Methodology of the Saved Sect

By Shaykh Muhammad ibn Jamîl Zaynû [1]

[1] Allâh - the Most High - said “And hold fast altogether to the Rope of Allâh and do not become divided.” [2]

[2] Allâh - the Most High - said: “And do not be of those who commit Shirk (associate partners with Allâh), those who split-up their Dîn and become sects; each sect rejoicing in what is with them.” [3]

[3] The Prophet sallallâhu ’alayhi wa sallam said:
“I advise you to have taqwâ of Allâh and to hear and to obey, even if an Abyssinian slave becomes your leader. Those of you who live long after me will see a lot of differences, so hold fast to my Sunnah and to the Sunnah of the Rightly-Guided Khalîfahs after me. Cling to it tightly and beware of newly-invented matters, for every newly invented matter is an innovation, and every innovation is misguidance, and all misguidance is in the Fire.” [4]

[4] He sallallâhu ’alayhi wa sallam also said:
“Indeed, the people of the Book before you split-up into seventy-two sects. And this nation will split-up into seventy-three sects, seventy two are in the Fire and one is in Paradise.” [5] And in another narration: “All of them are in the Fire except one.” It was asked: Who is that one? He replied: “That which I and my Companions are upon.” [6]

[5] Ibn Mas’ûd - radiallâhu ’anhu - said: [7]
Allâh’s Messenger sallallâhu ’alayhi wa sallam drew a line for us and then said: “This is Allâh’s Path.” Then he drew lines to its right and its left, and said: “These are differing paths, upon each of them there is a shaytân (devil) calling to it.” Then he recited: “And verily this is My Path, so follow it, and do not follow other paths for they will seperate you away from His Path.” [8]

[6] Shaykh ’Abdul-Qâdir al-Jîlânî (d.561H) said:
“As for al-Firqatun-Nâjiyah (the Saved-Sect) it is Ahlus-Sunnah wal-Jamâ’ah, and there is no name for Ahlus-Sunnah except one - and that is Ashâbul-Hadîth (the People of Hadîth).” [9]

[7] Allâh - the One free from all defects, the Most High - orders us to hold fast altogether to the Noble Qur‘ân; and not to be of the mushriks (those who associate partners with Allâh in that which is particular to Him) who split-up their Dîn and become shî’an (sects) and hizbs (parties). And the Prophet sallallâhu ’alayhi wa sallam informed us that the Jews and the Christians will be divided into many sects and that the Muslims will split-up even more. And that these sects will be fitting for entry into the Fire, due to their deviations and their being far from the Book of their Lord and the Sunnah of their Messenger. And that only one sect will be saved from the Fire and enter Paradise - and that is the Jamâ’ah; those who cling to the Book and the authentic Sunnah and to the actions of the Companions of the Prophet sallallâhu ’alayhi wa sallam. O Allâh! Make us from amongst the Saved-Sect; and grant the Muslims the guidance and ability to be from it.

Methodology of the Saved-Sect

[1] Al-Firqatun-Nâjiyah (the Saved-Sect) is that which adheres to the manhaj (methodology) of Allâh’s Messenger sallallâhu ’alayhi wa sallam during his lifetime, and to the minhâj of his Companions after him: and that is the Noble Qur‘ân which Allâh revealed to His Messenger, and which he explained to his Companions in the authentic Sunnah - ordering the Muslims to cling to these two, saying: “I am leaving amongst you two things, you will never go astray as long as you cling to them: the Book of Allâh and my Sunnah. They will not separate from each other, until you meet me at the Lake.” [10]

[2] The Saved-Sect returns to the Word of Allâh and His Messenger sallallâhu ’alayhi wa sallam whenever there is disagreement or difference of opinion; acting upon the saying of Allâh - the Most High: “If you differ in anything amongst yourselves, refer it to Allâh and His Messenger, if you do believe in Allâh and the Last Day. That is best and most suitable for final determination.” [11] And He - the Most High - said: “But no, by your Lord! They cannot have any faith until they make you (the Messenger) a judge in all disputes that they have between them, and find in themselves no resistance against your decision, but accept them with full submission.” [12]

[3] The Saved-Sect does not give precedence to the word of anyone over the Word of Allâh and His Messenger sallallâhu ’alayhi wa sallam, acting upon His - the Most High’s - saying: “O you who believe! Do not put yourselves forward before Allâh and His Messenger, and have taqwâ of Allâh. Indeed, Allâh is all- earing, all-Seeing.” [13]

Ibn ’Abbâs - radiallâhu ’anhu - said:
“I fear that stones will descend upon you from the sky, that I say to you that the Messenger of Allâh said; and you say to me that Abû Bakr and ’Umar say something else!” [14]

[4] The Saved-Sect values Tawhîd: and it is to single-out Allâh alone in worship, in supplication, in seeking aid and assistance, in seeking refuge in times of ease and hardship, in sacrificing and vow-making, in placing total reliance and trust in Him and in judging by what Allâh has revealed; and all other forms of worship. These are the foundations upon which the true Islâmic governance is based. It is therefore essential to remove shirk (associating partners with Allâh in those matters that are particular to Him) and its manifestations - which is present in all the Muslim lands - since this is a requirement of Tawhîd. And victory is not possible when Tawhîd is neglected, nor can Shirk be fought with its like. We must - in this - follow the examples of the Prophets and in particular, the example of our noble Prophet - may the Peace of Allâh and His Prayers be upon them all.

[5] The Saved-Sect revive the Sunnah of Allâh’s Messenger sallallâhu ’alayhi wa sallam in their ’ibâdah (worship), sulûk (behaviour) and in their lives, thus becoming strangers amongst the people - as Allâh’s Messenger sallallâhu ’alayhi wa sallam mentioned in his saying: “Islâm started as something strange and will return as something strange as it began, so Tûbâ (a tree in Paradise) is for the Strangers.” [15] In another narration: “ ... so Tûbâ is for the Strangers. Those who correct and put right what the people have corrupted.” [16]

[6] The Saved-Sect does not have ta’assub (bigoted adherence) to the sayings of anyone, except the saying of Allâh and the saying of His infallible Messenger sallallâhu ’alayhi wa sallam, who does not speak from his own desires. As for every other person - however elevated his rank - then he errs and makes mistakes, according to his sallallâhu ’alayhi wa sallam’s saying: “All the children of Âdam err and commit mistakes, and the best of those who make mistakes are those who turn in repentance.” [17]

Imâm Mâlik (d. 179H) - rahimahullâh - said:
“There is no one after the Prophet sallallâhu ’alayhi wa sallam, except that you can take his saying or leave it, with the exception of the Prophet sallallâhu ’alayhi wa sallam.” [18]

[7] The Saved-Sect are Ahlul-Hadîth (the People of Hadîth), about whom the Prophet sallallâhu ’alayhi wa sallam said: “There will not cease to be a group from my Ummah victorious and uppermost upon the truth, those who abandon them will not harm them, until the command of Allâh comes about.” [19]

A poet said:

“Ahlul-Hadîth are the people of the Prophet, although;
They accompany him not, they are with his every movement.” [20]

[8] The Saved-Sect love and honour the mujtahid Imâms (those Scholars who are able to extract rulings from the Book and the Sunnah). However, they do not have ta’assub (bigoted blind adherence) to any particular one of them. On the contrary, they take fiqh (rulings) from the Qur‘ân and the authentic ahâdîth, upon the understanding, and the sayings, of all of the Scholars - if it is in agreement with the authentic ahâdîth. Indeed, this agrees with their saying, that you should take it if it agrees with the authentic hadîth and leave whatever disagrees with it.

[Imâm Abû Hanîfah (d.150H) - rahimahullâh - said:
“If a hadîth is found to be authentic, then that is my madhhab.” [21]

Imâm Mâlik (d.179H) - rahimahullâh - said:
“Indeed I am only a man. I am sometimes mistaken and at other times correct; so look into my opinions. All that agrees with the Book and the Sunnah, accept it; and all that does not agree with the Book and the Sunnah, then abandon it.” [22]

Imâm ash-Shâfi’î (d.204H) - rahimahullâh - said:
“Everything that I say, for which there is something authentically related from the Prophet sallallâhu ’alayhi wa sallam contrary to my saying, then the hadîth of the Prophet comes first. So do not make taqlîd (blind-following) of me.” [23]

Imâm Ahmad (d.241H) - rahimahullâh - said:
“Do not make taqlîd (blind-following) of me, nor make taqlîd of Mâlik, nor of ash-Shâfi’î, nor of al-Awzâ’î, nor of ath-Thawrî. But take from where they took.” [24] ]

[9] The Saved-Sect orders the good and forbids the evil. Thus it renounces the innovated ways and destructive parties and groups which split the Ummah: those that innovate in the Dîn and innovate with regards the Sunnah of the Prophet sallallâhu ’alayhi wa sallam and that of his Companions.

[10] The Saved-Sect calls the Muslims to cling to the Qur‘ân and to the Sunnah of the Prophet sallallâhu ’alayhi wa sallam and to the way of his Companions, until victory is decreed for them; and until they enter Paradise by the Grace of Allâh and the shifâ’ah (intercession) of His Messenger sallallâhu ’alayhi wa sallam.

[11] The Saved-Sect reject those laws which are man-made when they contradict the judgement of Islâm. Rather, it calls to the judgement by the Book of Allâh, which Allâh revealed for the happiness and benefit of mankind, both in this world and in the Hereafter, and Allâh - the Most Perfect, the Most High - knows what it is that will correct and reform them. So His Law is firm and constant, it will not alter for the rest of time, nor does the passage of time alter its values. Indeed, the reason for the misfortunes of this world in general, and the Islâmic world in particular - which is experiencing misfortune, lowliness and humiliation - is: abandoning judging by the Book of Allâh and the Sunnah of His Messenger sallallâhu ’alayhi wa sallam. And nothing will make the Muslims strong again except by them returning to the teachings of Islâm - individually, collectively and in their governance - acting upon the saying of Allâh, the Most High: “Indeed, never will Allâh change the condition of a people until they change themselves.” [25]

[12] The Saved-Sect call the Muslims collectively to Jihâd in the path of Allâh - which is obligatory upon every Muslim in accordance with his ability and strength. And Jihâd comprises the following:-

[i] Jihâd with the Tongue and the Pen: to call the Muslims and others to the adherence of the true and correct Islâm and adherence to Tawhîd free from the shirk which has spread in the Islâmic lands; and which Allâh’s Messenger sallallâhu ’alayhi wa sallam informed us would appear amongst the Muslims, saying: “The Hour will not be established until a group from my Ummah will follow the mushriks, and large groups [26] of my Ummah will worship idols.” [25]

[ii] Jihâd with Wealth: and it is to give wealth for the propagation of Islâm and for printing da’wah books based upon the correct approach. It also consists of the distribution of funds to the weak Muslims to incline their hearts and to strengthen them. It also consists of the manufacture and purchase of weapons and equipping the mujâhidîn - providing them with food, clothing and other requirements.

[iii] Jihâd with Oneself: it consists of fighting and participating in battle for the victory of Islâm, such that the Word of Allâh is made uppermost, whilst the word of kufr (disbelief) is debased and made low.

And the noble Messenger sallallâhu ’alayhi wa sallam pointed to these three types of Jihâd in his saying: “Make Jihâd against the mushriks with your wealth, yourselves and your tongues.” [28]

And the ruling concerning Jihâd in the path of Allâh is according to the following cases:-

Fard ’Ayn (individual obligation): When the enemy aggressors take over any part of the Muslim lands - such as Palestine - which has been over-run by the wicked Jews. So it is an obligation upon the Muslims - whether with their wealth or their selves - to drive out the Jews from Palestine and return Masjdul-Aqsâ to the Muslims - the Muslims being sinful until they do so.

Fard Kifâyah (collective obligation): If some Muslims carry it out, then it is no longer obligatory upon the rest of them. And it is to convey the da’wah (call) of Islâm to the rest of the lands until they are ruled by Islâm. So whosoever contends with and obstructs the da’wah, then they must be fought until the obstruction is removed and the da’wah is allowed to continue freely.

The Signs of the Saved-Sect

[1] Al-Firqatun-Nâjiyah (the Saved-Sect) are few amongst the people. Allâh’s Messenger sallallâhu ’alayhi wa sallam prayed for them in the following words: “Tûbâ (a tree in Paradise) is for the Strangers - the people who are righteous amongst a people who are mostly wicked, those that disobey them are more than those who obey them.” [29] And the noble Qur‘ân inform about them. So it says in praise of them: “But few of My Servants are grateful.” [30]

[2] The Saved-Sect are abandoned by most people, who slander them and ridicule them with insulting names. So there is for them an example in the Prophets - ’alayhimus-salâm - about whom Allâh said: “And so We appointed for every Prophet an enemy; devils amongst mankind and jinn, inspiring one another with flowery discourses by way of deception.” [31] And Allâh’s Messenger sallallâhu ’alayhi wa sallam was treated in this way by his people. So when he called them to Tawhîd they called him a sorcerer and a liar - whereas prior to this they used to call him as-Sâdiq (truthful) and al-Amîn (trustworthy).

[3] Shaykh ’Abdul-’Azîz bin Bâz - hafidhahullâh - was asked about al-Firqatun-Nâjiyah (the Saved-Sect), so he said: “They are the Salafîs [32] and all who adhere to the path of the Salafus-Sâlih (the Pious Predecessors).”

The Aided and Victorious Group

[1] The Prophet sallallâhu ’alayhi wa sallam said: “There will not cease to be a group from my Ummah victorious upon the truth, not being harmed by those who oppose them until the command of Allâh comes about, and they are like that.” [33]

[2] He sallallâhu ’alayhi wa sallam said: “When the people of Shâm (Syria, Jordan, Palestine) become corrupt then there will be no good in you. And there will not cease to be a group from my Ummah being helped; those that oppose them will not harm them, until the hour is established.” [34]

[3] Ibn al-Mubârak (d.151H) - rahimahullâh - said:
“According to me, they are Ashâbul-Hadîth (the Scholars of Hadîth).” [35]

[4] Al-Bukhârî (d.256H) - rahimahullâh - said:
“It means: Ahlul-Hadîth (the People of Hadîth).” [36]

[5] Imâm Ahmad (d.241H) - rahimahullâh - said:
“If this Tâ’ifatul-Mansûrah (Victorious and Aided Group) is not Ashâbul-Hadîth, then I do not know who they are.” [37]

[Al-Qâdi ’Iyâd (dS44H) - rahimahullâh - said:
“What Ahmad intended was Ahlus-Sunnah wal-Jamâ’ah: those who hold the ’aqîdah of Ahlul-Hadîth.” [38] ]

[6] Indeed, Ahlul-Hadîth, by virtue of their competence in the study of the Sunnah, are not attached to any person, but are altogether concerned with the Sunnah of the Prophet sallallâhu ’alayhi wa sallam; his guidance, his manners, his battles, and whatever else pertains to him.

[7] Imâm ash-Shâfi’î said, whilst addressing Imâm Ahmad:
“You are more knowledgeable about Hadîth than I am. So if there comes to you a Hadîth that is authentic, then make me aware of it, until I accept it and accord with it - it is from Basrah.” [39]

So Ahlul-Hadîth - may Allâh make us amongst them - do not have ta’assub (bigoted blind adherence) for the saying of any particular person, however elevated, or whatever position he holds. Rather, they cling to the Prophet sallallâhu ’alayhi wa sallam, as opposed to those who do not ascribe themselves to Ahlul-Hadîth; those who have ta’assub to their Imâms - who have actually prohibited them from this - just as Ahlul-Hadîth readily cling to the sayings of their Prophet sallallâhu ’alayhi wa sallam. So it is not surprising that Ahlul-Hadîth are al-Firqatun-Nâjiyah (the Saved-Sect ) and at-Tâ’ifatul-Mansûrah (the Aided and Victorious Group).

[8] Al-Khatîb al-Baghdâdî (d.463H) said:
“And if only the people of blameworthy opinion busied themselves with beneficial knowledge, and seeking the Sunnah of the Messenger of the Lord of Creation, and followed the way of the fuqahâ and muhaddithûn - then they would find that this would be sufficient for them. And the narration would take the place of his opinion which he used to hold; since the Hadîth comprehends the fundamentals of Tawhîd, the reported Threats and the Promises, the Attributes of the Lord of Creation - who is High above the saying of the apostates, it also contains information about Paradise and Hell-Fire, and what Allâh has prepared therein for the pious and the wicked, and what Allâh has created in the earths and the heavens, and the remarkable things and great signs, and a mention of the nearest Angels - those drawn up in ranks and those who recite tasbîh.

And the Hadîth comprehends stories of the about the pious ascetics and Awliyâ, wonderful admonition and sayings of the Scholars. It contains histories of the kings of the ’Arabs and non-’Arabs, and the accounts of past nations, and descriptions of the battles of the Messenger sallallâhu ’alayhi wa sallam; his expeditions, rulings, judgements, sermons, warnings, predictions and miracles. It also contains information about the number of his Wives and Children, his Relatives and Companions, and a mention of their excellence and merit, and a mention of their lives, their actions and their ancestry. And the Hadîth contains tafsîr of the Qur‘ân, information and the wise remembrance contained in it. It contains the sayings of the Companions about its preserved rulings, the different sayings they held, as well as those of the Scholars and mujtahids.

And Allâh made Ahlul-Hadîth (the People of Hadîth) the pillar of the Sharî’ah and the destroyer of every despicable innovation. So they are Allâh’s wardens amongst His creation, and the link between the Prophet sallallâhu ’alayhi wa sallam and his Ummah, and the strivers to preserve His Dîn. So their light shines brightly, their excellence remains, their signs are clear, their positions evident and their proofs are over-powering. And all the sects coil themselves around vain desires and prefer opinion which they cling to - except for Ahlul-Hadîth, since the Book is their provision, the Sunnah is their proof, the Messenger their leader and to him is their ascription. They do not deviate upon vain desires, nor turn to mere conjecture. They accept what is reported from the Prophet sallallâhu ’alayhi wa sallam and they are the trustworthy and reliable ones, who memorise the Dîn and are its treasurers, its storehouses of knowledge and its bearers. If anyone differs about a hadîth, then it is referred back to them. Thus, their judgement is accepted and listened to. From them is every Scholar and Imâm, and every true ascetic, and one of excellence, and precise reciter and righteous Khatîb. They are the Saved-Sect and their way is the straight one ... ” [40]

May Allâh make us from amongst Ahlul-Hadîth, and provide us with the ability to act upon it, love its people and to act in accordance with it.

References

1. Minhâj al-Firqatun-Nâjiyah wat-Tâ‘ifat al-Manrûrah (pp.6-17) - slightly adapted. Four additional narrations have been added to the main text, by the Editors, and are indicated by [...].
2. Sûrah Âl-’Imrân 3:103
3. Sûrah ar-Rûm 30:31-32
4. Sahîh: Related by Abû Dâwûd (no.4607), at-Tirmidhî (no.2676) and it was authenticated by al-Hâfidh Ibn Hajr in Takhrîj Ahâdîth Mukhtasar Ibnul-Hâjib (1/137). The addition: “ ... and every misguidance is in the Fire.” was narrated by al-Bayhaqî (10/114) and others. It was authenticated by Ibn Taymiyyah in Iqtidâ as-Sirâtul-Mustaqîm (1/111).
5. Hasan: Related by Abû Dâwûd (no.4597) and Ahmad (4/102) and it was authenticated by al-Hâfidh Ibn Hajr in Takhrîj Ahâdîthul-Kashâf (no.63).
6. Hasan: Related by at-Tirmidhî (5/62) and al-Hâkim (1/128) and others. It was authenticated by al-Hâfidh al-’Irâqî in Takhrîjul-Ihyâ (3/199) and al-Albânî in as-Sahîhah (no.204).
7. Sahîh: Related by Ahmad (1/435) and also al-Hâkim (2/318) who authenticated it and adh-Dhahabî agreed.
8. Sûrah al-An’âm 6: 153
9. Al-Ghuniyatut-Tâlibîn (p.212).
10. Sahîh: Related by al-Hâkim from Abû Hurayrah radiallâhu ’anhu. It was authenticated by al-Albânî in Takhrîjul-Mishkât (no.186).
11. Sûrah an-Nisâ 459
12. Sûrah an-Nisâ 4:65
13. Sûrah al-Hujurât 49:l
14. Related by Ahmad (no.3121), al-Khatîb in al-Faqîh wal-Muttafaqqih (1/145) and Ibn ’Abdul-Barr in Jâmi’ Bayânul-’Ilm (2/196), from Sa’îd ibn Jubayr. The isnâd is Hasan.
15. Related by Muslim (2/175-176) and Ibn Mâjah (2/320) from Abû Hurayrah radiallâhu ’anhu.
16. Sahîh: Related by Abû ’Amrad-Dânî in as-Sunanul-Wâridah fil-Fitan (1/25) and al-Âjurrî in al-Ghurabâ (pp.l5-16), from Ibn Mas’ûd radiallâhu ’anhu. Shaykh al-Albânî authenticated it in as-Sahîhah (3/267).
17. Hasan: Related by at-Tirmidhî (no.2399), Ibn Mâjah (no.4251) and others, from Anas radiallâhu ’anhu. It was authenticated by al-Albânî in Sahîh Sunan Ibn Mâjah (no.3428).
18. Related by Ibn ’Abdul-Hâdî in Irshâus-Sâlik (227/l) who declared it Sahîh. Delighted with the beauty of this saying, Taqîud-Dîn as-Subkî said in al-Fatâwâ (1/148): “These words were originally those of Ibn ’Abbâs and Mujâhid, from whom Mâlik took them and became famous for them.” Imâm Ahmad also took this saying from them, as Abû Dâwûd relates in his Masâ‘il Imâm Ahmad (p.276): “I heard Ahmad say: There is no one, except that his opinion is taken or is abandoned, except the Prophet sallallâhu ’alayhi wa sallam.”
19. Related by Muslim (6/52-53) and Abû Dâwûd (2/202) from Thawbân radiallâhu ’anhu.
20. From the poetry of Hasan ibn Muhammad an-Nasawî, as is quoted by al-Hâfidh Diyâ‘ud-Dîn al-Maqdisî in his booklet Fadlul-Hadîth wa Ahlihi.
21. Related by Ibn ’Âbidîn in al-Hâshiyah (1/63) and also in Rasmul-Muftî (1/4).
22. Related by Ibn ’Abdul-Barr in al-Jâmi’ (2/32) and Ibn Hazm in Usûlul-Ahkâm (6/149).
23. Related by Ibn Abî Hâtim in al-Âdâb (p.93) and Ibn ’Asâkir in Tarîkh Dimashq (15/9/2).
24. Related by Ibn al-Qayyim in I’lâmul-Muwqi’în (2/302).
25. Sûrah ar-Ra’dd 13:11
26. Arabic: fi’âm. In an-Nihâyah (3/406), Ibn al-Athîr (d.606H) explained fi’âm to mean: many groups.
27. Sahîh: Part of a hadîth which was related by Abû Dâwûd (no.4252), Ibn Mâjah (no.4000) and al-Hâkim (4/448-449) who declared it Sahîh and adh-Dhahabî agreed. Refer to Tahdhîrus-Sâjid (p.139) of Shaykh al-Albânî. The hadîth was reported by Thawbân radiallâhu ’anhu.
28. Sahîh: Related by Abû Dâwûd (no.2504) from Anas radiallâhu ’anhu. It was authenticated by al-Albânî in Sahîh Jâmi’ us-Saghîr (no.3090).
29. Sahîh: Related by Ahmad (1/177), Ibn al-Mubârak in az-Zuhd (p.266) and others, from ’Abdullâh ibn ’Amr radiallâhu ’anhumâ. Shaykh Salîm al-Hilâlî authenticated it in al-Ghurabah wal Ghurabâ (p.16).
30. Sûrah as-Sabâ 34:13
31. Sûrah al-An’âm 6:112
32. As-Sam’ânî (d.562H) said in al-Insâb (3/273): “As-Salafî: this is an ascription to the Salaf and following their ways, in that which is related from them.” Ibn al-Athîr (d.630H) said in al-Lubâb fî Tahdhîb al-Insâb (2/162), commenting upon the previous saying of as-Sam’ânî: “And a group were known by this ascription.” So the meaning is: that the term Salafî, and its ascription to them was a matter known in the time of as-Sam’ânî, or before him. Likewise, in al-Qâmûsul-Muhît (no.1060), al-Fayrûzabâdî (d.817H) said - after mentioning a few Scholars who called themselves Salafî -: “They ascribe themselves to the Salaf.”
33. Related by Muslim (6/52-53) and Abû Dâwûd (2/202) from Thawbân radiallâhu ’anhu.
34. Sahîh: Related by at-Tirmidhî (2/30) who said: “The hadîth is Hasan Sahîh.” It was also related by Ibn Mâjah (1/6-7) and Ahmad (3/463), from Qurrah al-Muzanî radiallâhu ’anhu.
35. Sharafu Ashâbul-Hadîth (p.26) of al-Khatîb al-Baghdâdî.
36. Sharafu Ashâbul-Hadîth (p.27).
37. Related by al-Hâkim in Ma’rifatu ’Ulûmul-Hadîth (p.3), and al-Hâfidh Ibn Hajr declared its isnâd to be Sahîh in Fathul-Bârî (13/293).
38. Sharh Sahîh Muslim (13/67) of an-Nawawî.
39. Related by Ibn Abî Hâtim in Âdâbush-Shâfi’î (pp.94-95), Abu Nu’aym in Hilyatul-Awliyâ (9/106) and al-Khatîb in Ihtijâj bish-Shâfi’î (8/1). It was declared to be Sahîh by Ibn al-Qayyim in al-I’lâm (2/325).
40. Sharafu Ashâbul-Hadîth (pp.7-9).