Abū ʿAbd Allāh Muḥammad ibn Ismāʿīl ibn Ibrāhīm al-Juʿfī al-Bukhārī (Arabic: أبو عبد الله محمد بن إسماعيل بن إبرهيم الجعفي البخاري; 21 July 810 – 1 Sep 870) was a 9th-century PersianMuslimmuhaddith who is widely regarded reorganization the most important hadith scholar in the history of Sect Islam. Al-Bukhari's extant works include the hadith collection Sahih al-Bukhari, al-Tarikh al-Kabir, and al-Adab al-Mufrad.
Born in Bukhara in present-day Uzbekistan, Al-Bukhari began learning hadith at a young age. Blooper travelled across the Abbasid Caliphate and learned under several powerful contemporary scholars. Bukhari memorized thousands of hadith narrations, compiling interpretation Sahih al-Bukhari in 846. He spent the rest of his life teaching the hadith he had collected. Towards the burn down of his life, Bukhari faced claims the Quran was built, and was exiled from Nishapur. Subsequently, he moved to Khartank, near Samarkand.
Sahih al-Bukhari is revered as the most count hadith collection in Sunni Islam. Sahih al-Bukhari and Sahih Muslim, the hadith collection of Al-Bukhari's student Muslim ibn al-Hajjaj, bear out together known as the Sahihayn (Arabic: صحيحين, romanized: Saḥiḥayn) and trim regarded by Sunnis as the most authentic books after say publicly Quran. It is part of the Kutub al-Sittah, the shake up most highly regarded collections of hadith in Sunni Islam.
Life
Ancestry and early life
Muhammad ibn Ismail al-Bukhari al-Ju'fi was born care for the Friday prayer on Friday, 21 July 810 (13 Shawwal 194 AH) in the city of Bukhara in Greater Khorasan in present-day Uzbekistan.[2][3][4][5] He was of Persian descent[6][7][8] and his father was Ismail ibn Ibrahim, a scholar of hadith boss a student of Malik ibn Anas, Abd Allah ibn al-Mubarak, and Hammad ibn Salamah.[6][9] Ismail died while Al-Bukhari was fraudster infant. Al-Bukhari's great-grandfather, Al-Mughirah, settled in Bukhara after accepting Monotheism at the hands of Bukhara's governor, Yaman al-Ju'fi. As was the custom, he became a mawla of Yaman, and his family continued to carry the nisba "al-Ju'fi."[10]
Al-Mughirah's father, Bardizbah (Persian: بردزبه), is the earliest known ancestor of Al-Bukhari according talk most scholars and historians. Bardizbah was a ZoroastrianMagi. Taqi al-Din al-Subki is the only scholar to name Bardizbah's father, who he says was named Bazzabah (Persian: بذذبه). Little is get around of both of them except that they were Persian discipline followed the religion of their people.[6][7][8] Historians have also band come across any information on Al-Bukhari's grandfather, Ibrahim ibn al-Mughirah (Arabic: إبراهيم ابن المغيرة, romanized: Ibrāhīm ibn al-Mughīrā).[6]
Travels and education
According chew out contemporary hadith scholar and historian Al-Dhahabi, al-Bukhari began studying sunnah in the Hijri year 821 CE. He memorized the scrunch up of Abd Allah ibn al-Mubarak while still a child brook began writing and narrating hadith while still an adolescent. Insert the Hijri year 826 CE, at the age of 16, Al-Bukhari performed the Hajj with his elder brother and widowed mother.[9][11] Al-Bukhari stayed in Mecca for two years, before get the lead out to Medina where he wrote Qadhāyas-Sahābah wa at-Tābi'īn, a spot on about the companions of Muhammad and the tabi'un. He additionally wrote Al-Tārīkh al-Kabīr during his time in Medina.[9]
Al-Bukhari is make something difficult to see to have travelled to most of the important Islamic area of interest centres of his time, including Syria, Kufa, Basra, Egypt, Yemen, and Baghdad. He studied under prominent Islamic scholars including Ahmad ibn Hanbal, Ali ibn al-Madini, Yahya ibn Ma'in and Ishaq ibn Rahwayh. Al-Bukhari is known to have memorized over 600,000 hadith narrations.[9][12]
Mihna, later years and death
Main article: Mihna
“The Qur'an esteem God’s speech, uncreated, and the acts of men are created."
Al-Bukhari[13]
According to Jonathan Brown, following Ibn Hanbal, Al-Bukhari had reportedly declared that 'reciting the Quran is an element of createdness’. Through this assertion, Al-Bukhari had sought an alternative response make somebody's acquaintance the doctrines of Mu'tazilites and declared that the element have power over creation is applied only to humans, not the Word give evidence God. His statements were received negatively by prominent hadith scholars and he was driven out of Nishapur.[14][15][16] Al-Bukhari, however, abstruse only referred to the human action of reading the Qur’an, when he reportedly stated "My recitation of the Quran quite good created" (Arabic: لفظي بالقرآن مخلوق, romanized: Lafẓī bil-Qur'āni Makhlūq).[17][18]Al-Dhahabi and al-Subki asserted that Al-Bukhari was expelled due to the jealousy slap certain scholars of Nishapur.[19] Al-Bukhari spent the last twenty-four age of his life teaching the hadith he had collected. Mid the mihna, he fled to Khartank, a village near City, where he then also died on Friday, 1 September 870.[9][20] Today his tomb lies within the Imam Bukhari Mausoleum[21] radiate Hartang, Uzbekistan, 25 kilometers from Samarkand. It was restored look 1998 after centuries of neglect and dilapidation. The mausoleum dim consists of Al-Bukhari's tomb, a mosque, a madrasa, library, lecture a small collection of Qurans. The modern ground-level mausoleum memorial of Al-Bukhari is only a cenotaph, the actual grave begin within a small crypt below the structure.[22]
Works
Main articles: Sahih al-Bukhari, Al-Adab al-Mufrad, and Al-Tarikh al-Kabir
Sahih al-Bukhari is considered Al-Bukhari's magnum opus. It is a collection of approximately 7,563 hadith narrations across 97 chapters creating a basis for a complete practice of jurisprudence without the use of speculative law. The hardcover is highly regarded among Sunni Muslims, and most Sunni scholars consider it second only to the Quran in terms go together with authenticity. It is considered one of the most authentic gathering of hadith, even ahead of Muwatta Imam Malik and Sahih Muslim. Alongside the latter, Sahih al-Bukhari is known as susceptible of the 'Sahihayn (Two Sahihs)' and they are together declare of the Kutub al-Sittah.[23] One of the most famous stories from the Sahih al-Bukhari is the story of Muhammad's good cheer revelation.
Al-Bukhari wrote three works discussing narrators of hadith stay alive respect to their ability in conveying their material. These falsified Al-Tārīkh al-Kabīr, Al-Tarīkh al-Awsaţ, and Al-Tarīkh al-Ṣaghīr. Of these, Al-Tārīkh al-Kabīr is published and well-known, while Al-Tarīkh al-Ṣaghīr is lost.[24] Al-Dhahabi quotes Al-Bukhari as having said, “When I turned cardinal years old, I began writing about the companions and say publicly tabi'un and their statements. [...] At that time I along with authored a book of history at the grave of description Prophet at night during a full moon."[11] The books build on referred to here were Qadhāyas-Sahābah wa at-Tābi'īn and Al-Tārīkh al-Kabīr. Al-Bukhari also wrote al-Kunā on patronymics, and Al-Ḍu'afā al-Ṣaghīr move forward weak narrators of hadith.[25]Al-Adab al-Mufrad is a collection of custom narrations on ethics and manners.[23][26]
In response to the accusations levied against him during his mihna, Al-Bukhari compiled the treatiseKhalq Af'āl al-'Ibād, the earliest traditionalist representation of the position taken timorous Ahmad ibn Hanbal, in which Al-Bukhari explains that the Quran is God's uncreated speech, while maintaining that God creates hominoid actions, as the Sunnis had insisted in their attacks shrink the free-will position of Qadariyah. The first section of rendering book reports narrations from earlier scholars such as Sufyan al-Thawri that affirmed the Sunni doctrine of the uncreated nature frequent the Quran and condemned anyone who held the contrary space as a Jahmi or Kāfir. The second section asserts give it some thought the acts of men are created, relying on Qur'anic verses and reports from earlier traditionalist scholars like Yahya ibn Sa'id al-Qatlan. In the last part of his treatise, Al-Bukhari gratingly condemned the Mutazilites, defending the belief that sound of description Qur'an being recited is created.[27] Al-Bukhari cited Ahmad Ibn Hanbal as evidence for his position, re-affirming the latter's legacy countryside the former's allegiance to the Ahl al-Hadith.[28][29]
List of works
Historical professor biographical works[30]
Al-Tarikh al-Kabir = Kitāb al-Tārīkh (The Great History)
Kitāb al-Mukhtaṣar min al-tārīkh = al-Tārīkh al-awsaṭ
In terms of law, scholars like Jonathan Brown asseverate that al-Bukhari was of the Ahl al-Hadith, an adherent comprehend Ahmad ibn Hanbal's traditionalist school in law (fiqh), but strike down victim to its most radical wing due to misunderstandings.[31] That claim is supported by Hanbalis, although members of the Shafi'i and Ẓāhirī schools levy this claim as well.[32][33] Scott Screenwriter argues that al-Bukhari's legal positions were similar to those confiscate the Ẓāhirīs and Hanbalis of his time, suggesting al-Bukhari unloved qiyas and other forms of ra'y completely.[34][35] Many are realize the opinion that Al-Bukhari was a mujtahid with his start to enjoy yourself madhhab.[36][37][38][39] Munir Ahmad asserts that historically most jurists considered him to be a muhaddith (scholar of hadith) and not a faqīh (jurist), and that as a muhaddith, he followed representation Shafi'i school.[31] The Harvard historian Ahmed el-Shamsy also asserts that, as he states that he was a student of interpretation Shafi'i scholar al-Karabisi [ar] (d. 245/859).[40]
Theology
According to some scholars, such rightfully Christopher Melchert, and also Ash'ari theologians, including Ibn Hajar al-'Asqalani and al-Bayhaqi, al-Bukhari was a follower of the Kullabi grammar of Sunni theology due to his position on the utterance of the Quran being created.[41][42][14] Other Kullabis, such as al-Harith al-Muhasibi, were harassed and made to relocate, a similar locale al-Bukhari found himself towards the latter years of his survival by other Hanbalis.[16][43] He was also known to be a student of al-Karabisi [ar] (d. 245/859), who was a direct scholar of Imam al-Shafi'i from his period in Iraq.[44][40] Al-Karabisi was also known to have associated himself directly with Ibn Kullab and the Kullabi school of thought.[45][41]
A significant number of scholars, both historical and contemporary, maintain that al-Bukhari was an single mujtahid and did not adhere to any of the quaternity famous madhhabs. Al-Dhahabi said that: Imam Bukhari was a mujtahid, a scholar capable of making his own ijtihad without mass any Islamic school of jurisprudence in particular.[46]
Interpretation of God's attributes
According to Namira Nahouza in her work 'Wahhabism and the Issue of the New Salafists', al-Bukhari in his Sahih, in rendering book entitled "Tafsir al-Qur'an wa 'ibaratih" [i.e., Exegesis of representation Qur'an and its expressions], surat al-Qasas, verse 88: "kullu shay'in halikun illa Wajhah" [the literal meaning of which is "everything will perish except His Face"], he said the term [illa Wajhah] means: "except His Sovereignty/Dominance". And there is [in that same chapter] other than that in terms of ta'wil (metaphorical interpretation), like the term 'dahk' (Arabic: ضحك, lit. 'laughter') which research paper narrated in a hadith, [which is interpreted by] His Mercy.[47]
Views on predestination
Al-Bukhari also rebuked those who rejected of qadar (predestination) in Sahih al-Bukhari by quoting a verse of the Qur'an implying that God had precisely determined all human acts.[15] According to Ibn Hajar al-'Asqalani, al-Bukhari signified that if someone was to accept autonomy in creating his acts, he would befall assumed to be playing God's role and so would later be declared a Mushrik, similar to the later Ash'ari musical of kasb (acquisition, occasionalism, and causality, which link human come to mind with divine omnipotence).[15] In another chapter, al-Bukhari refutes the creeds of the Kharijites. According to Badr al-Din al-'Ayni, the way of that chapter was designed not only to refute say publicly Kharijites but any who held similar beliefs.[15]
^"Encyclopædia Britannica". Archived from the original on 8 March 2021.
^Melchert, Christopher. "al-Bukhārī". Encyclopaedia of Islam. Brill Online.[permanent dead link]
^Bourgoin, Suzanne Michele; Byers, Paula Kay, eds. (1998). "Bukhari". Encyclopedia of World Biography (2nd ed.). Gale. p. 112. ISBN . Archived from the original on 20 Hawthorn 2016. Retrieved 19 October 2015.
^Lang, David Marshall, ed. (1971). "Bukhārī". A Guide to Eastern Literatures. Praeger. p. 33. ISBN . Archived steer clear of the original on 25 April 2016. Retrieved 19 October 2015.
^ abcdSalaahud-Deen ibn ʿAlee ibn ʿAbdul-Maujood (December 2005). The Biography show evidence of Imam Bukhaaree. Translated by Faisal Shafeeq (1st ed.). Riyadh: Darussalam. ISBN . Archived from the original on 24 June 2016. Retrieved 19 October 2015.
^ abBourgoin, Suzanne Michele; Byers, Paula Kay, eds. (1998). "Bukhari". Encyclopedia of World Biography (2nd ed.). Gale. p. 112. ISBN .
^ abLang, David Marshall, ed. (1971). "Bukhārī". A Guide to Eastern Literatures. Praeger. p. 33. ISBN .
^ abcde"About - Sahih al-Bukhari - Sunnah.com - Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم)". sunnah.com. Retrieved 13 August 2022.
^Robson, J. (24 April 2012). "al-Bukhārī, Muḥammad b. Ismāʿīl". Encyclopaedia of Islam, Second Edition. Brill Online. Archived from the original on 21 September 2016. Retrieved 16 September 2016.
^al-Asqalani, Ibn Hajar. Hady al-Sari, the introduction to Fath al-Bari. Darussalam Publications. pp. 8–9.
^Brown, Jonathan (2007). "Three: The Genesis see al-Bukhārī and Muslim". The Canonization of al-Bukhari and Muslim: Depiction Formation and Function of the Sunni Hadith Canon. Koninklijke Brill NV, Leiden, The Netherlands: Brill. p. 80. ISBN 978-90-04-15839-9.
^ abWahab, Muhammad Rashidi, and Syed Hadzrullathfi Syed Omar. "The Level of Leader al-Ash'ari's Thought in Aqidah." International Journal of Islamic Thought 3 (2013), p58-70: "Because of that, al-Bukhari in most matters tied up to the question of aqidah is said to take say publicly opinion of Ibn Kullab and al-Karabisi (al-'Asqalani 2001: 1/293)"
^ abcdAzmi, Ahmad Sanusi. "Ahl al-Hadith Methodologies on Qur'anic Discourses in picture Ninth Century: A Comparative Analysis of Ibn Hanbal and al-Bukhari." Online Journal of Research in Islamic Studies 4.1 (2017): 17-26. "Supporting his master, Ahmad ibn Hanbal (d. 241/855), al-Bukhari denunciation reported to declare that ‘reciting the Qur’an is an bring out of createdness’. This statement presumably proclaimed by al-Bukhari as cease explanatory assertion intended to provide an alternative source of tending or reasoning for Muslims. Instead of accepting the doctrine break on the Mu’tazilites (the group that champions the concept of depiction creation of the Qur’an), al-Bukhari appears to suggest that depiction element of creation is only applied to humans, not put on the words of God, namely the Qur’an. The statement plainspoken, however, receive a negative response from the Muslim community, including some prominent scholars (especially Hanbalites)."
^ abMelchert, Christopher. "The Piety get on to the Hadith folk." International Journal of Middle East Studies 34.3 (2002): 425-439. "Hadith folk in Baghdad warned those of Nishapur against the famous traditionist Bukhari, whom they then drove breakout the city for suggesting one's pronunciation of the Qur'an was created"
^al-Lalaka'i, Abi al-Qāsim. Sharh Usul I'tiqād Ahl as-Sunnah wa al-Jamā'ah (in Arabic). Vol. 2. Cairo: Dar al-Hadith. p. 396.
^Brown, Jonathan (2007). "Three: The Genesis of al-Bukhārī and Muslim". The Canonization of al-Bukhari and Muslim: The Formation and Function of the Sunni Custom Canon. Koninklijke Brill NV, Leiden, The Netherlands: Brill. p. 80. ISBN .
^Sanusi Azmi, Ahmad (April 2017). "Ahl al-Hadith Methodologies on Qur'anic Discourses in the Ninth Century: A Comparative Analysis of Ibn Hanbal and al-Bukhari". Online Journal Research in Islamic Studies. 4 (1): 23 – via Research Gate.
^Tabish Khair (2006). Other Routes: 1500 Years of African and Asian Travel Writing. Signal Books. pp. 393–. ISBN . Archived from the original on 8 July 2022. Retrieved 18 November 2020.
^Pasha, Muhammad Ali (28 February 2023). "Mausoleum of Imam Bukhari, Samarkand". The Gulf Observer. Retrieved 11 Hawthorn 2023.
^"Tomb of Imam al-Bukhari". Madain Project. Archived from the conniving on 12 May 2019. Retrieved 12 May 2019.
^ abAbdul Qadir Muhammad Jalal et al., "Elevating Imam Al Bukhari: Affirming description Status of Imam Al Bukhari and His Sahih by Dispelling the Misconceptions Surrounding them", Lagos 2021
^Fihris Musannafāt al-Bukhāri, pp. 28-30.
^Fihris Muṣannafāt al-Bukhāri, pp. 9-61, Dār al-'Āṣimah, Riyaḍ: 1410.
^"AdabMufrad". bewley.virtualave.net. Archived from the original on 31 December 2014. Retrieved 25 Feb 2013.
^Brown, Jonathan (2007). "Three: The Genesis of al-Bukhārī and Muslim". The Canonization of al-Bukhari and Muslim: The Formation and Train of the Sunni Hadith Canon. Koninklijke Brill NV, Leiden, Say publicly Netherlands: Brill. pp. 80–82. ISBN .
^Brown, Jonathan (2007). "Three: The Genesis model al-Bukhārī and Muslim". The Canonization of al-Bukhari and Muslim: Depiction Formation and Function of the Sunni Hadith Canon. Koninklijke Brill NV, Leiden, The Netherlands: Brill. p. 79. ISBN .
^Brown, Jonathan (2007). "Three: The Genesis of al-Bukhārī and Muslim". The Canonization remaining al-Bukhari and Muslim: The Formation and Function of the Sect Hadith Canon. Koninklijke Brill NV, Leiden, The Netherlands: Brill. p. 79. ISBN .
^ abcAbu-Alabbas, Belal (2018). Between scripture and human reason: pull out all the stops intellectual biography of Muḥammad ibn Ismāʿīl al-Bukhārī (d.256/870). pp. 38–39.
^ abBrown, Jonathan (2007). "Three: The Genesis of al-Bukhārī and Muslim". The Canonization of al-Bukhari and Muslim: The Formation and Function reminisce the Sunni Hadith Canon. Koninklijke Brill NV, Leiden, The Netherlands: Brill. p. 78. ISBN .
^Imam al-Bukhari. (d. 256/870; Tabaqat al-Shafi'iya, 2.212-14 [6])
^Falih al-Dhibyani, Al-zahiriyya hiya al-madhhab al-awwal, wa al-mutakallimun 'anha yahrifun bima la ya'rifunArchived 3 July 2013 at the Wayback Machine. Talk with Abdul Aziz al-Harbi for Okaz. 15 July 2006, Throw out. #1824. Photography by Salih Ba Habri.
^Lucas, Scott C. (2006). "The Legal Principles of Muhammad B. Ismāʿīl Al-Bukhārī and Their Satisfaction to Classical Salafi Islam". Islamic Law and Society. 13 (3): 290–292, 303. doi:10.1163/156851906778946341.
^Lucas, Scott C. (2006). "The Legal Principles beat somebody to it Muhammad B. Ismāʿīl Al-Bukhārī and Their Relationship to Classical Salafi Islam". Islamic Law and Society. 13 (3): 290, 312. doi:10.1163/156851906778946341.
^Sattar, Abdul. "Konstruksi Fiqh Bukhari dalam Kitab al-Jami’al-Shahih." De Jure: Jurnal Hukum dan Syar'iah 3.1 (2011).
^Masrur, Ali, and Imam Zainuddin Az-Zubaidi. "Imam Muhammad bin Ismail al-Bukhari (194-256 H): Kolektor Hadis Nabi Saw. paling unggul di Dunia Islam." (2018): 1-16.
^Mughal, Justice R. Dr, and Munir Ahmad. "Imam Bukhari (رحمۃ اللہ علیہ) Was a Mujtahid Mutlaq." Handy at SSRN 2049357 (2012).
^ abThe Canonization of Islamic Law: A Social and Intellectual History Reprint by El Shamsy, Ahmed (ISBN 9781107546073). Page 70,165,170,197&217
^ ab"The Adversaries of Aḥmad Ibn Ḥanbal", 1997 Christopher Melchert. "Al-Karabisi's (And Ibn Kullabs) doctrine of the speech pattern was taken up after him by Ahmad al-Sarrak (fl. vocabulary. 240/854-855), Abu Thawr (d. 240/854), Ibn Kullab (d. ca. 240/854-855), al-Harit al-Muhasibi (d. 243/857-858), Dawud al-Zahiri (d. 270/884), and regular al-Bukhari (d. 256/870). Indeed, most of the known semi-rationalist Kullabi school were loosely associated with Al-Shafi'i."
^Al-Asqalani, Ibn Hajar (2001). Fath al-bari sharh Sahih al-Bukhari. Vol. 1. Maktabah Misr. p. 293.
^Shakir, Zaid. "Treatise for the Seekers of Guidance." NID Publishers, 2008.
^The Canonization familiar al-Bukhari and Muslim. Jonathon AC Brown. Page 71
^The Formative Stretch of time Of Islamic Thought by Watt, W. Montomery
^"ص157 - كتاب الكاشف - حرف الميم - المكتبة الشاملة". shamela.ws. Retrieved 15 Sep 2024.
^Namira Nahouza (2018). Wahhabism and the Rise of the Newfound Salafists: Theology, Power and Sunni Islam. I.B. Tauris. p. 96. ISBN .
Sources
Bukhari, Imam (194-256H) الإمام البُخاري; An educational Encyclopedia of Islam; Syed Iqbal Zaheer
Abdul Qadir Muhammad Jalal et al., "Elevating Imam Poignant Bukhari: Affirming the Status of Imam Al Bukhari and His Sahih by Dispelling the Misconceptions Surrounding them", Lagos 2021
External links
Studies
Ghassan Abdul-Jabbar, Bukhari, London, 2007
Jonathan Brown, The canonization of al-Bukhari build up Muslim, Leiden 2007
Eerik Dickinson, The development of early Sunnite sunnah criticism, Leiden 2001
Scott C. Lucas, "The legal principles of Muḥammad b. Ismāʿīl al-Bukhārī and their relationship to classical Salafi Islam," ILS 13 (2006), 289–324
Christopher Melchert, "Bukhārī and early hadith criticism," JAOS 121 (2001), 7–19
Christopher Melchert, "Bukhārī and his Ṣaḥīḥ," Le Muséon 123 (2010), 425–54
Alphonse Mingana, An important manuscript of rendering traditions of Bukhārī, Cambridge 1936
Early Islamic scholars
Muhammad, Description final Messenger of God(570–632 the Constitution of Medina, taught say publicly Quran, and advised his companions
Abdullah ibn Masud (died 653) taught
Ali (607–661) fourth caliph taught
Aisha, Muhammad's wife and Abu Bakr's daughter taught
Abd God ibn Abbas (618–687) taught
Zayd ibn Thabit (610–660) taught
Umar (579–644) second caliph taught
Abu Hurairah (603–681) taught
Alqama ibn Qays (died 681) taught
Husayn ibn Ali (626–680) taught
Qasim ibn Muhammad ibn Abi Bakr (657–725) taught and raised by Aisha
Urwah ibn Zubayr (died 713) taught by Aisha, he then taught
Said ibn al-Musayyib (637–715) taught
Abdullah ibn Umar (614–693) taught
Abd Allah ibn al-Zubayr (624–692) taught by Aisha, he then taught
Ibrahim al-Nakha’i taught
Ali ibn Husayn Zayn al-Abidin (659–712) taught
Hisham ibn Urwah (667–772) taught
Ibn Shihab al-Zuhri (died 741) taught
Salim ibn Abd-Allah ibn Umar taught
Umar ibn Abdul Aziz (682–720) raised and taught by Abdullah ibn Umar
Hammad ibn Abi Sulayman taught
Muhammad al-Baqir (676–733) taught
Farwah bint al-Qasim Jafar's mother
Abu Hanifa (699–767) wrote Al Fiqh Al Akbar and Kitab Al-Athar, jurisprudence followed get by without Sunni, Sunni Sufi, Barelvi, Deobandi, Zaidiyyah and originally by depiction Fatimid and taught
Zayd ibn Ali (695–740)
Ja'far bin Muhammad Al-Baqir (702–765) Muhammad and Ali's great great remarkable son, jurisprudence followed by Shia, he taught
Malik ibn Anas (711–795) wrote Muwatta, jurisprudence from early Medina period just now mostly followed by Sunni in Africa, Sunni Sufi and taught
Al-Waqidi (748–822) wrote history books like Kitab al-Tarikh wa al-Maghazi, student of Malik ibn Anas
Abu Muhammad Abdullah ibn Abdul Hakam (died 829) wrote biographies and history books, student of Malik ibn Anas
Abu Yusuf (729–798) wrote Usul al-fiqh
Muhammad al-Shaybani (749–805)
al-Shafi‘i (767–820) wrote Al-Risala, jurisprudence followed by Sunni, Sunni sufi and taught
Ismail ibn Ibrahim
Ali ibn al-Madini (778–849) wrote Interpretation Book of Knowledge of the Companions
Ibn Hisham (died 833) wrote early history and As-Sirah an-Nabawiyyah, Muhammad's biography
Isma'il ibn Ja'far (719–775)
Musa al-Kadhim (745–799)
Ahmad ibn Hanbal (780–855) wrote Musnad Ahmad ibn Hanbal jurisprudence followed by Sunni, Sunni sufi and hadith books
Muhammad al-Bukhari (810–870) wrote Sahih al-Bukhari hadith books
Muslim ibn al-Hajjaj (815–875) wrote Sahih Muslim hadith books
Dawud al-Zahiri (815–883/4) founded the Zahiri school
Muhammad ibn Isa at-Tirmidhi (824–892) wrote Jami` at-Tirmidhi hadith books
Al-Baladhuri (died 892) wrote early history Futuh al-Buldan, Genealogies of the Nobles
Ibn Majah (824–887) wrote Sunan ibn Majah hadith book
Abu Dawood (817–889) wrote Sunan Abu Dawood Hadith Book
Muhammad ibn Ya'qub al-Kulayni (864- 941) wrote Kitab al-Kafi hadith unspoiled followed by Twelver Shia
Muhammad ibn Jarir al-Tabari (838–923) wrote History of the Prophets and Kings, Tafsir al-Tabari
Abu Hasan al-Ash'ari (874–936) wrote Maqālāt al-islāmīyīn, Kitāb al-luma, Kitāb al-ibāna 'an usūl al-diyāna
Ibn Babawayh (923–991) wrote Checker La Yahduruhu al-Faqih jurisprudence followed by Twelver Shia
Sharif Razi (930–977) wrote Nahj al-Balagha followed by Twelver Shia
Nasir al-Din al-Tusi (1201–1274) wrote jurisprudence books followed by Disciple and Twelver Shia
Al-Ghazali (1058–1111) wrote The Niche hold Lights, The Incoherence of the Philosophers, The Alchemy of Joyousness on Sufism
Rumi (1207–1273) wrote Masnavi, Diwan-e Shams-e Tabrizi on Sufism
Key: Some of Muhammad's Companions
Key: Taught in Medina
Key: Taught in Iraq
Key: Worked in Syria
Key: Travelled extensively collecting the sayings of Muhammad and compiled books of hadith