Name:
مُحَمَّدُ بنُ إِسْحَاقَ بنِ يَسَارِ بنِ خِيَارٍ الأَخْبَارِيُّ
المَدَنِيُّ أَبُو بَكْرٍ - وَقِيْلَ: أَبُو عَبْدِ اللهِ - القُرَشِيُّ، مَوْلَى
قَيْسِ بنِ مَخْرَمَةَ بنِ المُطَّلِبِ بنِ عَبْدِ مَنَافٍ -رَضِيَ اللهُ عَنْهُ-
صَاحِبُ (السِّيْرَةِ النَّبَوِيَّةِ) (إمام المغازي)
Muhammad
bin Ishaaq bin Yasaar bin Khiyaar al-Akhbaari al-Madani Abu Bakr – and it is
said: Abu Abdullah – al-Qurashi the Mawla of Qays bin Makhramah bin al-Muttalib
bin Abd Manaaf – radiallah anhu – The Author of Prophetic Biography (An Imaam
in the field of Al-Maghaazi)
Tabaqah: 5
– From the Minor Taabi’een
Death: 150
H and it is said after that.
Narrated by:
Al-Bukhaari in Ta’leeq form – Muslim – Abu Dawood – Tirmidhi – Nasaa’ee – Ibn
Maajah
Teachers: Abaan
bin Saalih, Abaan bin Uthmaan bin Affaan, Ibraaheem bin Uqbah, Ibraaheem bin
Muhaajir, Ishaaq bin Yasaar (his Father), Ismaa’eel bin Umayyah, Ismaa’eel bin
Abi Hakeem, Ayyoob bin Moosa al-Qurashi, Ayyoob as-Sakhtiyaani, Bukayr bin
Abdullah bin al-Ashaj, Thawr bin Yazeed al-Rahbi, Hafs bin Ubaydullah bin Anas
bin Maalik, Humayd at-Ta’weel, Dawood bin al-Husayn, Rooh bin al-Qaasim, Ziyaad
bin Abi Ziyaad, Saalim al-Makki, Sa’d bin Ibraaheem bin Abdur Rahmaan bin Awf,
Sa’eed bin Abi Sa’eed al-Maqburi, Sa’eed bin Abi Hind, Shu’bah bin al-Hajjaaj,
Saalih bin Kaysaan, Aasim bin Umar bin Qataadah, Talhah bin Naafi, Ubaadah bin
al-Waleed bin Ubaadah bin as-Saamit, Abu az-Zinaad Abdullah bin Dhakwaan,
Abdullah bin Abi Salamah, Abdullah bin Tawoos, Abdur Rahmaan bin al-Aswad bin
Yazeed an-Nakha’ee, Abdur Rahmaan bin Hurmuz al-A’raj, Ubaydullah bin Abdullah
bin Umar bin al-Khattaab, Ataa bin Abi Ribaah, Ikrimah bin Khaalid
al-Makhzoomi, Amr bin Shu’ayb, Amr bin Abi Amr Mawla al-Muttalib, Amr bin
Maymoon bin Mihraan, Al-Alaa bin Abdur Rahmaan, Al-Qaasim bin Muhammad bin Abu
Bakr as-Siddeeque, Muhammad bin Abi Umaamah bin Sahl bin Hunayf, Muhammad bin
as-Saa’ib al-Kalbi, Muhammad bin Amr bin Ataa, Muhammad bin Muslim bin Shihaab
az-Zuhri, Al-Muttalib bin Abdullah bin Qays bin Makhramah, Makhool ash-Shaami,
Naafi Mawla Ibn Umar, Hishaam bin Urwah, Wahb bin Kaysaan, Yahya bin Sa’eed
al-Ansaari, Yahya bin Urwah bin az-Zubayr, Yazeed bin Abi Habeeb al-Misri,
Hajjaaj bin Artaat, Hammaad bin Salamah bin Deenaar al-Basri, Zayd bin Aslam
al-Qurashi, Sufyaan bin Sa’eed bin Masrooq ath-Thawree, Shareek bin Abdullah
an-Nakha’ee, Abdul Azeez bin Muhammad ad-Daraawardi, Uthmaan bin Urwah bin
az-Zubayr, Umar bin Ali bin al-Husayn bin Ali bin Abi Taalib, Fudayl bin
Ayyaadh, Muhammad bin Sa’eed bin al-Musayyab, Ibn Akhi az-Zuhri, Mis’ar bin
Kidaam, and many others.
Students:
Ibraaheem bin Sa’d bin Ibraaheem bin Abdur Rahmaan bin Awf, Jareer bin Haazim,
Jareer bin Abdul Humayd, Hafs bin Ghiyaath, Hammaad bin Zayd, Hammaad bin Salamah,
Sufyaan ath-Thawree, Sufyaan Ibn Uyaynah, Shareek bin Abdullah, Shu’bah bin
al-Hajjaaj, Abdullah bin Idrees, Abdullah bin Awn, Abdullah bin Numayr, Abdul
A’la bin Abdul A’la, Abdul Azeez bin Muhammad ad-Daraawardi, Muhammad bin Abi
Adee, Muhammad bin Fudayl, Hushaym bin Bushayr, Abu Awaanah al-Waddaah bin
Abdullah, Yahya bin Zakariyyah bin Abi Zaa’idah, Yahya bin Sa’eed al-Ansaari,
Yazeed bin Abi Habeeb al-Misri, Yazeed bin Zuray’, Yazeed bin Haaroon,
Ibraaheem bin Tahmaan al-Harwi, Eesa bin Yoonus bin Abi Ishaaq as-Sabi’ee,
Fudayl bin Ayyaadh, Nooh bin Abi Maryam and many others.
Status:
Thiqah, Mudallis
Opinions of Ahl ul-Jarh wat Ta’deel:
Those who Praised him:
1- Imaam Shu’bah bin al-Hajjaaj said: “Muhammad
bin Ishaaq is Sadooq in Hadeeth”
[Al-Jarh wat
Ta’deel: 7/192, Chain Saheeh]
He also said: “Muhammad bin Ishaaq is the Leader of Muhadditheen”
[Kitaab
al-Jarh wat Ta’deel: 7/192, Chain Hasan]
In another
narration, Imaam Shu’bah said: “He is Ameer
ul-Muhadditheen (Leader of Muhadditheen) due to his Memory”
[Juzz
al-Qira’ah lil Bukhaari: 146, Chain Saheeh & Taareekh al-Kabeer by
al-Bukhaari: 1/401]
At another
place, he said: “Ibn Ishaaq is Sayyid
ul-Muhadditheen (The Master of Muhadditheen) because of his (great) memory”
[Taareekh
Baghdaad: 1/228, Chain Saheeh]
He also said: “Muhammad bin Ishaaq is Ameer ul-Mu’mineen in Hadeeth”
[Taareekh
Baghdaad: 1/228, Chain Saheeh]
2- Al-Mufaddal bin Ghassaan al-Ghalaabi asked Imaam Yahya bin
Ma’een about Muhammad bin Ishaaq, so he replied: “He
was Thiqah, and he was Hasan ul-Hadeeth”
[Taareekh
Baghdaad: 1/218 T. 51, Chain Saheeh]
In another
narration, he said: “Muhammad bin Ishaaq was
Thabat in Hadeeth”
[Kitaab
ath-Thiqaat by Ibn Hibbaan: 7/383, Chain Saheeh]
Imaam Yahya
ibn Ma’een was once asked: “If someone says that
Muhammad bin Ishaaq is Hujjah, so will this person be on the truth?”He replied: “No, rather he was Thiqah”
[Taareekh Abu
Zur’ah ad-Dimashqi: 1180, Chain Saheeh]
3- Imaam Bukhaari has narrated many narrations of Muhammad bin
Ishaaq in his Saheeh in Shawaahid and Mutaabi’aat, for example:
[H. 1468,
1774, 1838, 2192, 2383, 2384, 2525, 2709, 2718, 2990, 3140, 3856, 3949, 4028,
4086, 4127, 4138, 4259, 4358, 4366, 4931, 5527, 5934, 5992, 6795, 7126]
Haafidh Abu
al-Fadl Muhammad bin Taahir al-Maqdisi (D. 507) said about one narration of
Hammaad bin Salamah in Saheeh Bukhaari that: “He
(Imaam Bukhaari) did not take from him in I’tibaar, rather he took narration
from him in some places in Istish-haad (i.e. as Shawaahid) so to make clear
that he is Thiqah”
[Shuroot
al-A’immah as-Sittah: P. 18]
Having other
evidences under consideration, this reference proves the Principle that the
narrator from whom Imaam Bukhaari narrates in his Saheeh and does not make any
Jarh on him then he is Thiqah or Sadooq according to him. Therefore, the
narration of Muhammad bin Ishaaq by Imaam Bukhaari in Saheeh Bukhaari is a
Tawtheeq from his side.
[Moreover,
Also see: Juzz al-Qira’ah lil Bukhaari: 142-148]
Imaam Bukhaari
said about one of the hadeeth narrated by Muhammad bin Ishaaq that: “The Hadeeth of Muhammad bin Ishaaq from as-Salt bin
Abdullah bin Nawfal is Hasan Saheeh”
[Sunan
at-Tirmidhi: 1742]
This clearly
proves that Imaam Bukhaari considered Muhammad bin Ishaaq to be Thiqah and
Sadooq. This is probably the reason why Zayla’ee al-Hanafi said about Ibn
Ishaaq that: “The Majority has done his
Tawtheeq, and among those who declared him Thiqah is al-Bukhaari, wallahu
a’lam”
[Nasb
ur-Rayaa: 4/7]
4- Imaam Muslim bin al-Hajjaaj al-Neesaaboori rahimahullah has also
narrated narrations from Muhammad bin Ishaaq in his Saheeh (in Shawaahid and
Mutaabi’aat)
[See, Saheeh
Muslim (480, 873, 1199, 1656, 1703)]
This proves
that Ibn Ishaaq was Thiqah and Sadooq according to Imaam Muslim.
5- Imaam Ahmed bin Abdullah bin Saalih al-Ijlee rahimahullah said: “Muhammad bin Ishaaq Madani Thiqah”
[Ma’rifat
ath-Thiqaat/Al-Taareekh: 1571; Taareekh Baghdaad: 1/231 T. 51]
6- Imaam Ali bin Abdullah al-Madeeni rahimahullah said: “Ibn Ishaaq is Thiqah according to me, and nothing
brought him down according to me except his narration from the people of the
Book”
[Kitaab
al-Qira’ah Khalf al-Imaam by al-Bayhaqi: 1/19, Chain Saheeh]
Note:
The meaning of “brought down” is to declare him Hasan ul-Hadeeth from the
highest level of Thiqah Mutqin or Saheeh ul-Hadeeth, as is proven from the
words “Saalih Wasat” below.
The narration
from the people of the book (Jews and Christians) means that the Jews in
Madeenah that had become Muslims, so Ibn Ishaaq would narrate from the Muslim
offspring of those people, as is proven from the names of Shuyookh of Ibn
Ishaaq.
Ameer
ul-Mu’mineen fil Hadeeth, Imaam Bukhaari rahimahullah said: “I saw Ali bin Abdullah al-Madeeni taking evidence from
the hadeeth of Ibn Ishaaq”
[Kitaab
al-Qira’ah lil Bukhaari: P. 190 H. 142]
Muhammad bin Uthmaan
bin Abi Shaybah (Thiqah) asked Imaam Ibn al-Madeeni about Muhammad bin Ishaaq,
so he replied: “He is Saalih Wasat”
[Su’aalaat
Muhammad bin Uthmaan bin Abi Shaybah: 83]
Imaam Ibn
al-Madeeni said that the chains of transmission depend upon six men: Ibn
Shihaab az-Zuhri, Amr bin Deenaar, Qataadah, Yahya bin Abi Katheer, Abu Ishaaq
as-Sabi’ee, and Sulemaan al-A’mash – then among the important students of these
six men, he mentioned the names of Imaam Maalik and Muhammad bin Ishaaq etc.
[Kitaab
al-Ilal by Ibn al-Madeeni: P. 39-40]
Imaam Ali
al-Madeeni said in another place: “I looked into
the book of Ibn Ishaaq, thus I did not find any hadeeth worth criticizing
except two, and it is possible that even those two are Saheeh”
[Taareekh
Baghdaad: 1/231; Juzz al-Qira’ah: P. 18 etc]
7- Imaam Abu Eesa at-Tirmidhi authenticated several narrations of
Ibn Ishaaq in Ahkaam-o-Aqaaid etc to be Hasan and Saheeh, whose details are as
follows:
Hasan
Ghareeb: 9, 58, 291, 1198, 1692, 1824, 2314, 2473, 2476, 2732, 2832, 3181,
3528, 3619, 3817, 3837.
Hasan
Saheeh: 23, 115, 154, 189, 308, 398, 526, 543, 1267, 1497, 1637, 3045, 3166
Hasan:
311, 645, 1028, 2821
Hasan
Saheeh Ghareeb: 2541, 3632, 3738
Hasan
Ghareeb Saheeh: 3097
Many of the
narrations above are in Ahkaam and some are in Aqaaid. This proves that
Muhammad bin Ishaaq was Thiqah according to Imaam Tirmidhi
Benefit: Imaam Tirmidhi declared the hadeeth
of Amr bin Bujdaan to be “Hasan Saheeh”, so Taqi ud-Deen (Ibn Daqeeq
ul-Eed) said in (the book named) “al-Imaam” that: “What difference is there that he
calls him Thiqah or authenticates his lone hadeeth?”
[Nasb
ur-Rayaa: 1/149]
Ibn al-Qattaan
al-Faasi said about Zaynab bint Ka’b and Sa’d bin Ishaaq that: “And in Tasheeh
of his hadeeth from Tirmidhi, there is the Tawtheeq of him and Sa’d bin Ishaaq
in it”
[Bayaan
al-Wahem wal Ayhaam: 5/395; and Nasb ur-Rayaa: 3/264]
This proves
that when a Scholar authenticates a hadeeth then it is a Tawtheeq from him for
all the narrators of that hadeeth, unless if a clear proof makes an exception.
8- Imaam Muhammad bin Sa’d bin Munee’ said about Ibn Ishaaq that: “Muhammad was Thiqah and people have narrated from him….
and there are some among the people who have criticized him”
[Tabaqaat Ibn
Sa’d: 7/321-322]
9- Haafidh Ibn Hibbaan mentioned Ibn Ishaaq in Kitaab ath-Thiqaat
and said: “Thus when his Sama gets proven in
what he narrates then he is Thabat, evidence is taken from his narration”
[Kitaab
ath-Thiqaat: 7/383-384]
There are
about 79 narrations of Ibn Ishaaq narrated in Saheeh Ibn Hibbaan
[See,
18/221-222] Also see: Mashaaheer Ulama al-Amsaar (P. 139)
10-
Imaam Muhammad bin
Abdullah bin Numayr rahimahullah said about Muhammad bin Ishaaq that: “When he narrates from the known narrators then he is
Hasan ul-Hadeeth Sadooq, when he narrates from Majhool people then those
narrations are Baatil”
[Taareekh
Baghdaad: 1/227, Chain Saheeh]
Narrating
Baatil narrations from Majhool narrators is not a Jarh on the narrator, rather
it is the flaw of Majhool narrators, and it is the Jarh on those Majhool
narrators.
11-
Imaam Abdullah bin
al-Mubaarak was asked about Muhammad bin Ishaaq so he replied: “As for me, we have found him a Truthful person”
[Kitaab
ath-Thiqaat by Ibn Hibbaan: 7/383, Chain Hasan]
12-
Imaam Sufyaan ibn
Uyaynah said: “I sat with Ibn Ishaaq for more
than seventy years, and no one from the People of Madeenah ever accused him,
nor did they say anything about him”
[Kitaab
al-Jarh wat Ta’deel: 7/192, Chain Saheeh]
He also said: “No one ever attacked him in Hadeeth; the people of
Madeenah only attacked him for his being a Qadari”
[Kitaab
al-Ma’rifah wal Taareekh by Imaam Ya’qoob bin Sufyaan al-Faarsi: 2/27, Chain
Hasan]
Note:
Being a Qadari, Khaariji, Jahmi, Mu’tazali, or Murji’i etc of a Thiqah narrator
does not affect his Thaqaahat and there are many narrators of that type in
Saheehayn.
Ibraaheem bin
al-Mundhir said to Sufyaan bin Uyaynah that people call Ibn Ishaaq to be
Kadh-dhaab, so he replied: “Don’t say such a
thing”
[Al-Jarh wat
Ta’deel: 7/192, Chain Saheeh]
13-
Imaam Abu Zur’ah ar-Raazi
said about Muhammad bin Ishaaq that: “He is
Sadooq; who criticized Muhammad bin Ishaaq? Muhammad bin Ishaaq is Sadooq”
[Kitaab
al-Jarh wat Ta’deel: 7/192, Chain Saheeh]
Sarfaraz Khan
Safdar has narrated the saying of Taahir bin Saalih bin Ahmed al-Jazaairi which
he narrated from Abu Zur’ah against this tawtheeq. This chain-less reference is
rejected because of being against the authentic saying, and even if this
reference is proven then Jarh and Ta’deel will both become neutral because of
being contradictory.
14-
Imaam Ibn Khuzaymah
al-Neesaaboori rahimahullah has narrated many narrations of Ahkaam etc from
Muhammad bin Ishaaq bin Yasaar in Saheeh Ibn Khuzaymah, e.g.
H. 15, 36, 58,
138…. 2280, 2333, 2334, 2377….
This proves
that Muhammad bin Ishaaq was Thiqah and Sadooq according to Imaam Ibn
Khuzaymah.
15-
Imaam Ibn al-Jaarood
al-Neesaaboori rahimahullah has narrated many narrations from Ibn Ishaaq in
al-Muntaqa, e.g.
H. 31, 158,
291, 321….
Suyooti has
written about Saheeh Ibn Khuzaymah, Saheeh Abu Awaanah, and al-Muntaqa of Ibn
al-Jaarood that: “The attribution of a narration to these is a sign of their
authentication”
[Deebaajah
Jama al-Jawaami: 1/20]
Ashraf Ali
Thaanvi Deobandi said: “Ibn al-Jaarood has narrated this hadeeth in al-Muntaqa
therefore it is Saheeh according to him, because he only narrates authentic
narration (in this book), as Suyooti has affirmed in the Deebaajah of Jama
al-Jawaami”
[Bawaadir
al-Nawaadir: P. 135]
16-
Imaam Abu al-Abbaas
Muhammad bin Abdur Rahmaan ad-Dagholi said: “Muhammad
bin Ishaaq is an Imaam in al-Maghaazi, Sadooq in narration”
[Kitaab
al-Qira’ah lil Bayhaqi: P. 59 H. 114, Chain Hasan]
17-
Imaam Abu Bakr Ahmed
bin al-Husayn al-Bayhaqi said about a hadeeth of Muhammad bin Ishaaq narrated
in the issue of Faatihah Khalf al-Imaam that: “This
chain is Saheeh”
[Kitaab
al-Qira’ah P. 58 H. 114]
This proves
that Muhammad bin Ishaaq was Thiqah according to Bayhaqi. Therefore, the Jarh
of Bayhaqi narrated by Sarfaraz Khan is either abrogated or it is based on the
Mu’an’an narration of Ibn Ishaaq.
18-
Imaam Abu al-Hasan Ali
bin Umar ad-Daaraqutni rahimahullah said about the hadeeth of Muhammad bin
Ishaaq about Faatihah Khalf al-Imaam that: “This
chain is Hasan”
[Sunan
ad-Daaraqutni: 1/318 H. 1200]
This proves
that Ibn Ishaaq was Hasan ul-Hadeeth according to ad-Daaraqutni, therefore his
Jarh on Ibn Ishaaq is Mansookh or based on his Mu’an’an narrations.
19-
Imaam Haakim
al-Nishaaboori has declared many narrations from Ibn Ishaaq in al-Mustadrak to
be on the conditions of Saheeh Muslim, e.g.: 1/111 H. 379, 1/281 H. 1039…
This proves
that Muhammad bin Ishaaq was Thiqah and Sadooq according to Imaam Haakim.
20-
Haafidh Dhahabi has
authenticated many of the narrations of Muhammad bin Ishaaq in Talkhees
al-Mustadrak to be on the conditions of Saheeh Muslim, following al-Haakim,
e.g. see: H. 379, 1039…
After a long
discussion about Ibn Ishaaq, Haafidh Dhahabi said: “As
for the ahaadeeth in al-Ahkaam, his hadeeth reaches the level of Hasan dropping
from the level of Saheeh, except that in which he does Shudhoodh (opposes other
Thiqah people), then it will be counted among the Munkar (narrations)”
[Siyar A’laam
al-Nabula: 7/41]
Also see,
Al-Mawqadhah by adh-Dhahabi (P. 81)
Dhahabi also
said: “He was Sadooq from the oceans of
knowledge, and he has Ghareeb narrations among the vast narrations that he
narrated which have been rejected, and there is difference of opinion in taking
evidence from him, and his hadeeth is Hasan and a group has authenticated his
(hadeeth)”
[Al-Kaashif:
3/18 T. 4789]
At another
place, he said: “He is Sadooq”
[Ma’rifat
ar-Ruwaat al-Mutakallim feehim bima la Yojab ar-Radd: 289]
At another
place, he said: “He is Thiqah In-shaa-Allaah,
Sadooq”
[Deewaan:
1/341]
21-
Haafidh Abu Awaanah has
narrated narrations from Muhammad bin Ishaaq in Saheeh Abi Awaanah, e.g. see:
1/360 H. 827, 2/28 H. 2022…
22-
Imaam Ahmed bin Hanbal said
about Muhammad bin Ishaaq: “He is Hasan
ul-Hadeeth, and when Maalik mentioned him he said: Dajjaal among the
Dajaajalah”
[Taareekh
Baghdaad: 1/223, Chain Saheeh]
This proves
two things:
1. According to Imaam Ahmed, the Jarh of Imaam Maalik is Mansookh or
Marjooh.
2. The Jarh of Imaam Ahmed on Ibn Ishaaq is Mansookh.
23-
Haafidh Zayaa ud-Deen
Muhammad bin Abdul Waahid al-Maqdisi has narrated narrations from Ibn Ishaaq
(as Hujjah) in al-Mukhtaarah e.g. see: Al-Mukhtaarah (8/339 H. 411)
24-
Imaam Abu Sulemaan Ahmed
bin Muhammad al-Khattaabi al-Busti (D. 388) said about the hadeeth of Ibn
Ishaaq in the issue of Faatihah Khalf al-Imaam that: “Its chain is Jayyid, there is no criticism in it”
[Ma’aalim
as-Sunan: 1/177 H. 252]
25-
Imaam Husayn bin
Mas’ood al-Baghawi rahimahullah said about a hadeeth of Muhammad bin Ishaaq
that: “This hadeeth is Hasan”
[Shahr
us-Sunnah: 1/394 H. 199]
26-
Abu Ya’la Khaleel bin
Abdullah bin Ahmed al-Khaleeli al-Quzwayni rahimahullah (D. 446) said: “He was a Major Scholar from the People of Madeenah… and
he was a Scholar, vast in knowledge, Thiqah”
[Al-Irshaad fi
Ma’rifah Ulama al-Hadeeth: 1/288 T. 138]
27-
Imaam Abu Zur’ah
ad-Dimashqi rahimahullah said: “And Muhammad bin
Ishaaq is a man in taking from whom the Major People of Knowledge have consented
upon, among them are: Sufyaan bin Sa’eed (Ath-Thawree), Shu’bah, (Sufyaan) Ibn
Uyaynah, Hammaad bin Zayd, Hammaad bin Salamah, Ibn al-Mubaarak, and Ibraaheem
bin Sa’d, and among the Akaabir Yazeed bin Abi Habeeb has also narrated from
him. Ahl al-Hadeeth investigated about him so they found him a truthful and a
good person, besides that Ibn Shihaab (az-Zuhri) has praised him”
[Taareekh Abu
Zur’ah ad-Dimashqi: 1454]
This proves
that Muhammad bin Ishaaq is Sadooq and a good person according to the summary of
the tahqeeq of Muhadditheen.
28-
After mentioning the
criticisms of Tashee’, Taqdeer, and Tadlees on Muhammad bin Ishaaq, Khateeb
al-Baghdaadi said at the end: “As for
truthfulness than it cannot be denied from him”
[Taareekh
Baghdaad: 1/224]
This proves that
Khateeb al-Baghdaadi considered Sadooq (truthful).
29-
Haafidh Abdul Azeem bin
Abdul Qawi al-Mundhiri rahimahullah said about Muhammad bin Ishaaq in a
decisive way that: “He was among the major
Ulama, his hadeeth is Hasan”
Then after a
lengthy discussion of Jarh and Ta’deel, he said: “And
in general he is among the disputed upon narrators, and he is Hasan ul-Hadeeth
as passed before, wallahu a’lam”
[Al-Targheeb
wal Tarheeb: 4/577]
30-
Ibn al-Qattaan al-Faasi
al-Maghribi said about Muhammad bin Ishaaq: “He
saw (Sayyidunah) Anas bin Maalik (radiallah anhu). The summary about him is
that he is Thiqah and Haafidh, especially in Siyar (and Maghaazi), and the
criticism on him is not correct”
[Bayaan
al-Wahem wal Ayhaam fi Kitaab al-Ahkaam: 5/630]
Benefit: Muhammad bin Ishaaq said: “I saw Anas bin
Maalik (radiallah anhu); he was wearing a black turban, and the children would
run and say, ‘this is from the Companions of the Prophet and he will not die
until the meeting with Dajjaal’”
[Taareekh
Baghdaad: 1/217, Chain Hasan]
Note:
The saying of the running children was not correct as Sayyidunah Anas radiallah
anhu died before the emergence of Dajjaal, and the emergence of Dajjaal has not
occurred yet.
31-
Qaadhi Abu Zur’ah bin
Abi al-Fadl Abdur Raheem bin al-Husayn al-Iraaqi rahimahullah said about a
narration of Ibn Ishaaq that: “Its chain is
Jayyid, it contains Muhammad bin Ishaaq and he has affirmed his hearing”
[Tarh
at-Tathreeb fi Sharh al-Taqreeb: 4/42]
32-
Haafidh Ibn Katheer
ad-Dimashqi rahimahullah said about a narration of Muhammad bin Ishaaq that: “This chain is Hasan”
[Tafseer Ibn
Katheer: 4/349 – Surah Baqarah: 285-286]
33-
Abu Abdullah Muhammad
bin Ahmed al-Qurtubi al-Ansaari rahimahullah (D. 671) said about a narration of
Muhammad bin Ishaaq that: “Ibn Maajah has narrated
it with a Hasan chain rather Saheeh from the hadeeth of Ibn Abbaas”
[Tafseer
Qurtubi: 4/225, Aal-e-Imraan: 144]
34-
Haafidh Ibn Hazm
adh-Dhaahiri took evidence from the hadeeth of Muhammad bin Ishaaq on the issue
of Faatihah Khalf al-Imaam and said about the criticism on this hadeeth that: “And this (criticism) is nothing for verily Muhammad bin
Ishaaq is one of the A’immah and he is declared Thiqah by az-Zuhri and he
preferred him over the people of Madeenah of his time…”
[Al-Muhalla:
3/241 Mas’ala: 360]
35-
Imaam Ibn Shihaab
az-Zuhri rahimahullah said about Muhammad bin Ishaaq to his gate-keeper that: “Whenever this man comes then do not stop him”
[Taareekh Abu
Zur’ah ad-Dimashqi: 1451, Chain Saheeh]
Imaam az-Zuhri
also said about Ibn Ishaaq that: “There will
remain a lot of knowledge in Hijaaz until this Ahwal is among you”
[Ath-Thiqaat
by Ibn Shaaheen, P. 200, Chain Hasan]
36-
Haafidh Ibn Adee said
after a lengthy discussion on Ibn Ishaaq that: “And
there is nothing wrong in him”
[Al-Kaamil by
Ibn Adee: 6/2125]
37-
Shaykh ul-Islaam
Haafidh Ibn Taymiyyah rahimahullah said: “And
when Ibn Ishaaq says Haddathani (i.e. affirming his sama) then he is Thiqah
according to the Ahl al-Hadeeth and this chain is Jayyid”
[Majmoo
Fataawa: 33/85]
38-
Haafidh Abu Hafs Umar
bin Shaaheen rahimahullah (D. 385) mentioned Muhammad bin Ishaaq in Kitaab
ath-Thiqaat
[P. 199, T.
1200]
39-
Haafidh Ibn al-Qayyim said
in one of the answers of two objections that: “Certainly
Ibn Ishaaq is Thiqah, there has not been a criticism on him which would
necessitate abandoning taking evidence from him; and he has been declared
Thiqah by the Kibaar A’immah and they praised him for his Memory and Adaalah
(uprightness) – which are the two pillars of Riwaayah”
[Jalaa
al-Afhaam, P. 58 with Tahqeeq of Mash-hoor Hasan]
40-
Imaam Ibn Jareer
at-Tabari said about a narration narrated by Muhammad bin Ishaaq that: “And the chain of this report is Saheeh according to us…”
[Tahdheeb
al-Athaar, al-Juzz al-Mafqood: P. 36 H. 22]
This proves
that Muhammad bin Ishaaq is Saheeh ul-Hadeeth according to Imaam Ibn Jareer.
41-
Allaamah Sharf ud-Deen
Nawawi said about a hadeeth of Muhammad bin Ishaaq that: “This chain is Saheeh and the Jumhoor (of Muhadditheen)
take evidence from Muhammad bin Ishaaq whenever he says, Haddathana…”
[Al-Majmoo
Sharh al-Muhadhdhab: 8/234, Pub. Daar al-Fikr]
42-
Haafidh ad-Dunya, Imaam
Ibn Hajar al-Asqalaani has defended Ibn Ishaaq at several places in several
different books. And in Taqreeb (P. 435), he said: “He
is Sadooq and Mudallis”. Moreover, Haafidh Ibn Hajar authenticated
his hadeeth on the issue of Faatihah Khalf al-Imaam, saying: “Its narrators are Thiqaat” [Al-Diraayah: P.
94]. Similarly, in Fath al-Baari (4/32) he writes: “And
Ibn Ishaaq is Hasan ul-Hadeeth except that evidence is not taken from him when
he is opposed”. It is obvious that if a Thiqah or Sadooq narrator
opposes the hadeeth of a more Thiqah or a number of Thiqah people then his
hadeeth is Da’eef, this does not effect the Asal Tawtheeq of him. Similarly,
while explaining the levels of hadeeth according to the condition of narrator,
Haafidh Ibn Hajar said: “And this is the
Muqaddimah upon the narration of those who narration is counted as Hasan in
which they narrated alone such as Muhammad bin Ishaaq An Aasim bin Umar An
Jaabir.” [Sharh Nukhbat al-Fikr: P. 34]. Here, as well, Ibn Hajar
has declared the lone narration of Ibn Ishaaq to be Hasan. Similarly, there are
other sayings of Ibn Hajar as well which prove that he considers Ibn Ishaaq to
be Thiqah.
43-
Haafidh Ibn al-Jawzee
criticized Ibn Ishaaq so Badr ud-Deen Aynee al-Hanafi answered him saying: “The criticism of Ibn al-Jawzee on Ibn Ishaaq is nothing
for verily Ibn Ishaaq is among the Major Thiqah narrators according to the
Jumhoor”
[Umdat
ul-Qaari: 7/270 H. 1199]
44-
Zayla’ee Hanafi, despite
his Ta’assub, said: “And the majority has done
the Tawtheeq of Ibn Ishaaq, and among those who declared him Thiqah is
al-Bukhaari, wallahu a’lam.”
[Nasb
ur-Rayaa: 4/7]
45-
Abu al-Abbaas Ahmed bin
Muhammad bin Abi Bakr, known as: Ibn Khalkaan (D. 681) said: “The Muhammad (bin Ishaaq) mentioned here, is Thabat in
Hadeeth according to the Majority of Ulama and as for in the field of
al-Maghaazee and Siyar then his Imaamate in it can not be ignored”
[Wafiyaat
al-A’yaan wa Anba Abnaa az-Zamaan: 4/276]
46-
Kamaal ud-Deen Ibn
Hammaam al-Hanafi said: “And Ibn Ishaaq is
Thiqah according to what the Truth is!”
[Fath
al-Qadeer Sharh Hidaayah: 1/358]
And he said
while refuting Ibn al-Jawzee that: “As for Ibn
Ishaaq then he is Thiqah; there is no doubt in it according to us and the
Muhaqqiq Muhadditheen”
[Fath
ul-Qadeer: 1/370]
47-
A person named Abdul
Wahhaab bin Ali bin Abd ul-Kaafi as-Subki has a very high rank among the people
of Bid’ah. This Subki said about Ibn Ishaaq that: “The
practice is upon his Tawtheeq and he is a reliable Imaam and no opposing saying
is to be trusted other than this”
[Tabaqaat
ash-Shaafi’eeyyah al-Kubra: 1/40]
48-
Haafidh Ibn Abdil Barr
al-Andalusi rahimahullah said after narrating the criticism on Muhammad bin
Ishaaq that: “And as for Truth and Memory then
he was a Sadooq and Haafidh narrator, Ibn Shihaab has praised him…”
[Jaami Bayaan
al-Ilm wa Fadlihi: 2/156]
49-
Haafidh Abdul Haqq
al-Ashbaylee said: “He has been declared Thiqah
by a group, and Da’eef by others; and those who declared him Thiqah are in Majority”
[Al-Ahkaam
ash-Sharee’ah al-Kubra: 1/79]
50-
Abdur Rahmaan bin
Abdullah bin Ahmed bin Asbagh al-Suhaylee al-Andalusi al-Maaliki (D. 581) said:
“And this Muhammad bin Ishaaq – may Allaah have
mercy upon him – is Thabat in Hadeeth according to Akthar Ulama”
[Al-Rawd
al-Anf fi Tafseer as-Seerah al-Nabawiyyah by Ibn Hishaam: 1/19]
51-
Ahmed Shihaab ud-Deen
al-Khaffaaji (D. 1069) said: “And his Hadeeth is
Hasan and above (the level of) Hasan…”
[Naseem
al-Riyadh fi Sharh ash-Shifaa li Qaadhi Iyaadh: 1/152]
52-
Haafidh Ibn al-Mulaqqin
said: “And this Ibn Ishaaq…. And he has Ghareeb
narrations among the vast number of what he narrated, and he is Sadooq and his
Hadeeth is above (the level of) Hasan and he (i.e. his hadeeth) has been
authenticated by a group”
[Al-Badar
al-Muneer: 3/298]
53-
Ibn Naasir ud-Deen
ad-Dimashqi (D. 842) said: “He was an ocean from
the oceans of knowledge, Sadooq, he is disputed upon with regard to Jarh and
Ta’deel”
[Shadhraat
adh-Dhahab: 1/230]
54-
Abdullah bin As’ad
al-Yaafi’ee said: “And he was a ocean from the
oceans of knowledge, Zaki (intelligent), Haafidh, seeker of knowledge
historian, expert of Ansaab (and) Thabat in Hadeeth according to many Scholars…”
[Mir’aat
al-Janaan: 1/144]
55-
Haafidh Noor ud-Deen
Ali bin Abi Bakr al-Haythami (D. 807) said: “It
is narrated by at-Tabaraani in al-Awsat and it contains Muhammad bin Ishaaq and
he is Thiqah Mudallis, and he has affirmed his hearing, and its chain is Hasan”
[Majma
az-Zawaaid: 1/221]
56-
Allaamah Ibn Abdil
Haadi declared Ibn Ishaaq to be “Sadooq”
[Tanqeeh:
1/380]
57-
Abdul Hayy bin
al-Ammaad al-Hanbali accorded adh-Dhahabi narrating his saying that: “He was an ocean from the oceans of knowledge,
intelligent, Haafidh, Student of Knowledge Mu’arrikh, expert of Ansaab (and) an
Allaamah”
[Shadhraat
adh-Dhahab: 1/230]
58-
Abu Muhammad Husayn bin
Abdur Rahmaan bin Muhammad bin Ali bin Abi Bakr bin Ali al-Ahdal ash-Shaafi’ee
al-Ash’aree said about Muhammad bin Ishaaq that: “Do not be
ignorant of his honesty and the majority of them have declared him Thiqah in hadeeth…”
[Shadhraat
adh-Dhahab: 1/230]
59-
Ibn Sayyid an-Naas
mentioned the criticisms of Scholars on Ibn Ishaaq in his famous book “Ayoon
al-Athar fi Funoon al-Maghaazee wal Shumayal wal Siyar” and later named the
chapter: “Dhikr al-Ajwibah Amma Rami Bihi” and answered the criticisms
on him
[See, Ayoon
al-Athar: 1/13]
60-
Mulla Ali Qaari
al-Hanafi writes: “His hadeeth is Hasan in fact
above Hasan, and a group has authenticated him (i.e. his hadeeth)”
[Sharh
al-Shifaa: 1/125]
61-
Allaamah Ibn Allaan
writes: “It does not effect the hadeeth that it
contains Ibn Ishaaq in it for verily he has affirmed his hearing in his
narration so his hadeeth becomes Maqbool, Saheeh upon the conditions of Muslim
as mentioned by al-Haakim”
[Al-Fatoohaat
ar-Rabbaaniyyah: 2/342]
62-
Similarly, Al-Sakhaawi
said: “I say: it contains Ibn Ishaaq, however,
he has affirmed his hearing in his narration so his hadeeth becomes Maqbool,
Saheeh upon the conditions of Muslim as mentioned by al-Haakim”
[Al-Qaul
al-Badee: P. 35]
63-
Allaamah Shawkaani has
authenticated his hadeeth and took evidence from him.
[Al-Sayl
ul-Jarraar: 1/219]
The Praises and Authentications of recent-past
& Present Scholars:
1- Allaamah Nawaab Siddeeque Hasan Khaan said: “He was Thabat in Hadeeth according to many Scholars”
[Al-Taaj
al-Mukallal: P. 281]
2- Allaamah Ahmed Shaakir said: “Muhammad
bin Ishaaq bin Yasaar is the author of Seerah, and he is Thiqah; he has been
criticized without Hujjah”
[Ta’leeq Ala
al-Musnad: P. 90]
3- Allaamah Abdur Rahmaan Mubaarakpooree – the author of world
renowned book “Tuhfat al-Ahwadhi” has defended Ibn Ishaaq in his books such as:
Tahqeeq al-Kalaam (1/61) and Tuhfat al-Ahwadhi (1/20).
4- Allaamah Shams ul-Haqq al-Adheemabaadi has defended Ibn Ishaaq
in his world renowned book “Awn al-Ma’bood” (3/371, 373)
5- Allaamah Basheer Ahmed Sahaswaani has preferred the tawtheeq of
Ibn Ishaaq in al-Burhaan al-Ijaab (P. 47, 51)
6- Allaamah Abdul Hayy Lakhnawi al-Hanafi has done lengthy
discussions on Ibn Ishaaq in Imaam al-Kalaam (P. 362, 273) & Ghayth
al-Ghammaam and has declared his hadeeth to be Hasan and he answered the
criticisms of People on Ibn Ishaaq. And in al-Si’aayah (1/372), he said: “The most authentic opinion about Ibn Ishaaq is (his)
Tawtheeq”
7- Allaamah Salaamullah al-Hanafi writes: “Muhammad bin Ishaaq is Thiqah according to the correct
opinion”
[Muhalla Sharh
Muwatta with reference from Tahqeeq al-Kalaam: 1/61; and Tadhkirat al-Muntaha:
P. 31]
8- The Famous student of Allaamah Lakhnawi, Naymawi al-Hanafi says
about the hadeeth of Ibn Ishaaq in Athaar as-Sunan (P. 74, 51) that: “Its chain is Hasan”
9- Anwar Shaah Kaashmiree al-Hanafi al-Deobandi said after
mentioning praises and criticisms about him that: “And
according to me he is among those whose narrations are Hasan as said in
al-Meezaan, and it is possible there might have been something in his memory”
[Al-Urf
ash-Shazi: P. 42, 43]
10-
Muhammad Yoosuf
Binnoori al-Deobandi narrates the saying of his Shaykh al-Kaashmiree in
Ma’aarif al-Sunan (1/91) and says: “And the
truth is with our Shaykh that he is among those narrators whose hadeeth is
Hasan”
11-
Muhammad Idrees
Kaandhalwi al-Hanafi al-Deobandi has defended Muhammad bin Ishaaq in Seerat
al-Mustafa (1/76, 77)
12-
Zafar Ahmed Uthmaani
al-Hanafi al-Deobandi has defended Ibn Ishaaq in Inhaa al-Sakan (P. 86), and he
has also accepted his narrations to be Hasan in I’laa us-Sunan (1/30, 32; 2/41,
114, 120)
13-
Khaleel Ahmed
Sahaaranpoori al-Hanafi al-Deobandi has also defended Ibn Ishaaq in Bazl
al-Majhood (3/63)
14-
Zaahid al-Kawthaari has
narrated the tawtheeq of Ibn Ishaaq under the footnotes of Shuroot al-A’immah
al-Khamsah lil Haazmi (P. 29), and in another place, he said: “Majority of critiques have declared him Thiqah in
absolute sense….”
[Al-Nakat
al-Tareefah: P. 248]
15-
Abu Ghuddah al-Hanafi
has defended Ibn Ishaaq in Haashiah al-Masnoo’ (P. 182, 183) and he has done
tawtheeq of Ibn Ishaaq in the footnotes of Qawaaid Uloom al-Hadeeth and has
authenticated his narrations (P. 73, 75, 103, 104, 243).
16-
Sarfaraaz Khaan Safdar
al-Deobandi practices favoritism not only in this case but in all cases, he
authenticates the ahaadeeth which accord his Madhab, and weakens the narrations
which oppose his Madhab. That is why, when Ibn Ishaaq narrated the hadeeth of
Faatihah he criticized him with severe criticisms in his book Ahsan al-Kalaam,
but when the same narrator narrated ahaadeeth which matched his madhab, he
declared his ahaadeeth to be Saheeh or Hasan and defended him.
[See, Ahsan
al-Kalaam: 1/143, Taskeen al-Sudoor: P. 191 etc…]
17-
Muhammad Hasan
al-Deobandi writes: “He is Hasan ul-Hadeeth Sadooq…”
[Al-Daleel
al-Mubeen: P. 424]
18-
The Founder of Braylwee
Madhab, Ahmed Raza Khaan al-Braylwee writes: “Even
according to our noble Scholars, the most authentic opinion is the Tawtheeq of
Muhammad bin Ishaaq”
[Muneer al-Ayn
fi Hukm Taqbeel al-Abhaamayn: P. 116; Fataawa Rizwiyah: 2/514, 5/592]
19-
Noor Muhammad Multaani
Hanafi has defended Ibn Ishaaq in five pages of his pamphlet in reply to Shibli
Nu’maani named “Tadhkirah al-Muntaha fi Radd Iskaat al-Muta’addi”
20-
The previous “Mufti
Allaamah Muhaqqiq ul-Asr al-Muhaddith al-Faqeeh al-Mufti” Mahdi Hasan Geelaani
of Daarul Uloom Deoband has even authenticated some Mu’an’an narrations of Ibn
Ishaaq!
[Haashiah
Kitaab al-Hujjah: 1/256]
21-
Mufti Taqi Uthmaani
al-Deobandi al-Hanafi writes: “His hadeeth is no
less than the level of Hasan according to the Muhaqqiqeen, and in reality only
Maalik and Hishaam bin Urwah have criticized him”
[Takallimah
Fath al-Mulhim: 2/389]
22-
The famous student of
Allaamah Lakhnawi, Ameer Ali al-Hanafi writes: “You
are aware of Ibn Ishaaq, it was even said about him that he is Thiqah Thiqah”
[Al-Tazneeb:
P. 9]
23-
Muhaddith ul-Asr,
Allaamah Naasir ud-Deen Albaani also declares his hadeeth to be Hasan if he
affirms his hearing.
[Al-Irwaa:
2/44, 92 etc]
24-
Shaykh Shu’ayb
al-Arana’oot has declared him Hasan ul-Hadeeth at several places in Tahqeeq
al-Musnad (16/340 etc…)
Those who criticized him:
1- Imaam Abu Abdur Rahmaan al-Nasaa’ee said: “He is not strong”
[Ad-Du’afa wal
Matrokeen by Nasaa’ee: 513]
2- Imaam Abu Haatim ar-Raazi said: “He
is not strong in hadeeth according to me, Da’eef ul-Hadeeth, and he is more
beloved to me than Aflah bin Sa’eed, write his narrations”
[Al-Jarh wat
Ta’deel: 3/194]
3- Imaam al-Barqaani said, I asked ad-Daaraqutni about Muhammad bin
Ishaaq and his Father, so he replied: “Evidence
is not taken from them, and they are relied upon”
[Taareekh
Baghdaad: 1/232; Su’aalaat al-Barqaani: P. 58]
4- Imaam Dhahabi writes: “Sulemaan
said that Yahya al-Qattaan informed me that Muhammad bin Ishaaq is Kadh-dhaab,
I asked the reason for it, so he replied, Wuhayb has told me that he is
Kadh-dhaab, then I asked Wuhayb so he said that Maalik has informed me that he
is Kadh-dhaab, then I asked Maalik about its reason so he replied: Hishaam told
me that he is Kadh-dhaab, then I asked Hishaam as to why you call him
Kadh-dhaab? So he replied: Ibn Ishaaq says that ‘I have heard from Faatimah
bint Mundhir’, whereas, She is my Wife. The day she has entered me wife no one
has ever seen her, and when she came to my house she was nine years old”
After
narrating these narrations, Imaam Dhahabi said: “We have already answered this
(Jarh). When did he (Ibn Ishaaq) say that I have seen her? Can a Scholar be
considered Kadh-dhaab from such sayings? This is merely Mardood”
[Meezaan
al-I’tidaal: 3/471]
He further
said: “How
does Hishaam know? It is possible that Ibn Ishaaq heard from Faatimah in the
Masjid, or he might have heard from her when Ibn Ishaaq was a child, or from
behind a curtain. Therefore, what difficulty is there? (especially) when
Faatimah was old in age”
[Meezaan:
3/470]
Dhahabi also
writes: “Muhammad bin Sawqah (the narrator of Sihaah Sittah and a Thiqah person)
has also narrated from Faatimah” Therefore, if Ibn Sawqah is not
Kadh-dhaab for narrating from Faatimah then what is the crime of poor Ibn
Ishaaq?
Dhahabi said: “As for what is
said that she entered his house when she was a girl of nine is also a clear
mistake… verily she was 13 years older than Hishaam, and she would have entered
Hishaam’s house at least when he was more than twenty years old.”
[Meezaan:
3/471; Al-Siyar: 7/49]
That is why
Dhahabi says: “He is truthful in that (i.e. in narrating from Faatimah) without any
doubt”
[Al-Siyar:
7/37]
Besides this
clear and detailed answer of Imaam Dhahabi, the chain of this narration is also
doubtful
[See, Tozeeh
al-Kalaam by Shaykh Irshaad ul-Haqq Athari: P. 224 for details]
However, this
criticism of Hishaam is also narrated with another chain without mentioning the
Jarh of Imaam Maalik, Yahya al-Qattaan and others.
5- It is said that Imaam Maalik bin Anas al-Madani said: “He is a Dajjaal among the Dajaajalah”
[Meezaan al-I’tidaal]
This saying of
Imaam Maalik is not correct due to many reasons. A’immah Jarh and Ta’deel have
not accepted this criticism of Imaam Maalik.
Imaam Ya’qoob
bin Shaybah said: “I asked Ibn al-Madeeni about Ibn Ishaaq so he said ‘his
hadeeth is Saheeh according to me’, I asked: ‘What about the Kalaam of Maalik
on him?’ He replied: ‘Maalik did not sit with him nor did he know him (i.e. his
true value)’”
[Tahdheeb
al-Sunan (7/97), Tahdheeb at-Tahdheeb (9/43), Taareekh Baghdaad (1/229, Chain
Saheeh)]
Imaam Ibn
Hibbaan said: “Ibn Ishaaq was the most knowledgeable person in Hijaaz about Ansaab (lineages),
and he claimed that Maalik was from the Mawali of Dhau Asbah. But (Imaam)
Maalik claimed himself to be from the family of Asbah (claiming himself to be
Al-Asbahi). They both debated with each other on this issue. So when (Imaam)
Maalik authored al-Muwatta, Ibn Ishaaq said, ‘Bring it to me for I shall fix it’;
this was mentioned to (Imaam) Maalik, so he said, ‘He is a Dajjaal from the
Dajaajalah and narrates from the Jews’, and there were debates between them as
usually happens between the people; however when Ibn Ishaaq decided to go to
Iraaq so (Imaam) Maalik reconciled with him and gifted him with fifty Deenaar and
a year worth of fruits. (Imaam) Maalik did not criticize him for Hadeeth,
rather his reason was that he would narrate from the children of Jews who had
become Muslims, and narrate the incidents of Khayber, Banu Qurayzah, & Banu
Nazeer from them…”
[Kitaab
ath-Thiqaat: 7/381, 382]
Allaamah Abdul
Hayy al-Lakhnawi al-Hanafi said: “When a Jarh takes place due to Ta’assub,
hostility, repulsion or something like that then this Jarh is Mardood, and no
one would trust it except a repulsive person himself. That is why, the saying
of Imaam Maalik is not accepted about Muhammad bin Ishaaq Saahib al-Maghaazee
that he is a Dajjaal among the Dajaajalah, for it is known that this Jarh is
based on repulsion. On the contrary, the correct thing according to them is
that he is Hasan ul-Hadeeth and the A’immah of Hadeeth have taken evidence from
him”
[Al-Rafa’ wal
Takmeel: P. 259, 260]
Allaamah Ibn
Abdil Barr has also declared the saying of Imaam Maalik to be based on personal
hostility between them
[See, Jaami
Bayaan al-Ilm: 2/156]
Not only that,
the saying of Ibn Hibbaan above also proves that Imaam Maalik recanted from his
saying at the end.
6- Imaam Jareer bin Abdul Humayd said: “I
did not think that I shall live up to a time when hadeeth will be narrated from
Muhammad bin Ishaaq, and silence will be observed from Al-Hasan bin Ammaarah”
[Taareekh Baghdaad:
7/360]
This is a
strange saying from Imaam Jareer as Ibn Ishaaq is still declared Thiqah and
Hasan ul-Hadeeth by a lot of Scholars but Al-Hasan bin Ammaarah whom he is
defending has been declared a severely weak and Matrook narrator. Therefore,
just how his saying concerning al-Hasan is not correct, likewise, his opinion
concerning Ibn Ishaaq is not Raajih as well.
Moreover, the
chain of this saying contains a Majhool narrator “Ali bin Yoonus al-Marwazi”,
wallahu a’lam.
7- Imaam Ahmed bin Hanbal is reported to have said: “He is not Hujjah in Al-Sunan”
[Taareekh
Baghdaad: 2/22 Tahqeeq Bashshaar]
This saying is
not proven from Imaam Ahmed at all because it is narrated by “Abu al-Abbaas
Ahmed bin Muhammad bin Sa’eed bin Uqdah ar-Raafidi”. He is severely weak.
Muhadditheen have accused him of lying.
[See,
Al-Fawaaid al-Majmoo’ah with the footnotes of Allaamah Mu’allami al-Yamaani: P.
352 to 354 & Al-Tankeel by al-Mu’allami: 1/169]
On the
contrary, Imaam Ahmed has declared him Hasan ul-Hadeeth
[See, the
sayings of Praises above]
It is also
narrated from Imaam Ahmed that he said: “He is
not Hujjah”
[Taareekh
Baghdaad: 2/22, Chain Saheeh]
However, this
is against his own tawtheeq and Imaam Ahmed himself has taken Hujjah from him.
It could be that Imaam Ahmed is talking about his narrations narrated with AN,
which are not Hujjah. Moreover, “Laysa Bihujjah” is not contrary to being
Thiqah according to some early Scholars.
[See, Tozeeh
ul-Kalaam]
8- Imaam Yahya bin Ma’een said: “He
is nothing, Da’eef, he is not strong”
[Taareekh
Baghdaad]
The tawtheeq
of Ibn Ishaaq is also proven from Imaam Ibn Ma’een such as: “Thabat in Hadeeth”,
“Thiqah Laysa Bihujjah”, “Thiqah Hasan ul-Hadeeth”, “Sadooq”, “Laysa Bihi Ba’sa”
[See, the
books of Rijaal]
9- Imaam Abu Ja’far al-Ukaylee mentioned him in ad-Du’afa
[1587]
10-
Imaam Nawawi said: “The narrators which are not on the conditions of Saheeh
include Ibn Ishaaq”
[Muqaddimah
Sharh Muslim: 2/72]
Certainly, Ibn
Ishaaq is not on the conditions of “As-Saheeh” i.e. Saheehayn, but this does
not necessitate that his hadeeth won’t also be Hasan, in fact some Muhadditheen
have even declared his hadeeth to be Saheeh (as passed before). In fact, Nawawi
himself considers him Thiqah as long as it does not involve his tadlees, as has
passed before with reference from Sharh al-Muhadhdhab.
11-
Haafidh Ibn al-Jawzee
has criticized him in his books like: Kitaab ad-Du’afa, Kitaab al-Mawdoo’aat,
and Al-Ilal al-Mutanaahiyah.
And many
Muhadditheen have refuted Ibn al-Jawzee for his Jarh on Ibn Ishaaq.
Muhammad bin Ishaaq &
Tadlees
Ibn Ishaaq is agreed upon to be
a Mudallis; thus only those of his narrations will be accepted in which he
affirms his hearing from his Shaykh.
1-
Imaam Ahmed bin Hanbal
said: “Ibn Ishaaq commits Tadlees”
[Taareekh
Baghdaad: 2/22, Chain Saheeh]
2-
Imaam Ibn Hibbaan said:
“He commits tadlees from weak narrators, thus
there occurred Munkar narrations in his reports due to those (Mudallas
narrations), thus as for when he affirms his hearing in what he narrates then
he is Thabat, evidence is taken from his report”
[Kitaab
ath-Thiqaat: 7/383-384]
3-
Shaykh ul-Islaam
Haafidh Ibn Taymiyyah rahimahullah said: “And
when Ibn Ishaaq says Haddathani (i.e. affirming his sama) then he is Thiqah
according to the Ahl al-Hadeeth and this chain is Jayyid”
[Majmoo
Fataawa: 33/85]
4-
Haafidh Ibn Hajar
mentioned him among the fourth level of Mudalliseen and said: “He is Sadooq, famous with Tadlees from weak and Majhool
narrators and from the evil of those (men), and he is attributed with this by
Ahmed, Ad-Daaraqutni and others.”
[Tabaqaat
al-Mudalliseen: P. 73 with Tahqeeq of Shaykh Zubayr Ali Za’ee]
5-
Haafidh al-Alaa’ee
said: “He is Famous with Tadlees”
[Jaami
at-Tahseel: 1/261]
6-
Abu Zur’ah Ibn
al-Iraaqi mentioned him in al-Mudalliseen and said: “He
is among those who commit a lot of Tadlees especially from weak narrators”
[1/81]
7-
Burhaan ud-Deen
al-Halabi mentioned him in al-Asmaa al-Mudalliseen and said: “He is among those who commit a lot of it especially from
weak narrators”
[1/47]
8-
Jalaal ud-Deen Suyooti
mentioned him in Asmaa al-Mudalliseen and said: “He
is Katheer ut-Tadlees”
[1/81]
Conclusion:
Total Number of Praises:
63 or even more some which are not mentioned here.
Total Number of Criticisms: 11
or a little more - out of which 2 are not proven while 5 are either not valid
or they contradict the tawtheeq of the criticizer.
In short, Despite being
attributed with Qadariyyah, Tashee’, and Tadlees, Muhammad bin Ishaaq bin
Yasaar is Sadooq Hasan ul-Hadeeth according to the Tawtheeq of the Jumhoor on
the condition that he affirms his hearing in the narrations narrated by him and
the narration should not also be Shaadh or Ma’lool.
Moreover, most of the criticisms
on Ibn Ishaaq are unexplained or Ghayr Mutlaq, as Lakhnawi al-Hanafi writes: “Certainly many
of the criticisms that took place on him are Ghayr Mufassir, and although some
of them are Mufassir, they contradict the Mutawaatir praises; and the Asbaab of
Jarh Mufassir are witness that they are not Mutlaq, that this why they (Muhadditheen)
have graded his hadeeth to be Hasan”
[Imaam al-Kalaam: P. 273]
Imaam Dhahabi has also said
that: “Many
Scholars have avoided taking evidence from the hadeeth of Ibn Ishaaq due to
several reasons. One of them is his being attributed towards Tashee’,
Qadariyyah, and Tadlees”
[Siyar: 7/39]
The saying of Imaam Dhahabi
proves that many of the criticisms on Ibn Ishaaq are due to his attributes
which do not have any effect on the authenticity of his hadeeth.
To conclude, whether it is the
narrations of Seerah, Maghaazee, Fadhaail – or – Ahkaam, Aqaaid, and
Halaal-o-Haraam Muhammad bin Ishaaq bin Yasaar al-Madani is Hasan ul-Hadeeth as
long as he affirms his hearing – rahimahullah!
Can u give me a detailed analysis of the narrator Abdur Rahman bin Masud Al Yashkari
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Jazak Allah Khair
Assalaam-o-Alaykum
DeleteAbdur Rahmaan is Thiqah
See this lnk:
http://asmaur-rijaal.blogspot.com/2013/03/abdur-rahmaan-bin-masood-al-yashkari.html
Akhi, can you specifically elucidate Muhammad bin Ishaq's narrations from Ikrimah? I came to know that his narrations from Ikrimah are munkar? Can you verify it at length, please?
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