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Muhammad (Arabic: محمد‎; c. 570 – 8 June 632[1]), full name Abūal-Qāsim Muḥammad ibn ʿAbd Allāh ibn ʿAbd al-Muṭṭalib ibn Hāshim(Arabic: ابو القاسم محمد ابن عبد الله ابن عبد المطلب ابن هاشم‎,lit: Father of Qasim Muhammad son of Abd Allah son ofAbdul-Muttalib son of Hashim), from Mecca, unified Arabia into asingle religious polity under Islam. Believed by Muslims andBahá'ís to be a prophet and messenger of God, Muhammad is almostuniversally[n 1] considered by Muslims as the last prophet sent byGod to mankind.[2][n 2] While non-Muslims generally regard Muhammadas the founder of Islam,[3] Muslims consider him to have restoredthe unaltered original monotheistic faith of Adam, Abraham, Moses,Jesus, and other prophets in Islam.[4][5][6][7] Born approximatelyin 570 CE in the Arabian city of Mecca,[8][9] Muhammad was orphanedat an early age; he was raised under the care of his paternal uncleAbu Talib. After his childhood Muhammad primarily worked as amerchant.[10] Occasionally he would retreat to a cave in themountains for several nights of seclusion and prayer; later, at age40, he reported at this spot,[8][11] that he was visited by Gabrieland received his first revelation from God. Three years after thisevent Muhammad started preaching these revelations publicly,proclaiming that "God is One", that complete "surrender" (lit.islām) to Him is the only way (dīn)[n 3] acceptable to God, andthat he was a prophet and messenger of God, similar to otherIslamic prophets.[12][13][14] Muhammad gained few followers earlyon, and met hostility from some Meccan tribes. To escapepersecution, Muhammad sent some of his followers to Abyssiniabefore he and his followers in Mecca migrated to Medina (then knownas Yathrib) in the year 622. This event, the Hijra, marks thebeginning of the Islamic calendar, also known as the HijriCalendar. In Medina, Muhammad united the tribes under theConstitution of Medina. After eight years of fighting with theMeccan tribes, Muhammad gathered an army of 10,000 Muslim convertsand marched on the city of Mecca. The attack went largelyuncontested and Muhammad took over the city with little bloodshed.He destroyed the three-hundred and sixty pagan idols at the Kaaba,in the city.[15] In 632, a few months after returning to Medinafrom the Farewell Pilgrimage, Muhammad fell ill and died. Beforehis death, most of the Arabian Peninsula had converted to Islam,and he had united Arabia into a single Muslim religiouspolity.[16][17] The revelations (each known as Ayah, lit. "Sign [ofGod]"), which Muhammad reported receiving until his death, form theverses of the Quran, regarded by Muslims as the "Word of God" andaround which the religion is based. Besides the Quran, Muhammad'steachings and practices (sunnah), found in the Hadith and siraliterature, are also upheld by Muslims and used as sources ofIslamic law (see Sharia). While conceptions of Muhammad in medievalChristendom were largely negative, appraisals in modern historyhave been far more favorable.[14][18] Other appraisals of Muhammadthroughout history, such as those found in medieval China, havealso been positive.[19][20][21][22][23]

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Jami-al-Tirmidhi | Hadith 1.29 APK
About Jami` at-Tirmidhi Jāmi` at-Tirmidhī is a collection of hadīthcompiled by Imām Abu `Isa Muhammad at-Tirmidhī (rahimahullāh). Hiscollection is unanimously considered to be one of the six canonicalcollections of hadith (Kutub as-Sittah) of the Sunnah of theProphet (). It contains roughly 4400 hadīth (with repetitions) in46 books. Author bio: He is Abū ‛Īsa Muḥammad ibn ‛Īsa ibn Sawrahibn Mūsa ibn al Ḍaḥḥāk al-Sulamī at-Tirmidhī (209-279 AH/824–892AD). Imam at-Tirmidhi was born in the year 209 A.H. during thereign of the Abbasid Khalifa Ma'mun al-Rashid. The AbbasidCaliphate, despite its brilliant contributions to Islam, broughtalong with it many problems. Greek philosophy had a free flow intothe Islamic world. This was fully sanctioned by the governmentuntil eventually it declared the Mu`tazila school of thought as thestate religion. Anyone who opposed the Mu`tazila school of thoughtwould be opposing the state. With the influence of Greek philosophyamong the people, many Muslims began attempting to reconcilebetween (this brand of) reason and revelation. As a result manydeviations were introduced and many innocent and weak Muslims wereled away from Allah and His Prophet ()). Many scholars of Islam hadcome to the fore in order to defend the Shari`ah. Forgeries andinterpolations in Hadith by rulers who wished to fulfill theirpersonal motives were common. In the first century `Umar bin Abdul`Aziz (ra) initiated a movement for the compilation of the hadithof the Prophet (s) as there was a fear of them being lost. A numberof scholars of Islam undertook this task, six among them standtaller than the rest. One of the six was Imam Abu `Isa Muhammed ibn`Isa at-Tirmidhi. Methods of Classification and Annotation:According to the commentators of Al-Jami`, Imam Tirmidhi maintainedthe following conditions throughout the compilation of his book: Henever narrated hadith from those who fabricated hadith. TahirMuqaddisi mentions that al-Jami` ut-Tirmidhi contains four types ofhadith: [a] Those ahadith that conform with the conditions ofal-Bukhari and Muslim. [b] Those ahadith that conform with theconditions of Abu Dawud and Nasa'i. [c] Those ahadith that havecertain discrepancies either in the sanad or matan. [d] Those weakhadith that some fuqaha have relied on. Imam Tirmidhi accepts ahadith which is narrated with the word `an provided both thenarrators are contemporaries. After mentioning a weak hadith, heexplains the state of its weakness. A mursal hadith is accepted byImam Tirmidhi when a chain of narrators which is not brokensupports it. The status of Jami` at-Tirmidhi is among the sixauthentic books of hadith. It has been categorized as fifth amongstthe six most authentic books of hadith. According to the mostpreferred opinion, al-Bukhari enjoys the highest status, followedby Muslim, Abu Dawud, Nasai, Tirmidhi and Ibn Majah respectively.Haji Khalifa in al-Kashf al-Dhunoon has categorized Tirmidhi inthird position. Al-Dhahabi has written that Tirmidhi in actual factshould be holding the third position, but due to him bringing weaknarrators like Kalbi and Masloob its status has dropped. However,looking at the manner in which he set out his book it seems thatHaji Khalifa's opinion is best.
Bulugh al-Maram ( Hadith ) 1.26 APK
Bulugh al-Maram is the shortened name of the collection of hadithby al-Hafidh ibn Hajar al-Asqalani entitled, Bulugh al-Maram minAdillat al- Ahkam (translation: Attainment of the ObjectiveAccording to Evidences of the Ordinances). It contains a total of1358 hadiths., At the end of each hadith narrated in Bulughal-Maram, al-Hafidh ibn Hajar mentions who collected that hadithoriginally. The Hadith are generally from Sahih al-Bukhari, SahihMuslim, Sunan Abu Dawud, Jami at-Tirmidhi, 'Sunan al-Nasa'i, 'Sunanibn Majah, Musnad Ahmad ibn Hanbal and other books of Hadith.Bulugh al-Maram holds a unique distinction in that all the hadithcompiled in the book have been the sources for fiqh (IslamicJurisprudence) rulings. Among the topic that this book covers aresubjects ranging from marriage, business transactions to other moreimplicit aspect of the religion such as the five pillars. One moredistinctive feature, along with others, is that the versions havealso been shortened to present just the main purpose of the Hadithaccording to its classification under the chapter. Because of thesepreferential qualities, Bulugh Al-Maram has been accepted widelyand is among the most sought-after books of Ahadith.
Muwatta Malik 1.30 APK
Al-Muwatta’ is one of the great books of Islam which includes anumber of marfoo’ ahaadeeth and mawqoof reports from the Sahaabah,Taabi’een and those who came after them. It also includes manyrulings and fatwas of the author. The Muwatta’ is so called becauseits author made it easy (watta’a) for the people in the sense thathe made it easily accessible to them. It was narrated that Maaliksaid: I showed this book of mine to seventy of the fuqaha’ ofMadeenah, and all of them agreed with me (waata’ani) on it, so Icalled it al-Muwatta’. - The reason why it was compiled: Ibn ‘Abdal-Barr (may Allaah have mercy on him) stated in al-Istidhkaar(1/168) that Abu Ja’far al-Mansoor said to Imam Maalik: “O Maalik,make a book for the people that I can make them follow, for thereis no one today who is more knowledgeable than you.” Imam Maalikresponded to his request, but he refused to force all the people toadhere to it. - Imam Maalik read the Muwatta’ to people for fortyyears, adding to it, taking away from it and improving it. So hisstudents heard it from him or read it to him during that time. Sothe reports in al-Muwatta’ are many and varied because of what theImam did of editing his book. Some of his students narrated fromhim before it was edited, some during the process, and some at theend of his life. Some of them transmitted it in full whilst othersnarrated part of it. So a number of transmissions of the Muwatta’became well known, the most important of which are: Thetransmission of Yahya ibn Yahya al-Masmoodi al-Laythi (234 AH).This is the most famous transmission from Imam Maalik, and most ofthe scholars based their commentaries on it. The transmission ofAbu Mus’ab al-Zuhri, which is distinguished by the additionscontained therein. It is the last version transmitted from Maalikand it is still in circulation among the scholars. The transmissionof ‘Abd-Allaah ibn Maslamah al-Qa’nabi (221 AH). This is thelargest version of the Muwatta’, and ‘Abd-Allaah is one of thesoundest of people with regard to the Muwatta’, according to IbnMa’een, al-Nasaa’i and Ibn al-Madeeni. The transmission of Muhammadibn al-Hasan al-Shaybaani. The transmission of ‘Abd-Allaah ibnSalamah al-Fahri al-Masri. And there are many others. ShaykhMuhammad Fu’aad ‘Abd al-Baaqi (may Allaah have mercy on him) spokeabout the narrators of the Muwatta’ and discussed fourteen versionsof it, in his introduction to the edition of the Muwatta’ that heedited (pp. 6-16). These versions differ in the order of the booksand chapters, and in the number of marfoo’, mursal, and mawqoofahaadeeth. The wording of the ahaadeeth also differs greatly. - Thenumber of ahaadeeth in the Muwatta’ differs from one version toanother, and according to the system of numbering [?]. That isbecause some scholars counted every report from the Sahaabah orTaabi’een as a separate hadeeth, whilst others did not count themin their numbering. Hence it is sufficient for us to mention thenumbers that are mentioned in some of the edited versions of theMuwatta’, which are: The version transmitted by Yahya al-Laythi(which is the most famous version, and this is what is usuallymeant by al-Muwatta’): It was numbered by Shaykh Khaleel Sheeha,and the number of ahaadeeth that he counted was 1942, includingboth marfoo’ and mawqoof reports. The version transmitted by AbuMus’ab al-Zuhri was numbered in the edition published by theMu’sasat al-Risaalah. The number of hadeeth in this edition is3069, which includes everything, even the words of Imam Maalik,hence the number is greater.
Riyadh al Salihin 1.31 APK
The book was compiled by Imam An-Nawawi who was the great scholarof Hadith and Fiqhof his time. Commentaries on the Ahadith havebeen added by Hafiz Salahuddin Yusuf of Pakistan who had originallyexecuted them for the Urdu edition of this book. The Englishtranslation of the book and the - commentaries was performed by Dr.Muhammad Amin and Abu Usamah Al-Arabi bin Razduq who have performedtheir task with utmost care and profound interest.
Al-Adab Al-Mufrad 1.29 APK
Ṣaḥīḥ al-Bukhārī is a collection of hadīth compiled by Abu AbdullāhMuhammad Ibn Ismā`īl al-Bukhārī(rahimahullāh). His collection isrecognized by the overwhelming majority of the Muslim world to beone of the most authentic collections of the Sunnah of the Prophet(). It contains roughly 7563 hadīth (with repetitions) in 98 books.The translation provided here is by Dr. M. Muhsin Khan. Author bio:Imām al-Bukhārī (rahimahullāh) is known as the Amīr al-Mu'minīn inhadīth. His genealogy is as follows: Abu Abdullāh Muhammad IbnIsmā`īl Ibn Ibrāhīm Ibn al-Mughīrah Ibn Bardizbah al-Bukhārī. Hisfather Ismā`īl was a well-known and famous muhaddith in his timeand had been blessed with the chance of being in the company ofImām Mālik, Hammād Ibn Zaid and also Abdullāh Ibn Mubārak(rahimahullahum). Imām al-Bukhārī (rahimahullah) was born on theday of Jumuah (Friday) the 13th of Shawwāl 194 (A.H.). His fatherpassed away in his childhood. At the age of sixteen after havingmemorized the compiled books of Imām Wakīy and Abdullāh IbnMubārak, he performed Hajj with his elder brother and mother. Afterthe completion of Hajj he remained in Makkah for a further twoyears and upon reaching the age of eighteen headed for Madīnah,compiling the books "Qadhāyas-Sahābah wa at-Tābi'īn" and "Tārikhal-Kabīr." Imām al-Bukhārī also traveled to other key centers ofArabia in search of knowledge like Syria, Egypt, Kufa, Basra, andBaghdad. Imām al-Bukhārī (rahimahullah) first started listening andlearning ahādīth in 205 A.H., and after benefiting from the `ulamaof his town he started his travels in 210 A.H. His memory wasconsidered to be one of a kind; after listening to a hadīth hewould repeat it from memory. It has been known that in hischildhood he had memorized 2,000 ahādīth. There are a number ofbooks compiled by Imām al-Bukhārī (rahimahullah). His Ṣaḥīḥ isregarded as the highest authority of the collection of hadīth. Henamed this book "Al-Jāmi` al-Musnad as-Ṣaḥīḥ al-Mukhtasar min UmuriRasulullahi sallallāhu 'alaihi wa sallam wa Sunanihi wa Ayyāmihi."After he finished, he showed the manuscript to his teachers ImāmAhmad ibn Hanbal (rahimahullah) for approval, along with Ibnal-Madini, and lastly Ibn Ma`īn. It has also been recorded that ittook Imām al-Bukhārī a period of 16 years to gather the ahādīth andto write the Ṣaḥīḥ, which sets the date back to 217 A.H. as theyear in which he started the compilation; Imām al-Bukhārī(rahimahullah) being merely 23 years of age. Before he actuallyplaced a hadith in his compilation he performed ghusl and prayedtwo raka`ah nafl prayers asking Allah for guidance. He finalizedeach hadith in the rawdah of Masjid an-Nabawi (between theProphet's () grave and his minbar) and wrote the hadīth in themasjid. Only after being completely satisfied with a hadīth did hegive it a place in his collection. Methods of Classification andAnnotation: Imām al-Bukhārī (rahimahullah) imposed conditions whichall narrators and testifiers in the hadith chain must have metbefore a hadith was included in his book: 1. All narrators in thechain must be just (`adl). 2. All narrators in the chain mustpossess strong memory and all the Muhadditheen who possess greatknowledge of ahadith must agree upon the narrators' ability tolearn and memorize, along with their reporting techniques. 3. Thechain must be complete without any missing narrators. 4. It must beknown that consecutive narrators in the chain met each other (thisis Imām al-Bukhārī's extra condition). Imām an-Nawawi(rahimahullah) relates that all scholars in Islām have agreed thatṢaḥīḥ al-Bukhārī has gained the status of being the most authenticbook after the Qur'an. Ṣaḥīḥ al-Bukhārī consists of 7,563 ahādithincluding those ahādith which have been repeated. Withoutrepetitions however, the total number of hadith is around 2,600.http://afrogfx.com/Appspoilcy/com.MuslimRefliction.Al.Adab.Al.Mufrad-privacy_policy.html
كتاب رياض الصالحين 1.25 APK
كتاب رياض الصالحين من كلام سيد المرسلين مؤلفه الإمام يحيى بن شرفالنووي الدمشقي ويجمع في هذا الكتاب الأحاديث الصحيحة المروية عن رسولالله محمد بن عبد الله في جميع شؤون العقيدة والحياة، ويعرضها مرتبةفي أبواب وفصول، لتكون موضوعات يسهل على القارئ العودة إليهاوالاستفادة منها، يضم الكتاب 1903 حديث مروية بسند مختصر يبدأبالصحابي غالبا، وبالتابعي نادرا، يحتوي على 1896 حديث مقسمة على 372فصلا. وينقل قول محمد وفعله، كما يرويه الصحابة، وفي حالات قليلة ينقلبعض أقوال الصحابة وأفعالهم متأسين برسول الله أو مجتهدين بهديه.ويوزع الأحاديث في خمسة عشر (كتابا) ويضم الكتاب عدة أبواب يختلفعددها باختلاف موضوعها، والأبواب مرقمة بالعدد المتسلسل من أول الكتابإلى نهايته، يبلغ مجموعها ثلاثمائة وثلاثة وسبعين بابا.Riyadrighteous book of the words of the messengers Attribution ImamYahya bin Sharaf nuclear Damascus and collects in this book rightconversations irrigated from the Messenger of Allah Muhammad ibnAbd Allah in all the affairs of religion and life, and displays arearranged in sections and chapters, to be subjects makes it easierfor the reader to return and take advantage of them, The bookincludes a 1903 interview irrigated bond abbreviated startsBalsahabi often, and rarely Baltabaa, contains a 1896 interview,divided into 372 chapters. And convey the words of Mohammed anddone, as narrated by the companions, in a few cases transferredsome of their actions and statements of the Companions of theMessenger of Allah or Mtosin diligent gift. And distributesconversations in fifteen (book) and includes several doors bookdiffers depending on the number theme, doors numbered serial numberof the first book comes to an end, a total of three hundred andseventy-three Pope.
Sahih Muslim 1.29 APK
Ṣaḥīḥ Muslim is a collection of hadīth compiled by Imām Muslim ibnal-Hajjāj al-Naysāburi(rahimahullāh). His collection is consideredto be one of the most authentic collections of the Sunnah of theProphet (), and along with Ṣaḥīḥ al-Bukhārī forms the "Sahihain,"or the "Two Sahihs." It contains roughly 7500 hadīth (withrepetitions) in 57 books. Author bio: Imām Muslim's full name isAbu al-Husayn Muslim ibn al-Hajjāj ibn Muslim ibn Warat al-Qushayrial- Naysaburi (206-261 AH/821-875 AD). Imām "Muslim," as his nasbashows, belonged to the Qushayr tribe of the Arabs, an offshoot ofthe great clan of Rabi'a. He was born in Naysabur (Nishapur) in206/821. His parents were righteous people who left such anindelible impression on his mind that he spent his life as aGod-fearing person and always adhered to the path of righteousness.Imām Muslim travelled widely to collect hadith in Arabia, Egypt,Syria and Iraq, where he attended the lectures of some of theprominent Muhadith of his time: Isḥāq b. Rāḥawayh, Aḥmad b. Hanbal,'Ubaydullah al-Qawariri, Qutaiba bin Sa’id, 'Abdullah ibn Maslama,Harmalah bin Yahya, and others. After completing his education, hesettled down at Nishapur. There he came into contact with Imāmal-Bukhārī. Imām Muslim was impressed with Imām al-Bukhārī'sknowledge that he kept himself attached to him up to the end of hislife. Another muhaddith that influenced Imam Muslim was Muhammadibn Yahya al-Dhuhali and he attended his lectures regularly, butwhen the difference of opinion between Muhammad b. Yahya and ImamBukhari on the issue of the creation of the Holy Qur'an sharpenedinto hostility, Imam Muslim sided with Imam Bukhari and abandonedMuhammad b. Yahya altogether. He was therefore a true disciple ofImām al-Bukhārī. He wrote many books and treatises on Hadith, butthe most important of his works is the collection (Jami’) of hisSahih. He originally named his book Musnad as-Ṣaḥīḥ, and mentionedin his book that he wrote authored such a book in response to aquestion from one of his students. Imām Muslim meticulouslycollected 300,000 hadith and after a thorough examination of themretained only 4000, the genuineness of which were fullyestablished. He prefixed to his compilation a very illuminatingintroduction, in which he specified some of the principles in whichhe had followed in the choice of his material. Imam Muslim has tohis credit many other valuable contributions to different branchesof Hadith literature, and most of them retain their eminence evento the present day. Amongst these Kitab al-Musnad al-Kabir 'Alaal-Rijal, Jami' Kabir, Kitab, al-Asma' wa'l-Kuna, Kitab al-Ilal,Kitab al- Wijdan are very important. Methods of Classification andAnnotation: Imam Muslim strictly observed many principles of thescience of Hadith, which had been slightly ignored by his greatteacher Imam Bukhari (may Allah have mercy on both of them). ImamMuslim considered only such traditions to be genuine and authenticas had been transmitted to him by an unbroken chain of reliableauthorities up to the Prophet () and were in perfect harmony withwhat had been related by other narrators whose trustworthiness wasunanimously accepted and who were free from all defects. He dividednarrators and sub-narrators into 3 levels: 1. Those people who arecompletely authentic in their memory and character with nodeficiency whatsoever. They were known to be honest andtrustworthy. 2. People of slightly lesser memory and perfectionthan the previous category, yet still trustworthy andknowledgeable, not liars by any measure. Examples of people in thiscategory include `Ata ibn Said and Layth ibn Abi Sulaim. 3. Peoplewhose honesty was a subject of dispute or even discussion. ImamMuslim did not concern himself with such people. Examples in thiscategory include Abdullah ibn Maswar and Muhammad ibn Saidal-Maslub.
Sunan Ibn Majah 1.27 APK
About Sunan Ibn Majah Sunan Ibn Mājah is a collection of hadīthcompiled by Imām Muḥammad bin Yazīd Ibn Mājah al-Qazvīnī(raḥimahullāh). It is widely considered to be the sixth of the sixcanonical collection of Ḥadīth (Kutub as-Sittah) of the Sunnah ofthe Prophet (saws). It consists of 4341 aḥādīth in 37 books. Authorbio: Abū `Abdullāh Muḥammad bin Yazīd bin `Abdullāh ar-Rab`ī al-Qazvīnī, famously known as Ibn Mājah, was born in 209 AH to anon-Arab tribe by the name of Rab`i in Qazvin (Iran). Variousexplanations have been given for his nickname, Ibn Mājah, the moreprominent being that Mājah was his mother. Some scholars believethat Mājah was the nickname of his father. Travels to learn Hadith:Ibn Mājah spent his early years studying Ḥadīth in his hometown ofQazvin, which had by then become a major center of hadith sciences.In 230 AH, at the age of 21 or 22, he travelled to variouscountries to seek more knowledge. He travelled to Khurasan, Iraq,Hijaz, Egypt and Sham to attend the gatherings of hadīth scholars.He also studied under scholars in Makkah and Madinah, and latertravelled to Baghdad, which, according to Imām adh-Dhahabī was thehome of chains of narration and memorization the (Dār al isnād al`āli wal ḥifẓ), the seat of the caliphate and knowledge. He nevergave up on his quest for knowledge and continued his travels toDamascus, Homs, Egypt, Isfahan, Ashkelon, and Nishapur and became apupil of the major scholars of ḥadīth of those times. His teachers:Imām Ibn Mājah studied under some of the eminent teachers inMakkah, Madinah, and Qazvin. In Madinah, he studied under Ḥāfiẓ IbnMuṣ`ab az-Zubairi, Aḥmad bin Abi Bakr al-`Awfi, and Ḥāfiẓ Ibrāhimbin al-Mundhir. His teachers in Makkah were Ḥāfiẓ Jalwāni, AbūMuḥammad Ḥasan bin `Ali al-Khilāl, Ḥāfiẓ Zubair bin Bakkār, thejudge of Makkah, and Ḥāfiẓ Salamah bin Shabib. Prominent among histeachers in Qazvin are `Amr bin Rāfi` al-Bajali, Ismā`īl binTawbah, and Muḥammad bin Abū Khālid al-Qazvīnī. He also studiedunder other renowned teachers like Jubārah bin Mughallis, Abū Bakrbin Abi Shaibah, Nasr bin `Ali Nishapuri, Abū Bakr bin Khallādal-Bāhilī, Muḥammad bin Bashshār, Abūl-Ḥasan `Ali bin MuḥammadTanāfisī, and `Ali bin Mundhir. His students: Ibn Mājah had a greatnumber of pupils scattered far and wide, in Qazvin, Isfahan,Hamadan, Baghdad, and other places. Notable among them are `Ali bin`Abdullāh al-Falāni, Ibrāhīm bin Dīnār al-Jarshi, Aḥmad bin Ibrāhīmal-Qazvīnī, Ḥāfiẓ Abū Ya’la al-Khalīlī, and Abū `Amr Aḥmad binMuḥammad bin Ḥakim al-Madanī al-Iṣfahānī. His rank among scholars:Imām Ibn Mājah was a great Ḥadīth scholar, interpreter of theQur’ān, and historian, whose rank has been acknowledged by variousscholars of different ages. Imām adh-Dhahabī says, “Imām Ibn Mājahremembered aḥādīth by heart. He was a critic in the field of ḤadīthSciences, truthful, upright and a man of wide learning.” InTadhkiratul-Ḥuffāẓ he writes, “He was a great memorizer of aḥādīthand a Ḥadīth scholar and Qur’ān exeget of Qazvin.” Abū Ya`laal-Khalīlī said, “He was very trustworthy and an authority; and hada deep knowledge of the hadīth sciences.” `Allāmah Sindī said,“Among the Imāms of hadīth he had a high rank and was pious and atrustworthy scholar by consensus.” Works: Upon completing hiseducation, Imām Ibn Mājah dedicated the later years of his life towriting and left behind three great works: as-Sunan, at-Tafsīr, andat-Tārīkh. As-Sunan is a prominent collection of ḥadīth rankedsixth among the six sound books of hadīth. At-Tafsīr is acommentary on the Qur’ān in which Imām Ibn Mājah collected aḥādīthand comments of the companions and Tabi`īn supported with chains ofnarrations. At-Tārīkh is a great book of history and amanifestation of his knowledge and scholarship. The last two books,praised by scholars such as Ibn Kathīr, no longer exist.
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