The Place of Isnad in Islamic Education: Demystifying Tradition

By Abdullah bin Hamid Ali

During the last few decades of the twentieth century, Muslims in a number of English speaking countries witnessed
both the resurgence of and introduction to what has been termed traditional Islam. Despite having more than
one iteration, the traditional Islam movement as articulated by its main exponents in the West represented a
renewed commitment to and revival of the four classical Sunni schools of law (Hanafi, Maliki, Shafii, and Hanbali),
the orthodox schools of theology (Ashari and Maturidi), as well as the appropriation of Sufi practices and/or
induction into one of the law-based Sufi orders which often times entailed offering fealty to a shaykh.

Notably, traditionalism stood at odds with and in response to the reformist efforts of certain Salafi scholars who
viewed uncritical imitation (taqlid) of the Four Schools, Ashari-Maturidi theology, and Sufism as major obstacles
to reviving their ideas of orthodoxy and orthopraxy. This was in addition to Salafi calls to eschew any hadith
unworthy of the designations sahih (authentic) or hasan (good). One of the leading Salafi scholars, Muhammad
Nasir al-Din Al-Albani (d. 1999), even carried out a radical reevaluation of the major hadith canon seemingly
attempting to cleanse the canon of any heretical accretions.

In reaction to these challenges, Traditional Muslims reasserted their commitment to the classical schools of
theology, jurisprudence, and virtue ethics. But, they also attempted to undermine the credibility of their Salafi
opponents by underscoring that their educational credentials were insufficient for any valid claim of representing
Muslim orthodoxy. In pursuit of this goal, Traditional Muslims highlighted the role and importance of isnad i.e.
the chain of transmission. If a person was unable to prove that he/she possessed a written ijaza or authorization
from a qualified teacher to teach the particular subject one was teaching, the person was declared unworthy of
serious attention. These ideas ignited a race to amass as many ijazas as students had the capacity and opportunity
to do so. This ijaza-craze became so pervasive that even non-Salafis were not spared from Traditional Muslim
scorn of those who studied Islam in western and western-styled universities in and outside the Muslim world.

In this essay, I assert that the focus on ijaza and isnad constitutes a preference of form over substance; that isnad has
been decontextualized from its roots and misappropriated by its contemporary champions; and that many have
confused the two mediums of transmission with being genuine methods of instruction. To verify these claims,
we must speak about the classical meaning and purpose of isnad as a tool for establishing orthodoxy, the conditions
that gave birth to this concern, the major factions vying for orthodoxy, whether or not ijaza was the criteria used
by scholars to determine a persons fitness to teach Islam, and conclude with a discussion of the role of the teacher
in classical Islamic education.

1|Page
www.lamppostproductions.com
Tradition, Traditionists, Traditionalists and the Traditional

To avoid confusion between terms, it is important to elucidate the following expressions utilized throughout this
essay: tradition, traditionists, traditionalists, and the traditional. The first term is tradition. For the
purposes of our discussion, we must distinguish between two very different connotations of this word. Tradition is
most commonly used conterminously with the word custom or the regular way of acting. But, it also connotes
a written or oral account of the particular acts of a person. In this case, those acts or utterances would be those
of Prophet MuhammadAllahs blessing and peace on him, which have been collected in the corpus called hadith.
A hadith is a report which preserves the Prophets statements, actions, sanctions, and description. Oftentimes, to
avoid confusion between this meaning of tradition and the former connotation, writers express it in terms of the
prophetic tradition.

Traditionist is commonly utilized as a translation of the Arabic term muhaddith or hadith scholar. The hadith
scholar or specialist is one who has dedicated his/her life to amassing knowledge of the prophetic tradition, the
biographies of transmitters, and the evaluation of the credibility of those transmitters.

As for the traditionalist, he/she is a member of the historical faction of Sunni Islam who champions the hadith of
the Prophet MuhammadAllahs blessing and peace on him. Traditionalists are distinguished by their insistence
upon deriving all Islamic teachings solely from transmitted knowledge, especially the Quran and Sunna of the
Prophet. They are largely opposed to the rational epistemic, reasoning that if the intellect can independently
determine truth and falsehood, right and wrong, then what need would we have for the Quran or prophetic
tradition? This faction was historically known as Ahl al-Hadith. Their nemeses were the Rationalists or Ahl al-Ray
with whom the former have been vying for orthodoxy since the earliest days of Islam.

Traditional Muslim applies to contemporary proponents of what has become normative Islam for the majority of
its scholars i.e. adherence to Ashari/Maturidi theology, the adoption of one of the 4 schools of jurisprudence, and
the acceptance of law-based Sufism. Traditional Muslims largely argue that the greatest proof for the orthodoxy of
their views is that Muslims around the world have viewed and practiced Islam in the way they see it for more than
a millennium. They pride themselves on following the opinions of the medieval experts (taqlid), and see the isnad
and ijaza as signifiers of ones fitness to teach and transmit Islam in its purest form. Traditional Muslims
emphasize the customary connotation of tradition, while Traditionists and Traditionalists cling to the
meaning of tradition as the oral account or hadith.

2|Page
www.lamppostproductions.com
Traditional Muslims see no contradiction between reason and revelation. 1 Rather, both operate as sources of Islam
and its proper understanding. God, after all, appeals to human reason throughout the Quran, and even uses the
rejection of rational arguments as a basis for damnation and censure. Reason, therefore, is the only basis for
common ground among the people of all faith traditions, especially since it is the means by which genuine faith in
God is achieved. On the other hand, like Traditionalists, Rationalist Sunnis generally agree that no binding teaching
of Islam can be determined by reason alone. Therefore, no Muslim can be obligated to believe in anything unless it
originates from Allah and His Messenger. Where they differ, however, is in that Rationalists insist that the sources
of the bedrock teachings be of unquestionable authenticity (qati al-wurud) and unequivocal in their wording (qati
al-dalala), while Traditionalists allow for establishing a bedrock teaching from a report which has not been
transmitted diffusely (mutawatir). For Traditionalists, as long as the transmitter is deemed to be trustworthy, the
report can be a valid basis for determining a binding religious teaching even if only one or a few people transmit
the information (ahadi).2

As was the case in the past, Traditionalists with their focus on scriptural content and Traditional Muslim
contextualists today continue to each make exclusive claim to the Sunni orthodoxy (Ahl al-Sunna). The reality is,
however, that Sunnism is incomplete without the contributions of both Traditionalists (Al-Hadith) and Rationalists 3
(Ahl al-Ray). In this regard, the pioneer of hadith criticism, Al-Ramahurmuzi (c. 970), said, They complete one
another when they come together, and are incomplete when they are apart.4

1
Traditionalists, likewise, do not see any essential contradiction between reason and revelation. They, however,
afforded reason a much more limited conception and role alongside revealed knowledge.

2
See a summary of scholarly views on the subject of non-diffuse reports (ahadi) in the work of Muhammad ibn al-
Hasan al-Banani. Hashiya al-Banani ala Sharh Al-Jalal Shams al-Din Muhammad ibn Ahmad Al-Mahalli ala Matn Jam al-
Jawami li al-Imam Taj al-Din Abd Al-Wahhab ibn al-Subki. Beirut: Dar al-Fikr, 1995, 2/131.

3
When using the moniker, Rationalists, throughout this essay, by it I mean the rationalist theologians among the
Asharis and Maturidis. This is an unorthodox use of the term, because it generally is used synonymously with
Hanafis. At times I further qualify these proponents to be Sunni Rationalists as a way of distinguishing them
from the Mutazili hyper-rationalists. Referring to the aforementioned Sunnis as Rationalists is not meant to
imply that Traditionalists were anti-rational or crass literalists, nor was that the intent of Muslim scholars
historically. Traditionalist epistemology, rather, was more limiting in the authority afforded to reason than those
characterized as rationalists. One should also be careful not to make the error of thinking that Rationalists were
and are inattentive to the centrality of scripture in determining what constitutes true Islam.

4
Al-Hasan ibn Abd Al-Rahman ibn Khallad Al-Ramahurmuzi. Al-Muhaddith Al-Fasil bayn al-Rawi wa al-Wai. Beirut:
Dar al-Fikr, 1984, p. 161.

3|Page
www.lamppostproductions.com
What is Isnad?

The Shafii scholar, Ibn Asakir (d. 1175), relates in his book Tarikh Dimashq (The History of Damascus) the following
conversation between the Abbasid caliph Harun al-Rashid (d. 809) and an unnamed crypto-infidel (zindiq)
summoned for execution:

INFIDEL: Why are you going to execute me, O Commander of the faithful?

RASHID: To relieve people of you.

INFIDEL: Then, what will you do about one thousands hadiths I fabricated against the Messenger of
GodAllahs blessing and peace on him? There is not a single letter of them uttered by the Messenger
of GodAllahs blessing and peace on him.

RASHID: And what will you do, O enemy of God, about Abu Ishaq al-Fizari and Abd Allah ibn al-
Mubarak? They will sift through them and extract them letter by letter.5

Even if this report may not convey the precise details of this exchange, this story underscores that fabrication was
a significant source of anxiety for early traditionists. The pioneer community had undergone great political
upheaval beginning with the death of the Prophet Muhammad. The Prophets companions disputed over his
temporal successor. That was followed by the wars of apostasy; the assassination of the third caliph and the
resultant civil war; and then the second civil war which ended with Umayyad hegemony. In the midst of this, each
faction sought to bolster its authority by appeals to prophetic traditions putatively reinforcing the validity of each
groups religio-political views. Consequently, a significant amount of apocryphal content found its way into the
prophetic tradition.

According to Muhammad ibn Sirin (d. 733),

The people did not ask for the isnad until political strife (fitna) erupted. After that the isnad of a
hadith was demanded in order to discover who was a proponent of the prophetic way so that his
hadith could be taken and who was a proponent of heresy so that his hadith could be eschewed.

In response to this phenomenon, a number of traditionists identifying themselves as Ahl al-Hadith or The
Tradionalists appeared with the aim of preserving the content of religious orthodoxy and orthopraxy. Inspired by

5
Abu al-Qasim ibn Asakir, Tarikh Madina Dimashq wa Dhikr Fadliha wa Tasmiya man Hallaha min al-Amathil aw Ijtaza bi
Nawahiha min Waridiha wa Ahliha. Beirut: Dar al-Fikr, 1995, Volume 7/127.

4|Page
www.lamppostproductions.com
Quranic stipulations for acceptable religious testimony (Q 49:6) and experiential suitability (Q 12:55),
Traditionalists established what they believed to be objective criteria for ensuring that the teachings of Islam would
be protected from heterodox accretions. The primary method for determining the difference between a genuine
hadith and one which was spurious was the examination of the moral integrity (adala) and retention capacity
(dabt) of each transmitter at every stage in the chain of transmission, which they termed the isnad.

It wouldnt be long before one would hear calls like the one made by the aforementioned, Abd Allah ibn al-Mubarak
(d. 797),

The isnad is part of the religion (din). Had it not been for the isnad anyone would say whatever he wants.6

His contemporary, Muhammad ibn Sirin, is similarly reported to have said,

Verily, this knowledge is religion (din). So, consider well those from whom you take your religion. 7

A legitimate question to ask about Ibn al-Mubaraks, anyone would say whatever he wants, is about what? And
about Ibn Sirins, this knowledge, is what knowledge? Clearly, the formers intent is that anyone would say
whatever he wanted to say about the Prophet of Islam and Islam by extension, since Muslims have universally
acknowledged from the earliest times that the ultimate determiner of Islamic orthodoxy and orthopraxy is the
Prophet himself speaking as Allahs representative. As for the knowledge alluded to by Ibn Sirin, it is the
knowledge of the prophetic tradition or what is known as the hadith.

Qualifying the two aforementioned quotes in this way helps to protect them from being misappropriated by
different Muslim factions. Traditional Muslims of today often misappropriate Ibn al-Mubaraks statement about
isnad as proof for the requirement of any person held to be a religious authority to be able to list his shaykhs, or
highlight his ijazas (i.e. classical teaching licenses), or at least to bless the ears of the public with ones isnad for
the popular hadith of The merciful ones (al-rahimun) to whom God shows mercy, known in the traditionist circles
as al-hadith al-musalsal bi al-awwaliya.

So, in light of anxiety over hadith fabrication and towards the goal of preserving Islams authentic teachings,
Traditionalists carved out the most important path to the knowledge of orthodoxy: the unbroken chain (isnad)

6
Yahya ibn Sharaf al-Nawawi, Sahih Muslim bi Sharh al-Nawawi. Beirut: Dar al-Fikr, 1995, Volume 1, Section 1, p. 82.

7
Yahya ibn Sharaf al-Nawawi, Sahih Muslim bi Sharh al-Nawawi. Beirut: Dar al-Fikr, 1995, Volume 1, Section 1, p. 79.

5|Page
www.lamppostproductions.com
transmitted by people of unquestionable probity, generation to generation. For it was agreed that although most
Islamic teachings conformed to common sense or reason, nothing could be made binding without being conveyed
in the form of a report from either Allah or His messenger. Scholars seeking to disabuse the prophetic legacy of
spurious accounts in order to facilitate a clear image of Islamic orthodoxy started to demand that traditionaries
purporting to quote the Prophet list the names of the men and women on whose authority they report.

Both Traditionalists and Rationalists of the Sunni orthodoxy agreed that this was a reasonable demand to make of
people. But, one way to understand what was essentially different about Traditionalists and Rationalists is that the
former faction was oriented toward content, while the latter was oriented toward preserving both content and
context. Rather, we could say that Traditionalists focused on isnad criticism, and Rationalists underscored the
need for both isnad and textual criticism. For these reasons, we could, perhaps, view Traditionalists as
Scripturalists and the Rationalists as Contextualists. Scripturalists were overly concerned with preserving the
raw material or content of Islam, while Contextualists eventually elevated the preservation of context originating
in a particular philosophical milleu to the level of scripture. The substance of this philosophical context constituted
its own unique content which would be promoted as the foundation of Islamic orthodoxy.

What is an Ijaza?

There is no doubt that the isnad has been the basis for the preservation of our Islamic heritage. It, however, has
operated as a means to an end. The particular end the isnad seeks to realize is the preservation of sound Islamic
content or the bases for determining orthodoxy and orthopraxy. In other words, isnad is not an end in itself. But,
even the isnad has a number of mediating criteria which mitigate or extenuate its suitability as a means. In other
words, before isnad becomes isnad, it must pass certain tests.

It has become commonplace to hear mention of the concept of the ijaza i.e. the authorization to teach or transmit
knowledge. Unfortunately, many mistakenly see the ijaza and isnad as synonymous. The truth, however, is that
they are not conterminous. If isnad is the chain of transmission by which the content of Islam is preserved, ijaza is
merely a means for establishing isnad. This makes ijaza a means to a means toward the ultimate end of preserving
the content of Islam, the latter of which is the function of the isnad. Rather, ijaza is merely one of a number of
means for establishing isnad which were developed and in use during the era when the prophetic tradition was
being collected and codified. In truth there are eight ways of transmitting the hadith of the Prophet among
traditionists.

1) Direct Transmission from Teacher to Student (Sama): This is when the transmitter hears in person the
report directly from the one on whose authority he/she is reporting as when one dictates to another.
2) Reading a Compilers Work to him While He/She Attentively Listens (Ard, Sard, or Qiraa): In this case, any
errors in reading made by the reader are corrected by the compiler as he/she listens.

6|Page
www.lamppostproductions.com
 3) Surrendering a Copy of Ones Compiled Hadiths to Another (Munawala): This may or may not be
accompanied with permission to relate the contents of ones book to others.
4) Authorization (Ijaza): This is when the author of the book gives permission to the reader or student to
transmit the books contents to others. This may or may not be accompanied by a review of the books
contents with the receiver prior to the ijaza. For this reason, not all forms of ijaza were deemed to be valid.
Some scholars even classified certain forms as blameworthy innovations (bida). 8
5) Hand-Written Hadiths Given or Mailed to Another (Mukataba): Transmitters sometimes would write down
hadiths which they mailed to others who may or may have not requested them. Those receiving the
written hadiths were expected to recognize the handwriting of the source.
6) Notification (Ilam): Sometimes a student would discover a hadith written in a book attributed to a
contemporary transmitter or hear one ascribed to him, and then would visit the person to confirm that
the hadith had its origin with him/her.
7) Testament (Wasiya): It was also common for the owner of hadith manuscripts to bequeath his books to a
certain person in his family or another upon his demise.
8) Discovery (Wijada): It was often the case for people to discover works attributed to scholars with whom
they were familiar. Sometimes those scholars were contemporaries, but at other times they were those of
a bygone era. This is like what happens with manuscripts ascribed to well-known scholars, which are later
published as critical editions. According to Imam Nawawi and other Shafiis, wijada is a valid and necessary
way of preserving content.9

8
Imam Nawawi, after delineating the first and strongest of seven forms of ijaza and highlighting that the
supermajority of scholars considers it to be a permissible mode of transmission, says,

And groups among the various factions considered it invalid, which is one of two opposing views
attributed to Shafii as well. The literalists (Zahiriya) and their followers say, It is not to be acted
upon, just like the hadith with a missing companion intermediary (mursal). But this is invalid.

Among the scholars who considered ijaza to be an invalid mode of transmitting knowledge as well are: Shuba,
Ibrahim al-Harbi, Abu Nasr al-Waili, Abu al-Shaykh Al-Asbahani, Al-Qadi Husayn, Al-Mawardi, Abu Bakr al-
Khujandi al-Shafii, Abu Tahir al-Dabbas al-Hanafi, and others. (Jalal al-Din al-Suyuti, Tadrib al-Rawi fi Sharh Taqrib
al-Nawawi. Beirut: Dar al-Fikr, 1993), p. 250-251.

9
Imam Nawawi said,

As for employing wijada, it has been conveyed that the majority of traditionists (muhaddithin),
Malikis, and others held it to be impermissible. But its permissibility has been conveyed about Shafii
and his judicious disciples. And some of the critical scrutinizers among the Shafiis have explicitly
declared its employment to be compulsory once confidence is established. And this is the correct view
whose contrary in these times is indefensible.

7|Page
www.lamppostproductions.com
What we notice from the above is that ijaza is merely a means among other means to establish isnad in the view of
Muslim traditionists. As a part of the process of authenticating Islamic content, it served as a quality control
mechanism. The subject of the content being preserved via ijaza was originally the prophetic tradition. However,
once scholars abandoned the campaign to compile all the hadiths of the Prophet towards the close of the 11 th
century,10 the focus turned from the preservation of his words to the preservation of the books containing his
words. Consequently, the same eight aforementioned means of preservation were employed, with ijaza being one
of its most important means. This is why the ijaza-isnad tradition was also employed to preserve exegetical, mystical,
and other non-hadith works.

Prior to the printing press all official copies of books were written by hand, and those who desired authentic
versions of those books were generally expected to study their contents with their compilers or their successors
who communicated the corresponding isnads back to the original authors. That is to say that neither ijaza nor any
of the aforementioned seven means for establishing isnad or transmitting hadiths were looked upon as methods of
instruction or pedagogical tools for determining ones qualifications to teach. Rather, the use of the term ijaza to
indicate ones fitness to teach Islam was a much later convention, which many today have confused both with
isnad and the ijaza for transmitting the contents of books thereby ensuring that those books were authentic copies
of the originals. This misapprehension, unfortunately, has become very common today. In this regard, the 15 th
century polymath Jalal al-Din al-Suyuti (d. 1505) had the following to say,

Authorization (ijaza) from a shaykh is not a prerequisite for being allowed to impart knowledge and
spread benefit. So, anyone who knows of his own qualification may do so even if no one authorizes
him. This is the view of the early forbears and the pious ancestors. This, likewise, applies in every
science, in imparting knowledge and issuing fatwa. This contravenes the view of the simpleminded
(aghbiya) who imagine that to be a prerequisite. The only reason the scholars (nas) introduced
authorization (ijaza) was that entry level learners and their like who desire to learn from another, in
most cases, do not know the persons qualifications in light of their own inadequacy. And searching
for qualification before taking instruction is a prerequisite. So, authorization (ijaza) was treated like
a testimony (shahada) of ones qualification from an authorized shaykh. 11

(Jalal al-Din al-Suyuti, Tadrib al-Rawi fi Sharh Taqrib al-Nawawi. Beirut: Dar al-Fikr, 1993), p. 275.

10
Imam Bayhaqi who died in 1066 CE authored the last major hadith compilation entitled Al-Sunan Al-Kubra.

11
Jalal al-Din al-Suyuti, Al-Itqan fi Ulum al-Quran. Beirut: Dar al-Fikr, 1996, Volume 2/273.

8|Page
www.lamppostproductions.com
In other words, not having an ijaza did and does not mean that a person cannot become an expert on Islam or any
other science for that matter by another means. That is, a degree in Islamic law or theology from a modern
university in the Islamic world, while not constituting a traditional ijaza is still an ijaza in the sense of constituting
a valid authorization to teach Islam. This is contrary to what many contemporary Muslims understand. Neither
the isnad nor ijaza are pedagogical tools for learning or methods intended to ensure that students have mastered
the historical teachings of Islam. Ijaza-based study of texts is not even necessarily superior to independent study
in the western academy. Neither tradition necessarily guarantees depth of knowledge nor complete comprehension
or mastery; Nor do either guarantee that learners will overcome the hubris and disdain toward non-initiates which
Ghazali stated to be a natural outgrowth of being a scholar.12

What is Islamic Education?

In the foregoing, I have argued that neither isnad nor ijaza are methods of instruction, but are, rather, means of
preserving religious content. I have also highlighted in the aforementioned quote by Imam Suyuti that receiving
authorization from ones shaykh to teach what one has confidently mastered is not absolutely essential. It was,
however, the norm to make those who received formal training in the Islamic sciences more easily identifiable to
the laity. With that aside, no one could deny the importance of knowing how and when a person becomes a
legitimate authority on Islam. For if having an isnad and ijaza are not the ways of determining qualification, would
this mean that Islam allows for any Muslim to have a perspective on the religion? If we insist that common Muslims
have no considered opinion on orthodoxy and orthopraxy, then what components are essential to an Islamic
education without which no person may speak authoritatively about the religion?

Perhaps what leads to dissonance in the minds of the proponents of isnad and ijaza is the fact that the Prophet
MuhammadAllahs peace and blessing on himreceived direct knowledge of Gods will via the archangel Gabriel.
His companions in turn received that revealed knowledge directly from him, and then they passed it on to their
successors, etc. But to repeat, there is a big difference between revealed knowledge and speculative knowledge.
Revealed knowledge forms the content of all binding and bedrock Islamic teachings, not speculation.

Prophet MuhammadAllahs peace and blessing on himsaid, The scholars are the heirs of the prophets. And
the prophets do not leave behind dinars and dirhams (gold and silver currency). Rather, what they leave behind is
knowledge. So, whoever receives it, receives an abundant portion. 13 Imam Bukhari (d. 870) relates in Kitab al-

12
Abu Hamid Muhammad al-Ghazali, Kitab al-Arbain fi Usul al-Din. Beirut: Dar al-Minhaj, 2006, p. 190.

13
Abu Isa al-Tirmidhi, Jami al-Tirmidhi. Damascus: Dar al-Fayha, 1999, p. 609, Hadith #2682.

9|Page
www.lamppostproductions.com
Ilm of his Sahih the following words attributed to the Prophet, Knowledge is acquired only through informed
instruction (innama al-ilm bi al-taallum). The famed commentator on Imam Bukharis Sahih, Ibn Hajar al-
Asqalani (d. 1449), says of this statement, What it means is that the only considerable knowledge is what is taken
from the prophets and their heirs via informed instruction.14

In other words, the fundamental rule of Islamic learning is that one requires a teacher who possesses knowledge of
what the Messenger was given by his Lord. This was especially the case with regard to the Quran and Hadith of the
ProphetAllahs peace and blessing on him. For this reason, Sulayman ibn Musa (c. 737)15 said, It used to be said,
Do not learn the Quran from those who learn it from written collections (mushafiyin), and do not carry knowledge
from those who learn from books (suhufiyin).16 Similarly, the Andalusian scholar Abu Hayyan (d. 1344) of Grenada
composed the following poem to emphasize the importance of taking knowledge from living scholars and studying
the major books of Islamic law with them instead of reading them in isolation,

The inexperienced one thinks that books give guidance/I fear them for the comprehension of
science/But what will inform the ignorant that therein/Are obscure matters which have confused
the most intelligent of men/When you pursue knowledge of science without a learned man/You will

14
Hadith scholars like Ibn Hajar grade this prophetic tradition as hasan (fair). Ahmad ibn Ali ibn Hajar al-Asqalani,
Fath Al-Bari bi Sharh Sahih al-Muhammad Abi Abd Allah Muhammad ibn Ismail al-Bukhari. Riyadh: Al-Maktaba Al-
Salafiya, 1960, Volume 1/161.

15
He is Sulayman ibn Musa al-Umawi, the preeminent jurist of the Levant and one of the senior disciples of the
junior successor, Makhul (d. 731). (Ahmad ibn Ali ibn Hajar al-Asqalani, Tahdhib al-Tahdhib. Beirut: Dar al-Fikr,
1995), Volume 3/509-511.

Al-Hasan ibn Abd Al-Rahman ibn Khallad al-Rahmahurmuzi, Al-Muhaddith Al-Fasil bayn al-Rawi wa al-Wai. Beirut:
16

Dar al-Fikr, 1984, p. 211.

10 | P a g e
www.lamppostproductions.com
 deviate from the direct plan/And matters will become so confusing for you until/youre more lost
than Tawma, the Curer of Ills.17

Tawma is said to have been a Muslim interested in the study of prophetic medicine. He spent his time combing
through the prophetic tradition for medical treatments. On one occasion, he stumbled upon the hadith, The black
seed is a cure for every ailment.18 Unfortunately for Tawma, the copy he found contained a letter missing a dot
which led him to read it as, The black viper is a cure for every ailment. Tawma wanted to improve his vision. So,
his conviction that MuhammadAllahs peace and blessing on himwas indeed Gods messenger led him to locate
a black viper, not knowing it was poisonous. He, then, proceeded to apply it to his eyes, but was left blinded for the
rest of his life. He was, consequently, ridiculed in memorandum as Tawma, the Doctor.

What this teaches us is that for Muslim scholars historically in order to acquire qualification and authority as a
learned member of the community, one must study with living scholars the perennial works of the earlier period,
especially the works related to the Quran and Hadith. It is, perhaps, for this very reason that ijaza (authorization)
in Quran and Hadith studies remain the most important today. This is, precisely, because there is no knowing
Islam if one does not have some level of mastery of the Quran and Hadith, the sources of all Islamic content.

This is not to imply that Islam and Muslim understanding is limited to scripture, for scripture more times than less
is very ambiguous and requires interpretation. The point, however, is that when it comes to the knowledge of the
foundational Islamic content, Muslim scholars agree that one must study that information with a scholar of the
exponential sciences. It is this understanding of the importance of the living scholars which led some to declare
that Knowledge is the hearts of men, not in the lines of paper (al-ilm fi al-sudur la fi al-sutur) and that
Knowledge is taken from the mouths of men (al-ilm yukhadu min aqwal al-rijal).

17
Muhammad al-Talib ibn Sidi Hamdun says in his supercommentary on Sidi Mayyaras commentary on Al-Murshid
Al-Muin prior to quoting Abu Hayyans aforementioned poem,

Shaykh Sidi Abd Al-Rahman al-Fasi says verbatim in his Nawazil: The leaders of the school, like Al-
Qabisi, Al-Lakhmi, and Ibn Rushd have issued fatwa that it is not permitted for anyone to issue fatwa
from the standard [law] books (al-kutub al-mashhura) without reading them with the experts
(shaykhs), and even more serious when it is issued from those that are non-standard (ghariba).

Muhammad al-Talib ibn Hamdun. Hashiya Abi Abd Allah Muhammad al-Talib ibn Sidi Hamdun ibn al-Haj ala Sharh
Muhammad ibn Ahmad al-Fasi al-Shahir bi Mayyara ala al-Manzuma al-Musamma bi al-Murshid al-Muin ala al-Daruri min
Ulum al-Din. Beirut: Dar al-Fikr, (no date), p. 3.

Yahya ibn Sharaf al-Nawawi, Sahih Muslim bi Sharh al-Nawawi. Beirut: Dar al-Fikr, 1995, Volume 7, Section 2, p. 166,
18

Hadith #2215.

11 | P a g e
www.lamppostproductions.com
It was this same understanding which led Umar b. al-Khattab to beg the first caliph, Abu Bakr, to gather the pages
of the Quran into one place, fearing the loss of knowledge because of the death of the scholars. He was certainly
guided to his understanding by the Prophets sayingAllahs peace and blessing on him,

Verily, Allah does not contract knowledge by snatching it away from the people. He, rather,
contracts knowledge by seizing the lives of the scholars until He has not left a single scholar
whereupon people take ignorant leaders who when asked issue fatwa without knowledge, going
astray and leading others astray.19

Again, this applies to exponential knowledge i.e. knowledge of the content of Islam (talim), although it can also
apply to the scholars of experiential knowledge i.e. knowledge of spiritual formation (tarbiya). Scholars are not in
agreement that all Muslims require a teacher for experiential teachings. But many of them still recommend that
one have a teacher in spiritual formation as well, while others consider it compulsory. 20

Conclusion

! :

On the authority of Ali ibn Abi TalibAllah be pleased with him, The Messenger of AllahAllahs peace and
blessing on himsaid, O Allah! Show mercy on my successors! It was said, O Allahs Messenger! And who are
your successors? He said, Those who relate my accounts and my customs, and teach them to people. 21

Yahya ibn Sharaf al-Nawawi, Sahih Muslim bi Sharh al-Nawawi. Beirut: Dar al-Fikr, 1995, Volume 8, Section 2, p. 192,
19

Hadith #2673.

20
See Shaykh Abd Al-Fattah Abu Ghuddas view on this topic in his gloss of Al-Muhasibis Risala. Al-Harith ibn Asad
al-Muhasibi, Risala al-Mustarshidin. Cairo: Dar al-Salam, 1988, pp. 39-41.

21
Al-Rahmahurmuzi, Al-Muhaddith Al-Fasil. Beirut: Dar al-Fikr, 1984, p. 163.

12 | P a g e
www.lamppostproductions.com
According to the Prophets cousin Ibn AbbasAllah be pleased with him, the ProphetAllahs peace and blessing
on himsaid, You will hear things. Things will be heard from you. And things will be heard from those who hear
from you.22

As stated before, isnad and ijaza are not the same. The isnad became the means by which early Muslim scholars were
able to verify the authenticity of the prophetic tradition i.e. hadith. The ijaza was primarily a means for establishing
isnad, while it was later used as a term to signify a persons qualification to speak as an Islamic authority.
Authorization to teach Islam was often times issued verbally or in writing by scholars to their students. It, however,
was a mere convention developed to make it easy for commoners to distinguish between those who were formerly
educated from those who were not. Having formal education did not necessarily mean that a person could or did
not err in his understanding of what he had learned. And, since mastery could be achieved without an ijaza, scholars
did not consider it to be an absolute necessity as underscored in the quote from Imam Suyuti above.

What we are absolutely certain of is that when it comes to Islamic education our tradition is to study with
qualified teachers proficient in their areas of expertise. This is the same whether or not teachers authorize their
students to teach the information imparted to them or even if those same teachers have not been authorized by
their teachers. What is important is qualification to teach. And there is no single methodand definitely not one
that God revealedthat must be followed in order to determine a given persons qualification. Yes! It is safer to
consult with people who have undergone formal training in some form of institution, but we must be clear that
mastery only happens after years or decades of teaching and scholarship. Neither graduation from an institution
nor completion of an ifta program necessarily determines how well a student has processed and synthesized the
information they learned during their schooling.

Therefore, our tradition is to study Islam with qualified instructors, nothing more. The methods of instruction
may at times be just as diverse as the methods of assessing proficiency. Furthermore, there is no knowing Islam
without knowing the content of scripture i.e. the Quran and Hadith. Having a sound chain of transmission for what
one quotes from the prophetic tradition is what identified the early members of the community as the upholders
of orthodoxy. The isnad served as a means of preserving the substance and quality of the Islamic teachings. It was
also utilized to preserve both the hadith canon and the exegetical works which provide us with context for the
many things about which Muslims still today continue to debate.

STATEMENT BY SHAYKH SHARIF MUHAMMAD BIN YAHYA AL-NINOWY

22
Al-Rahmahurmuzi, Al-Muhaddith Al-Fasil. Beirut: Dar al-Fikr, 1984, p. 207.

13 | P a g e
www.lamppostproductions.com
Below is a partial translation of Shaykh Ninowys statement on the role of Isnad and Ijaza. The full original Arabic statement
can read below.

With the name of Allah, All-Compassionate, All-Merciful

Praise be to Allah as is fitting His majesty and perfection. And may blessing and peace be upon our master,
Muhammad and his family.

The virtuous and beloved teacher, Shaykh Abdullah bin Hamid Alimay Allah preserve and watch over him
asked of me during a recent phone call to summarize in writing what I mentioned to him regarding the matter
of isnad and ijaza. In response to that request, I offered the following brief comments:

The chain of transmission (isnad) is not a goal in itself. It is merely a means to uncovering the soundness of the
content established via the isnad. So the place where the isnad ends is the goal, since the end of the isnad of a
prophetic tradition is our master, Allahs messengerAllahs blessing and peace upon him and his family. And
when the place where the isnad ends is sound, the text constitutes a religious teaching (din). Thats because
whatever our master, Allahs messengerAllahs blessing and peace upon him and his familyhas said is a
religious teaching. No two Muslims differ about that. For that reason, the knowledge of the noble hadith is the
most dignified of all forms of knowledge after knowledge of the benevolent Quran

***************************************************************************************************

So, the isnad and its soundness are what distinguish between what has been related about the Messenger of the
All-Merciful and what the allies of Satan have concocted against him. In that way, Allah, the Exalted, has
guarded the Sunna of our Prophet and the perfection of our religion (din) until the Resurrection Day.

As for beyond the era of codification and narration i.e. after the 5th century AH approximately, all that ijazas
remind of is the elevation of the chain (isnad) to one of the works composed during the era of codification and
narration, and then from them, with their respective isnads, to the ProphetAllahs blessing and peace upon
him and his family. This is during the times after the era of narration. As for our own degenerative times, the
majority of these ijazas are for taking blessing (tabarruk) from their isnads. The most that they remind of is the
elevation of the isnad to the authority of Al-Amir, Al-Shawkani, Al-Dihlawi, and their likes---Allah show them
mercy. This work and its abandonment have practically the same value. And the one who boasts of such isnads
thinking that they are equal to the isnads and collections of Ahmad, Al-Tabarani, Al-Bazzar, and their likes is
misled. There is no benefit beyond taking blessing (tabarruk) from the shortness (uluw) of the isnad during
these times. Rather, some Sufis say that the lengthiness (nuzul) of the isnad has greater blessing due to the
numerousness of the scholars and traditionalists in it. So the more people therein, the more blessing there is;
in addition to the experience of mercy by their mention, because when the righteous are mentioned mercies
descend.

And not an inconsiderable number of our and their teachers (mashayikh)Allah show them mercyhave
given ijaza to all the people of their times. If such an ijaza is valid, then the blessing embraces all the people of
the time in all previous eras. Likewise, this needy soul in my weakness offers universal ijaza to all the people of
the age according to the conditions known to traditionists (ahl al-athar).

14 | P a g e
www.lamppostproductions.com
In summary, this religion is both knowing and doing (ilm wa amal). It is not merely a matter of association,
ijazas, and certificates. Then, there is no real difference between there being a student of knowledge today and
Al-Shawkani by five or 2/5 number of traditionaries, because these isnads and this narration do not confirm a
religious teaching; no legal issues are established thereby; they neither make a thing lawful nor make it unlawful;
and they do not raise themselves to the level of a source of Shariah. Rather, all of that is found established and
known in the books of hadith narration whose compilation ended close to a millennium ago. So, it is not within
the capacity of those who came after them to do anything more than to ascribe the isnad to them, and then on
their strength to do the same to their predecessors.

This is not meant to discourage the pursuit of ijazas. For my son, Sidi Yahyamay Allah protect and look over
himwho has yet to reach ten years of age already possesses more than 100 ijazas in noble hadith isnads and
some direct transmissions from some of the great hadith specialists. And he is just a young child who is not
even pubescent, still unaccountable for his actions. So, this is an honor and blessing. But it must be given its
proper place. So, showboating and bragging about these things never issues from a forbearing student of
knowledge. And Allah, the Exalted, knows best.

Also, some ijazas in this age constitute a certificate of connection to So-and-So or So-and-So, not a confirmation
of isnads to hadiths nor an elevation to those hadiths nor direct transmission. And Allah, the Exalted, knows
best. There is nothing wrong with this as long as it is not for boasting and competition. As for when some
ignorant people acquire certificates of ijaza from shaykhs for boasting and competition, the hadith of our
master, Allahs messengerAllahs blessing and peace upon him and his familyapplies to them when he said,
The one who takes his full of what he was not given is like the one who wears two garments of falsehood.
The hadith has been related by Imam Muslim on the authority of AishaAllah be pleased with her.

Additionally, most ijazas these days, with the exception of ijazas in the sciences and sound direct transmissions,
mean nothing more than merely a confirmed meeting (liqa) and the request of ijaza. Rather, even the mere
encounter is not a prerequisite. For, it does not necessarily mean that one is bearing knowledge or narration at
all. It is at times merely for blessing (tabarruk) or for the study of a small late book on the topic of one of the
tool sciences or another. As for direct learning (samaat), what a blessed thing it is! Especially when it happens
to be the reading of a student along with mastery (dabt) even though this is rarer than red sulfur in these times.
Thats because most direct transmission these days are babble sessions; in addition to the fact that mastery in
these times is mastery of a book rather than the mastery of a shaykh. That is, the shaykh is regulated by the
book whose publication and collection goes back to the age of narration and codification. And the scholars of
narration declared babble and the reading of the errant person to be a basis of devaluation. This is most of what
prevails in later times. And even when some were less strict regarding the matter of babble, it was because the
shaykh and student were both knowledgeable of what was being read in the book. So the ijaza became a way
to restore an imperfection and redress a shortcoming, assuming its existence. As for when the one who is
reading and listening does not know what is in the book, then ijaza becomes the foundation, not direct
transmission (sama)

15 | P a g e
www.lamppostproductions.com


:

:
.


. .

" " :
: (" " .


) .

: " "
(
" : ")


. .

:
-1
.
:

16 | P a g e
www.lamppostproductions.com
 .

. :
*** . .

.
.

.

.
-2 -

.


.
-3

.

-4 - ( : -

) .




.
17 | P a g e
www.lamppostproductions.com

. .




.

.


.
.



.



.

.

( )5219 ( )2133

18 | P a g e
www.lamppostproductions.com
 ( : : ").
.
-
.
.


.


!! .
. -
.
. .

.
" : ".
:


1437 .

19 | P a g e
www.lamppostproductions.com
 BIBLIOGRAPHY

Al-Asqalani, Ahmad b. Ali b. Hajar, Fath Al-Bari bi Sharh Sahih al-Muhammad Abi Abd Allah Muhammad ibn
Ismail al-Bukhari. Riyadh: Al-Maktaba Al-Salafiya, 1960.

- Tahdhib al-Tahdhib. Beirut: Dar al-Fikr, 1995.

Al-Banani, Muhammad b. Hasan. Hashiya al-Banani ala Sharh Al-Jalal Shams al-Din Muhammad ibn Ahmad
Al-Mahalli ala Matn Jam al-Jawami li al-Imam Taj al-Din Abd Al-Wahhab ibn al-Subki. Beirut: Dar al-Fikr,
1995.

Al-Ghazali, Abu Hamid Muhammad, Kitab al-Arbain fi Usul al-Din. Beirut: Dar al-Minhaj, 2006.

Al-Muhasibi, Al-Harith b. Asad, Risala al-Mustarshidin. Cairo: Dar al-Salam, 1988.

Al-Nawawi, Yahya b. Sharaf, Sahih Muslim bi Sharh al-Nawawi. Beirut: Dar al-Fikr, 1995.

Al-Ramahurmuzi, Al-Hasan b. Abd Al-Rahman b. Khallad. Al-Muhaddith Al-Fasil bayn al-Rawi wa al-Wai.
Beirut: Dar al-Fikr, 1984.

Al-Suyuti, Jalal al-Din, Tadrib al-Rawi fi Sharh Taqrib al-Nawawi. Beirut: Dar al-Fikr, 1993.

- Al-Itqan fi Ulum al-Quran. Beirut: Dar al-Fikr, 1996.

20 | P a g e
www.lamppostproductions.com
Al-Tirmidhi, Abu Isa, Jami al-Tirmidhi. Damascus: Dar al-Fayha, 1999.

Ibn Asakir, Abu al-Qasim, Tarikh Madina Dimashq wa Dhikr Fadliha wa Tasmiya man Hallaha min al-Amathil
aw Ijtaza bi Nawahiha min Waridiha wa Ahliha. Beirut: Dar al-Fikr, 1995.

Ibn Hamdun, Muhammad al-Talib, Hashiya Abi Abd Allah Muhammad al-Talib ibn Sidi Hamdun ibn al-Haj
ala Sharh Muhammad ibn Ahmad al-Fasi al-Shahir bi Mayyara ala al-Manzuma al-Musamma bi al-Murshid al-
Muin ala al-Daruri min Ulum al-Din. Beirut: Dar al-Fikr, (no date).

21 | P a g e
www.lamppostproductions.com