Azami 242

Bukhari narrated it in the Book of Supplications (6410) from Ali bin Abdullah, who said, Sufyan narrated to us, saying, "We memorized it from Abu Zinad, from Araj, from Abu Hurairah" as a narration, and he mentioned it. Muslim narrated it in the Book of Remembrance and Supplication (2677) from Amr and Naqid, and Zuhayr bin Harb, and Ibn Abu Umar, all of them from Sufyan bin Uyayna with this chain, from the Prophet ﷺ. Bukhari also has it in the Book of Conditions (2736), and in the Book of Monotheism (7392), from Abu Yaman, who said, Shuayb informed us, saying, Abu Zinad narrated to us, with his chain, that the Messenger of Allah ﷺ said, and he mentioned it. His statement "a hundred minus one" appears here in the feminine form, while in Shuayb's narration it is "one" in the masculine form. Some scholars said that the masculine form is correct. Others explained the feminine form by saying that "the name" (al-ism) is treated as "the word" (kalimah), citing the statement of Sibawayh that a word is either a noun, a verb, or a particle, and thus the noun is called a word. See further Fath al-Bari (11/219).As for what has been narrated from Abu Hurairah as a raised narration containing a listing of the names of Allah, Most High, they are, "He is Allah, besides whom there is no god, the Merciful, the Compassionate, the King, the Holy, the Source of Peace, the Granter of Security, the Guardian, the Almighty, the Compeller, the Supreme in Greatness, the Creator, the Maker, the Fashioner, the Great Forgiver, the Subduer, the Bestower, the Provider, the Opener, the All-Knowing, the Withholder, the Extender, the Abaser, the Exalter, the Honorer, the Humiliator, the All-Hearing, the All-Seeing, the Judge, the Just, the Subtle, the Well-Informed, the Forbearing, the Magnificent, the Much-Forgiving, the Grateful, the Most High, the Great, the Preserver, the Sustainer, the Reckoner, the Majestic, the Generous, the Watchful, the Responsive, the Vast, the Wise, the Loving, the Glorious, the Responsive, the Resurrector, the Witness, the Truth, the Trustee, the Strong, the Firm, the Protecting Friend, the Praiseworthy, the Enumerator, the Originator, the Restorer, the Giver of Life, the Giver of Death, the Living, the Self-Subsisting, the Finder, the Illustrious, the One, the Self-Sufficient, the Capable, the Powerful, the Expediter, the Delayer, the First, the Last, the Manifest, the Hidden, the Most Exalted, the Most Exalted, the Source of Goodness, the Ever-Relenting, the Avenger, the Pardoner, the Most Kind, the Owner of Sovereignty, the Possessor of Majesty and Honor, the Equitable, the Gatherer, the Self-Sufficient, the Enricher, the Preventer, the Harmer, the Benefiter, the Light, the Guide, the Originator, the Everlasting, the Inheritor, the Guide to Right, the Patient." This has weakness and objectionable content.Abdul-Rahman bin Araj narrated it from Abu Hurairah, and two people narrated it from him. One of them was Musa bin Uqba, and Ibn Majah (3861) narrated it through his route from Hisham bin Ammar, who said, Abdul-Malik bin Muhammad Sanani narrated to us, who said, Abu Mundhir Zuhayr bin Muhammad Tamimi narrated to us, who said, Musa bin Uqba narrated to us, who said, Abdul-Rahman Araj narrated to me, from Abu Hurairah, and he mentioned it. Its chain is daif. Abdul-Malik bin Muhammad Sanani, from Sanaa of Damascus, Himyari, Abu Zurqa, is disputed. In summary, his hadith is weak, as Ibn Hajar said in Taqrib. Ibn Hibban said, "He would come up with things when asked, uniquely producing fabrications, and reliance cannot be placed on his narration." Azdi said, "He is not to be relied upon in his hadith." Zuhayr bin Muhammad Tamimi, Abu Mundhir Khurasani, settled in Syria and then the Hijaz, and the narration of the people of Syria from him is not sound, so it was weakened because of it. This hadith was narrated from him by Abdul-Malik bin Muhammad, who is a Syrian. Abu Hatim said, "He is truthful in status, but there is a flaw in his memory. His hadith in Syria was more objectionable than his hadith in Iraq because of his poor memory. What he narrated from memory contains errors, but what he narrated from his books is sound."The second narrator was Abu Zinad, and through his route Tirmidhi (3507) narrated it from Ibrahim bin Yaqub, who said, Safwan bin Salih narrated to us, who said, Walid bin Muslim narrated to us, who said, Shuayb bin Abu Hamza narrated to us, from Abu Zinad, with a chain similar to it, and the wording is his. This route was also narrated by Ibn Manda in Tawhid (2/205), and Ibn Hibban in his Sahih (808), and Hakim (1/16), and Bayhaqi in Asma wa Sifat (6), through two routes, Safwan bin Salih and Musa bin Ayub, both from Walid bin Muslim. On the surface this seems free of defects, since Safwan bin Salih and Walid bin Muslim both explicitly stated they narrated it directly, but Tirmidhi found fault with it, saying, "This is a gharib hadith. More than one person narrated it to us from Safwan bin Salih, and we do not know it except from the hadith of Safwan bin Salih, who is reliable according to the people of hadith (thus he said!). Musa bin Ayub also narrated it as mentioned above. This hadith has been narrated through more than one route from Abu Hurairah, from the Prophet, and we do not know of the naming of the names being mentioned in any significant number of the narrations except in this hadith. Adam bin Abu Iyas narrated this hadith with a chain other than this one from Abu Hurairah, from the Prophet, and mentioned the names in it, but it has no sahih chain." This is the end of Tirmidhi's statement.Then Tirmidhi narrated, through the route of Sufyan, from Abu Zinad with his chain, as a raised narration, "Allah has ninety-nine names, whoever enumerates them will enter Paradise." He said, "This hadith does not mention the names. It was narrated by Abu Yaman, from Shuayb bin Abu Hamza, from Abu Zinad, without mentioning the names in it." This is the end of his statement. The narration of Sufyan and Shuayb bin Abu Hamza is in the Sahih as mentioned before.Baghawi said in Sharh al-Sunnah (1257), after narrating the hadith through the route of Safwan bin Salih Dimashqi, and quoting Tirmidhi's statement in full, "It is possible that the mentioning of these names came from some of the narrators, and that these names were gathered from the Book of Allah and from the hadiths of the Messenger ﷺ, whether explicitly or by indication. Allah has names other than these names that came in the Book and the Sunnah, among them, the Lord, the Master, the Helper, the Originator, the Overwhelming, the Beautiful, the Truthful, the Ancient, the Source of Goodness, the Gentle, the Bestower of Favor, the Healer, the Sufficer, the Possessor of Extent, the Possessor of Favor, the Possessor of the Throne, the Possessor of the Ascending Ways, and others. So the singling out of some of them for mention is because they are the most well-known of the names. It has also been said that the meaning of his statement 'whoever enumerates them' means whoever counts ninety-nine of the names of Allah will enter Paradise, that is, acts in accordance with what they require, whether he counts from what came in the hadith of Walid bin Muslim, or from whatever else the Book or the Sunnah indicates. Sheikh Ahmad Bayhaqi, may Allah have mercy on him, mentioned this meaning."Sheikh Islam bin Taymiya, may Allah Most High have mercy on him, also held this view, that these names were inserted into the hadith and are not from the speech of the Prophet ﷺ. For this reason, other groups compiled them differently from this compilation, extracting them from the Quran, among them Sufyan bin Uyayna, and Imam Ahmad bin Hanbal, and others. All this necessitates that, in their view, these are subject to substitution, for the position held by the majority of Muslims is that the names of Allah are more than ninety-nine. See further Majmu Fatawa (6/380-381).Hafiz bin Kathir said in his Tafsir, in the commentary on the verse of Surah Araf (180), "What a group of the memorizers of hadith relied upon is that the listing of the names in this hadith is inserted into it, and this is as narrated by Walid bin Muslim and Abdul-Malik bin Muhammad Sanani, from Zuhayr bin Muhammad, that it reached him from more than one person of knowledge that they said that, that is, that they compiled them from the Quran, as has been reported from Jafar bin Muhammad, and Sufyan bin Uyayna, and Abu Zayd the linguist." He said, "Then let it be known that the beautiful names are not confined to the ninety-nine, as evidenced by the coming hadith of Ibn Masud... And the jurist, the Imam Abu Bakr bin Arabi, one of the leading scholars of the Malikis, mentioned in his book Ahwazi fi Sharh Tirmidhi that some scholars compiled a thousand names of Allah from the Book and the Sunnah."I say, what was mentioned about Sufyan bin Uyayna, that he compiled ninety-nine names from the Book of Allah, is what Ibn Manda reported in his book Tawhid (3/312), where he said, Khaythama bin Sulayman informed us, who said, Abu Yahya bin Abu Maysara narrated to us, who said, Abdullah bin Zubayr Humaydi narrated to us, who said, Sufyan bin Uyayna narrated to us, from Abu Zinad, from Araj, from Abu Hurairah, who said, the Messenger of Allah ﷺ said, "He has ninety-nine names, a hundred minus one, whoever memorizes them, or whoever enumerates them, will enter Paradise."Hayan bin Nafi bin Sakhr narrated this hadith from Ibn Uyayna with a similar chain. Then Hayan mentioned that Dawud bin Amr asked Ibn Uyayna to dictate to him the ninety-nine names, a hundred minus one, from the Book of Allah , and he promised him he would extract them. He said, "When it took a long time, we asked Abu Zayd, and he dictated them to us. Then we came to Sufyan and presented them to him, and he examined them four times and said, 'These are they.' We said, 'Recite them to us.' So he recited them.In the Opening Chapter of the Book, five names, Allah, Creator, the Merciful, the Compassionate, the Owner.In Baqarah, twenty-six names, the Preserver, the Holy, the Great, the Wise, the Ever-Relenting, the All-Seeing, the All-Knowing, the All-Hearing, the Sufficer, the Most Kind, the Grateful, Allah, the One, the Powerful, the Forbearing, the Forgiver, Allah besides whom there is no god, the Living, the Self-Subsisting, the Most High, the Great, the Protecting Friend, the Self-Sufficient, the Praiseworthy.In Al Imran, four names, the Capable, the Bestower, the All-Hearing, the Well-Informed.In Nisa, six names, the Watchful, the Reckoner, the Witness, the Forgiver, the Helper, the Trustee.In Anaam, five names, the Creator, the Manifest, the Overpowering, the Subtle, the Well-Informed.In Araf, two names, the All-Hearing, the Giver of Death.In Anfal, two names, the Master, and the Helper.In Hud, seven names, the Preserver, the Watchful, the Responsive, the Strong, the Glorious, the Loving, the Doer of what He wills.In Rad, two names, the Great, the Most Exalted.In Ibrahim, one name, the Bestower of Favor.In Hijr, one name, the Creator of All.In Maryam, two names, the Truthful, the Inheritor.In Hajj, one name, the Resurrector.In Muminun, one name, the Generous.In Nur, three names, the Truth, the Manifest, the Light.In Furqan, one name, the Guide.In Saba, one name, O Opener.In Mumin, four names, the Forgiver, the Acceptor, the Severe, the Possessor of Extent.In Dhariyat, three names, the Provider, the Possessor of Firm Power.In Tur, one name, the Manifest One.In Iqtarabat, one name, O Powerful.In Rahman, three names, O Everlasting, O Possessor of Majesty and Honor.In Hadid, four names, O First, O Last, O Manifest, O Hidden.In Hashr, ten names, O Holy, O Source of Peace, O Granter of Security, O Guardian, O Almighty, O Compeller, O Supreme in Greatness, O Creator, O Maker, O Fashioner.In Buruj, two names, O Originator, O Restorer.In Qul huwa Allahu Ahad, two names, O One, O Self-Sufficient."Hayan said, "Dawud bin Amr said, 'Whoever claims that the names of Allah are created has claimed that the Quran is created.'"Through the route of Hayan bin Nafi, Abu Qasim Tammam bin Muhammad reported it in his Fawaid (4/406), and to it Hafiz Ibn Hajar attributed it in the Fath (11/217).Ibn Manda himself compiled the names of Allah Most High from the Book of Allah and the Sunnah of His Messenger, placing under each name what came of verses and hadiths, saying, "He is Allah, besides whom there is no god, and He is the Merciful, the Compassionate, the King and the Owner, the Lord, Lord of everything, and its Sovereign, the One, the Self-Sufficient, Knower of the unseen and the witnessed, He is the Merciful, the Compassionate, He is Allah besides whom there is no god, the King, the Holy, the Source of Peace, the Granter of Security, the Guardian, the Almighty, the Compeller, the Supreme in Greatness, the Creator, the Maker, the Fashioner, the First and the Last, and the Manifest and the Hidden, the One, the Self-Subsisting, the Everlasting, the Sustaining, the Resurrector, the Attainer, the Originator, the Seeing, the Source of Goodness, the Extender, the Ever-Relenting, the Generous, the Beautiful, the Majestic, the Gatherer, the Truth, the Kind, the Guardian, the Preserver, the Praiseworthy, the Living, the Giver of Life, the Reckoner, the Judge, the Creator, the Creator of All, the Well-Informed, the Repeller, the Ever-Judging, the Possessor of Majesty and Honor, the Most Kind, the Watchful, the Provider, the Sustainer, the Increaser, and the Adorner, the Guide to Right, the Scatterer, the Source of Peace, the All-Hearing, the Most Glorified, the Law-Giver, the Concealer, the Healer, the Severe, the Witness, the Testifier, the Grateful, the Thankful, the Truthful, and the Laugher, and the Patient, the Good, the Back, the Manifest, the Most High, the Most Exalted, the Great, the Almighty, the Just, the All-Knowing, the All-Knowing, the King, the Pardoner, the Much-Forgiving, the Forgiver, the Great Forgiver, the Self-Sufficient, the Opener, the Opener, the Originator, the Capable, the Capable, the Powerful, the Sustainer, the Subduer, the Manifest, the Holy, the Near, the Strong, the Overflowing, the Ancient" (thus it is in the book, and the editor Dr Ali Nasir Faqihi commented, "As for whatever name of Allah 'the First' as this is the text of the Quran, according to my knowledge it did not come among the beautiful names of Allah 'the Ancient,' rather this is from the saying of the theologians that the briefest description of Him, glorified is He, is antiquity, but what came, as I mentioned, is 'the First,' and the names of Allah and His attributes are matters of transmission only, and the author is among those who hold this view, so I do not rule out that the expression 'the Ancient' is an error of the copyist, evidenced by the fact that the author listed the names as they came in the hadith, number 366, and did not mention 'the Ancient' among them"), "and the Great, the Generous, the Sufficer, the Guarantor, the Subtle, the Glorious, the Illustrious, the Honorer, the Humiliator, the Powerful, the Giver, the Preventer, the Helper, the Bestower of Favor, the Manifest, the Excellent, the Bestower of Distinction, the Expander, the Bestower of Bounty, the Pardoner, the Feeder, the Light, the Helper, the Warner, the One, the Odd, the Bestower, the Loving, the Protecting Friend, the Faithful, the Guide."Then Ibn Manda said, "And among the names of Allah attached to His attributes and actions," and he mentioned among them, "Possessor of Majesty and Honor, Possessor of Great Favor, Possessor of Firm Power, Possessor of the Glorious Throne, Possessor of Extent and Kindness, Possessor of Vast Mercy, Possessor of Might and Dominion, Originator of the Heavens and the Earth, Splitter of the Grain and the Seed, Sender Down of the Book, Swift in Reckoning, Knower of the Unseen Realms, Forgiver of Sin, and Acceptor of Repentance, Reliever of Distress, Remover of Anguish, Turner of Hearts." Among what he also mentioned, "Lord of the Great Throne, Lord of the Noble Throne, Lord of the Seven Heavens, Best of the Merciful, Most Merciful of the Merciful, Best of Openers, Best of Helpers, Best of Inheritors, Best of Deciders, Best of Hosts, Wisest of Judges, Best of Creators, Protecting Friend of the Believers." End of quotation.Then he mentioned the hadith of Abu Hurairah narrated by Tirmidhi and others with the listing of the names as a raised narration as mentioned before, and made clear that the listing of the names as a raised narration is not sound. This makes clear the objectionable nature of the text in fixing the names of Allah and confining them to this list and raising it to the level of the Prophet ﷺ, when in fact they are more numerous than this count.As for the statement of Hakim, "This is a hadith that the two of them narrated in the Sahihayn with sahih chains, without mentioning the names in it, and the defect according to the two of them is that Walid bin Muslim alone narrated it in this full form and mentioned the names in it, and no one else mentioned them. This is not a valid defect, for I do not know of any disagreement among the imams of hadith that Walid bin Muslim is more reliable, more precise in memory, more knowledgeable, and greater than Abu Yaman, and Bishr bin Shuayb, and Ali bin Ayyash, and their peers among the companions of Shuayb. Then we looked and found that the hadith was also narrated by Abdul-Aziz bin Husayn, from Ayub Sakhtiyani and Hisham bin Hassan, both from Muhammad bin Sirin, from Abu Hurairah, from the Prophet ﷺ, in full." Then he narrated the hadith through the route he referred to, and said, "This is a hadith preserved from the hadith of Ayub, and Hisham, from Muhammad bin Sirin, from Abu Hurairah, in abbreviated form, without mentioning the additional names, all of which are in the Quran. Abdul-Aziz bin Husayn bin Turjuman is reliable, even though the two of them did not narrate from him, but I have made him a supporting witness for the first hadith." End of quotation.Dhahabi then followed up on this, saying, "They weakened Abdul-Aziz."I say, there is no disagreement regarding his statement ﷺ, "Allah has ninety-nine names..." for it is sahih and established without the mention of the names. The disagreement is rather regarding who listed these names and made them a raised narration, among whom is Abdul-Aziz bin Husayn bin Turjuman, who is daif, as Dhahabi said, just as it has been established that everyone who mentioned the names has been weakened. So it becomes clear from this that Hakim did not bring anything new that can be relied upon. And Allah grants success.Therefore, Ibn Hajar followed up on this in the Fath (11/215), after quoting Hakim's statement in full, "The defect, according to the two Sheikhs, is not merely Walid's sole narration of it, but rather the disagreement and confusion in it, and his practice of tadlis, and the possibility of insertion. Bayhaqi said, 'It is possible that the specification occurred from some of the narrators in both routes together, and this is why such severe disagreement occurred between them, and it is because of this possibility that the two Sheikhs refrained from including the specification.'"