IBNI MAJAH

ibnu majah
by Ustad Maulana Shah on Friday, September 3, 2010 at 11:27am
muhammad hibatullah bin hammad, 092305

Ibn Majah: The Compiler of Sunan

Biography.

Ibn Majah is a great man, who had gain others trust due to his honesty. He has extensive knowledge and have had lots of Hadith memorized. Imam Abu Abdullah Muhammad ibn Yazid ibn ar-Rabi'i Majah al-Qarwini, author of the book As-Sunan and other great books. The word "Maja" in the name of this he was with the letter "ha" which reads breadfruit; this is a saheeh opinion adopted by the majority of scholars, not with a "ta" (body of) as the opinion of some people. The word was Muhammad's father's title, not the title of her grandfather, as explained by author Qamus vol 9, pp. 208. Ibn Al-Bidayah Katsr in-Nibayah wan, vol 11, pp. 52.

Imam Ibn Majah was born in the year 209 H in Qazwin. He was born in the northern Persian province of Dailam. He died on the 22nd of Ramadan in the year 273 AH. His funeral was conducted by two brothers, Abu Bakr and Abdullah and his son, Abdullah. According to al-Dhahabī, Ibn Mājah died on approximately February 19, 887 CE/with eight days remaining of the month of Ramadan, 273 AH[1], or, according to al-Kattānī in either 887/273 or 889/275.[2] He died in Qazwin[3].

Wandering for his studies.

He develops and grows up as a man who love to study science and knowledge, especially about the Hadith and Sunnah. To achieve its business in the search for and collect the Hadith, he has conducted tour and traveled through several countries. He visited Iraq, the Hijaz, Syria, Egypt, Kufa, Basra and countries as well as other cities, to meet and learn from the Hadith Hadith scholars. Moreover, he learned under Malik and al-Lais, may Allaah have mercy, so that he became one of the leading imam on his time in the field of science for this noble Prophet.

He studied under Abū Bakr ibn Abī Shaybah (through whom came over a quarter of al-Sunan), Muḥammad ibn ˤAbdillāh ibn Numayr, Jubārah ibn al-Mughallis, Ibrāhīm ibn al-Mundhir al-Ḥizāmī, ˤAbdullāh ibn Muˤāwiyah, Hishām ibn ˤAmmār, Muḥammad ibn Rumḥ, Dāwūd ibn Rashīd and others from their era. Abū Yaˤlā al-Khalīlī praised Ibn Mājah as "reliable (thiqah), prominent, agreed upon, a religious authority, possessing knowledge and the capability to memorize."

Ya'la Abu al-Khalili al-Qazwini said: "Ibn Majah is a great trust, which agreed about honesty, it can be argued his opinions. He has extensive knowledge and many Hadith memorization." Zahabi in Tazkiratul Huffaz, described it as an expert commentator besarm Hadith, the author of the book of Sunan and commentary, as well as famous Hadith experts country. Ibn Cashier, an expert in Hadith and Hadith critics say the Bidayah him: "Muhammad ibn Yazid (Ibn Majah) is the author of the famous book of Sunan. His book is a testament to the charitable and knowledge, breadth of knowledge and views, as well as the credibility and loyalty to the Hadith.[4]

Imam Ibn Majah have made a lot of books, among them: The Book As-Sunan, which is one Kutubus Sitta (Six Book of Hadith that point). Book of Tafsir Al-Quran, a book of great commentary manfatnya like Ibn cashier explained. Tarikh Book, containing the history since the days of friends until the time of Ibn Majah.

This book is one book of the greatest works of Imam Ibn Majah that still circulate today. With this book, Ibn Majah's name became famous. He composed this sunan into several books and several chapters. Sunan consists of 32 books, 1500 chapters. Sedan total of 4,000 fruit hadithnya Hadith. [5]

Book is compiled by systematic sunan fiqh, which worked well and beautiful. Sunan Ibn Majah his start this with a chapter on follow sunnah Rasulullah SAW. In this chapter he describes the Hadith-Sunnah Hadith that shows strength, the obligation to follow and practices it..

Some scholars do not include Sunan Ibn Majah into the category of "Book of Hadith Tree" because the lower ranks of this Sunan from the books of hadith are five.Some other scholars set, that the books are the six principal hadith books (Al-Kutubus Sittah / Six Hadith Book Tree), namely:

1) Sahih Bukhari, Imam Bukhari work.

2) Sahih Muslim, works of Imam Muslim.

3) Sunan Abu Dawud, Imam Abu Dawud work.

4) Sunan Nasa'i, Imam Nasa'i work.

5) Sunan bete, bete Imam work.

6) Sunan Ibn Majah, Imam Ibn Majah work.

The first cleric who saw Sunan Ibn Majah as the sixth book is al-Hafiz Abu Al-Tahir Muhammad ibn Fardl al-Maqdisi (d. 507 AH) in his book Atraful Kutubus Syurutul Sitta and in his treatise 'A'immatis Sitta. That opinion was followed by al-Hafiz 'Abd Gani bin al-Wahid al-Maqdisi (d. 600 AH) in his book Al-Ikmal fi Asma ar-Rijal. Furthermore, their opinion was followed by a party of the scholars that later.

They prefer Sunan Ibn Majah, and view it as the sixth book, but does not categorize the book Al-Muwatta 'by Imam Malik as the sixth book, but this book is more than Saheeh Sunan Ibn Majah, because its zawa'idn Sunan Ibn Majah touches more topic (additional) and is on top of Kutubul Khamsah. In contrast to Al-Muwatta ', the Hadith-hadith that except in very minor, almost all have been contained in Kutubul Khamsah.[6]

Among the scholars have made the Al-Muwatta 'of Imam Malik's composition is as one proposal us-Sitta (Six Book of Basic), not Sunan Ibn Majah. The first cleric who believes so is Abul Hasan Ahmad ibn Razin al-Abdari as-Sarqisti (died around the year 535 AH) in his book At-Tajrid fil-Sihah Jam'i Bainas. This opinion was followed by Abus Sa'adat Majduddin Jazairi Ibn Asir al-Shafi'i (d. 606 H). Az-Zabidi Similarly Shafi'i (d. 944 AH) in his book Taysirul Wusul.

Value-Hadith Hadith Sunan Ibn Majah Sunan Ibn Majah load-Hadith Hadith saheeh, hasan, and da'if (weak), even-Hadith Hadith munkar and maudhu 'although in small amounts. Sunan Ibn Majah dignity is under Kutubul Khamsah dignity (Basic Book Five). This book kerana Sunan is the most number of Hadith-Hadith da'if in it.[7]

We shouldn’t make the Hadith-Hadith that are considered weak or false in Sunan Ibn Majah this as a theorem. Except after we first studies and make research about the state of the Hadith-Hadith. When turned Hadith saheeh or hasan in question, then he should hold onto. If not so, then the Hadith should not be used as arguments.

Ibn Majah has narrated a hadith with isnaad fruit height (slightly sanadnya), so between him and the Prophet SAW there are only three transmitters. Such hadith is known as Sulasiyyat.

The history of Compiler of Sunan

Qazween at that time was a capital of knowledge abounding with scientific activities and circles of scholars and jurists, just like the other radiant centers of knowledge and civilization, foremost of which are Baghdad, Kufah, Basrah, Marw, and Esfahan. The Abbasid Empire was then at its peak of civilization and power, and Al-Ma'moun was the influential Caliph, who led the Caliphate toward progress and an Islamic-spirited renaissance.

Ibn Majah thus lived the first stages of his life within that scholarly atmosphere. So, he memorized the noble Qur'an and frequented the circles of Hadith scholars that were widely held in Qazween's mosques, until he learned a lot in this discipline. Then he made his plan for a journey in the pursuit of Hadith, which was a tradition followed by the greatest scholars of Hadith in that era, in compliance with the Prophetic hadiths that encourage the pursuit of knowledge.[8]

Prophet Muhammad (peace and blessings be upon him) said, "Whoever walks in a way to seek knowledge, therein will be led by Allah to a way to Paradise" (Muslim).[9]

Al-Bukhari commenced the section on knowledge in his book of authentic Hadith with a chapter on going out in the pursuit of knowledge. It was mentioned in the beginning of this chapter that Jabir ibn `Abdullah traveled a month's distance to `Abdullah ibn `Unais for a single hadith!

The journey in search of knowledge was of such great significance to the extent that compilations were written on principles and guidelines that ought to be followed and adhered to by the traveling seeker of knowledge.

Ibn Majah set out on his journey in 230 AH (844 CE) at the age of 22 to learn Hadith from scholars. After an arduous journey that lasted more than 15 years, Ibn Majah turned back to Qazween and settled in it. He spent most of his time writing, classifying, and narrating hadiths. At that time, his fame grew far and wide and seekers of knowledge from everywhere would come to him.

His Works

Ibn Majah gained the trust and respect of his contemporaries. He was deemed one of the greatest imams and scholars of Hadith. The author of At-tadween Fi Tarikh Qazween (Arabic for recording the history of Qazween) said of him, "He is one of the great imams of Muslims; he is excellent and accurate; he enjoys unanimous acceptance."

Also, Adh-Dhahabi (a reputable Islamic scholar, excelling in knowledge of Hadith, History and others) said about him, "He is an erudite, reliable hafiz[10]

Historians attested to the precedence and excellence of Ibn Majah on account of his vast knowledge and the valuable books and compilations that he left. Most of his works, however, were prone to negligence and carelessness and were consequently lost, along with the treasures of our great heritage.

He wrote a book on Tafseer (interpretation) of the Qur'an, which was described by the famous historian and interpreter of the Qur'an Ibn Kathir in his book Al-Bidayah wa An-Nihayah (Arabic for the beginning and the end) as a rich book. Reference to Ibn Majah's book on Tafseer was also made by great scholar As-Siouty in his book Al-Itqan Fi `Ulum Al-Qur'an (Arabic for mastering the sciences of the Qur'an).

Ibn Majah also authored a book on history that continued to exist for a long time after his death. Ibn Tahir Al-Maqdesi, an eminent scholar, was reported to have seen this book with a comment on it handwritten by Ja`far ibn Idris (a student of Ibn Majah). Ibn Kathir described it as comprehensive.[11]

Compilation of Sunan

The only surviving book written by Ibn Majah is Sunan. This book has achieved widespread fame and gave him renown and prestigious status among the scholars of Hadith. The book ranks as the fourth book of Sunnah after the three well-known books of Abu Dawud, At-Tirmidhi, and An-Nasa'i. It is also one of six important books of Sunnah that include Sahih of Al-Bukhari and Muslim, besides the aforementioned books. These books are fundamental references of Sunnah.

Before Ibn Majah, the scholars used to refer to only five books of Sunnah; however, after the appearance of Ibn Majah's book, the scholars came to include his book among the authentic books of Sunnah.

Previously, the scholars of Hadith had different opinions as to which of the following two books should be included within the authentic books of Hadith: Muwatta' Malik and Sunan Ibn Majah. The erudite scholar of Hadith Abdel-Mu`im An-Nabulsi, who died in 1143 AH (1730 CE), commented on this subject in the introduction to his book Zakha'ir Al-Mawareeth Fi Ad-dalalah `Ala Mawdu` Al-Hadith. He, namely, said,

“There was disagreement concerning which should be the sixth book — the scholars belonging to the eastern part of the Muslim land.”

Generals About the Sunan Ibn Majah

For over 200 years after his collection was prepared, the Sunan was not given much recognition. In 507 H, Ibn Tahir al-Maqdisi referred to Sunan in his work: Syurut al-A'immah as-Sittah (Conditions of the Six Leaders) Although Ibn Hajar suggested that the sixth book should be Sunan ad-Daarimi, due to the smaller number of weak reporters and strange and very dubious narrations, the majority of scholars value it for the additional hadith not related by the other 5 hadith compilers. These types of hadith are classified as zawaid (additional hadith).

The inclusion of the weak hadith has made Ibn Majah the subject of criticism by people such as Ibn Jauzi in his Mauduuaat and ad-Dhahabi in Mizan al-I'tidal.[12]

The edition of Muhammad Fuad Abdul Baqi, first published in 1373H is the most common in circulation and is in 2 volumes. All the hadith here have been indexed alphabetically. He wrote a valuable section at the end of the collection explaining the value of the Sunan, the status of Ibn Majah among scholars and the editions he (Fuad Abdul Baqi) depended on for his edition.

In 1403H, Shaikh Dr Muhammad Mustapha al-A'zumi produced an edition in 2 volumes which contained 10 indices produced by the computer! Perhaps the most meticulous edition is that of Dr Basshar Awwad Maaruf first published in 1998.[13]

Benefits of its Study

1. It is a comprehensive book covering the whole gamut of subjects 2. It is well arranged with chapters entitled with such brevity as to show the understanding and erudition of Ibn Majah and facilitates searching with relative ease. 3. The chapters are arranged according to a legal classification 3. Its zawaid (additional hadith not found in the other five collections)

Number and Status of Hadith[14], 4341 (according to Fuad) 4397 (according to A'zumi)
Status, According to Fuad Abdul Baqi:3002 hadith are also recorded by the other 5 compilers and of the remaining 1339 ahadith: 428 hadith are sahih 199 hadith are hasan 613 hadith are weak 99 hadith are munkar or makdhub

Commentaries[15]

Most of these commentaries are difficult to find.

1. Kamaluddin Muhammad Musa ad-Dumairi as-Shaafi 2. Ibrahim ibn Muhammad al-Halabi (d 841 H) 3. Imam al-Hafiz Jalaluddin as-Suyuthi (d 911H) called“Misbah az-Zujajah” 4. Muhammad ibn Haadi as-Sindi (1138H) 5. Sirajudin Umar ibn Mulaqqan

This was the commentary of Ibn Majah's zawaid, called "Ma Tammusu ilahi Hajah ala Sunan Ibn Majah" (What is Needed direly of Sunan Ibn Majah) and is in 8

6. Marginal Notes written by Shaikh Abdul Ghani ad-Dahlawi and printed with the Sunan together with the commentary of as-Suyuti and Fahrul Hasan al-Kankuhi. This edition is considered a poor edition in need of critical review

7. Ihdaa ad-Dibaajah by Safaa ad-Dawi Ahmad al-Adawi.This work is valuable as it a modern work which contains the opinions of other scholars and is concise but precise. Adawi has called upon hundreds of sources and reproduced faithfully the statements of relevance. An interesting comment he makes is that he has not overlooked the state of the ummah while preparing this commentary rather he as brought attention to those hadith which refer to the current situation. Adawi has depended on the evaluation of the hadiths by Shaikh Albani

Other Works on the Sunan of Ibn Majah

1. Zawaid Ibn Majah alal Kutub al-Khamsah by Al-Busairi 2. Sahih and Daif Ubn majah of Shaikh Albani 3. Criticism of hadith among Muslims with reference to Sunan Ibn Majah by Shaikh Suhaib Abdul Ghafar Hassan

Book 1, Number 1.1.1:

He said, "Yahya ibn Yahya al-Laythi related to me from Malik ibn Anas from Ibn Shihab that one day Umar ibn Abdal-Aziz delayed the prayer. Urwa ibn az-Zubayr came and told him that al-Mughira ibn Shuba had delayed the prayer one day while he was in Kufa and Abu Masud al-Ansari had come to him and said, 'What's this, Mughira? Don't you know that the angel Jibril came down and prayed and the Messenger of Allah, may Allah bless him and grant him peace, prayed.' Then he prayed again, and the Messenger of Allah, may Allah bless him and grant him peace, prayed. Then he prayed again, and the Messenger of Allah, may Allah bless him and grant him peace, prayed. Then he prayed again, and the Messenger of Allah, may Allah bless him and grant him peace, prayed. Then he prayed again, and the Messenger of Allah, may Allah bless him and grant him peace, prayed. Then Jibril said, 'This is what you have been ordered to do.' Umar ibn Abd al-Aziz said, 'Be sure of what you relate, Urwa. Was it definitely Jibril who established the time of the prayer for the Messenger of Allah?' " Urwa said, "That's how it was related to Bashir ibn Abi Masud al-Ansari by his father."

Book 1, Number 1.1.12:

Yahya related to me from Malik from Rabia ibn Abi Abd ar-Rahman that al Qasim ibn Muhammad said, "None of the companions that I met prayed dhuhr until well after noon,"(i.e.until when the sun had lost its fierceness).

In section the Qur’an[17]
Book 15, Number 15.4.5:

Yahya related to me from Malik from Ibn Shihab from Urwa ibn az-Zubayr that Abd ar-Rahman ibn Abd al-Qari said that he had heard Umar ibn al-Khattab say, "I heard Hisham ibn Hakim ibn Hizam reciting Surat al-Furqan (Sura 25) differently from me, and it was the Messenger of Allah, may Allah bless him and grant him peace, who had recited it to me. I was about to rush up to him but I granted him a respite until he had finished his prayer. Then I grabbed him by his cloak and took him to the Messenger of Allah, may Allah bless him and grant him peace, and said, 'Messenger of Allah, I heard this man reciting Surat al-Furqan differently from the way you recited it to me.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'Let him go.' Then he said, 'Recite, Hisham,' and Hisham recited as I had heard him recite. The Messenger of Allah, may Allah bless him and grant him peace, said, 'It was sent down like that.' Then he said to me, 'Recite' and I recited the sura, and he said, 'It was sent down like that. This Qur'an was sent down in seven (different) ways, so recite from it whatever is easy for you .' "

In section marriage[18]

Book 28, Number 28.1.2:

Yahya related to me from Malik from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "Do not ask for a woman in marriage when another muslim has already done so."

Malik said, "The explanation of the statement of the Messenger of Allah, may Allah bless him and grant him peace, according to what we think - and Allah knows best - is that 'Do not ask for a woman in marriage when another muslim has already done so' means that when a man has asked for a woman in marriage, and she has inclined to him and they have agreed on a bride-price, which she has suggested and with which they are mutually satisfied, it is forbidden for another man to ask for that woman in marriage. It does not mean that when a man has asked for a woman in marriage, and his suit does not agree with her and she does not incline to him that no one else can ask for her in marriage. That is a door to misery for people."

Book 28, Number 28.8.20:

Yahya related to me from Malik from Abu'z-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said "One cannot be married to a woman and her paternal aunt, or a woman and her maternal aunt at the same time."

And in the last section[19]

Book 61, Number 61.1.1:

Malik related to me from Ibn Shihab from Muhammad ibn Jubayr ibn Mutim that the Prophet, may Allah bless him and grant him peace, said, "I have five names. I am Muhammad. I am Ahmad. I am al-Mahi (the effacer), by whom Allah effaces kufr. I am al-Hashir (the gatherer), before whom people are gathered. I am al-Aqib (the last)."

Conclusion

We can see that great scholars of the past like imam Ibn Majah had struggle to gain knowledge for the sake of Islam.We, as the muslim of the new world should take Ibn Majah as an example to rise back the great Islamic nation. We should take good care and preserve the name of Islam as our long long ancestors had done before. Therefore, open our eyes as muslims and strive to the path of Islam.


FOOTNOTES AND REFERENCES

[1] al-Dhahabi, Muhammad ibn Ahmad (1957). al-Mu`allimi. ed (in Arabic). Tadhkirat al-Huffaz. 2. Hyderabad: Da`irat al-Ma`arif al-`Uthmaniyyah. pp. 636.
[2] al-Kattani, Muhammah ibn Ja`far (2007). Muhammad ibn Muhammad al-Kattani. ed (in Arabic). al-Risalah al-Mustatrafah (seventh ed.). Beirut: Dar al-Bashair al-Islamiyyah. pp. 12.
[3] al-Kattani, Muhammah ibn Ja`far (2007). Muhammad ibn Muhammad al-Kattani. ed (in Arabic). al-Risalah al-Mustatrafah (seventh ed.). Beirut: Dar al-Bashair al-Islamiyyah. pp. 12.
[4] Muhammad Muhammad Abu Syuhbah, Sejarah Hidup 6 Enam Tokoh Penghimpun Hadith – Imam Ibn Majah
[5] Wikipedia, the free encyclopedia, Ibn Majah
[6] Muhammad Muhammad Abu Syuhbah, Sejarah Hidup 6 Tokoh Penghimpun Hadith – imam ibn majah, pg 238
[7] Muhammad Muhammad Abu Syuhbah, Sejarah Hidup 6 Tokoh Penghimpun Hadith – imam ibn majah, pg 239
[8] Ahmed, http://www.haqislam.org/imam-ibn-majah/
[9] Ahxuan, http://ahxuan2share.blogspot.com/2009/11/seeking-knowledge-is-every-muslims-duty.html
[10] The Arabic word hafiz means a highly knowledgeable scholar of Hadith who learns by heart tens of thousands of hadiths and is aware of their chain of transmitters, as well as their various narrations, texts, and the hidden defects that may affect some chains of transmitters and narrations.
[11] Ahmad Tammam, translated by Ahmad El-Gharbawy, http://www.islamonline.net/servlet/Satellite?c=Article_C&pagename=Zone-English-Living_Shariah%2FLSELayout&cid=1203515468529
[12] Dr Lutfi Sabbagh in al-Hadith an-Nabawi pg 325
[13] http://www.tafreehmela.com/islamic-ebooks/15259-hadith-book-sunan-ibn-majah-complete.html
[14] Muhammad Tahir Ali, http://www.think-different.me.uk/ pg 22
[15] Muhammad Tahir Ali, http://www.think-different.me.uk/
[16] Ibn majah, http://sunan-ibn-majah.blogspot.com/2009/11/book-01-times-of-prayer.html
[17] Ibn majah, http://sunan-ibn-majah.blogspot.com/2009/11/book-15-quran.html
[18] Ibn majah, http://sunan-ibn-majah.blogspot.com/2009/11/book-28-marriage.html
[19] Ibn majah, http://sunan-ibn-majah.blogspot.com/2009/11/book-61-names-of-prophet-may-allah.html