-Ta’liq, 2 volumes (ISBN
977-5704-48-0)
•
Manaqib Ma’ruf al-Karkhi, 2 parts
••
Al-Madih, 7 parts
•
Manaqib Rabi’a al-‘Adawiyya
•
Al-Mawdhu’at min al-Ahadith al-Marfu’at, 2 volumes
•
Muthir al-‘Azm al-Sakin ila Ashraf al-Amakin (ISBN 977-5227-59-3)
•
Al-‘Ilal al-Mutanahiya fi al-Ahadith al-Wahiya, 2
volumes
•
Safwat al-Safwa, 5 parts, abridgment of Hilyat al-Awliya’ by Abu Nu’aym
••
Ikhbar Ahl al-Rusukh fi al-Fiqh wal-Tahdith bi
Miqdar al-Mansukh min al-Hadith (ISBN
977-14-2005-4)
••
Minhaj al-Qasidin, 4 parts
••
Al-Sahm al-Musib, 2 parts
••
Al-Mukhtar min Akhbar al-Akhyar
•
Akhyar al-Dhakha’ir, 3 parts
•
Al-Qati’ li Muhal al-Lijaj bi Muhal al-Hallaj, a rebuttal against the supporters of
al-Hallaj, the pantheist who was executed by the agreement of the jurists from four
schools.
•
Al-Fawa’id ‘an al-Shuyukh, 60 parts
•
‘Ujalat al-Muntadhar li Sharh Hal al-Khidhr

Abu'l-Faraj ibn al-Jawzi
57
••
Manaqib Ashab al-Hadith
•
Al-Nisa’ wa ma yata’alluq bi adabihin
••
Mawt al-Khidhr
•
‘Ilm al-Hadith al-Manqul fi Anna Aba Bakr Amma al-Rasul
••
Mukhtasar Mawt al-Khidhr
••
Al-Jawhar
••
Al-Mashyikha
••
Al-Mughlaq
••
Al-Musalsalat
••
Al-Muhtasab fi al-Nasab
••
Tuhfat al-Tullab, 3 parts
••
Tanwir Mudlahim al-Sharaf
History
• Talqih Fuhum Ahl al-Athar fi ‘Uyun al-Tawarikh wa al-Siyar
•• Al-Muntazam fi Tarikh al-Muluk wal-Umam, 10 volumes
• Shudhur al-‘Uqud fi Tarikh al-‘Uhud
• Tara’if al-Dhara’if fi Tarikh al-Sawalif
•• Manaqib Baghdad
• Al-Wafa bi Fadha’il al-Mustafa, biography of the Prophet, 2 volumes
Fiqh
• al-Insaf fi Masa’il al-Khilaf
•• Junnat al-Nadhir wa Jannat al-Nadhar
• ‘Umad al-Dala’il fi Mushtahar al-Masa’il
•• Al-Mudhab fi al-Madhab
•• Masbuk al-Dhahab
•• Al-Nubdha
• Al-‘Ibadat al-Khams
•• Asbab al-Hidaya li Arbab al-Bidaya
• Kashf al-Dhulma ‘an al-Dhiya’ fi Radd Da’wa Ilkiya
•• Radd al-Lawm al-Dhaym fi Sawm Yawm al-Ghaym
Art of Preaching (wa’dh)
•• al-Yawaqit fi al-Khutab
•• al-Muntakhab fi al-Nuwab
•• Muntakhab al-Muntakhab
•• Muntakhal al-Muntakhab
•• Nasim al-Riyadh
• Al-Lu’lu’
•• Kanz al-Mudhakkir
•• Al-Azaj
• Al-Lata’if
•• Kunuz al-Rumuz
•• Al-Muqtabis
•• Zayn al-Qisas
•• Mawafiq al-Marafiq (ISBN 2-7451-3464-7)
•• Shahid wa Mashhud
• Wasitat al-‘Uqud min Shahid wa Mashhud
•• Al-Lahab, 2 parts
•• Al-Mudhish

Abu'l-Faraj ibn al-Jawzi
58
•• Saba Najd
• Muhadathat al-‘Aql
•• Laqt al-Juman
• Al-Muq’ad al-Muqim
•• Iqadh al-Wasnan min al-Raqadat bi Ahwal al-Haywan wal-Nabat, 2 parts
•• Nakt al-Majalis al-Badriyya, 2 parts
•• Nuzhat al-Adib, 2 parts
•• Muntaha al-Muntaha
• Tabsirat al-Mubtadi’, 20 parts
•• Al-Yaquta, 2 parts (ISBN 977-5141-49-4)
• Tuhfat al-Wu’adh
Various sciences
••
Dham al-Hawa, 2 volumes
••
Funun al-Albab
••
Sayd al-Khatir, 65 parts
••
Al-Dhurafa wal-Mutamajinin
•
Ihkam al-Ish’ar bi Ahkam al-Ash’ar, 20 parts
••
Manaqib Abi Bakr
••
Al-Qussas al-Mudhakkirin (Also available in English: A critical edition, annotated translation
and introduction by Merlin L. Swartz ASIN: B0007KE23O)
•
Manaqib ‘Ali
••
Taqwim al-Lisan
•
Fadha’il al-‘Arab
••
Al-Adhkiya
••
Durrat al-Iklil fi al-Tarikh, 4 volumes
••
Al-Hamqa
••
Al-Amthal
••
Talbis Iblis, 2 volumes (A small part of the book has been translated and abridged into English
by Dr. Bilal Philips)
•
Al-Manfa’ah fi al-Madhahib al-Arba’ah, 2
volumes
•
Laqt al-Manafi’ fi al-Tibb, 2 volumes
•
Al-Mukhtar min al-Ash’ar, 10 volumes
••
Al-Shayb al-Khidhab
•
Ru’us al-Qawarir, 2 volumes
•
A’mar al-A’yan
•
Al-Murtajal fi al-Wa’dh
•
Al-Thabat ‘ind al-Mamat, 2 parts
•
Dhakhirat al-Wa’idh, several volumes
••
Tanwir al-Ghabash fi Fadhl al-Sud wal-Habash, 2 parts
••
Al-Zajr al-Makhuf
•
Al-Hath ‘ala Hifdh al-‘Ilm wa Dhikr Kibar al-Huffadh
••
Al-Ins wal-Mahabba
••
Ashraf al-Mawali, 2 parts
••
Al-Mutrib al-Mulhib
•
I’lam al-Ahya bi Aghlat al-Ihya, a criticism of Ihya ‘Ulum al-Din by al-Ghazzali
•
Al-Zand al-Wariy fi al-Wa’dh al-Nasiriy,
2 parts
••
Tahrim al-Muhill al-Makruh
••
Al-Fakhir fi Ayyam al-Imam al-Nasir
•
Al-Misbah al-Mudhi’ li Dawlat al-Imam al-Mustadhi’
••
Al-Majd al-Salahi
•
‘Atf al-‘Ulama ‘ala al-Umara wal-Umara ‘ala al-‘Ulama
••
Lughat al-Fiqh, 2 parts
•
Al-Nasr ‘Ala Misr
•
‘Aqd al-Khanasir fi Dhamm al-Khalifat
al-Nasir
•
Al-Majd al-‘Adhudi
•
Dhamm ‘Abd al-Qadir, a censure of ‘Abd
al-Qadir al-Jaylani
••
Al-Fajr al-Nuri
••
Gharib al-Hadith
•
Manaqib al-Sitr al-Rafi’
••
Mulah al-Ahadith, 2 parts
•
Ma Qultuhu min al-Ash’ar
•
Al-Fusul al-Wa’dhiya ‘ala Huruf
al-Mu’jam
••
Al-Maqamat
••
Salwat al-Ahzan, 10 volumes
•
Min Rasa’ili
•
Al-Ma’shuq fil-Wa’dh
••
Al-Tibb al-Ruhani
•
Al-Majahlis al-Yusufiyya fil-Wa’dh
••
Bayan al-Khata wal-Sawab fi Ahadith Ibn Shihab, 16 parts
•
Al-Wa’dh al-Maqbari
•
Al-Baz al-Ashhab al-Munqadh ‘ala man Khalafa al-Madhab, a treatise in Fiqh, and not another
title of Daf’ Shubah al-Tashbih according to Ibn Rajab.
••
Qiyam al-Layl, 3 parts
•
Al-Nur fi Fadha’il al-Ayyam wal-Shuhur
••
Al-Muhadatha

Abu'l-Faraj ibn al-Jawzi
59
•
Taqrib al-Tariq al-Ab’ad fi Fadha’il Maqbarat Ahmad
••
Al-Munaja
•
Manaqib al-Imam al-Shafi’i
•
Zahir al-Jawahir fil-Wa’dh, 4 parts
•
Al-‘Uzlah
••
Al-Nuhat al-Khawatim, 2 parts
••
Al-Riyadha
••
Al-Murtaqa li man Ittaqa
••
Minhaj al-Isaba fi Mahabat al-Sahaba
•
Hawashi ‘ala Sihah al-Jawhari
•
Mukhtasar Funun Ibn ‘Aqil, 10 odd
volumes
Notes
[1]
[1] Robinson:2003:XV
[2] IslamicAwakening.Com: Ibn al-Jawzi: A Lifetime of Da'wah (http:/
 
/
 
www.
 
as-sahwah.
 
com/
 
viewarticle.
 
php?articleID=1277&
 
)
[3] Ibn Al-Jawzi (http:/
 
/
 
www.
 
sunnah.
 
org/
 
history/
 
Scholars/
 
ibn_aljawzi.
 
htm)
[4] Ibn al-Jawzi: A Lifetime of Da'wah (http:/
 
/
 
www.
 
islamicawakening.
 
com/
 
viewarticle.
 
php?articleID=1277)
[5] http:/
 
/
 
www.
 
amalpress.
 
com/
 
index.
 
php?l_dis=publications&
 
det=full&
 
id=18
[6] http:/
 
/
 
www.
 
amalpress.
 
com/
[7] Swartz, Merlin. A Medieval Critique of Anthropomorphism. Brill, 2001, p.159
[8] http:/
 
/
 
www.
 
sunnahonline.
 
com/
 
ilm/
 
seerah/
 
0035.
 
htm Ibn al-Jawzee
[9] IBN AL-JAWZI (http:/
 
/
 
www.
 
sunnah.
 
org/
 
history/
 
Scholars/
 
ibn_aljawzi.
 
htm)
[10] Swartz, Merlin. A Medieval Critque of Anthropomorphism. Brill, 2001
References
•• Robinson, Chase F. (2003), Cambridge University Press, ISBN 0-521-62936-5
External links
• The Attributes of God (http:/
 
/
 
www.
 
amalpress.
 
com/
 
index.
 
php?l_dis=publications&
 
det=full&
 
id=18) 'Abd
al-Rahman ibn al-Jawzi trans. Abdullah bin Hamid 'Ali published by Amal Press (http:/
 
/
 
www.
 
amalpress.
 
com)
• The Most Comprehensive Biographical Note of Ibn al-Jawzi online (http:/
 
/
 
www.
 
hanbalis.
 
com/
 
index.
 
php/
Ibn_al-Jawzi)
• Biography (http:/
 
/
 
www.
 
as-sahwah.
 
com/
 
viewarticle.
 
php?articleID=1277&
 
)
•
(French) 
Importance of attachment to the Qur'an by Imam Ibn Al Jawzi (http:/
 
/
 
www.
 
at-tawhid.
 
net/
article-l-attachement-au-qur-an-que-contiennent-les-coeurs-des-amoureux-d-allah-ibn-al-jawzi-46585345.
 
html)
•
(French) 
Refutation of anthropomorphism by Imam Ibn Al Jawzi (http:/
 
/
 
www.
 
at-tawhid.
 
net/
article-ibn-al-jawzi-expose-critique-et-refute-l-egarement-des-anthropomorphistes-hanbalites-59608673.
 
html)

Tahdhib al-Athar
60
Tahdhib al-Athar
Tahdhīb al-Āthār (Arabic: ﺭﺎﺛﺁﻝﺍ ﺐﻳﺬﻬﺗ) is a collection of hadith by Muhammad ibn Jarir al-Tabari. Al-Kattani
described it as one of al-Tabari's amazing works, although, he did not complete it.
Description
Al-Tabari compiled this work as inclusive of hadith, an examination of their authenticity, and the explanation of
each. He arranged his work according to the companion narrating it, beginning with Abu Bakr al-Siddiq.
[1] 
He
completed the hadith of the ten companions promised paradise, Ahl al-Bayt and their clients, as well as a large
segment of `Abd Allah ibn `Abbas's hadith.
[1]
Al-Tabari gathered those hadith he determined to be authentic from each of these companions and discussed the
various routes of their individual hadith and any hidden defects.
[1] 
He then discussed the understanding of each
hadith, the differing opinions of the scholars and their rational, the definitions of any unusual terminology.
[1] 
He died
in 922 before completing it.
[1]
Al-Kattani praised Tahdhib as being from the author's amazing works.
[1]
References
[1] al-Kattani, Muhammad ibn Ja'far (2007) (in Arabic). al-Risalah al-Mustatrafah (Seventh ed.). Beirut: Dar al-Bashair al-Islamiyyah. p. 43.

Muhammad ibn Jarir al-Tabari
61
Muhammad ibn Jarir al-Tabari
Muhammad ibn Jarir al-Tabari
Born
838 (224AH)
Amol, Tapuria, Iran
Died
923 (310AH)
Era
Medieval era
Region Medieval Islamic civilization
School Jariri
Abu Ja'far Muhammad ibn Jarir al-Tabari (Arabic: ﻱﺮﺒﻄﻟﺍ ﺪﻳﺰﻳ ﻦﺑ ﺮﻳﺮﺟ ﻦﺑ ﺪﻤﺤﻣ ﺮﻔﻌﺟ ﻮﺑﺃ) (224 – 310 AH; 838–923
CE) was a prominent and influential scholar, historian and exegete of the Qur'an from Tabaristan, modern
Mazandaran in Persia/Iran.
His most influential and best known works are his Qur'anic commentary known as Tafsir al-Tabari and his historical
chronicle Tarikh al-Rusul wa al-Muluk (History of the Prophets and Kings), often referred to Tarikh al-Tabari.
Al-Tabari founded his own madhhab which is usually designated by the name Jariri.
Biography
Tabari was born in Amol, Tabaristan (some twenty kilometres south of the Caspian Sea) in the winter of 838–9.
[1]
He memorized the Qur'an at seven, was a qualified religious leader at eight and began to study the prophetic
traditions at nine. He left home to study in A.H. 236
[2] 
(850–1) when he was twelve. He retained close ties to his
home town. He returned at least twice, the last time in A.H. 290 (903) when his outspokenness caused some
uneasiness and led to his quick departure.
[3]
He first went to Ray (Rhages), where he remained for some five years.
[4] 
A major teacher in Rayy was Abu Abdillah
Muhammad ibn Humayd al-Razi, who had earlier taught in Baghdad but was now in his seventies.
[5] 
Among other
material, ibn Humayd taught Jarir Tabari the historical works of ibn Ishaq, especially al-Sirah, his life of
Muhammad.
[6] 
Tabari was thus introduced in youth to pre-Islamic and early Islamic history. Tabari quotes ibn
Humayd frequently. We know little about Tabari's other teachers in Rayy.
[7]
Tabari then travelled to study in Baghdad under ibn Hanbal, who, however, had recently died (in late 855 or early
856).
[8] 
Tabari possibly made a pilgrimage prior to his first arrival in Baghdad.
[9] 
He left Baghdad probably in 242
A.H. (856–7)
[10] 
to travel through the southern cities of Basra, Kufah and Wasit.
[11] 
There he met a number of
eminent and venerable scholars.
[12]
On his return to Baghdad, he took a tutoring position from the vizier Ubaydallah b. Yahya b. Khaqan.
[13] 
This would
have been before A.H. 244 (858) since the vizier was out of office and in exile from 244 to 248 (858-9 to 862).
[14]
There is an anecdote told that Tabari had agreed to tutor for ten dinars a month, but his teaching was so effective and
the boy's writing so impressive that the teacher was offered a tray of dinars and dirhams. The ever-ethical Tabari
declined the offer saying he had undertaken to do his work at the specified amount and could not honourably take
more.
[15] 
This is one of a number of stories about him declining gifts or giving gifts of equal or greater amount in
return.
[16]
In his late twenties he travelled to Syria, Palestine and Egypt.
[17] 
In Beirut he made the highly significant connection
of al-Abbas b. al-Walid b. Mazyad al-'Udhri al-Bayruti (c.169-270/785-6 to 883–4). Al-Abbas instructed Tabari in
the Syrian school's variant readings of the Qur'an and transmitted through his father al-Walid the legal views of
al-Awza'i, Beirut's prominent jurist from a century earlier.

Muhammad ibn Jarir al-Tabari
62
Tabari arrived in Egypt in 253H (867),
[18] 
and some time after 256/870 returned to Baghdad,
[19] 
possibly making a
pilgrimage on the way. If so, he did not stay long in the Hijaz. Tabari had a private income from his father while he
was still living and then the inheritance.
[20] 
He took money for teaching. He never took a government or a judicial
position.
[21]
Quran Tabari
Tabari was some fifty years old when al-Mu'tadid
became caliph. He was well past seventy in the year his
History, as we know it, was published. During the
intervening years, he was famous, if somewhat
contrversial, personality. Among the figures of his age,
he had access to sources of information equal to
anyone, except, perhaps, those who were directly
connected with decision making within the
government. Most, if not all, the materials for the
histories of al-Mu'tadid, al-Muktafi, and the early years
of al-Muqtadir were collected by him about the time
the reported events took place. His accounts are as
authentic as one can except from any pre-modern
age.
[22]
Personal Characteristics
He is described as having a dark complexion, large eyes and a long beard. He was tall and slender
[23] 
and his hair
and beard remained black until he was very old. He was attentive to his health, avoiding red meat, fats and other
unhealthy foods. He was seldom sick before his last decade when he suffered from bouts of pleurisy. When he was
ill, he treated himself )to the approval of physicians). He had a sense of humour, though serious subjects he treated
seriously. He had studied poetry when young and enjoyed writing, reciting and participating in poetic exchanges. It
is said that he was asked in Egypt about al-Tirimmah and was able to recite this seventh century poet's work for
Egyptians who had merely heard al-Tirimmah's name.
He was witty and urbane, clean and well mannered.
[24] 
He avoided coarse speech, instead displaying refined
eloquence.
[25] 
He had a good grounding in grammar, lexicography and philology. Such were considered essential for
Qur'anic commentary. He knew Persian and was acquainted with the origins of various foreign loan words in Arabic
from a number of other languages.
Tabari never married.
[26] 
There is a description of his normal day: rising early for prayer, studying till early
afternoon, publicly praying the afternoon prayer, reciting Qur'an and teaching Qur'an, and then teaching law until
late.
He died in Baghdad on February 17, 923.
[27]

Muhammad ibn Jarir al-Tabari
63
Bal'ami's 14th century Persian version of
Universal History by Tabari
Works
Al-Tabari wrote history, theology and Qur'anic commentary. His legal
writings were published first and then continued to appear throughout
his life. Next were his commentaries on the Qur'an. Lastly, his history
was published. Despite a style that makes it seem he drew largely on
oral sources, written material (both published and unpublished)
provided him with the bulk of his information. His biographers stress
his reverence for scholarship and his keen intent to offer his readers
hard fact.
He did not hesitate to express his independent judgement (ijtihad).
[28]
He stated his assessment as to which of the sources he cited was
accurate. This was more understandably an aspect of his theology than
of his history. This does not mean he saw himself as innovative. On the
contrary, he was very much opposed to religious innovation. The story
goes that when he was near death ibn Kamil suggested he forgive his
enemies. He said he was willing to do so, except for the person who
had described him as an innovator.
[29] 
In general Tabari's approach was
conciliatory and moderate, seeking harmonious agreement between
conflicting opinions.
[30]
Initially he identified as a Shafi'ite in Fiqh law and Shafi'ites were happy to have him so considered. He was later
seen as having established his own school. Although he had come to Baghdad in youth to study from Hanbal, he
incurred the vehement wrath of the Hanbalites.
[31] 
Tabari's madhhab is usually designated by the name Jariri after his
patronymic.
[32] 
However, in the keenly competitive atmosphere of the times, his school failed to endure.
[33]
While we still lack a satisfactory scholarly biography of this remarkable caliph, interested readers now have access
to a meticulous and well-annotated translation of the sections from al-Tabari's chronicle, which constitute the most
important primary source for the history of his reign. Anyone familiar with al-Tabari'sc hronicle knows what a
formidable challenge it poses for a translator, especially for one attempting to make it accessible to an audience that
includes non-specialists. There is, first of all, the obstacle of al-Tabari's Arabic prose, which varies greatly in style
and complexity according to the source he is using (and apparently quoting verbatim). The sections in the McAuliffe
translation, drawn mostly from al-Mada'ini and 'Umar ibn Shabba, do not represent the most obscure passages to be
found in al-Tabari, but they are nonetheless full of linguistic ambiguities and difficulties for the translator.
[34]
His wrote extensively; his voluminous corpus containing two main titles:
• History of the Prophets and Kings – (Arabic: ﻙﻮﻠﻤﻟﺍﻭ ﻞﺳﺮﻟﺍ ﺦﻳﺭﺎﺗ or Tarikh al-Rusul wa al-Muluk or Tarikh
al-Tabari)
The first of the two large works, generally known as the Annals (Arabic Tarikh al-Tabari). This is a universal history
from the time of Qur'anic Creation to AD 915, and is renowned for its detail and accuracy concerning Muslim and
Middle Eastern history. Tabari's work is one of the major primary source for historians.
• The Commentary on the Qur'an – (Arabic: al-musamma Jami al-bayan fi ta'wil al-Qur'an, commonly called
Tafsir al-Tabari)
His second great work was the commentary on the Qur'an, (Arabic Tafsir al-Tabari), which was marked by the same 
fullness of detail as the Annals. Abul-Qaasim Ibn 'Aqil Al-Warraq (ﻪﻠﻟﺍ ﻪﻤﺣﺭ) says: " Imām Ibn Jarir (ﻪﻠﻟﺍ ﻪﻤﺣﺭ) once 
said to his students: “Are you'll ready to write down my lesson on the Tafsir (commentary) of the entire Holy 
Quran?" They enquired as to how lengthy it would be. "30 000 pages"! he replied. They said: "This would take a

Muhammad ibn Jarir al-Tabari
64
long time and cannot be completed in one lifetime. He therefore made it concise and kept it to 3000 pages (note, this
was in reference to the old days when they used ink and hard-paper which was a bit long format today). It took him
seven years to finish it from the year 283 till 290. It is said that it is the most voluminous Athari Tafsir (i.e., based on
hadith not intellect) existent today so well received by the Ummah that it survived to this day intact due to its
popularity and widely printed copies available worldwide. Scholars such as Baghawi and Suyuti used it largely. It
was used in compiling the Tafsir ibn Kathir which is often referred to as Mukhtasar Tafsir at-Tabari.
• Tahdhīb al-Athār (ﺭﺎﺛﻵﺍ ﺐﻳﺬﻬﺗ) was begun by Tabari. This was on the traditions transmitted from the Companions
of Muhammad. It was not, however, completed.
A persual of Tabari shows that in fact he relied on a variety of historians and other authors such as Abu Mihnaf, Sayf
b. 'Umar, Ibn al-Kalbi, 'Awana b. al-Hakam, Nasr b. Muzahim, al-Mada'ini, 'Urwa b. al-Zubayr, al-Zuhri, Ibn Ishaq,
Waqidi, Wahb b. Munabbih, Ka'b al-Ahbar, Ibn al-Matni, al Haggag b. al-Minhal, Hisham b. 'Urwa, al-Zubayr b.
Bakkar and so forth, in addition to oral accounts that were circulating at the time. In recounting his history, Tabari
used numerous channels to give accounts. These are both channels that are given by the same author in a work, such
as for example three different accounts that start with the isnad al-Harita.
[35]
Texts Relating To Al-Tabari
It is thus an extremely early witness to the recep tion of al-Tabarl's text-indeed much earlier than the sources that are
customarily pressed into service to improve our understanding of the Ta'rikh al-rusul wa'l-muluik, e.g., Miskawayh,
Ibn 'Asakir, Ibn al-Athir, and Ibn Khallikan.7 Second, since al-Azdi was writing in the de cades following al-Tabarl,
his Ta'rikh can say something about the reception of al-Tabari's Ta'rikh among those who immediately followed the
great master. That al-Tabari's history was immensely significant we can all agree; but as to precisely how he became
so signifi cant there is no clear consensus.8 Third-and returning to Forand's insight-al-Azdi fre quently drew on the
same authorities tapped by al-Tabari, but whose works are for the most part now lost, such as Abui Ma'shar
(170/786), Abiu Mikhnaf (157/774), al-Haytham ibn 'Adi (207/822), al-Madalini (around 228/843), and 'Umar ibn
Shabba (262/878).
[36]
In 78.29 the Qur'an says "each thing we enumerate as [or in] a kitab, " and al-Tabari appends to the verse by way of
elaboration "its number, its amount, and its extent-the knowledge of (any) thing does not escape us" (XXX: 10). This
might suggest that al- Tabari considered kitab merely as a metaphor for Allah's knowledge. However, from
al-Tabari's comments elsewhere on Allah's knowledge it is quite evident that he is not speaking metaphorically. For
example, in 35.11 where the Qur'an states that the length or shortness of a person's life is in a kitab is explained by
al- Tabari as "it is in a kitab with Allah, written (maktab) which he computes and knows" (XXII: 71-2).8
[37]
Al-Tabari reports that al- Mahdi was just about to promote Harun as heir apparent ahead of Musa when he died, and
adds by way of corroboration another report that al-Mahdi set off for Masabadhan in a great hurry.34 However, it
may be doubted that al-Mahdi at the time shared the reporter's subsequent knowledge of his imminent demise there,
and none of the other reported circumstances of his death suggest that he was in a hurry to go anywhere. On the
contrary, the sources in general make it clear that he had gone to Masabadhan for recreation, and they occasionally
say so explicitly. Al-Tabari does say explicitly that envoys were sent to the provinces, where they obtained the oath
of allegiance not only to al-Hadi as caliph but also to Harun as heir apparent (wall al-'ahd).38 This was probably the
first occasion on which Harfin was so acknowledged.39 Harin himself, with the advice of al-Rabic, sent out these
envoys, and all of this must have been presented to his brother on his return as a fait accompli.
[38]
After so many exchanges of recrimination with his own men, and after various attempts to regroup what was 
becoming a progressively disorderly army, 'Ali is reported by Tabari in a most revealing passage to have explained 
his acceptance of the arbitration as such: "It is no sin but only a failure of judgment." Nothing sums up the moral and 
religious complexity of the situation better than this sentence. The group that made a big issue of 'Ali's dilemma were 
the Kharijites, who for reasons of their own could see clearly the religious and political issues involved, who agreed 
neither with 'Ali nor with his opponent but were in turn incapable of administering a polity of their own. Tabari's

Muhammad ibn Jarir al-Tabari
65
account also brings that out very clearly when he relates (p. 115) how the assembled Kharijites, who were quite
willing to expound the reasons for their recession from 'Ali's forces, would one by one refuse to take the leadership
of their own group, a situation quite characteristic of religious purists when confronted with "dirty" politics.
[39]
Realistic depictions alternate with formalized and archetypal narrative. Tabari is careful to give his reports of these
conquests a religious frame (expressions such as "Nu'aym wrote to 'Umar about the victory that God had given him"
[pp. 25–26] abound), though it is worth noting that Tabari describes the initiation of the campaign in pragmatic
rather than ideological terms. He states that cUmar's decision to invade came as a result of his realization "that
Yazdajird was making war on him every year and when it was suggested to him that he would continue to do this
until he was driven out of his kingdom" (p. 2). The religious frame in Tabari's account is therefore not inflexible or
exclusive.
[40]
References
[1] Franz Rosenthal, trans., The History of al-Ţabarī (State University of New York Press, 1989), Volume 1, pp. 10-11
[2] Rosenthal, pp. 15–16
[3]
[3] Rosenthal, p. 11
[4]
[4] Rosenthal, p. 16
[5]
[5] Rosenthal, p. 17
[6]
[6] Rosenthal, p. 18
[7]
[7] Rosenthal, p. 17
[8]
[8] Rosenthal, p. 19
[9]
[9] Rosenthal, p. 19
[10]
[10] Rosenthal, p. 20
[11]
[11] Rosenthal, p. 19
[12]
[12] Rosenthal, p. 20
[13]
[13] Rosenthal, p. 21
[14]
[14] Rosenthal, p. 21
[15]
[15] Rosenthal, p. 22
[16]
[16] Rosenthal, p. 22
[17]
[17] Rosenthal, p. 23
[18]
[18] Rosenthal, p. 27
[19]
[19] Rosenthal, p. 31
[20]
[20] Rosenthal, p. 14
[21]
[21] Rosenthal, p. 36
[22] Saliba, George. The History of Al-Ṭabarī = Taʻrīkh Al-rusul Waʻl-mulūk. Vol. XXXVIII. New York: State University of New York, 1985.
Print.
[23]
[23] Rosenthal, p. 40
[24]
[24] Rosenthal, p. 41
[25]
[25] Rosenthal, p. 4o
[26]
[26] Rosenthal, p. 33
[27]
[27] Rosenthal, p. 78
[28]
[28] Rosenthal, p. 55
[29]
[29] Rosenthal, p. 61
[30]
[30] Rosenthal, p. 56
[31]
[31] Rosenthal, p. 63
[32]
[32] Rosenthal, p. 64
[33]
[33] Rosenthal, p. 66
[34] The History of al-Tabari (Tarikh al-Rusul Walmuluk). Vol. XXVIII: Abbasid Authority Affirmed, the Early Years of al-Mansur A.D.
753-763/A.H. 136-145 by Al-Tabari (Abu Jafar Muhammad Ibn Jarir); Jane Dammen McAuliffe Review by: Elton L. Daniel International
Journal of Middle East Studies , Vol. 29, No. 2 (May, 1997), pp. 287-289 Published by: Cambridge University Press Article Stable URL:
http:/
 
/
 
www.
 
jstor.
 
org/
 
stable/
 
164026
[35] Osman, Ghada. "ORAL VS. WRITTEN TRANSMISSION: THE CASE OF ṬABARĪ AND IBN SAʿD." Academic Search Premier.
EBSCO. Web. 15 May 2012.
[36] A Local Historian's Debt to al-Ṭabarī: The Case of al-Azdī's "Ta'rīkh al-Mawṣil" Chase F. Robinson Journal of the American Oriental
Society , Vol. 126, No. 4 (Oct. - Dec., 2006), pp. 521-535 Published by: American Oriental Society Article Stable URL: http:/
 
/
 
www.
 
jstor.
org/
 
stable/
 
20064541.

Muhammad ibn Jarir al-Tabari
66
[37] Ṭabarī's Exegesis of the Qur'ānic Term al-Kitāb Herbert Berg Journal of the American Academy of Religion , Vol. 63, No. 4 (Winter, 1995),
pp. 761-774 Published by: Oxford University Press Article Stable URL: http:/
 
/
 
www.
 
jstor.
 
org/
 
stable/
 
1465467
[38] The Succession to the Caliph Mūsā al-Hādī Richard Kimber Journal of the American Oriental Society , Vol. 121, No. 3 (Jul. - Sep., 2001),
pp. 428-448 Published by: American Oriental Society Article Stable URL: http:/
 
/
 
www.
 
jstor.
 
org/
 
stable/
 
606671
[39] Tarikh al-Rusul Wa-l-Muluk (History of Prophets and Kings), the History of al-Tabari, vol. XVII, the First Civil War by Abu Jafar Jarir Ibn
Muhammad al-Tabari; G. R. Hawting Review by: George Saliba International Journal of Middle East Studies , Vol. 30, No. 1 (Feb., 1998), pp.
125-127 Published by: Cambridge University Press Article Stable URL: http:/
 
/
 
www.
 
jstor.
 
org/
 
stable/
 
164211
[40] The History of al-Tabari (Tarikh al-Rusul Wal-Muluk). Vol. XIV: The Conquest of Iran by Al-Tabari; G. Rex Smith Review by: Hassan I.
Mneimneh International Journal of Middle East Studies , Vol. 28, No. 2 (May, 1996), pp. 262-264 Published by: Cambridge University Press
Article Stable URL: http:/
 
/
 
www.
 
jstor.
 
org/
 
stable/
 
176433
Bibliography
• Bosworth, C.E., "Al-Tabari, Abu Djafar Muhammad b. Djarir b. Yazid" in P.J. Bearman, Th. Bianquis, C.E.
Bosworth, E. van Donzel and W.P. Heinrichs et al., Encyclopædia of Islam, 2nd Edition. (Leiden: E. J. Brill) 12
Vols. published between 1960 and 2005.
• Ehsan Yar-Shater, ed., The History of al-Ţabarī (State University of New York Press) 40 Vols. published between
1989 and 2007 ISBN 0-88706-563-5.
• Rosenthal, Franz, trans., The History of al-Ţabarī (State University of New York Press, 1989), Volume 1.
External links
• Biographical Data: Abu Jaffar Tabari (http:/
 
/
 
www.
 
salaam.
 
co.
 
uk/
 
knowledge/
 
biography/
 
viewentry.
php?id=114), salaam.co.u, retrieved 2008-09-15
• Imām Abu Ja'far Muhammad Ibn Jarīr At-Tabarī (ﻪﻠﻟﺍ ﻪﻤﺣﺭ) (http:/
 
/
 
www.
 
al-inaam.
 
com/
 
alinaam/
 
old/
1427rtabri.
 
htm)
Riyadh as-Saaliheen
Riyadh as-Saaliheen (ﻦﻴﺤﻟﺎﺼﻟﺍ ﺽﺎﻳﺭ), translated: "The Gardens of the Righteous", is a compilation of verses from the
Qur'an and hadith by Yahiya ibn Sharaf al-Nawawi.
Description
In total, it contains 1896 hadith divided into 372 chapters, many of which are introduced by verses of the Quran.
Almost all of the hadith in Riyadh as-Saaliheen is authentic,
[1] 
it contains most of the strong hadith from Al-Bukhari
and Muslim and is well regarded by the scholars of hadith.

Riyadh as-Saaliheen
67
Explanation
Books of commentary on the hadith in Riyadh as-Saaliheen have been written, including the most recent, by
Muhammad ibn al Uthaymeen d. 1421H. 
[2]
References
[1] Da'if Hadith of al-Nawawi's Riyadh al-Saliheen (http:/
 
/
 
abdurrahman.
 
org/
 
index.
 
html), according to the checking of Muhammad Nasiruddin
al-Albani
[2] Ibn Farooq's Book Review of » Riyādh us Sāliheen (http:/
 
/
 
ibnfarooq.
 
com/
 
riyadhUsSaliheen.
 
html)
External links
• English Translation with short commentary (http:/
 
/
 
www.
 
fanar.
 
gov.
 
qa/
 
Publication/
 
RYADUSSALIHEEN.
pdf)
• Book review of Riyadh as Saliheen (http:/
 
/
 
ibnfarooq.
 
com/
 
riyadhUsSaliheen.
 
html)
• Entire MP3 Recording of Riyaadhus Saaliheen (http:/
 
/
 
rs.
 
e-jaazah.
 
com)
• English Translation with short commentary by Salahuddin Yusuf (http:/
 
/
 
www.
 
witness-pioneer.
 
org/
 
vil/
hadeeth/
 
riyad/
 
) published Originally by Darussalam
• Riyad as-Salihin (The Meadows of the Righteous) by Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi
Ad-Dimashqi Online (http:/
 
/
 
www.
 
sunnipath.
 
com/
 
Library/
 
Hadith/
 
H0004P0000.
 
aspx/
 
)
• Complete Riyad-us Saliheen in Arabic and English (http:/
 
/
 
www.
 
guidedways.
 
com/
 
riadusaleheen/
chapter_display.
 
php)
• English Translation by Aisha Bewley (http:/
 
/
 
bewley.
 
virtualave.
 
net/
 
riyad1.
 
html)
• Urdu Translation by Shaykh-Shamsuddin vol-1 (http:/
 
/
 
www.
 
scribd.
 
com/
 
doc/
 
38769301/
Riaz-Us-Saliheen-Vol-1-Urdu-Tarjamah-by-Shaykh-Shamsuddin)
• Urdu Translation by Shaykh-Shamsuddin vol-2 (http:/
 
/
 
www.
 
scribd.
 
com/
 
doc/
 
38769678/
Riaz-Us-Saliheen-Vol-2-Urdu-Tarjamah-by-Shaykh-Shamsuddin)

Al-Nawawi
68
Al-Nawawi
Yahya ibn Sharaf al-Nawawi
Born
631 AH/1234 CE
Died
676 AH [1]/1278 CE
Era
Medieval era
Region Damascus
School Shafi'i
Abu Zakaria Mohiuddin Yahya Ibn Sharaf al-Nawawi (1234–1278) (Arabic: ﻱﻭﻮﻨﻟﺍ ﻑﺮﺷ ﻦﺑ ﻰﻴﺤﻳ ﺎﻳﺮﻛﺯ ﻮﺑﺃ), popularly
known as al-Nawawi, an-Nawawi or Imam Nawawi (631–676 A.H. / 1234–1278 CE), was a Sunni Muslim author
on Fiqh and hadith.
[2] 
His position on legal matters is considered the authoritative one in the Shafi'i Madhhab. He
was born at Nawa near Damascus, Syria. As with many Arabic and Semitic names, the last part of his name refers to
his hometown.
He studied in Damascus from the age of 18 and after making the pilgrimage in 1253 he settled there as a private
scholar. From a young age he showed signs of great intelligence, and so his father paid for a good education. As a
judge, he was much sought after for advice and adjudication of disputes.
During his life of 45 years
[3] 
he wrote many books on Islamic studies and other topics. He collected and sourced 40
hadith of the Islamic prophet, Mohammed back to one of his companions.
[4]
In 1267 he succeeded Abu Shama as professor of hadith at the Ashrafiyya [school] in the city. He died at Nawa at a
relatively young age, having never married.
Birth and Birth place
The complete name of Imam Nawawi is Abu Zakaria Mohiuddin Yahya, son of Sharaf AnÄNawawi, son of Murry,
son of Hassan, son of Hussain, son of Muhammad, son of Juma, son of Hazam. Nawawi refers to Nawa, a place near
Damascus, in the suburb of the city of Howran. One of his ancestors named Hazam had settled at this place. Imam
Nawawi was born at Nawa in the year 631 A.H. His father, a virtuous and pious man, resolved to arrange for proper
and befitting education as he had discovered the symptoms of heavenly intelligence and wisdom in his promising
child at an early stage.
Shaikh Yasin bin Yousuf Marakashi, a saintly figure of Nawa says: "I saw Imam Nawawi at Nawa when he was a
youth of ten years of age. Other boys of his age used to force him to play with them, but Imam Nawawi would
always avoid the play and would remain busy with the recitation of the Noble Qur'an. When they tried to domineer
and insisted on his joining their games, he bewailed and expressed his no concern over their foolish action. On
observing his sagacity and profundity, a special love and affection developed in my heart for young Nawawi. I
approached his teacher and urged him to take exceptional care of this lad as he was to become a great religious
scholar and most pious saint of future. His teacher asked whether I was a soothsayer or an astrologer. I told him I am
neither soothsayer nor an astrologer but Allah caused me to utter these words." His teacher conveyed this incident to
Imam's father and he keeping in view the learning quest of his son, decided to dedicate the life of his son for the
service and promotion of the cause of Islamic Faith. In a short period, Nawawi learnt to read the Holy Qur'an and by
that time he nearly had attained puberty. Nawa had no academic or scholarly atmosphere and there were no religious
academies or institutes where one could earn excellence in religious learning, so his father took him to Damascus,
which was considered the center of learning and scholarship, and the students from far and wide gathered there for
schooling. During that period, there were more than three hundred institutes, colleges and universities in Damascus.

Al-Nawawi
69
Imam Nawawi joined Madrasah Rawahiyah which was affiliated with the Ummvi University. The founder and
patron of this Madrasah was a trader named Zakiuddin Abul-Qassim who was known as Ibn Rawahah. Madrasah
was named after him. Noted and eminent teachers of the period taught in that Madrasah. Imam Nawawi says, "I
studied in this institution for two years. During my stay in Madrasah Rawahiyah, I never had complete rest and lived
on the limited food supplied by the institution." As a routine he used to sleep very little at night. When it became
irresistible as a human being, he would lean and slumber for a while against the support of books. After a short
duration he would again be hard at his scholastic pursuits.
His Teachers & Guides
During his stay at Damascus, he studied from more than twenty celebrated teachers. These teachers were regarded as
masters and authority of their subject field and disciplines they taught. Imam studied Hadith, Islamic Jurisprudence,
its principles, syntax and Etymology fromgreat scholars of his time. Abu Ibrahim Ishaq bin Ahmad AI-Maghribi,
Abu Muhammad Abdur-Rahman bin Ibrahim Al-Fazari, Radiyuddin Abu Ishaq Ibrahim bin Abu Hafs Umar bin
Mudar Al-Mudari, Abu Ishaq Ibrahim bin Isa Al-Muradi, Abul-Baqa Khalid bin Yusuf An-Nablusi, Abul-Abbas
Ahmad bin Salim Al-Misri, Abu Abdullah Al-Jiyani, Abul-Fath Umar bin Bandar, Abu Muhammad At-Tanukhi,
Sharafuddin Abdul-Aziz bin Muhammad Al-Ansari, Abul-Faraj Abdur-Rahman bin Muhammad bin Ahmad
Al-Maqdisi, Abul-Fada'il Sallar bin Al-Hasan Al Arbali etc.
There were hundreds of Imam's students, among them some notables are: Alauddin bin Attar, Ibn Abbas Ahmad bin
Ibrahim, Abul-Abbas Al-Ja'fari, Abul-Abbas Ahmad bin Farah, Rashid Ismail bin Mu'allim Al-Hanafi, Abu
Abdullah Al-Hanbali, AbulAbbas Al-Wasti, Jamaluddin Sulaiman bin Omar Az-Zar'i, AbulFaraj Abdur-Rahman bin
Muhammad bin Abdul-Hamid AlMaqdisi, Badr Muhammad bin Ibrahim, Shamsuddin Muhammad bin Abu Bakr,
Ash-Shihab Muhammad bin Abdul-Khaliq, Hibatullah Al-Barizi, Abul-Hajjaj Yusuf bin Az-Zaki etc.
His Desire and Crave for Learning
Imam Nawawi had endless thirst for knowledge, and it can be guessed from his daily practice of studies. He used to
read daily twelve lessons and write explanation and commentary of every lesson and also made important additions.
Whatever the book he read, he put down the marginal notes and explanations on that book. His intelligence, hard
work, love, devotion and absorption in his-studies amazed his teachers and they became fond of him and began to
praise and admire him. According to Imam Dhahabi, Imam Nawawi's concentration and absorption in academic love
gained proverbial fame. He had devoted all his time for learning and scholarship. Other than reading and writing, he
spent his time contemplating on the interacted and complex issues and in finding their solutions. Allah had also
conferred upon him the gift of fast memory and depth of thought, and he who makes the right use of this boon, there
remains no doubt in his sagacity and discernment. Imam Nawawi made full benefit of his God given qualities and
potentialities and earned the highest degree of honor.
Imam's Simplicity and Niceness of Manners
The learned persons, elite of the society and the public greatly respected the Imam on account of his piety, learning
and excellent character. He used simple dress and ate simple food. Devout scholars do not care about worldly
chattels, they give preference to religious and academic pursuits, propagation of Faith etc. They experience more
heavenly delight and joy in such activities than those who seek satisfaction in luxurious foods, precious clothes and
other worldly things. Imam Nawawi had a prominent place among the erudite notables of his age. He was a
God-fearing person with illustrious and glorious aims regarding propagation of Faith. Celebrated Sheikh Mohiuddin
expresses his impression about Imam Nawawi as thus:
Imaam an-Nawawi had three distinctive commendable qualities in his person. If anybody has only one
out of these three, people turn to him in abundance for guidance. First, having knowledge and its

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dissemination. Second, to evade completely from the worldly inclinations, and the third, inviting to all
that is good (Islam) enjoining virtue and forbidding vice. Imaam an-Nawawi had all three in him.
Shi'a Muslims have a sympathetic view of him. They regard some of his works favourably and have translated some
into Persian.
Works
• Al Minhaj bi Sharh Sahih Muslim ﻢﻠﺴﻣ ﺢﻴﺤﺻ ﺡﺮﺷ, making use of others before him, and is considered one of the
best commentaries on Sahih Muslim. It is available online [5].
• Riyadh as-Saaliheen ﻦﻴﺤﻟﺎﺼﻟﺍ ﺽﺎﻳﺭ, is a collection of hadith on ethics, manners, conduct, and is very popular in the
Muslim world today.
• al-Majmu' sharh al-Muhadhdhab ﺏﺬﻬﻤﻟﺍ ﺡﺮﺷ ﻉﻮﻤﺠﻤﻟﺍ, is a comprehensive manual of Islamic law according to the
Shafi'i school has been edited with French translation by van den Bergh, 2 vols., Batavia (1882–1884), and
published at Cairo (1888).
• Minhaj al-Talibin ﻲﻌﻓﺎﺸﻟﺍ ﻡﺎﻣﻹﺍ ﻪﻘﻓ ﻲﻓ ﻦﻴﺘﻔﻤﻟﺍ ﺓﺪﻤﻋﻭ ﻦﻴﺒﻟﺎﻄﻟﺍ ﺝﺎﻬﻨﻣ, a classical manual on Islamic Law according to Shafi'i
fiqh.
• Tahdhib al-Asma wal-Lughat ءﺎﻤﺳﻷﺍ ﺐﻳﺬﻬﺗ, has been edited as the Biographical Dictionary of Illustrious Men
chiefly at the Beginning of Islam by F. Wüstenfeld (Göttingen, 1842–1847).
• Taqrib al-Taisir ﺮﻳﺬﻨﻟﺍ ﺮﻴﺸﺒﻟﺍ ﻦﻨﺳ ﺔﻓﺮﻌﻤﻟ ﺮﻴﺴﻴﺘﻟﺍﻭ ﺐﻳﺮﻘﺘﻟﺍ, an introduction to the study of hadith, it is an extension of Ibn
al-Salah's Muqaddimah, was published at Cairo, 1890, with Suyuti's commentary "Tadrib al-Rawi". It has been in