Summary

Direct Naming of the Author and the Book

Kitab “al Sunnah” is attributed to Ahmad ibn Muhammad ibn Harun ibn Yazid, Abu Bakr al Baghdadi, known as al Khallal (d. 311AH), with his full name, kunyah, nisbah, and known title set out clearly. (Tabaqat al Hanabilah 2/12, Tarikh Baghdad 5/112, al Siyar 14/297) The book’s name is affirmed as “al Sunnah”, with explicit mention that the author himself named it, that the ulama who wrote his biography named it, and that authors who transmitted from it introduced their quotations with the wording, “al Khallal said in al Sunnah”. (al Sunnah, al Khallal, page 224, 226; al Amr bi al Maʿruf wa al Nahy ʿan al Munkar, page 77; Jamiʿ al ʿUlum wa al Hikam 2/120) This direct naming is strengthened by the clear distinction made between Kitab “al Sunnah” and “al Jamiʿ li ʿUlum al Imam Ahmad”, so the attribution is not left open to confusion with another compilation. (Tabaqat al Hanabilah 2/12; al Bughyah 3/1042; al Siyar 14/297–298; al Adab al Sharʿiyyah 1/167; al Wafi 8/99; Tabaqat ʿUlama al Hadith 2/496)

Public Reading and Early Dating of the Book

A direct statement confirms that the author read Kitab “al Sunnah” repeatedly in Tarsus, in the congregational masjid and elsewhere, over years, and then read it again in the year 292AH. This establishes authorial custody, public transmission, and an early date for the book’s presence among students of hadith and aqidah. (al Sunnah, al Khallal, page 224, 266; Tadrib al Rawi 1/418)

This corresponds to the recognised method of samaʿ, which is regarded in hadith as the strongest form of transmission, where students hear the exact wording directly from the shaykh and then pass it on with care and precision. (Tadrib al Rawi 1/418)

Continuous Scholarly Attribution and Quotation Across the Centuries

The earliest recorded transmission from the book comes through the direct student of al Khallal, Abu Bakr ʿAbd al ʿAziz ibn Jaʿfar, known as Ghulam al Khallal (d. 363AH), who narrated from him with explicit wording such as “al Khallal narrated to us.” His “Sharh al Sunnah” is also identified as containing material taken from al Khallal’s “al Sunnah.” (al Dhayl ʿala Tabaqat al Hanabilah 1/9; Tabaqat al Hanabilah 2/119; al Siyar 16/143)

The continued circulation of the book is further shown through explicit quotation and reliance by later ulama. Abu Yaʿla (d. 458AH) referred to a note written in the margin of a copy of “al Sunnah” by al Khallal, in the handwriting of Abu Bakr ibn Ibrahim. This points to a physically transmitted copy that was read, handled, and annotated by scholars, rather than a mere attribution by name. (Ibtal al Taʾwilat 2/402)

Manuscript Chain of Transmission and Multiple Routes of Narration

A written isnad is preserved on the manuscript copy through which the printed first volume was transmitted to later generations. It begins with the scribe stating that the hearing record was seen on the original manuscript itself. The chain then records complete audition of the volume, from beginning to end, before Abu al Hasan ʿAli ibn Abi Saʿd ibn Ibrahim al Khabbaz, followed by named transmitters and ijazah links that continue back to Abu Bakr ʿAbd al ʿAziz, then to Abu Bakr al Khallal (d. 311AH).

This shows a documented chain of transmission for both the volume and its contents. (al Dhayl ʿala Tabaqat al Hanabilah 1/9; Tabaqat al Hanabilah 2/190–191; Tarikh Baghdad 6/139)

The isnad then continues through several recognised transmission routes, including the route of ʿAbd al ʿAziz ibn ʿAli al Azji (d. 444AH), the combined route of Abu Ishaq al Barmaki (d. 445AH) alongside al Azji, the route relied upon by Ibn al Jawzi (d. 597AH), and the route transmitted through Ibn Battah (d. 387AH). The presence of multiple independent routes, each connected to recognised transmitters, further strengthens the correctness of the attribution and makes later misattribution far less likely. (Tarikh Baghdad 10/468; al Siyar 18/18; Tabaqat al Hanabilah 2/190–191; Tarikh Baghdad 6/139)

A second independent isnad is also recorded, through Abu al Qasim ʿUmar ibn Ahmad al Qasabani, and it is used for quotations identified as from Kitab “al Sunnah” by al Khallal. This adds another layer of transmission support for attribution. (Tarikh Baghdad 6/170)

Survival of the First Volume and Indications About the Remaining Volumes

The surviving printed portion equals roughly one third of the book, matching the first manuscript volume, and it is described as the end of the seventh part of the original, being the end of the first volume. This physical evidence, combined with the size statements that the book was three volumes, supports the understanding that the remaining volumes were once present, widely used, and later became missing, rather than the attribution being a late invention. (al Fatawa 34/111–112; al Siyar 14/298; al Sunnah, al Khallal, page 224, 266)

The record that the first volume was copied in the sixth century, and that the book remained in scholarly use into at least the fifth century and beyond, supports a stable, continuous scholarly attribution within Ahl al Sunnah wa al Jamaʿah, where reliance on isnad and documented riwayah (narration) is central to preserving aqidah sources. (Ibtal al Taʾwilat 2/402; al Dhayl ʿala Tabaqat al Hanabilah 1/9; al Siyar 14/298)

End of Summary.

Full Article

Imam Ahmad ibn Muhammad ibn Harun al Khallal, who died in 311AH, a student of Imam Ahmad, and the author of the book “al Sunnah”, received a share of what his shaykh said. He defended the Prophetic Sunnah against the liars, replied to those who argue using the blessed reports of the Salaf, and gathered from the words of his shaykh, in particular, what is enough for sincere people. May Allah reward him well, and have vast mercy upon him. This book, “al Sunnah”, is from the books of creed transmitted with chains, written in the fourth century after Hijrah.

One third of it has reached us, which equals the first volume of its original manuscript. The rest of the book, as far as I know, is counted among what is missing. For that reason, I decided to gather some scattered texts attributed to the book “al Sunnah”, as long as they are not in the printed portion. By the praise of Allah, a large amount of texts has gathered with me, across many varied creed matters.

His name and lineage

Ahmad ibn Muhammad ibn Harun ibn Yazid, Abu Bakr al Baghdadi, known as al Khallal. He was born in the year 234AH. Al Dhahabi said, or in the year after it. (“Tabaqat al Hanabilah” 2/12, “Tarikh Baghdad” 5/112, “al Siyar” 14/297.)

His shaykhs

Al Khallal, may Allah have mercy on him, learned from a large number of the companions of Imam Ahmad, and he travelled to gather his narrations. He gathered them with high and lower chains, and compiled them into books. He accompanied Abu Bakr al Marrudhi until he died. Ibn Abi Yaʿla said: “He heard a group from the companions of our Imam, their masaʾil from Ahmad, among them: Salih and ʿAbdullah, his two sons, Ibrahim al Harbi, and Hanbal, the cousin of our Imam.” He said at its end: “and those whose names are many to count, and difficult to list, he heard from them the masaʾil of Ahmad.” (“Tabaqat al Hanabilah” 2/13.)

Those who narrated from him

ʿAbd al ʿAziz ibn Jaʿfar, his companion, the jurist, Muhammad ibn al Muzaffar, the hadith master, al Hasan ibn Yusuf al Sayrafi, and Abu Muhammad ʿAbdullah ibn Muhammad ibn Jaʿfar al Nahawandi. (“Tabaqat al Hanabilah” 2/13, “Tarikh Baghdad” 5/112, “al Siyar” 14/297.)

His travels

Ibn Abi Yaʿla said: “He travelled to the far lands to gather the masaʾil of Ahmad, and to hear them from the one who heard them from Ahmad, and from the one who heard them from the one who heard them from Ahmad. He gained from them, and he reached what no one before him reached, and no one after him matched him. The shaykhs of the madhhab would testify to his virtue and advancement.” (“Tabaqat al Hanabilah” 2/13.)

Ibn al ʿAdim said: “He came to al Sham, and he entered the frontier towns of al Sham twice, one of them in the year 370AH, and the second in the year 371AH.” (“Bughyat al Talab fi Tarikh Halab” 3/1042.)

He travelled to Aleppo, al Masisah, Tarsus, Antioch, and other places. Al Dhahabi said: “He lived away from home for a time.” (“al Tadhkirah” 3/785.)

Praise of him

Al Shirazi counted him among the jurists of the Hanabilah. (Tabaqat al Fuqahaʾ by al Shirazi, page 171.) Al Khatib said: “He was among those who directed his concern to gathering the knowledge of Ahmad ibn Hanbal, seeking it, travelling for it, writing it with high and lower chains, and compiling it into books. No one among those who ascribe themselves to the madhhab of Ahmad was more gathering than him in that.” (Tarikh Baghdad 5/112, and Ibn al ʿAdim transmitted it in Bughyat al Talab 3/1042, and similar is in Ibn al Jawzi in Manaqib Ahmad, page 512.)

Al Dhahabi said: “The imam, the great scholar, the hadith master, the jurist, the shaykh of the Hanabilah and their scholar.” (al Siyar 14/298.) He also said: “The jurist, the great scholar, the hadith scholar.” (al Tadhkirah 3/785.) Abu Bakr ibn Shahriyar said: “All of us follow Abu Bakr al Khallal. No one before him gathered the knowledge of Imam Ahmad.” (al Siyar 14/298.) Ibn ʿAbd al Hadi said: “The jurist, the hadith master, the great scholar, the unique.” (Tabaqat ʿUlamaʾ al Hadith 2/496.)

His works

It was mentioned earlier that al Khallal directed his concern to the knowledge of Ahmad. His books are considered foundations from the foundations of the madhhab of Imam Ahmad. From them Ahl al Sunnah took many rulings, and built many views about the groups of الكلام (theology) and others. Ibn Abi Yaʿla said: “He has circulating works and travelling books.” (al Tabaqat 2/12.)

The words of al Khatib al Baghdadi about him were mentioned earlier. Al Dhahabi said: “His works show the breadth of his knowledge, for he wrote the high chain and the lower chain.” (al Tadhkirah 3/785.) What has reached us from his books is as follows:

A. “al Jamiʿ li ʿUlum al Imam Ahmad”

In it, al Khallal gathered the masaʾil of Imam Ahmad and his fatawa, along with what he narrated with his chain from the Messenger ﷺ, or from one of the Companions, or the Tabiʿin. It was described as a large book. (Iʿlam al Muwaqqiʿin 1/29.) The Jamiʿ included a set of books. He made for every topic an independent book. There is a book for zakah, and another for fasting, as Ibn Abi Yaʿla mentioned in “al Tabaqat”: • Kitab al Qadar 2/123. (The reference is to the edition of al Amanah al ʿAmmah for the centenary of the Kingdom’s founding, edited by Dr ʿAbd al Rahman al ʿUthaymin.)

Kitab al ʿIlm 1/79, 2/179.
Kitab al Janaʾiz 1/188.
Kitab al Siyar 1/300, 2/348, 575.
Kitab al Adab 1/308, 286, 3/24.
Kitab al Taharah 11/357.

In every book he gathered what is reported from Imam Ahmad on the topic of that book. What reached us from this large book are four books:

Kitab al Wuqūf, printed with verification by Dr ʿAbdullah al Zayd, at Maktabat al Maʿarif, in 1410AH.
Kitab Ahl al Milal wa al Riddah wa al Zanadiqah wa Tarik al Salah wa al Faraʾid, printed with verification by Sayyid Kasrawi, published by Dar al Kutub al ʿIlmiyyah in 1414AH.
Kitab al Tarajjul.
Kitab Ahkam al Nisaʾ, in it he gathered rulings about women, the ʿawrah of a woman, and explanation of the verses of hijab. It was published by ʿAbd al Qadir Ahmad ʿAta in 1400AH.

All of these are within one manuscript collection that reached Dar al Hadith School in Makkah. Its number of folios is 212. It was copied in 583AH. It has other copies that the verifier of Kitab al Wuqūf mentioned. (1/141–142.)

B. Kitab al Hathth ʿala al Tijarah wa al Sinaʿah wa al ʿAmal, wa al Inkar ʿala Man Yaddaʿi al Tawakkul wa Tark al ʿAmal, wa al Hujjah ʿAlayhim

It was published in Damascus by Maktabat al Qudsi. It was printed at Matbaʿat al Taraqqi in 1348AH. It was printed again recently with care by Mahmud al Haddad in 1407AH, published by Dar al ʿAsimah in Riyadh.

C. Tabaqat Ashab Ahmad

Ibn Abi Yaʿla relied upon it in “al Tabaqat”. It is known as “Tabaqat al Khallal”, and perhaps “al Tarikh li al Khallal”. (Muqaddimat al Tabaqat, edited by al ʿUthaymin, 1/83.) A portion of the manuscript reached us in al Zahiriyyah within the collection 106.

D. al Amr bi al Maʿruf wa al Nahy ʿan al Munkar

Ulama after him transmitted much from it, such as Ibn Muflih in “al Adab al Sharʿiyyah”, and Ibn al Qayyim in his books. See: “Mawarid Ibn al Qayyim”, page 38. It was printed with verification by Shaykh Ismaʿil al Ansari, published by Dar al Iftaʾ in Riyadh in 1389AH, and by ʿAbd al Qadir ʿAta in 1393AH.

E. Kitab “al Sunnah”

This is the subject of our study. The ulama who wrote biographies for al Khallal distinguished it from the book “al Jamiʿ li ʿUlum al Imam Ahmad” that included a set of books as detailed earlier. Among those who distinguished between them: Ibn Abi Yaʿla in “al Tabaqat” 2/12, Ibn al ʿAdim in “al Bughyah” 3/1042, Ibn Taymiyyah in most of his works, al Dhahabi in “al Siyar” 14/297–298, Ibn Muflih in “al Adab” 1/167, al Safadi in “al Wafi” 8/99, and Ibn ʿAbd al Hadi in “Tabaqat ʿUlamaʾ al Hadith” 2/496.

F. Kitab al ʿIlal

It was described as a large book, in three volumes. (al Siyar 14/298.) A portion of a “Muntakhab” by Ibn Qudamah dated 620AH was found, and it was printed from a unique copy at Maktabat al Rayah in 1419AH, verified by Tariq ibn ʿAwad Allah.

His creed

Al Khallal is among the imams of the Sunnah who defended it and stood for it against its opponents, despite their different ways. This is known from his words spread throughout his books, at their head: “al Sunnah”, in which he gathered the verses, hadith, and reports of the Salaf, and he presented them in every chapter he formed, beginning with what he mentioned about the obligation of the Jamaʿah and the forbiddance of rebellion against the leaders, moving through matters of iman and the refutation of the Jahmiyyah, and affirming the attributes of Allah Most High, and other matters, as in the creed of the earlier imams.

His death

Al Khallal, may Allah have mercy on him, died on Friday before the prayer, after two days had passed from the month of Rabiʿ al Akhir, in the year 311AH. He was buried on Saturday next to Abu Bakr al Marrudhi. Abu ʿUmar Hamzah ibn al Qasim al Hashimi led the prayer over him. He was seventy seven years old. (“Tabaqat al Hanabilah” 2/12, “Tarikh Baghdad” 5/113, and the rest of the biography books.)

Methodological introductions

First: the method of Ahl al Sunnah in writing the knowledge of creed, through authoring by the path of narration. Ahl al Sunnah authored their works in the knowledge of creed, and especially, through narration. They had a close arrangement in presenting creed. They would make a chapter for a matter, then they would bring the hadith and reports for it. These methods have benefits and qualities, among them: A. Making clear what this Ummah has from the virtue of isnad (chain of transmission) in the greatest sciences of the Sharia, which is tawhid. Ibn Sirin (d. 110AH), may Allah have mercy on him, said: “This knowledge is religion, so look carefully from whom you take your religion.” Muslim narrated it in the introduction to his Sahih 1/84, with the commentary of al Nawawi. Shuʿbah ibn al Hajjaj (d. 160AH) said: “The soundness of hadith is only known through the soundness of the isnad.” (“al Tamhid” 1/57.)

B. Documenting creed matters. This brings confidence in them, and calmness towards them, and they become certain that their creed was taken from the one who was sent with it ﷺ. Likewise, bringing the reports of the Companions and the Tabiʿin with chains calms the hearts, strengthens their beliefs, and keeps away everything that brings doubt and confusion. As for what some authors from Ahl al Sunnah bring on this method, from hadith and reports that are not used as proof, these hadith and reports are not made into a foundation that is relied upon. They are brought for support and corroboration. The author may be excused in several ways, among them:

That he is free from blame when he narrated with a chain, as long as it is not fabricated or rejected. • That the report may be authentic through another route.

That some of them bring it and then speak on its chains and its texts. Al Khatib al Baghdadi clarified the method of Ahl al Sunnah in bringing hadith, and replied to the people of innovation: “When the people of innovation attached themselves to criticising the people of transmission for narrating these hadith, and they confused whoever had weak knowledge by claiming that they narrate what does not befit tawhid and is not sound in religion, and they accused them with the disbelief of those who resemble, and the heedlessness of those who deny, they were answered that in the Book of Allah Most High are clear verses that the intended meaning is understood by their apparent wording, and unclear verses whose meaning is not reached except by returning them to the clear.”

Then he said: “The narrated hadith on the attributes are divided into three categories:

A. Reports that are established. The imams of transmission agreed on their authenticity because they are widespread and their transmitters are upright. So it is obligatory to accept them and believe in them.

B. The second category: reports that fall, with weak chains and ugly wording. The people of knowledge in transmission agreed on their invalidity.

So it is not permissible to be occupied with them, nor to rely on them.

C. The third category: reports where the people of knowledge differed about the condition of their transmitters. Some accepted them, not all. So it is obligatory to strive and examine them, so that they join the people of acceptance, or they are placed within corruption and invalidity.” (Jawab Abi Bakr al Khatib al Baghdadi ʿan Suʾal Baʿd Ahl Dimashq fi al Sifat, page 75–77, and see: Dhamm al Taʾwil by Ibn Qudamah, page 47, and al ʿUluww by al Dhahabi 1/416.)

Second: presenting Islamic creed through narration is a path from the paths of the imams of Ahl al Sunnah in making creed easy to understand, and keeping it away from methods of argument, complicated terms, misleading phrases, and newly invented sayings.

Third: authoring by narration, and care for chains in writing the knowledge of creed, distinguishes the authors of Ahl al Sunnah from others among the authors of the groups that oppose the method of the Salaf, just as this Ummah was distinguished by the virtue of isnad over all nations.

If some authors upon this method ascribed themselves to a group that opposed the method of the Salaf in some matters, such as the theologians among the Ashʿariyyah and others, then they, despite their fewness and the fewness of their works on this method, did not hold to what Ahl al Sunnah held, of complete submission to the Book and the Sunnah, and understanding their texts by the understanding of the righteous Salaf.

Rather, they mixed into what they authored something from their views and the views of their shaykhs, as al Bayhaqi did, may Allah have mercy on him, in his book “al Asmaʾ wa al Sifat” and others. For that reason, the method of the ulama of creed remains the sound method to be followed. They did not add to narrating hadith and reports except what need required, such as a brief reasoning or analogy.

The name of the book and its subject

Its name: “al Sunnah”. Al Khallal himself named it. Ulama who wrote his biography named it, and authors who transmitted from it named it. The book “al Sunnah” is independent, other than the “al Jamiʿ li ʿUlum al Imam Ahmad” described earlier. Its subject: The ulama, the ulama of creed, use the word “Sunnah” with a meaning wider than the use of the hadith scholars, or the usul scholars, or the jurists.

Ibn Taymiyyah said: “The word Sunnah in the speech of the Salaf includes the Sunnah in acts of worship and in beliefs, even though many who authored in Sunnah intended speech on beliefs.” (al Amr bi al Maʿruf wa al Nahy ʿan al Munkar, page 77, and Jamiʿ al ʿUlum wa al Hikam by Ibn Rajab 2/120.)

This book includes the important matters of Islamic creed that caused great harm because of ignorance of them and distance from the method of the Salaf in them. In the printed portions, the book includes, in summary:

Rulings of leadership, and staying with the Jamaʿah.
Rulings of the Khilafah, and the Khilafah of the four, may Allah be pleased with them.
The Qadariyyah and the reply to them.
The Murjiʾah, the reply to them, and matters of iman.
The Qurʾan is the speech of Allah.
The reply to the Jahmiyyah.

As for the matters within the portion that I gathered, among them are:

A summary of the belief of Imam Ahmad through the narrations of his students, regarding the attributes, and the reply to the Jahmiyyah.
Affirming the Throne and the Kursi, and the greatness of Allah Most High.
Affirming the seeing.
Affirming the descent of Allah Most High.
Affirming the image for Allah Most High, and other scattered matters, such as: not abusing time.
Paradise and Hell, affirming the punishment of the grave, criticising the Sufiyyah, criticising theology and the theologians.

So the book, as shown, covers the chapters of creed. Al Khallal was careful and exact in every matter, transmitting from Imam Ahmad ibn Hanbal, may Allah have mercy on him. Ibn Taymiyyah said: “Imam Ahmad authored his epistle in affirming the attributes and replying to the Jahmiyyah, and he dictated in its chapters until Abu Bakr al Khallal gathered his words in his book ‘al Sunnah’.” (al Tisʿiniyyah 1/161–162.)

Praise of the book

The people of knowledge agreed upon mentioning the virtue of what al Khallal, may Allah have mercy on him, did in gathering the words of Imam Ahmad, may Allah have mercy on him, in matters of usul, and in fiqh matters, and that many ulama relied upon what al Khallal wrote from Imam Ahmad and others. Al Khatib al Baghdadi said when describing al Khallal’s determination: “He was among those who directed his concern to gathering the knowledge of Ahmad ibn Hanbal and seeking it, and he travelled for it, and he wrote it with high and lower chains, and he compiled it into books.” (Tarikh Baghdad 5/112.)

Ibn Taymiyyah said in praise of the book of al Khallal: “It is the most comprehensive book in which the sayings of Ahmad are mentioned in the matters of the religious foundations, even though he has additional sayings beyond what is in it, just as his book ‘al ʿIlm’ is the most comprehensive book in which the sayings of Ahmad are mentioned in the foundations of usul al fiqh.” (al Fatawa 7/390, 12/238, 34/111.)

He also said about it: “the one in which he gathered the words of Imam Ahmad and other imams of the Muslims in the chapters of creed.” (al Tisʿiniyyah 2/534.) Al Dhahabi said about his gathering: “until he followed the texts of Ahmad and wrote them down and established them after the year 300AH. May Allah have mercy on him.” (al Siyar 14/298.)

The parts of the book

What was printed, as is known, is the first volume, and it includes seven parts according to the author’s division, may Allah have mercy on him. I already pointed to their topics in summary, and the verifier of the book, Dr ʿAtiyyah al Zahrani, set them out in detail. (1/47.) Under every part are varied creed matters. Those who wrote the biography of al Khallal or transmitted from him mentioned that the size of the book is three volumes. (al Fatawa 34/111–112, and al Siyar 14/298.)

Therefore, what is missing equals the second and third volumes. From texts I found, it appears that a set of creed matters were included within these two volumes, within the attributes, such as: istiwaʾ and ʿuluww, descent and seeing, and mentioning the belief of Imam Ahmad in summary.

It also appears that he made the last portion of the book for mentioning what is reported in criticising some callers to misguidance, such as: Bishr al Mirrisi, al Harith al Muhasibi, Husayn al Karabisi, Ibn Abi Duʾad, and others. Upon this, under each volume is a set of parts. From that is the indication of Ibn Abi Yaʿla in “al Tabaqat”, where he said: what I transmitted from the thirteenth part of “al Sunnah” by al Khallal. (al Tabaqat 1/111.) The part, in the usage of hadith scholars, is around twenty folios, it may be slightly more or less. (al Siyar 20/558, and Dirasat fi al Hadith al Nabawi by Dr Muhammad al Aʿzami.)

The arrangement of the book

The topics of the book are a continuation of what al Khallal began, gathering the texts of Imam Ahmad and others in the foundations of religion. He directed his determination to that, and travelled to gather the words of Ahmad from the mouths of his students and the students of his students. The author narrates in his book sayings from Imam Ahmad, with their chains, often through one transmitter. He also writes them with a longer chain. He also brings some hadith raised to the Prophet ﷺ, and mentions sayings of the Companions, the Tabiʿin, and the ulama of his time.

This is what relates to the ways of the author narrating the topics of the book. As for the pattern he followed, it appears from what was printed and from what I gathered, that he brings under every chapter what was said in the matter without a specific arrangement, as already mentioned in listing the topics of the book. For example, Ibn Taymiyyah transmits one of the chapters of the book and says: “Al Khallal said in his book ‘al Sunnah’: ‘Replying to the misguided Jahmiyyah that Allah does not speak with a voice’.” (al Tisʿiniyyah 2/588–589.)

The ulama benefiting from the book

The earliest benefit transmitted from the book, as far as I know, is the transmission of his student, Ghulam al Khallal, Abu Bakr ʿAbd al ʿAziz ibn Jaʿfar, in his part, “Sharh al Sunnah”. (A manuscript, nineteen folios, in al Zahiriyyah Library, number 3750.) He said in folio 146, side A: he said: al Khallal narrated to us, Muhammad ibn ʿAli narrated to us. (in folio 146, side A.)

It is found within “al Sunnah” by al Khallal. The ulama continued transmitting from it, and the exact locations and chains will be clarified later when discussing the chains of the book itself.

Among the ulama who transmitted from it are:

• Abu Yaʿla al Hanbali in:
• “Ibtal al Taʾwilat”
• “al ʿUddah” in usul al fiqh
• “al Riwayah wa al Wajhayn”

• Ibn Abi Yaʿla in:
• “Tabaqat al Hanabilah”

• al Dashti in:
• “Ithbat al Hadd li Allah”

• Abu al Qasim Qiwam al Sunnah in:
• “al Hujjah” 1/438 and elsewhere

• Ibn al Jawzi in:
• “Talbis Iblis”

• Ibn al Muhibb in:
• “al Sifat”

• Ibn Taymiyyah in:
• “Naqd al Taʾsis”
• “Darʾ al Taʿarud”
• “al Tisʿiniyyah”
• “Sharh al Asbahaniyyah”

• Ibn al Qayyim in:
• “Ijtimaʿ al Juyush al Islamiyyah”
• “al Sawaʿiq al Mursalah”

• al Dhahabi in:
• “al ʿUluww”
• “Tarikh al Islam”

• Ibn Rajab in:
• “Ahwal al Qubur”
• “Jamiʿ al ʿUlum wa al Hikam”

• Ibn Hajar in:
• “Fath al Bari”
• “Rafʿ al Isr”

• al Subki in:
• “Tabaqat al Shafiʿiyyah”

• al Suyuti in:
• “Sharh al Sudur”

• al Safarini in:
• “Lawamiʿ al Anwar”
• “al Buhur al Zakhirah”

This includes quotations from the texts preserved in the first portion presently available, as well as the second portion which covers the remaining matters of creed.

The date the book became missing

The book, from what was already mentioned in the section about ulama benefiting from it, was a major reference for transmitting the sayings of Imam Ahmad, and those before him and after him among the ulama.

Some clearly describe their transmission from the book, which shows that the book was with them, such as when one describes some chapters and lists transmissions, then says: al Khallal said after that, or: al Khallal mentioned in the chapter of Bishr, and similar.

From the texts that show the book was circulating among the people of knowledge, is what Abu Yaʿla al Hanbali pointed to in his book “Ibtal al Taʾwilat”. He mentioned a text he transmitted from “al Sunnah” by al Khallal, then followed it by saying: “This is how Abu Bakr ibn Ibrah, from our companions, explained it, as I found it written in his hand as a note on the margin of ‘al Sunnah’ by Abu Bakr al Khallal.” (Ibtal al Taʾwilat 2/402.)

This Ibn Ibrah may be from the people of the fifth century, first. Second: the book, or a copy of it, remained until the time of Abu Yaʿla al Hanbali who died in 458AH. Third: Abu al Hasan Ibn al Ghazi heard the book from his shaykhs, and he is among those who died after 470AH, approximately. (al Dhayl ʿala Tabaqat al Hanabilah 1/9, and see the biography of Abu al Hasan al Ghazi in al Dhayl ʿala al Tabaqat 1/171, and al Maqsad al Arshad 2/345, they said: he died early.)

The book remained until the time of Shaykh al Islam Ibn Taymiyyah, circulating and existing, because the transmissions of this imam show that, and show his care, may Allah have mercy on him, for a beneficial book like this. Another proof, for me, is that the first volume exists, which indicates that the book was not missing from a very early time. The copy was written in the sixth century, and at the end of the first volume it was written: the end of the seventh part of the original, and it is the end of the first volume from it. So perhaps Allah will make it easy to find the rest, by His strength and power.

The chain of transmission of the book

There is a clear chain for the book, written on the manuscript copy through which the book “al Sunnah” by al Khallal reached us. I call this: The first chain, clarified as follows: The scribe said: I saw on the original what its image is. He heard all of this volume from its beginning to its end, upon the shaykh Abu al Hasan ʿAli ibn Abi Saʿd ibn Ibrahim al Khabbaz. By his narration from:

Abu ʿAli ibn al Muhtadi.
Abu Talib ibn Yusuf.
Abu al Ghanaʾim ibn al Muhtadi.
Abu Muhammad ibn al Tuyuri.

By ijazah from Abu Ishaq al Barmaki, from Abu Bakr ʿAbd al ʿAziz, from Abu Bakr al Khallal. After Abu Bakr ʿAbd al ʿAziz, this chain divided into several recognised routes:

• The narration of Ghulam al Khallal in his section on the attributes, as previously mentioned in the discussion of ulama benefiting from the book. No later transmitter through this route was found.

• The narration of Abu al Qasim ʿAbd al ʿAziz ibn ʿAli al Azji alone, from Abu Bakr ʿAbd al ʿAziz, from Abu Bakr al Khallal. Through this route, Abu Yaʿla transmitted many texts in “Ibtal al Taʾwilat”. The ulama also explicitly attributed these texts to al Khallal in “al Sunnah”.

• The combined narration of Abu Ishaq al Barmaki and ʿAbd al ʿAziz ibn ʿAli al Azji from Abu Bakr ʿAbd al ʿAziz Ghulam al Khallal. Ibn Rajab clearly mentioned this in “Dhayl al Tabaqat” in the biography of al Amidi, where he said: “Abu al Hasan Ibn al Ghazi heard ‘al Sunnah’ by al Khallal from him in Amid, from Abu Ishaq al Barmaki and ʿAbd al ʿAziz al Azji.” 1/9. Here, the narrations of al Barmaki and al Azji are joined together.

• The narration of Ibrahim ibn Muhammad ibn Jaʿfar ibn Abi Bakr ʿAbd al ʿAziz ibn Jaʿfar from al Khallal. Ibn al Jawzi transmitted through this route in “Talbis Iblis”.

• The narration of Abu ʿAbdullah Ibn Battah from ʿAbd al ʿAziz ibn Jaʿfar from Abu Bakr al Khallal. Through this route, Ibn Battah transmitted material in his book “al Ibanah”.

Biographies of the first chain:

• Ibrahim ibn ʿUmar ibn Ahmad, Abu Ishaq al Barmaki. Ibn Abi Yaʿla said that he was a worshipper, an ascetic, a jurist, and a mufti. Al Khatib said: “We wrote from him, and he was truthful, religious, and a jurist.” He narrated from Ibn Malik al Qatiʿi, Ibn Masi, and others. He possessed an ijazah from Abu Bakr ʿAbd al ʿAziz. He died in 445AH. (See: Tarikh Baghdad 6/139, and Tabaqat al Hanabilah 2/190–191.)

Side Note

Recieving an ijaazah is not the same as hearing, studying, or understanding directly from the shaykh.

Al Dhahabi also mentions:

“وروى عنه بالإجازة أبو إسحاق البرمكي”

“Abu Ishaq al Barmaki narrated from him by ijazah.” (Siyar A’lam Nubala 16/143)

Al Barmaki was born in Ramadan 361AH. Ghulam al Khallal died in Shawwal 363AH. So Al Barmaki was only around two years old when Ghulam al Khallal died

So what likely happened is that his family or guardians obtained a written or verbal ijazah for him while he was a small child. Later, when he grew up, he narrated through that ijazah, not through direct hearing from Ghulam al Khallal.

This was recognised among the scholars. Ibn Kathir, summarising al Khatib al Baghdadi’s view, says:

“ثم رجح الخطيب صحة الإجازة للصغير، قال: وهو الذي رأينا كافة شيوخنا يفعلونه، يجيزون للأطفال، من غير أن يسألوا عن أعمارهم، ولم نرهم أجازوا لمن لم يكن موجوداً في الحال.”

“Then al Khatib gave preference to the validity of ijazah for a small child. He said: This is what we saw all our shaykhs doing. They would give ijazah to children without asking about their ages. But we did not see them give ijazah to someone who did not yet exist.” (Kitab al Baʿith al Hathith ila Ikhtisar ʿUlum al Hadith by Ibn Kathir, pg 120)

So there is no real issue. The ijazah was an authorisation to narrate, not proof that he personally understood lessons at age two.

Abu Bakr ʿAbd al ʿAziz ibn Jaʿfar, known as Ghulam al Khallal. Ibn Abi Yaʿla said: he was among the people of understanding, reliable in knowledge, wide in narration, and known for religion, and he has authored works in many sciences. Al Dhahabi said: the shaykh, the imam, the great scholar, the shaykh of the Hanabilah. After the companions of Ahmad, no one came like al Khallal, and after al Khallal no one came like ʿAbd al ʿAziz, except perhaps Abu al Qasim al Khiraqi. He died in 363AH. (See: Tabaqat al Hanabilah 2/119, and al Siyar 16/143.)

Abu al Qasim al Azji: ʿAbd al ʿAziz ibn ʿAli ibn Shukr al Baghdadi al Azji. Al Khatib said: we wrote from him, and he was truthful and wrote much. Al Dhahabi said: the shaykh, the imam, the hadith scholar, the mufid. He died in 444AH. (See: Tarikh Baghdad 10/468, and al Siyar 18/18.)

ʿAli ibn Muhammad ibn ʿAbd al Rahman al Baghdadi, Abu al Hasan, known as al Amidi. Ibn al Samʿani said: one of the excellent jurists, and the clever debaters. He was the leading one over all the companions of al Qadi Abu Yaʿla. He died in 467AH. (See: Tabaqat al Hanabilah 2/434, and al Dhayl 1/8.)

Abu al Hasan Ibn al Ghazi: Muhammad ibn Ahmad ibn Muhammad al Ghazi. One of the notable jurists. He studied early with Abu al Hasan al Amidi in Amid and stayed close to him. He learned fiqh and heard hadith from him, and he became skilled in fiqh. Ibn Rajab said: I think he died early. (See: al Dhayl ʿala al Tabaqat 1/171, and al Maqsad al Arshad 2/345.)

ʿAli ibn Abi Saʿd ibn Thabit al Khabbaz, Abu al Hasan al Azji. Al Dubaythi said: one of those who sought hadith, gathered it and heard it until he became known as the mufid. He was the maternal uncle of Yahya ibn Bush, so many heard from him. He was reliable and truthful. (See: al Mukhtasar al Muhtaj Ilayh 15/300, and Tarikh al Islam, deaths of 562AH, page 128.)

Abu Saʿd al Tuyuri: Ahmad ibn ʿAbd al Jabbar ibn Ahmad al Tuyuri al Baghdadi. Ibn al Najjar said: ʿAbd al ʿAziz ibn ʿAli al Azji and others gave him ijazah. Al Dhahabi said: he was righteous, a reciter, and narrated much. He died in 517AH. (See: al Siyar 19/467, and al Muntazam 17/221.)

Abu al Ghanaʾim Muhammad ibn Muhammad ibn al Muhtadi Billah al Hashimi al ʿAbbasi al Baghdadi. He heard Abu Ishaq al Barmaki and others. Ibn al Jawzi said: he had a fine appearance, and apparent righteousness, and his audition was sound. Al Dhahabi said: the noble shaykh, the righteous, the just, the truthful. He died in 517AH. (See: al Muntazam 17/222, and al Siyar 19/469.)

Abu ʿAli ibn al Mahdi: Muhammad ibn al Shaykh Abi al Fadl Muhammad ibn al Mahdi Billah al Hashimi al Baghdadi. He heard his father and Abu Ishaq al Barmaki. He was reliable and narrated much, and he lived long. Ibn al Najjar said: reliable, noble, from the refined people of Baghdad. He died in 515AH. (See: al Muntazam 17/201, and al Siyar 19/430.)

ʿAbd al Qadir ibn Muhammad ibn ʿAbd al Qadir al Baghdadi al Yusufi. He heard the major authored works from Abu ʿAli ibn al Madhhab and Abu Ishaq al Barmaki. Al Samʿani said: a righteous shaykh, reliable, religious, careful in narration, and he heard much. He died in 516AH. (See: al Muntazam 17/211, and al Siyar 19/386.) A notice: the narration of Abu Bakr ʿAbd al ʿAziz from al Khallal is by ijazah.

The second chain

The narration of Abu al Qasim ʿUmar ibn Ahmad al Qasabani from Abu Bakr al Khallal. Through this path, the hadith master Abu al Qasim al Dashti narrated in his book “Ithbat al Hadd li Allah”. The people of knowledge clearly stated that these texts are from the book “al Sunnah” by al Khallal. Biographies of the second chain: • ʿUmar ibn Ahmad al Qasabani, Abu al Qasim or Abu ʿAbdullah. He narrated from al Daraqutni and he was reliable. Al Barqani said: there is no harm in him. He is a shaykh of Ibn Battah al ʿUkbari. (See: Tarikh Baghdad 6/170.)

This is a translation ofʿAbdullah ibn Ṣāliḥ al Barrāk’s article – https://www.alukah.net/culture/0/22808/%D9%86%D8%B5%D9%88%D8%B5-%D9%85%D9%85%D8%A7-%D9%81%D9%82%D8%AF-%D9%85%D9%86-%D9%83%D8%AA%D8%A7%D8%A8-%D8%A7%D9%84%D8%B3%D9%86%D8%A9%D8%9B-%D9%84%D8%A3%D8%A8%D9%8A-%D8%A8%D9%83%D8%B1-%D8%A7%D9%84%D8%AE%D9%84%D8%A7%D9%84/

Author

ISHAQ. K

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