A beautiful autumny/spring day in Istanbul, taken in the Mehmet Sokulu Pasha Camii, housing fragments of the blackstone, we finally found this blessed masjid after several blank looks from locals who hadn’t heard of the place, all praise due to Allah swt by whose grace all good things are completed
-The Companions love for the Messenger (Sallalahu Alaihi Wassalam)
The noble companions, may Allah be pleased with them, were the most fervent of people in their love of the Messenger (Sallalahu Alaihi Wasslam), they saw and witnessed his noble blessed face, they sat with him and and knew his blessed way/manners, they saw with their own eyes his truthful miracles (which suspended the law of nature), they believed in him based on insight and conviction. It was due to this that they gave precedence to loving him above loving anything else, (and gave precedence) to his order to any other order, and they became the most closest in following him, and being guided by his guidance and sunnah, he became more beloved to them than their own selves, and the most dearest to them than anyone else.
al-Bukhari narrated in his ‘Sahih’ (11/525) from the honourable companion Abdullah bin Hashim al-Taymi said:
We were with the Prophet (Sallalahu Alaihi Wassalam), he was holding the hand of Umar bin al-Khattab, Umar said to him: O Messenger of Allah, you are the most beloved to me than anything else except my own self, the Prophet (Sallalahu Alaihi Wasslam) said: No, by the one in whose hand is my soul, until I am beloved to you than your own self, Umar said to him: You now are the most beloved to me than my own self, the Prophet (Sallalahu Alaihi Wassalam) said: Now O Umar
(fn) Hafidh Ibn Hajar said in Fath al-Bari 11:528:
al-Khattabi said: a persons loving himself is natural, and his loving others is by choice due to various factors, what the Prophet (Sallalahu Alaihi Wasslam) was referring to was love that is made by choice, as there is no means to change that which is the nature of the heart.
I say (Ibn Hajar): Umars first answer was on the basis of what is natural, then he reflected and understood by contemplating that the Prophet (Sallalahu Alaihi Wassalam) was more beloved to him than his own self, because he is the means of him (Umar) being saved from destruction in this world and the next, so then he (Umar) informed that which was necessitated by his choice, and therefore He (Sallahu Alaihi Wasslam) answered: Now O Umar, meaning now you have understood and have said that which is incumbent…. (fn)
and al-Bukhari also narrated in his Sahih 1:58, from Anas (ra):
The Messenger of Allah (Sallalahu Alaihi Wassalam) said: ‘No one believes until I am more beloved to him than his parents, children and the rest of the people’
Indeed He (Sallalahu Alaihi Wassalam) had this position within the hearts of the companions, as has preceded in the hadith of Sayyidina Umar al-Khattab (ra)
(fn) Hafidh Ibn Hajar said in Fath al-Bari 1:59 commenting on this hadith:
In this hadith is an indication towards the virtue of contemplation, as the those aforementioned things which are loved are known by contemplation, as that which beloved to a person is either himself or others, as for himself he wishes to be remain free of troubles, this is the reality of that which is sought…… so if he reflects upon the benefit he has obtained from the Messenger (Sallalahu Alaihi Wassalam), the one who took him out from the darkness of disbelief to the light of Iman, either directly or by intermediary, he comes to know that he is the cause of his eternal existence in everlasting bliss, and comes to know that his benefit from this is the greatest of benefits, and due to this it entitles the amount love for him to be more than to anyone else, as the benefit which arouses love, come from him more than anyone else. However people are of different levels with regards to this upon the basis of their remembering this or not paying attention to it…. (fn)
Sheikh Abd al-Fattah, the late great hanafi scholar and muhaddith who passed away in 1997 is well known for his editing of books. His footnotes vary from work to work, but when they are copious they are a delight to behold, his wide reading and pulling together sources and quotes, sometimes only a few paragraphs long from literally hundreds of different books is astonishing, and a testament to his devotion to research of the works of our rightly guided Imams. One such editing of his is the “Risala al-Mustarshidin” of Imam al-Muhasibi who was a contemporary of Imam Ahmad ibn Hanbal. The contents of the book are fall under the category of sufism or purification of the soul. I thought i would present some useful notes from the book.
Imam al-Muhasibi quotes Imam Ali (r.a.) as saying:
Do not have hopes in anyone except your Lord
Sheikh Abd al-Fattah comments on this statement (p. 82):
How great is this guidance, and how virtuous is acting by it, it is narrated in the biography of the jurist and muhaddith, the abstinent pious worshipper Ahmad bin Abi Ghalib bin al-Tallayah al-Baghdadi d.548 may Allah’s mercy be upon him, people would go to him for dua due to his immense piety; “A man came to him and said: ask for me such and such a thing, He replied: O my brother, stand with me and let us both offer two rakats of prayer and then ask Allah Taala, for I do not leave an open door and go towards a closed door.” From Manaqib Imam Ahmad of Ibn al-Jawzi p.640, Dhail Tabaqat al-Hanabilah of Ibn Rajab 1:224, so do not leave an open door….offer two rakats of prayer and make dua to Him, for he is close answering, wise and all knowing.
Ibn al-Jawzi mentioned in his book “al-Luqat fi Hikayat al-Salihin” story number 507: Abd al-Rahman bin Ibrahim al-Fihri said: a man went to one of the rulers with a need, he found him making sajda making dua to Allah Azza Wa Jall, he said: he is reliant/in need of someone else, so how can I be in need of him? why do I not raise my need to the one with whom needs are not delayed (when raised to Him), he said: the ruler heard him, when he raised his head he said: bring the man to me, so he was brought to him, he said: give him 10,000 and then said to him: you have been given this by the one to whom I was making dua to in sajda, and the one to whom you turned to (Allah Taala)
A dear brother recently returned refreshed from a rihla to Madinah al-Munawwarah, armed with his pictures and video clips he enlightened me and others with the reminder of the various sites that the group he was with had visited in the course of their trip.
During his mention of their visit to Badr, the view of some of the scholars that the Prophet (Sallalahu Alaihi Wassalam) did not actually participate physically in the battle was raised. When he mentioned this issue it jogged my memory as something similar had been discussed a few years earlier, and when i had heard about it then it had also surprised me. However I did recall having read afterwards somewhere the mention of the Messenger (Sallalahu Alaihi Wassalam) fighting in Badr.
I went home with this issue on my mind, not being able to get to sleep that night meant that I decided to try to research this issue with the limited resources at my disposal, I picked up Diya al-Nabi which is a multi volume Sirah work in urdu (including arabic texts aswell) by Sheikh Karam Shah al-Azhari. Around 2:30 am in the morning i found the following two reports on (3/342) of the work, both are referenced to the arabic Sirah work ‘Subul al-Huda wal-Rashad’ (4/71) of Imam Yusuf al-Salihi wherein he mentions two reports of the Prophet (Sallalahu Alaihi Wasslam) participating in Badr they are:
Just as they both (The Messenger of Allah [Allah bless him and give him peace] and Abu Bakr [r.a.]) were in the Areesh making jihad by humbly supplicating, they both came (to the battlefield) and encouraged (the muslims) to fight, they both fought with their swords and joined between these two ranks (of making dua and fighting)
and also the narration from Imam Ali (Alaihi Salam):
When the fighting began on the day of Badr the Messenger of Allah (Sallalahu Alaihi Wasslam) lead us, we sought protection behind Him (Allah bless him ad give him peace), and He (Allah please give him peace) was involved in the heaviest fighting on that day, no one was closer to the mushrikin than Him (Allah bless him and give him peace)
May Allah (Most High) facilitate the ziyarah of Badr. Amin.
Since childhood I have been told to recite darud sharif when i had lost something and could not find it. Rather than being a baseless indo-pak custom it has a basis in the shariah as I discovered when i found the following when skimming through the contents of al-Qawl al-Badi, Imam al-Sakhawi says on p227:As for salat upon Him for one whom forgets something, or wishes to remember something, and likewise for the one fearing forgetfullness, on the authority of Anas (r.a) who said: the Messenger of Allah (Sallalahu Alaihi Wassalam) said: if you forget something then send salat upon me and you will remember it with the permission of Allah Taala, reported Abu Musa al-Madeeni with a weak chain, and on the authority of Uthman bin Abi Harb al-Bahili that the Prophet (Sallalahu Alaihi Wassalam) said: whomever wishes to say something but then forgets should send salat upon me for his salat upon me is a substitute for that which he wishes to say, and perhaps he will remember, reported like this by al-Daylami and its chain is weak….
and on the authority of Abu Hurayrah (r.a) said: whom so ever fears forgetfulness for himself should make abundant salat upon the Prophet (Sallalahu Alaihi Wassalam), reported by Ibn Bushkawal with a broken (munqati) chain
Acting on weak hadith in Fadail al-Amal according to Imam al-Bukhari, Muslim, Yahya Ibn Maeen, Abu Bakr Ibn al-Arabi, Abu Shamah al-Maqdisi and al-Shawkani
From ‘al-Tarif bi-Awham’ (1/98+)
The acting on weak hadith in fadail al-amal (virtuous actions) is well known as being recommended according to the vast majority of the scholars of ahl al-sunnah wal-jamah, those wishing to see further details in regard to the statements of the scholars are referred to ‘Qawaid fi Ulum al-Hadith’ of Allamah al-Uthmani with the notes of Sheikh Abu Ghuddah.
However some people who oppose the acting upon weak hadith in fadail claim that this is also the view of the above named Imams, this is however incorrect. The following are notes taken from Sheikh Mahmud Saeed Mamduh’s landmark book, which is a study of Sheikh al-Albani’s methodology in hadith, and hadith gradings.
Imam al-Bukhari’s compilation of al-Adab al-Mufrad which contains weak hadith is the clearest proof that he permits the acting upon weak hadith in the matters of fadail, and this practice of al-Bukhari was following in the footsteps of his Shaikh Imam Ahmad in his book ‘al-Zuhd’ and before him Ibn al-Mubarak in the book ‘al-Zuhd’ and other scholars.
Also Hafidh ibn Hajar said in ‘al-Fath’ [p441] regarding a narrator: ‘he was not strict (meaning al-Bukhari) regarding him because it is from the hadith of al-Targhib wal-Tarhib’
Imam Muslim criteria for reporting Sahih hadith only was specific to his book ‘Sahih Muslim’ as no Hafidh has left the narrating from the weak narrators, not even Imam Muslim for he says in the introduction to his ‘Sahih’ [1/4]:
‘the narrations (akhbar) are sub-divided into 3 categories:
First: that which the precise Huffadh narrate
Second: that which the hidden/unknown (masturoon) and those at an intermediary level in memorisation and precision narrate
Third: that which the weak and abandoned narrate’.
Rather Imam Muslim narrates from a number from the third category in the follow up narrations and shawahid in his ‘Sahih’. To conclude that which Imam Muslim is referring to in the introduction to his ‘Sahih’ is not to be applied generally.
Yahya Ibn Maeen:
There are different opinions narrated from him regarding this issue, Ibn Sayyid al-Nas in Uyun al-Athar (1/65) narrates prohibition. However al-Khatib in ‘al-Kifayah’ (p.213) reports permissibility (permissibility here means recommended as was stated by Ibn al-Salah), and al-Sakhawi in ‘Fath al-Mugith’ [1/322] also narrates permissibility from Ibn Maeen. Sheikh Ahmad bin Muhammad Nur Saif in the introduction to ‘Tarikh Ibn Maeen’ [1/107] provides example from Ibn Maeen of his use of weak hadith in matters of fadail which show that Hafidh’s al-Sakhawi and al-Khatib are correct in their attributing permissibilty to Ibn Maeen.
Abu Bakr Ibn al-Arabi:
There is no clear explicit statement from him which condemns the use of weak hadith in fadail. Rather he is a Hafidh upon the methodology of the fuqaha and is a follower of the Maliki madhab in acting upon mursal narrations which are weak according to the muhaddithin, see ‘al-Aaridah’ [1/13, 2/237]
However in his commentary of ‘Jami al-Tirmidhi’ there is a clear statement which permits the use of weak hadith in fadail, see ‘Kitab al-Adab’ [10/205]
Abd al-Rahman bin Shamah al-Maqdisi
Those who claim that he did not regard as permissible the use of daeef hadith in the area of fadail have not understood his words. What he criticised in the statement that some people quote from him is the censure of the one who narrates fabricated hadith and is silent regarding them, even if they are from the greatest of huffadh.
This was explained by Allamah Shabbir Ahmad al-Uthmani in ‘Muqaddimah Fath al-Mulhim’ (1/58) who said:
There is not in this statement which is quoted from Imam Abu Shamah a censure of the use of weak narrations in fadail al-amal, rather he may Allah have mercy upon him censured Ibn Asakirs narration and citing of condemned hadith (al-ahadith al-munkirah) without stating their weakness and being condemned, along with his being a great muhaddith and hafidh.
Ibn Taymiyyah himself used weak hadith in the area of fadail as can bee seen in his work ‘al-Kalim al-Tayyib’ for if he wished to have limited himself in his book to sahih hadith only he could have done so.
There is a statement stating the prohibition of using weak hadith in fadail from al-Shawkani in ‘al-Fawaid al-Majmuah’ [p.283] but this is not taken in to account as he said in ‘Nail al-Awtar’ [3/68]:
‘The aforementioned verses and hadith in the chapter are evidence of the validity of abundance of salah between maghrib and isha, and the hadith even though most of them are weak they are strengthened by their collective number, not least (in the area of) fadail al-amal.’
Tthose that have knowledge of al-Shawkani’s methodology in ‘Tuhfah al-Dhakirin’ will realise that he is in favour of the use of weak hadith in fadail al-amal.
From the above verification it will be realised that the vast majority of the Imams held the view of the permissibility of the use of weak hadith in fadail al-amal. Those wishing to see the full discussion which these notes are based on are referred to Sheikh Mamduh’s ‘al-Tarif bi Awham’ [1/98-103].
What is a Sunni is something which has plagued us all at some time, from those who have faced the inquisition at the local masjid about their “aqidah”, or on the other hand have had to trawl through all the different groups vying for a young muslims mind and soul, some clarity on the subject is greatly needed. Presented below are some extracts and summaries of points from Sheikh Wahbi Suleiman al-Albani ( a pillar of orthodoxy in this age) work on the issue of orthodox belief.
Development of the Science of Tawhid
The scholars of Islam did not invent anything new when they compiled and wrote books on Islamic belief, the need arose to write down and teach the correct muslim belief in a systematic way due to various deviant groups arising such as the Shiah, Khawarij, Mutazilah etc. In order to preserve the correct Islamic belief the scholars of the religion came forward to preserve and protect the aqidah, they wrote books and compiled works to preserve the belief as it was originally revealed. The earliest of them to write about aqidah was Imam Abu Hanifah rh who wrote Fiqh al-Akbar, after him of note was Imam Abul Hasan al-Ashari rh who destroyed the people of innovation in his age and so on down the centuries.
Definition of Ahl al-Sunnah wal-Jamaah
Ahl al-Sunnah wal-Jamaah are those who cling/stick to the way/path of the sunnah that the Messenger of Allah (s) gave us, and that which the sahabah followed.
The 2 main head scholars of Ahl al-Sunnah are:
1- Imam Abu Mansur al-Maturidi d.333
2- Imam Abul Hasan al-Ashari d.330
Qadi al-Baydawi said: “If we use the term ahl al-sunnah wal-jamaah what is meant are the ashari’s and maturidi’s.
Sheikh Muhammad al-Saffarini al-Hanbali al-Athari said: “ Ahl al-Sunnah consists of 3 groups: al-Athariyyah whose Imam is Ahmad bin Hanbal rh, al-Ashariyyah whose Imam is Abul Hasan al-Ashari rh, and the Maturidi’s whose Imam is Abu mansur al-Maturidi”
he also went on to mentioned that the four Imams , Compilers of the six books and others are all upon the salafi athari aqidah (Lawami al-Anwar p.73+22)
Allamah Abd al-Qahir al-Baghdadi in his book al-Farq bain al-Firaq said: “ Know may Allah be pleased with you – that ahl al-sunnah wal Jamaah is composed of 8 categories (of people)”
he then went on to mention them as being
1) Scholars of the 4 madhabs and their followers
2) Scholars of hadith
3) Scholars of Arabic Grammar
4) Scholars of Tafsir
5) The Sufi’s
6) The People making Jihad
7) The general masses of the muslims
Imams Abul Hasan and Abu Mansur were the heads in defining /clarifying the belief of ahl al-sunnah wal-jamaah, they did not innovate anything but rather they clarified and gave examples and laid down principles, and their teaching was passed on by the brilliant scholars of ahl al-sunnah until today.
Differences Between the Maturidis and Ashari’s
The differences between the Maturidi’s and the Ashari’s are not in the matters of the fundamentals of belief and its principles, their differences do not occur in the matters of the attributes of Allah.
One of the scholars has said the differences between the Ashari’s and Maturidi’s is a difference in understanding the meaning intended in some texts (nusus) or what can be derived from some of the evidences.
Definitions of terms Salaf and Khalaf
al-Salaf: They are the predecessors, the salaf of a person are his: forefathers, meaning your ancestors that passed before you.
Al-Kashani said: al-salaf al-salih is the first generation, those who strive in knowledge, guided by the guidance of the Prophet (Allah bless him and give him peace) preserving his sunnah, whom Allah chose to accompnay the Prophet, and chose them to be the Imams of his deen…
Abul Hasan said: They are the sahba in their actions and speech and that which they deduce in ijtihad.
Al-Ghazali said: al-salaf: meaning the madhab of the sahabah and tabieen.
Al-Bajuri said: what is meant by salaf are those who have preceded from the anbiyah, sahabah, Tabieen, Tabi tabieen and especially the four mujtahid Imams.
Sheikh al-Buti said: The technical menaing for this word is/are the first 3 generations in age of this islamic/muslim ummah, the ummah of Sayyidina Muhammad (Allah bless him and give peace), for its source are the words of the Prophet (Allah bless him and give him peace) reported by al-Bukhari and Muslim from Ibn Masud ra: The best generation is my generation, then those that follow them, then those that follow them….
al-Khalaf: They are a large and numerous group from the Imams and trustworthy scholars from the fuqaha and mijtahidin, and scholars of usul al-din, tafsir, hadith and Arabic language that came after the third century.
A while back many moons ago some people in our town raised the issue of the evidences for the hanafi method of offering the eid prayer, and questioned its reliability resulting in some confusion in the minds of some youngsters. The very useful lecture notes to the hadith book Jami al-Tirmidhi came in very handy, I purchased the first 3 volumes a while back and found the lecture notes of Mufti Taqi (as recorded by his student) very useful and informative. The 3 volumes of the first release (subsequent volumes have since been released, however I do not possess a copy of these) are helpfully annotated in Arabic with cross referencing by the Sheikh’s student who has done an excellent job, may Allah (Most High) reward him. Please find the section dealing with the number of takbirs in the eid prayer below.
The following extract can be found on (2/314) onwards of Dars al-Tirmidhi, only the evidences for the hanafi’s have been translated, and the Sheikh’s replies to the evidences of the other madhabs have not been included, some slight abridgements have been made.***
The Evidence of the Hanafi’s
The hanafi’s first proof is from the narration of Makhul in Sunan Abu Dawud that:
Abu Aishah who was the companion of Abu Hurayrah informed me that Saeed bin al-Aas asked Abu Musa al-Ashari and Hudhayfah bin Yaman regarding how the Messenger of Allah (Allah bless him and give him peace) would make takbir in the Adha and Fitr (prayers)? Abu Musa replied he would make takbir four times (similar) to the takbir in the funeral (prayer). Hudhayfah said: you are correct, Abu Musa said: I used to make takbir in this manner when I was amongst them…
Four takbirs are mentioned in this hadith, from these one is the opening takbir (takbir al-tahrimah) and three are extra. This hadith is equivalent to two hadith because it is mentioned that Hadrat Hudhayfah affirmed what Hadrat Abu Musa said.
Objection has been made to this hadith that it revolves around Abd al-Rahman bin Thawban who has been declared weak. The answer to this is that Abd al-Rahman bin Thawban is a narrator with regards to whom there is a difference of opinion, where as some of the scholars of hadith have declared him to be weak the same number of scholars of hadith have declared him trustworthy. Therefore Hadrat Duhaim and Abu Hatim have declared him trustworthy, and Imam Abu Dawud said with regards to him ‘there was good in him (kana fihi salamah) and he was someone whose prayers were answered’ and Ibn Maeen said : ‘there is no harm in him’ also Saleh Jazrah has declared him ‘truthful’ and Ibn Adiyy said: ‘despite his weakness his hadith should be recorded’ therefore his hadith are no less than the level of Hasan
The second objection upon this hadith is that the narrator Abu Aisha is unknown according to Ibn Hazm and Ibn Qattan. The answer to this is that he is the father of Muhammad bin Abi Aishah and Musa bin Abi Aishah. Hafidh Ibn Hajar has said with regards to him in Taqrib: ‘Abu Aishah al-Umawi, their mawla, the companion of Abu Hurayrah, acceptable (maqbul) from the second (level)’ also Hafidh said in Tahdhib regarding him : ‘Makhul and Khalid bin Madan narrate from him’ and it is agreed in the principles of hadith that from which person two narrators narrate, then his being unknown (majhul) no longer applies, therefore the objection is not valid, and the hadith is no less than the level of hasan
Imam Baihaqi  has made an objection that this hadith is actually a statement of Hadrat Ibn Masud, the detail of which is that this narration is narrated in Musannaf Abd al-Razzaq from Alqamah and Aswad bin Yazid that:
Ibn Masud was sitting with Hudhayfah and Abu Musa al-Ashari, Saeed ibn al-Aas asked them both regarding the Takbirs in the prayer on the day of al-Fitr and al-Adha, each of them said: ask this person, Hudhayfah said to him: ask this person meaning Abdullah Ibn Masud, so he asked him and Ibn Masud said: make takbir four times then recite then make takbir and bow, then stand up for the second rakat and recite, then make takbir four times after the recitation
From this it is known that this narration is a statement of Ibn Masud and is only narrated from him.
Allamah Nimawi has answered this by saying that reconciliation is possible between Abu Musa Ashari’s marfu narration and Hadrat Ibn Masud’s mawquf narration as Hadrat Abu Musa at the beginning was silent out of respect in front of Hadrat Ibn Masud, and when Hadrat Ibn Masud gave the legal ruling with regards to the issue then Hadrat Abu Musa in support of his statement gave his marfu narration. Then for arguments sake if it is accepted that this narration is only mawquf to Ibn Masud even then due to it not falling within the scope of analogy (qiyas) it will have the ruling of a marfu (narration). Then in this narration a group of the companions have agreed with Ibn Masud from which this narration gains extra strength.
The Hanafi’s second proof is the practice of Hadrat Ibn Abbas, Hadrat Mughirah bin Shubah, Hadrat Ibn Masud  may Allah be pleased with them and others 
Also a large number of the Tabieens position was in agreement with the hanafi’s 
The Hanafi’s third proof is the narration of Ibrahim Nakhai  who said:
The Messenger of Allah peace and blessings upon him passed away with the people differeing over the (number) of takbirs in the funeral (prayer)
He then further on said:
The difference continued until Abu Bakr passed away, and when Umar became leader and the difference of the people regarding this (issue) troubled him greatly, so he sent for the men from the companions of the Messenger of Allah peace and blessings be upon him and said: you are the companions of the Messenger of Allah peace and blessings be upon him, when you differ those after you will differ, and when you agree upon a matter the people will agree upon it…. So they discussed the issue among themselves and agreed to make the takbir in the funeral prayer like the takbir in the adha and fitr (prayers) consisting of four takbirs, and they agreed upon this.
So we learn that in Hadrat Umars time there was agreement (ijma) that there would be 4 takbirs in the eid prayer.
Allamah Ibn Rushd has written in Bidayah al-Mujtahid  that no there is no sahih marfu hadith regarding the number of takbirs in the eid prayer, therefore with regards to this he has copied the statement of Imam Ahmad bin Hanbal that: ‘there is no sahih hadith reported from the Prophet peace and blessings be upon him regarding the takbir in the eid prayer’. Ibn Rushd states that the different jurists (fuqaha) have based their opinions upon the practice of different companions. Also this difference is one of virtue, there is agreement that the prayer will be valid (with a different number of takbirs). And Allah knows best that which is correct
Dars al-Tirmidhi (2/314) onwards
 Sunan Abu Dawud (1/163)
 Uthman bin Saeed reports from Ibn Maeen that he said: weak, and Ahmad said: his hadith are reprehensible (manakir), al-Nasai said he: was not strong. Mizan al-Itidal (2/551)
 Maarif al-Sunan (4/439)
 Hafidh al-Zaylai in Nasb al-Rayah (2/214) after narrating this from Abu Dawud said: Abu Dawud was silent regarding it as was al-Mundhiri in his Mukhtasar, and Ahmad narrated it in his musnad
 In his Sunan al-Kubra (3/290)
 (3/290) it should be clear that this chain of narration does not contain Abd al-Rahman bin Thawban nor Abu Aishah
 al-Taliq al-Hasan ala Athar al-Sunan (p.254)
 Musannaf Ibn Abi Shaibah (2/174)
 Musannaf Abd al-Razzaq (3/295)
 Musannaf Abd al-Razzaq (3/293)
 Translators note: ten companions names are mentioned in the footnotes, those interested in the details are referred back to the original
 see Musannaf Ibn Abi Shaibah (2/172)
 Sharh Maani al-Athar (1/239)
 see Badhl al-Majhud (2/207)
Getting back to Sheikh al-Sabuni, from what I have heard, he is a murid of Sheikh Mahmud Effendi in Istanbul, and spends some months of the year in Turkey. May Allah (Most High) facilitate meeting him and sitting in his company to draw from the baraka of the years he has spent studying the Quran. Amin