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Table of Contents
                            Brief Biography of Imam Bukhari.
Brief Biography of Imam Muslim.
Brief Biography Of Imam Malik.
1Brief Biography of Imam Tirmidi.
Brief Biography of Imam Abu Dawud.
Document Text Contents
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His character is said to have been admirable. His fearless loyalty to the truth is shown by his
persistence in associating with Imam Bukhari despite the political pressures brought to bear
on the latter. Like Imam Bukhari, he adhered to the usual Islamic ethic of refusing to speak
ill of anyone.

Imam Muslim adhered strictly to the path of righteousness. He was in fact a great saint of a
very high calibre. His excellent character can be well judged from the simple fact that he
never ever indulged in backbiting, a very common human failing. He had a remarkable
memory. Ishaq bin Rahwi said of Imam Muslim: "I wonder what this person is going to be?"
This was said in his youth. IshaqKausar once addressed Imam Muslim and said: "Your
presence in the muslim community will always keep it in the good." Abu Saimah who was a
colleague of Imam Muslim and was so attached to him that while Imam Sahib was busy
compiling the SahihMuslim, he remained in Imam Sahib's company for fifteen years. He
never told a lie nor did he ever use vulgar words.

Imam Muslim died in the year 261 A.H. / 874 C.E. in Neesaaboor, Iran. (To Allah we belong
and to Him we shall return.)

Brief Biography Of Imam Malik.
Abu Abdullah, Malik bin Anas, was born in Medina in the year 204 A.H. His ancestral home
was in Yemen, but his grandfather settled in Medina after embracing Islam. He received his
education in Medina, which was the most important seat of Islamic learning, and where the
immediate descendants of the Companions of the Holy Prophet lived. Imam Malik was highly
attracted to the study of law, and devoted his entire interest to the study of Fiqh.

As He was born in the era of Taabi'een, Malik acquired great knowledge from many famous
Taabi'een, jurists and also muhadditheen.

He was famous for his piety and integrity and courageously stood up, and was prepared to
suffer, for his convictions. For example, when the governor of Medina demanded and forced
people to take the oath of allegiance to Khalifa al-Mansour, Imam Malik issued a Fatwa that
such an oath was not binding, because it was given under duress. This resulted in many
people finding courage to express their opposition, but the Imam was arrested, found guilty
of defiance and publicly flogged. When al-Mansour, learnt of this outrage, he apologized to
the Imam and dismissed the governor. Sometime later the Khalifa sent him three thousand
Dinars for his travelling expenses and invited him to come and reside in Baghdad. Imam
Malik refused the offer and indicated that he preferred to continue his residence in Medina
where the Holy Prophet was buried.

When the KhalifaHaroun-al-Rasheed visited Medina when he came to perform Hajj, he
summoned him to visit him and deliver a lecture. The Imam politely refused to go to the
ruler but invited him to attend the class of students to whom he delivered regular lectures.
The Khalifa, accompanied by his two sons, accepted the invitation and sat among the
students to hear the Imam's lecture.

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 Although during his era there were many sects that arose, yet Imam Malik refrained
from enjoining with these;

 When the Holy Prophet (SAW) was mentioned, the colour of his face would change;

 He never recited a hadith without ablution.

Caliph Harun Rashid requested that Imam Maliks book(s), the Muwatta, should be displayed
in the Kaaba, and that all uslims be imposed to follow Imam Malik within all jurisprudential
matters. He refused saying: "Refrain from this as the ompanions of the Prophet
SallallahuAlaihiWasallam themselves held opposing views within subsidiary masaail. The
ommon folk already follow these differing views. All are upon the righteous path."

During the last few years of his life, Imam Malik preferred to remain alone. He never even
used to attend the Jamaa' at Friday prayer and used to say that not everyone can openly
explain themselves.

According to another statement, Imam Malik imparted that he had a weak bladder. In this
condition he found it to be isrespectful to visit Masjid-e-Nabawi (SAW). He further stated
that he did not wish to voice his illness as it would be likened o complaining upon that which
Allah had procured him with. Hence, Imam Malik remained ill for a number of 22 days. On
onday 14th of Rabi-ul-Awwal 179 A H. Imam Malik took leave from this world. (To Allah we
belong and to Him we shall eturn).

1Brief Biography of Imam Tirmidi.

Imam Tirmidhi's Ism (proper name) was Muhammad. His Nasab (full name including his
genealogical chain) was: Muhammad b. 'Isa b. Thawra b. Musa b. al-Dahhak. Imam
Tirmidhi'sKunya (honorific name) was Abu 'Isa. Certain scholars raised objections regarding
his kunya, since there is a tradition in the Musannaf of ibn Abu Shaiba, (a particular type of
Hadith book) where Prophet Muhammad (SAW) reprimanded someone whose name was
Abu 'Isa by saying that Isa had no father, implying that it was not becoming to keep the
kunya Abu 'Isa. Hence the question arises regarding Tirmidhi's doing so. The permissibility
for this practice is established in Sunan Abu Dawud, where it is narrated that Muqhira b.
Sh'uba (d.50 A.H.) who was a companion of the Prophet (SAW), had the kunya Abu 'Isa.
Once, 'Umar b. Khattab (d.24 A.H.) the second Caliph of Oslam rebuked him by saying,
"Does it not suffice you to be called Abu 'AbdAllAh". Mughira replied, "It was the Prophet
(SAW) of Allah who gave me this kunya". This incident proves that the prohibition was
abrogated since the Hadith in which the Prophet (S.A.W.) prohibited the usage of the kunya
was prior to the one in which he gave permission for its usage, hence the permission coming
after the prohibition abrogates it.

Moulana Muhammad Yusuf Binnawri (d.1397 A.H.), a commentator, on the Jami', said that
Imam Tirmidhi was born in Bugh in the year 209 A.H. He belonged to the BanuSulaym tribe,
hence he was called Sulami. His native town Bugh is a few miles from Tirmidhi and is
considered a suburb of Tirmidh. Therefore he was known as Tirmidhi and Bughi, both places
being in Khurasan, which is presently a province in North Eastern Iran, and it is with the

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nisba (linking him to his place of origin) Tirmidhi, that he is well known. The aforementioned
biographer of Imam Tirmidhi does not mention any details of his parents. Imam Tirmidhi is
reported to have said that his grandfather belonged to Marw but he subsequently moved to
Tirmidh. Likewise, no mention is made of Tirmidhi's early life or occupation.

Kufa was considered as a major centre for Hadith Sciences from the time Caliph 'Umar (d.24
A.H.) sent 'Abd Allah ibnMas'ud (d.32 A.H.), the sixth person to embrace Islam, as a tutor to
the people of Kufa. The approximate number of students who attended ibnMas'ud's
discourses were 4,000. Besides ibnMas'ud, there were other illustrious companions of the
Prophet (SAW) who resided in Kufa, prominent among them being Abu Musa al-Ash'ari
(d.52 A.H.), Salman al-Farsi (d.35 A.H.), 'AmmAr b. Yasir (d.37 A.H.), Huzaifa b. Yaman
(d.35 A.H.) and S'ad b. Abu Waqqas (d.55 A.H.). Therefore, on one occasion referring to
Kufa, 'Ali b. Abu Talib (d.40 A.H.), the fourth Caliph of Islam remarked, "The companions of
ibnMas'ud are the lanterns of this Umma (Muslim community)". Since the famous
traditionists were stationed in Kufa, Imam Bukhari said that he cannot even count how often
he accompanied the traditionists to Kufa and Baghdad. That Kufa was a major centre of
learning and contained many scholars is evident from the fact that Tirmidhi reported
traditions from forty-two Kufan teachers. In his compilation he used more reportings of
Kufan teachers in comparison to the number of reportings used of teachers from any other

Baghdad was also considered as a major centre of learning. A.J. Wensinck has mentioned
that Ahmad b. Hanbal (d.241 A.H.) was Tirmidhi's teacher. According to the most reliable
sources, Tirmidhi never went to Baghdad and did not attend any lectures of Ahmad b.
Hanbal. Furthermore, Imam Tirmidhi, whenever narrating a sanad wherein the name of
Ahmad b. Hanbal is mentioned, always names a transmitter between himself and Ahmad b.
Hanbal, that is, Imam Tirmidhi never directly narrated from Ahmad b. Hanbal anywhere in
the Jami'. Hence, a meeting between the two was highly improbable.

Another great centre of learning was Basra. The companions of the Prophet (SAW) who
resided here, were Anas b. Malik (d.91 A.H.), 'Abd Allah b. 'Abbas (d.68 A.H.) and 'Imran b.,
Husain (d.52 A.H.). During the time of Imam Tirmidhi, Zayd b. Akhzarn (d.257 A.H.) was
the famous traditionist of Basra. He was the teacher of Imam Bukhari, Imam Nasa'i, Imam
Abu Dawud, Imam Tirmidhi and Imam ibnMaja. Other famous traditionists of Basra were
'Abbas 'Anbari (d.246 A.H.), Muhammad b. BashsharBundar (d.252 A.H.), Muhammad b. al-
Muthanna (d.252 A.H.) and Muhammad b. M'amar (d.250 A.H.). Each of the six canonical
traditionists attended the discourses of the above mentioned traditionists.

Imam Tirmidhi's native land Khurasan was also considered as an intellectual capital. It was
known as Madina al-Rijal - "The City of Men", referring to the large number of traditionists
who resided there.

Imam Tirmidhi was a man of strong memory. James Robson mentions an interesting story
which illustrates his power of committing traditions to memory. Once on the way to Makka,
Imam Tirmidhi met a traditionist from whose traditions he had previously copied out two
parts. Thinking he had these notes with him, he questioned the traditionist about the
traditions, which he had noted, but discovered that instead of his notes, he had brought

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 AnNasikhwalMansukh.

 Risalah fi wasfkitab as sunan.

 AzZuhd.

 IjabatanSawalat Al Ajurri.

 Asilahan Ahmad b Hanbal.

 Tasmiyat al Akhwan.

 Kitab al Qadr.

 Al Bath wan Nushur.

 Al Masailallatihalafaalaiha al Imam Ahmad.

 DalailanNubuwat.

 Fadail al Ansar.

 Musnad Malik.

 Ad Dua.

 Ibtida al wahy.

 At Tafarrudfussunan.

 Akhbar al Khawarij.

 AlamanNubuwat.

 Sunan.

His most famous text, Sunan Abu Dawud was compiled when he stayed in Tarsus for twenty
years. As mentioned before, he selected some 4,800 ahadith from 500,000 for his sunan,
and he was contended with only one to two hadith for each chapter, Imam Abu Dawuf
himself writes the following:

"I do not record more than one or two hadith in every chapter though there were other
authentic hadith concerning the same chapter, as it would be too much as I meant one
(book) which could be used easily."

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