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C OLL EC T IO N OF P AG E S
C ON T AI N ING
C HA I N S OF T R AN SM I S SI ON
A ND
P A T TER N C HA I NED
N AR R AT I O NS
SHAYKH YAY
BIN
www.karima.org.uk
AL-MULL
The Musalsal hadith contains an intimacy which distinguishes it in comparison to other hadith. When
I see that I have shaken hands with someone who has shaken hands with someone who in turn has
shaken hands with someone going back to the Messenger of Allah (Allah bless him and give him peace),
I visualise my hand connecting to the hand of the Messenger (Allah bless him and give him peace).
There is for the soul in this an intimacy and good fortune which is not in the rest of the hadith.
Imm Ibn al-Jawz at the beginning of his Musalalat collection
DEDICATION
This work is dedicated to the pious men and women scholars mentioned in the chains of narration,
who transmitted these narrations to us generation after generation. They may have passed away long
ago, but we still remember them and are indebted to them for their sacrifices. May Allah Taala reward
them with the best of rewards and raise their rank in the next world. Amin.
CONTENTS
MERCY .................................................................................................. 5
HANDSHAKE OF ANAS ............................................................................ 9
SEEKING REFUGE ...................................................................................
13
LOVE .................................................................................................. 16
ANAF SCHOLARS ................................................................................ 18
HANBALI SCHOLARS...............................................................................
21
26
28
31
39
MERCY
1
MERCY
This hadith is also known as the Hadith of Mercy and is traditionally narrated to a student by his or her
teacher as the first hadith they hear from them. Shaykh Abd al-Hayy al-Kattn (Allah have mercy on him) at
the beginning of his work Fihris al-Fahris (1/93) discussed the reason why the scholars of hadith started their
gatherings with this narration, he said that this hadith is, Widespread amongst the Muslim community
(ummah), and was paid attention to by the scholars of the science (of hadith). They gave precedence to narrating
it over other hadith so that they would have a continuous pattern, as we have also done. It is also so that the
seeker of knowledge follows it and knows that the basis of knowledge is mercy, love and maintaining ties, not
turning away and breaking (off relations). So if the student is nurtured with this, with him is nurtured the call
to knowledge and mercyand he is not raised except with the character trait of mercy.
MERCY
()
by
Ab
Hmid
Amad
bin
MERCY
:
2
Shaykh Abd al-Baqi al-Ayyubi in his Manahil al-Salsalah (p.9) mentioned that he heard this narration from
Muammad Abid al-Sind and others. The fact of the matter is that it is not from the narration but rather it is
by way of good manners (adab) at the mention of the Divine Name. It should be recited by the narrator of this
hadith and some scholars added that it not be recorded but recited.
MERCY
Shams Muammad bin al-Tayyib al-Maghribi then al-Madini said: This hadith as was stated by
more than one of the Imms is an elevated asan hadith. It was related by Al-Bukhr in his work
3
Al-Kuna and Al-Adab al-Mufrad, Amad and al-Humaydi in their Musnads, al-Bayhaqi in Al-Shuab,
Ab Dwd and Al-Tirmidh in their Sunans, Ab Ali al-Zafarani as recorded from his narration as
cited from him by Ibn Al-Abbar and others. Al-Tirmidh said: This hadith is asan a, it was
cited by Al-kim in Al-Mustadrak who graded it a, and it is so taking in to account the follow
up and supporting narrations which it has which is not hidden to the one who has some familiarity
with the sciences of hadith. Likewise Zayn al-Iraqi and others were certain of it being a without
hesitation, and Allah knows best.4
In the footnote of the printed edition of Al-Ujalah (p.10) it states that this is a mistake.
SEEKING REFUGE
2
HANDSHAKE OF ANAS
HANDSHAKE
:
: > <
><
:
:
:
:
:
:
:
: :
:
:
:
SEEKING REFUGE
said; I shook the hand of Abul hir Ibn alKuwayk who said; I shook the hand of Ab
Ishaq Ibrahm bin Ali who said; I shook the
hand of Ab Abdullh al-Khuay who said;
I shook the hand of Abul Majd bin alHussain al-Qazwini who said; I shook the
hand of Ab Bakr bin Ibrahm al-Shahazdhi
who said; I shook the hand of Abul asan
Ibn Ab Zarah who said; I shook the hand of
Ab
Mansur
Abd
al-Ramn
bin
:
:
:
:
:
: :
:
:
:
:
:
:
.
:
.
:
:
:
This narration in Ithaf al-Ikhwan (p.137) has Sayyiduna Anass description of the blessed prophetic hands
10
SEEKING REFUGE
Ibn Aqilah said: This hadith was related by al-Dibaji in his Musalsalat, Ibn Mufaddal and al-Tamimi
in his Musalsalat. The hadith has been discussed as being weak and fabricated, even if the text is a
as related by al-Bukhr, Amad bin Hanbal from Anas, I have never touched any silk or brocade
that is softer than the palm of the Messenger of Allah, may Allahs blessings and peace be upon him,
nor have I ever smelled musk or scent more fragrant than the fragrance of the Messenger of Allah,
may Allahs blessings and peace be upon him."
Al-Suyuti said in Jiyad al-Musalsalat: This hadith was related by Ibn Asakir in his Tarikh from the
route of Abd al-Ramn al-abar from Ab Muammad Abd al-Mlik bin Muammad bin Nujayd
al-Baghawi in a musalsal form. Abid al-Sind said: Shams al-Sakhawi vigorously denied its being
musalsal and said: Ab Hurmuz whose name is Nafi was declared a liar on occasion by Ibn Main,
and Ab Hashim said he was severely weak (matruk dhahib al-hadith).. Abid [al-Sind] said: He
however was not alone in narrating it, for it was related in a pattern form from the route of
Muammad bin Kamil.7
Therefore those wishing to narrate this hadith from Shaykh Yay al-Mull should say the following to him
Shaykh Abd al-Baqi al-Ayyubi in his Manahil al-Salsalah p.41-42 citing these words adds the following:
I say: And that is by means of that which I narrate from Sayyid Amin from Abd al-Ghani, from Muammad
Abid, from Sayyid Abd al-Ramn bin Sulayman bin Yay bin Umar Maqbul al-Ahdal, from his father,
from Muammad bin al-Tayyib al-Maghribi, from his father and Shaykh Ab Abdullh Muammad bin Abd
al-Ramn al-Fasi and other than them, both, all of them said: We shook the hand of Ab Salim al-Ayyashi,
who shook thhe hand of Shihab al-Khafaji, from Ibrahm al-Alqama, from his brother Shams al-Alqama and
11
SEEKING REFUGE
Sayyid Yusuf al-Armiyuni, they both from Jalal al-Suyuti, from Kamal al-Dn, from Ibn al-Jazari, from Yusuf
bin Muammad al-Sarmari, from Abd al-Samad bin Ab al-Jaysh, from Ab Muammad Yusuf bin Abd alRamn, from his father Abd al-Ramn biin al-Jawzi, from fiz Muammad bin Nir, from Ab alGhanaim bin al-Nadas, from Muammad bin Ali al-Alawi, from Ab al-Fadl Muammad Ibn Jafar al-Khuzai,
from Ab al-Abbs Amad bin Saeed al-Matui, from Ab Ghanim Muammad bin Muammad bin
Zakariyyah, from Muammad bin al-Kamil, from Aban al-Attar, from Thabit al-Bunani, from Anas bin Mlik
(Allah be pleased with him) said: I shook the hand of the Messenger of Allah (Allah bless him and give him
peace), and I have not felt silk nor
With regards to Muhammad bin Kamil, Imam al-Sakhawi said in Jawahir al-Mukallalah that he was not relied
upon as a narrator. Thus this supporting chain also comes via a narrator who is weak, and Allah Most High
knows best.
12
SEEKING REFUGE
3
SEEKING REFUGE
A L L A H F R O M T H E A C C UR S E D D E V I L
I recited to Shaykh Muammad Ysn al-Fdn
and said: I seek refuge in the All-Hearing and
the All-Knowing, and he said to me: Recite I
seek refuge in Allah from the accursed devil;
from Shaykh Umar Hamdan al-Mahrasi; from
Sayyid Ali Zahir al-Watri; from Shaykh Abd alGhani al-Dihlawi; from Shaykh Muammad
Abid al-Sind; from his uncle Muammad
Hussain bin Murad al-Sind; from his father;
from Muammad Hashim bin Abd al-Ghafur;
from Abd al-Qr the Muft of Makka; from
asan al-Ujaymi; from Shihb Amad alKhafaji; from Burhan al-Alqama; from Jalal alDn Abd al-Ramn al-Suyuti; from fiz Ibn
8
ajar; from Abdullh bin Sakr; from Ab alAbbs Amad bin Tayy al-Zubayri; from Ab
al-Fath al-Qaysi; from Ab al-asan bin al8
This part of the chain needs further examination, a discussion of which I could not find specifically in a
number of the commonly used Musalsalat works. The issue is as follows: Shaykh Abd al-Hayy al-Luknawi
mentions in his Nafi al-Kabir (p.44) that Hafidh Ibn ajar passed away in 852H whilst Imm al-Suyuti was
born in 849H. Working out the dates of the death and birth of these scholars it appears that Imm al-Suyuti
was three and a half years of age at the time of Hafidh Ibn ajars passing away. Imm al-Suyuti himself in
Tadhkirah al-Huffadh in the biography of Hafidh Ibn ajar said that, I have a general Ijzah from him, and I
do not deem it far fetched that I have a specific Ijzah from him, for my father would visit him often.
Likewise in his work Tadrib al-Rawi (2/407) he mentions the pattern chained (musalsal) narration of Huffadh
wherein he mentions his narration from Hafidh Ibn ajar by way of general Ijzah, adding that, I do not
narrate anything else by it (meaning the general Ijzah) except this hadith. This Musalsal is neither mentioned
in Imm al-Suyutis work Jiyad al-Musalsalat which is in print, however he does have a larger work on Musalsal
hadith which is not in print and which may shed light on this matter. Allah Most High knows best.
13
SEEKING REFUGE
Mufaddal; from Ab Muammad al-Qsim bin
Saeed bin Mansur al-Tamimi; from Ab Abd
al-Ramn Muammad bin Muammad bin
Abd al-Ramn al-Marwazi; from Ab al-Fadl
Muammad Ibn Amad Ibn Muammad bin
al-Fadl al-Mahiyani al-Khatib; from Imm Ali
bin Amad al-Wahidi; from Ab Ishaq alThalabi; from Ab al-Fadl Muammad bin
Jafar al-Khuzai; from Ab al-Hussain Abd alRamn
bin
Muammad;
from
Ab
Shaykh Abd al-Baqi al-Ayyubi also narrates this hadith with the version of,
There is agreement amongst the expert reciters of the ten readings that the tawwudh is
except that
is related by Al-Tirmidh in his Sunan in the invocations
for the morning and evening, however Al-Darimi and Ibn al-Sunni differed with him regarding the
additional wording of and related it without it being mentioned just as the expert reciters.
14
SEEKING REFUGE
Ibn al-Tayyib said: Al-Sakhawi indicated to all of its chains of transmission and was critical of Ibn alJazaris view that it possessed a good chain from the route of Al-Mutui, as he declared weak by Ab
Nuaym and Ibn Mardawayh. However they did clearly mention that the chains of the hadith even
if they were weak mutually strengthened each other.
Shaykh Abd al-Baqi al-Ayyubi said: The narrators of our chain from Ruh to those above him are the
Imms of Quranic recitation, and Al-Mutui is not in this chain. The name of al-Mutui is asan bin
Sad, he is a great Imm, trustworthy in recitationwhich was the reason why Ibn al-Jazari graded
the hadith as good, and he is the Shaykh of the Quran reciters, and most knowledgeable of the
narrators of the Quranic readings, and Allah knows best.9
15
LOVE
4
LOVE
from
the
senior
scholar
16
LOVE
Ibn Aqilah said: This hadith was related by Al-Daylami in a Musalsal form, and by Ab Dwd and
al-Nasai. Al-Suyuti said: It is a in terms of its chain (Isnad) and pattern. Abid al-Sind said that
Al-Sakhawi was certain of the authenticity of the text of the narration and the pattern. Ibn al-Tayyib
said that the hadith was a in terms of its chain and pattern.11
10
There are versions where the name of the person being narrated to is mentioned, as done when some
17
ANAF SCHOLARS
5
ANAF SCHOLARS
al-Hussaini;
from
Allamah
.
))
Muammad al-Bukhr;
[Another chain]
By means of the same route to asan al-Ujaymi
al-Makk; from the Shaykh of the lands, Muft
18
ANAF SCHOLARS
al-Dn
Abd
al-Barr
bin
al-Muhib
Al-Qawwam Muammad bin Muammad alAkfani; from Al-Izz Amad bin al-Muzaffari
with his transmission and Abd al-Aziz alBukhr; from fiz al-Dn Ab al-Fadl
Muammad bin Muammad bin Nasr al-
Bukhr; from Shams al-Aimmah Ab alMujdagh Muammad bin Abd al-Sattar alKardari; from Badr al-Aimmah Umar bin Abd
al-Karima al-Warsaki; from Imm Rukn al-Dn
Abd
al-Ramn
bin
Muammad
Ibn
al-Dabusi; from
Ustadh
Ab Jafar
19
ANAF SCHOLARS
13
Ibn al-Tayyib said: The hadith is a, and it was related by the Imms of the a works.
12
The literal meaning of the saying refers to the nose of a person, it is a metaphor in the Arabic language.
13
20
H A N B A L I S C HO L A R S
6
HANBALI SCHOLARS
Nasrullah
al-Kinani;
from
Jaml
Abdullh bin al-Q Ala al-Dn Ali alKinani; from Al-Ala Ab al-asan Ali bin
Amad bin Muammad al-Fardi al-Dimashqi;
from Al-Fakhr Ibn al-Bukhr; from Ab Ali
Hanbal bin Abdullh al-Mukbir al-Rasafi; from
Ab al-Qsim Hibatullah bin Muammad bin
Abd al-Wahid bin Husaini (saad); from Ab
Ali al-asan bin Ali al-Tamimi al-Madhab al-
21
H A N B A L I S C HO L A R S
Waiz; from Ab Bakr Muammad bin Jafar alQatii; from Abdullh Ibn al-Imm Amad bin
Muammad bin Hanbal; from his father; from
Ab Adiyy; from Humayd; from Anas who
said: The Messenger of Allah (Allah bless him
and give him peace) said, If Allah desires good
for a slave He utilizes him. They asked how does
Shaykh al-Fdn commented that the hadith was related by Imm al-Tirmidh.14
14
22
M E C C A N S C HO L A R S
7
MECCAN SCHOLARS
MAKKAN SCHOLARS
23
M E C C A N S C HO L A R S
24
:
.
M E C C A N S C HO L A R S
Ibn al-Tayyib said: Related by Al-Bayhaqi in Shuab al-Iman, Al-Khatib in his Tarikh, Al-Sabuni in the
second volume of Al-Miatayn and said: Hadith Gharib. Al-Sakhawi said it was graded asan by AlMundhiri in his Targhib and Al-Iraqi in Takhrij Ahadith al-Ihy, it being apparent that he graded it
asan due to its supporting narrations. He said: The claim of Al-Sabuni that it is Gharib from the
hadith of Ibn Jurayj is not correct, for Al-Bayhaqi said after relating it: It was narrated Yusuf bin
Safar from Al-Awzai, from Ata, from Ibn Abbs. Likewise it was related by Al-Tabarn in Mujam
al-Kabir said: This hadith has other routes of transmission from Ibn Abbs, it was related by AlTabarn in Al-Kabir, and Allah knows best.16
15
A brief treatise in explanation of this hadith was authored by the Makkan scholar, well known as the Shaykh
25
ASKING A QUESTION
8
ASKING A QUESTION
26
ASKING A QUESTION
Shaykh Abid said: Al-Buwayti is meant by the use of the term, One of the companions of Al-Shafi
as explicitly mentioned in the Musalsalat of Sharaf bin Ab Asrun as in the first volume of the Fawaid
of Ab al-asan al-Halabi and others. However Ab Bakr al-Naysaburi mentioned that the person
who questioned Imm al-Shafi was Al-Muzani, and Al-Shafi linked it via Mlik from Rabia, and
the first view is the more well known. He said: This statement from Imm Mlik has been narrated
by more than one person, amongst them being Ab al-asan Muammad bin Ali al-Azdi alMliki.17
17
27
G R A S P I N G T HE B E A R D
9
GRASPING THE BEARD
THE
BEARD
OF
18
I was informed by Shaykh Muammad Ysn alFdn who grasped his beard
19
and said, I
Hamdan
al-Mahrasi
and
Shaykh
Shaykh Abbs Ridwan al-Hasani al-Madani (1293-1346H) said in his Fath al-Bar bi Shar Bulugh al-Watr
min Mustalah Ahl al-Athar (p.48), "Perhaps the grasping of the beard is an indication that the matter is in the
hands of Allah Most High...It is thus said in the common saying, The beard of so and so is in my hand,
meaning under my control and decision, I deal with him as I wish. Likewise from it are His words Most High,
There is no creature except that He (Allah Most High) holds it by its forelock.
19
Shaykh al-Fdn even narrated this hadith from his female teachers such as Shaykha Amatullah the daughter
of Shaykh Abd al-Ghani al-Mujaddidi. His students such as Shaykh Khalid al-Turkestani mention from him
that he saw Shaykha Amatullah grasp her chin when narrating this hadith.
28
G R A S P I N G T HE B E A R D
29
()
: .
:
G R A S P I N G T HE B E A R D
Ayyub al-Khalwati said: This hadith is a and good. However Muammad bin Amad bin Aqilah
said: This hadith was related by al-kim, al-Khali, Ab Nuaym, and there is some weakness in it.
Al-Qawaqji said: It related by Ibn Asakir in his Tarikh with a pattern chain. Ibn al-Tayyib said that
this is how it was related by al-kim in the section of Musalsal hadith in his work on the sciences
of hadith. It was also related Ab Nuaym in Al-Marifah in a pattern form, as also by Al-Dibaji and
from Ibn Al-Mufaddal in their Musalsal hadith collections, Al-Ghaznawi and al-Khali in his Fawaid,
Abd al-Ghaffar al-Sadi in his Musalsalat and others, and it is not free of weakness.
Shaykh Abd al-Baqi al-Ayyubi commented: I say: I do not know of the reason for its weakness, for
all of its narrators are trustworthy, Shihb was declared trustworthy by Ibn al-Mubarak, Ab Zurah,
Ibn Main and Al-Ijli. As for the statement of Ibn Adiyy that there is in some of his narrations that
which is reprehensible, then it does not harm him as a narrator.20
20
30
10
ENDING WITH DUA
31
32
33
This hadith was mentioned as the final narration by Shaykh al-Fdn in his work Al-Ujalah fi AlAhadith al-Musalsalah without any reference.
34
11
THE TIMES WE LIVE IN
The
:
:
:
:
:
:
: :
:
Urwah reported that ishah said, Allah have
mercy on Labid, how would it have been if he :
had lived in our time?
Urwah said: Allh have mercy on Aisha, how
:
would it have been if he had lived in our time?
Hisham said: Allh have mercy on Urwah, how :
would it have been if he had lived in our time?
:
Waki said: Allh have mercy on Hisham, how
would it have been if he had lived in our time?
Ali said: Allh have mercy on Waki, how :
:
would it have been if he had lived in our time?
Labid, for he is the one who said:
35
36
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
37
:
:
Ibn Fahd said in Al-Mawahib al-Saniyyah: Al-Alai said that the hadith was a in terms of its pattern
chain, and it has been transmitted by other than this route. Ibn al-Tayyib said that the scholars of
Musalsal narrations are agreed upon relating it.21
21
38
T H E C HA P T E R O F T HE R O W
12
THE CHAPTER OF THE ROW
:
:
:
: > <
al-Mahrasi,
he
said;
Sayyid
Muammad Ali al-Watri, Shaykh Falih alZahiri recited all of Surah al-Saff to me, the
transmission of the first, meaning Al-Watri;
from Abd al-Ghani Ibn Ab Saeed alMujaddidi; from Shaykh Muammad Abid;
from his uncle Muammad Hussain al-Ansari
from Shaykh Muammad Hashim al-Sind;
from Shaykh Abd al-Qr, the anaf Muft
of
Makka;
from
Shaykh
Amad
bin
Muammad al-Nakhli;
And with the transmission of the second,
meaning Al-Zahiri; from Sharif Muammad
bin Ali al-Sanusi; from Shaykh Ali al-Mili alAzhari al-Mliki; from Sayyid Murta alZabd;
from
Nur
al-Dn
Ali
bin
teacher,
Shaykh
Muammad
the
aforementioned meaning Ibn Ala al-Dn alBabili, the hadith of the recitation of Surah alSaff, by his personally reciting it to those who
attended; from Shihb Amad bin Muammad
al-Shalabi al-anaf; from Najm Muammad
39
T H E C HA P T E R O F T HE R O W
:
" :
:
{ :
} 1{
} 2-1
:
al-Ghayti; from Shaykh al-Islm Zakariyyah alAnsari; from fiz Ab al-Nuaym Ridwan bin
Muammad al-Uqba; from Ab Ishaq Ibrhm
al-Tannukhi; from Ab al-Abbs Amad bin
Ab Talib al-Hajjar al-Dimashqi; from Ab alManja Abdullh bin Umar al-Baghddi; from
Ab al-Waqt Abd al-Awwal bin sa alHarawi; from Ab al-asan Abd al-Ramn
bin
Muammad
al-Dwdi;
from
Ab
al-Ramn
al-Darimi,
he
said;
Muammad bin Kathir narrated to us; from AlAwzai; from Yay bin Ab Kathir; from Ab
Salamah bin Abd al-Ramn; from Abdullh
bin Salam who said, We a group from the
companions of the Messenger of Allah (Allah
bless him and give him peace) sat and discussed
saying: If we were to know the action which is
most beloved to Allah we would do it.
Allah (
Ibn al-Tayyib said: This hadith is a and continuous in terms of its chain and pattern, its narrators
being trustworthy, rather some of the Huffaz said it is the most authentic of the Musalsal hadith
which we have found and the most authentic Musalsal narrated in the world. It was related by AlTirmidh in his Jami, al-kim in Al-Mustadrak in a Musalsal form, and he graded it a according
to the criteria of Al-Bukhr and Muslim.23
22
23
40
Forty Hadith
T HE P ATTERN C HAIN H ADITH
OF
N OBILITY
(T HE P URE F AMILY )
Allamah Amad bin Yay Hmid al-Dn al-Yamani said in Nazm Ajwad al-Ahadith al-Musalsalah (p.12):
This hadith is Musalsal by means of the Itrah, known in the lands of Yemen from long ago and to this day as
Silsilah al-Ibriz bi al-Sanad al-Aziz. The author of the Tabaqat al-Zaydiyyah Sayyid Ibrahm bin al-Qsim bin alMuayyad al-Hasani al-Yamani, from al-Shihar and then of al-Taiz (d.1153H) has a biographical entry for the
compiler of the Silsilah al-Ibriz, Sayyid Ubaydullah bin Ali al-Jalabadhi, attributed to Jalabadh, an area that
was in Naysabur. He likewise has biographical entries for other narrators from its chain who lived in the past.
It was commented on by Allamah al-Shaykh li bin iddq al-Namazi al-Ansari al-Shafi al-Yamani who
passed away in the year 975, in a work entitled Al-Qawl al-Wajiz fi Shar Ahadith Silsilah al-Ibriz.
41
(
)
al-Fayd
Muammad
Murtada
bin
42
:
()
bin
al-asan
bin
Ubaydullah
bin
Muammad bin Ubaydullah bin Ali bin alasan bin al-Hussain bin Jafar al-Hujjah bin
Ubaydullah al-Araj Ibn al-Hussain al-Asghar
43
()
Muslim
witnessing it.
44
the hand
11. He (Allah bless him and give him peace)
said, It is not permitted for a believer to
boycott his brother for more than three days
45
lowered hand
and deaf
loves
46
countries
consciousness
47
REFERENCING
FOR THE
FORTY HADITH
Taken from Shaykh shiq Ilh al-Barns Referencing from Al-Fadl al-Mubin
1. Imm Amad in his Musnad (1/271) as
collection
of
fabricated
17. Al-Bukhr
18. Muslim
Amad.
19. Al-Bukhr
al-
(478)
5. Al-Askari,
Ibn
Jamiee
and
being asan.
21. Al-Sakhawi in Maqid al-asanah
in
Majma
al-Zawaid
(8/195).
7. Al-Bukhr
8. Muslim and Ab Hurayrah
9. Muslim
and
Amad
as
wording
12. Muslim
13. Ab Nuaym in Al-Hilyah (1/226) and
a.
of the narrators.
Muslim.
48
with
some
Al-Shuab.
additional
(10/200).
29. Amad, Al-Diya in Al-Mukhtarah,
Ab Nuaym in Al-Hilyah as in
without a chain.
and al-kim.
Al-Targhib (2/529).
37. The author of Al-Mishkat referenced it
to Al-Bayhaqi.
33. Al-Bukhr
al-Saghir.
39. Ab Dwd
49
LICENSE TO TRANSMIT
:
/ / /
.
/
50