Sahīh Bukhārī –:– Kitāb ul-ʾItisām Bil-Kitāb Was-Sunnah – Book Of Holding Firmly To The Book (Qur’ān) And Sunnah – Part 3

Sahīh Bukhārī

Kitāb ul-ʾItisām Bil-Kitāb Was-Sunnah

Book Of Holding Firmly To The Book (Qurān) And Sunnah 

Part 3

Compiled by Abu Ubaydah


He is Sufyān Bin Uyaynah Bin Maymun. 

His Kunya is Abu Muhammad.

He is Shaikh ul-Islam, a resident of Makkah.

His teachers who he narrates hadīth from are the likes of:

  • Ibn Shihab az-Zuhrī 
  • Abū Is-Hāq as-Sabīʾī
  • ʾAbdullah Bin Dīnār
  • Ayūb as-Sakhtiyānī
  • Mansūr Bin Muʾtamir
  • and others

His students who narrate hadīth from him are the likes of:

  • ʾAbdullah Bin al-Mūbārak
  • ʾAbdurahmān Bin Mahdī
  • ash-Shafīʾī
  • al-Humaydī
  • and other than them 

Some of his teachers also narrated from such as Ibn Jurayj and Shu’ba.

His virtues are:

Imām ash-Shafīʾī said, “If it were not for Mālik (Bin Anas) and Sufyān (Bin Uyaynah), the knowledge would have passed away from Hijāz.”

Harmala said, “I heard ash-Shafīʾī saying ‘I have not seen anyone more reluctant in giving fatwa than Sufyān (Bin Uyaynah).’ He also said, ‘I have not seen anyone more adept at explaining the meaning of ahadīth than him.'”

Abdullah Bin Wahb said,”I do not know anyone greater in knowledge of the Tafsīr of the Qurʾān than (Sufyān) Ibn Uyaynah.”

Bahuz Bin Asad,”I have not seen anyone like Sufyān (Bin Uyaynah).” It was said to him, ‘Not even Shu’ba?’ he replied, “And not even Shu’ba.”

Mujahid Bin Musi said,”I heard (Sufyān) Ibn Uyaynah saying, ‘I do not write anything down except that I memorise it before I write it.'”

From the sayings of (Sufyān) Ibn Uyaynah is also that he said,”Az-Zuhd is patience and anticipation of death.” And he said,”Knowledge that does not benefit an individual is of detriment to them.” 

(Siyar ʾAlām an-Nubalā, vol no.8, pg no.455)

Ibn Salāh mentions in his book Mʾarifat ʾAnwā ʾIlm al-Hadīth in the category of characteristic of those whose transmission is accepted and those whose transmission is rejected, and the allied subjects of impugning and discrediting and testifying and accreditation that,

“The integrity of a transmitter is sometimes established by an explicit endorsement of his integrity by those who accredit him and sometimes by general acknowledgement. For those whose integrity is well known, to the transmitters of hadith and other scholars like them and who are widely praised for reliability and honesty, there is no need for evidence testifying to their reliability in the format of an explicit declaration. This is held to be correct in the doctrine of Shafīʾī and it is relied upon in the field of Usūl al-Fiqh. The expert Abū Bakr al-Khatīb is one of the scholars of hadīth who stated this. He cited as examples of this (exalted status) Mālik, Shu’ba, the two Sufyāns (that is Sufyān Bin Uyaynah and Sufyān ath-Thawri)…and those who were like them in terms of renown and righteousness. The integrity of these scholars and those like them is not questioned.”

(An Introduction To The Science Of The Hadīth, pg no. 81, 82)

Ibn Salāh also mentions in the same book in the category of the methods of hearing and reciting hadīth, and the manner of registering these that Khalaf Bin Sālim al-Mukharimi said,”I heard (Sufyān) Ibn Uyaynah saying. ʾAmr Bin Dīnar to us (Na ʾAmr Bin Dīnar)’ meaning ʾAmr Bin Dīnar transmitted to us (Hadathanā)  however he limited himself to the Nūn and Alīf (letters) of Hadathanā. When he was told, say ʾAmr transmitted to us (Hadathanā i.e. the full word)’ he said, ‘I will not say it, because I did not hear three letters of his utterance of Hadathanā and they were Hadatha, because of the great crowd.”

(An Introduction To The Science Of The Hadīth, pg no. 106, 107)

Sufyān Bin Uyaynah said, “The first step in knowledge is to listen, then to be quiet and attentive, then to preserve it, then to put it into practice and then spread it.”

(Abū Nuʾaym Hilyatul Awliyā, vol no.3, pg no.283)

Sufyān Bin Uyaynah said, “Everything that Allah described Himself with in the Qurʾān, its interpretation is its recitation without asking how and without likening Him (to the creation)…”

(Kitāb as-Sifāt ad-Daraqutnī, pg no.70)

Imām Tirmīdhī quoted a hadith in his Sunan and quoted the view of Sufyān Bin Uyaynah after it. The hadīth is:

The Messenger of Allah (Sallalāhū ʾAlayhī Wa Sallam) said,”Indeed Allah accepts charity and He accepts it with His Right (Hand) to nurture it for one of you just like one of you would nurture his foal, until the bite (of food) becomes as large as Uhud…”

More than one of the people of knowledge have spoken about this hadīth and the narrations that resemble it about the Attributes and the Descent of the Rab every night to the lowest Heaven. They said the narrations about these are affirmed and should be believed in without misinterpreting them nor saying how. It has been reported like this from Mālik (Bin Anas), Sufyān Bin Uyaynah and ʾAbdullah Bin al-Mūbārak they would say about these ahadith that they are conveyed without saying how. This is the view of the people of knowledge among Ahlus Sunnah Wal Jamāʾāh. As for the Jahmiya they reject these narrations and they say that this is Tashbīh. And in other places in His Book, Allah has mentioned the Hand, the Hearing, the Seeing, so the Jahmiya misinterpret these ayāt and give them interpretations other than the interpretations of the people of knowledge. They say that Allah did not create Ādam with His Hand, and they say the meaning of Hand is merely power. Is-hāq Bin Ibrāhīm said, ‘Tashbīh is only when one says Hand like a hand or similar to a hand or Hearing like hearing or similar to hearing. So when one says Hearing like hearing or similar to hearing then this is the Tashbīh. As for when one says as Allah said, Hand, Hearing, Seeing and he does not say how nor say similar to hearing nor like hearing then this is not Tashbīh. It is as Allah said in His Book, 

“There is nothing like Him and He is the All Hearing the All Seeing.”

(Surah ash-Shura, ayāh no.11)

(Sunan at-Tirmīdhī, vol no.2, pg no.114-116, hadith no.662)

His works that are known are:

  • Al-Jamiʾ
    • Which is an early collection of hadith
  • At-Tafsīr
    • Which contains some commentary of the Qur’an

(ar-Risālah al-Mustatrafah, pg no. 9 & 41)

His Death

It is said that he performed Hajj seventy times saying that each time he went he supplicated to Allah for that to not be the last time he visits the places of Hajj. He said he was shy to ask this again on the seventieth occasion and returned to Makkah and died there within the next year in 198 Hijrī.   

(Tahḍhib al-Asmā Wal Lughāt, pg no. 314 & 316, Tabaqāt al-Kubrā, vol no. 5, pg no. 497, 498)

and Allah knows best

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