Abū Bakr Aḥmad ibn Ḥusayn ibn ʿAlī ibn Mūsā al-Khusrawjirdī al-Bayhaqī (Arabic: أبو بكر أحمد بن حسين بن علي بن موسى الخسروجردي البيهقي, 994–1066),[11] also known as Imām al-Bayhaqī, was a Sunni scholar widely known for being the foremost leading hadith master in his age, leading authority in the Shafi'i school, leading authority on the foundation of doctrine, meticulous, a devoted ascetic and one of the notable defenders of the Ash'ari school.[12][3][4][5]Al-Dhahabi said: "Unequalled in his age, unrivalled amongst his peers, and the Ḥāfiẓ of his time."[13]
Al-Bayhaqi spent his early years and childhood in the city of Bayhaq before moving elsewhere to pursue his studies. He journeyed throughout Khorazan, Iran, Iraq, Hejaz, and other Muslim countries out of a passion for knowledge. He narrated Hadith from numerous scholars during his intensive travels.[15]
Teachers
He studied fiqh under two prominent jurists, Abū al-Fatḥ Nāṣir ibn al-Ḥusayn ibn Muḥammad al-Naysaburi as well as Abul Hasan Hankari. He studied hadith under Hakim al-Nishaburi (foremost leading hadith scholar at his time) and was al-Nishaburi's foremost pupil as well as extensively studying hadith under Abu Ishaq al-Isfarayini, Abu Bakr al-Barqani, and many others. Al-Bayhaqi belongs to the third generation of Ash'ari school and took kalam from two prominent theologians, Ibn Furak and Abu Mansur al-Baghdadi. He took his Tasawwuf as well as narrating hadith from Al-Sulami.[12] He had the privilege to study kalam under Al-Halimi in his younger days.[16]
Scholarly life
Al-Bayhaqi taught and authored books in Bayhaq and lived most of his life there, until 1049, when he was asked to go to Nishapur. This request resulted from Al-Kunduri, the vizier of Tughril Beg, the Seljuq sultan who had been ruling from Nishapur since 1040, persecuting the Ash'arites. Al-Kunduri's motive for this attack was probably his competition with Aby Sahl Ibn al-Muwaffaq for the position of vizier; the latter was a Shafi'ite by law whereas al-Kunduri was a Hanafite. Two distinct Ash'arites, al-Qushayri and al-Juwayni, were barred from the mosques in or around 1049. The Sultan then issued an order imprisoning them, as well as Abu-Sahl Ibn al-Muwaffaq and other individuals. The two theologians eventually travelled to the Hijaz and left Nishapur. In the meantime, al-Bayhaqi had written a lengthy letter to al-Kunduri that has survived, demonstrating the Ash'arites' immunity from heretical accusations and requesting an end to the persecution. Al-Bayhaqi travelled to Nishapur approximately a year later; he may have stayed there for a few years prior to travelling to the Hijaz. Around the years 1063 and 1064, following al-Kunduri's imprisonment and eventual death, the exiles returned to Nishapur.[17]
Students
Al-Bayhaqi had large number of students. He would give them the authority to narrate and teach his books. His most famous pupils associated with him include:[18][19]
his own grandson Úbaydullāh ibn Muĥammad ibn Aĥmed al-Bayhaqī
Ĥāfiž Abū Zakariyyah Yaĥyā ibn Mandah
Abū Ábdullāh Muĥammad ibn al-Fađl Al-Furāwī
Zāhir ibn Ţāhir ash-Shaĥāmiyy
Abu’l Máālī Muĥammad ibn Ismāýīl al-Fārisī
Abdu’l Jabbār ibn Abdu’l Wahhāb ad-Dah’hān
Abdu’l Jabbār ibn Muĥammad al-Khuwārī and his brother
Abdu’l Ĥamīd ibn Muĥammad al-Khuwārī
Death
He died in Nishapur on the 10th of Jumādā al-ťlā, 458 AH corresponding to the 9th April 1066 at the age of 74. He was washed, put in a coffin, and transported [two days at the time] to Bayhaq, where he was buried.[20]
Asceticism
Al-Bayhaqi was known for his extreme piety and was a frugal spender in the same manner of the pious scholars. He constantly fasted for thirty years straight before his death except the days of Eid and Tashriq which are prohibited to fast. It is known that perpetual fast (Sawm al-Dahr) is a famous practise done by several companions and the Salaf such as Umar, Uthman, Ibn Shihab al-Zuhri, Abu Hanifa, Al-Shafi'i, Al-Tustari, etc.[12]
"Ibn Umar fasted permanently, i.e. except the days of Eid and Tashriq. This perpetual fast is his way and the way of his father Umar Ibn al-Khattab, Aisha, Abu Talha and others of the Salaf as well Al-Shafi'i and other scholars. This position is that perpetual fasting is not disliked (makruh).
As mentioned previously, Imam al-Bayhaqi was trained by the esteemed Abu Bakr Ibn Furak and Abu Mansur al-Baghdadi, the two Imams who contributed to the establishment of the Ash'ari school of doctrine. Al-Bayhaqi is thus positioned among the Asha'ris of the third generation.[21] Al-Bayhaqi was a traditionalist theologian and staunch Ash'ari who textually supported the Ash'ari doctrine as can be seen in his two classical works of creed called Al-Asma' wa al-Sifat and Al-'Itiqad wa al-Hidaya ila Sabil al-Rashad. In these textual based theological works, al-Bayhaqi establishes the Ash'ari school are true Sunnis who are with accordance to the creed of the pious predecessors.[22][23]
The prophet (PBUH) pointed to Abu Musa al-Ash'ari in relation to the verse: (Allah will bring a people whom HE loves and who love Him) (5:54) saying: "They are that man's people," due to the tremendous merit and noble rank attributed by this Hadith to the Imam Abu al-Hassan al-Ash'ari. For he is part of Abu Musa's people and one of his children who received knowledge and were granted discernment, and he was singled out for strengthening the Sunnah and repressing innovation by producing clear proofs and dispelling doubts. It is most likely that the prophet named Abu Musa's people a people believed by Allah because he knew the soundness of their religion and the strength of their belief. Therefore, whoever leans towards them in science of foundation of Religion and follows their position in disowning tashbih (likening Allah with His creation) while adhering to the Book and the Sunnah, is one of their number (people).
Views
Al-Bayhaqi also had a variety of views stating his understanding of cosmology. Al-Bayhaqi believed that God first created water, and subsequently used this water as a basis for his creation of everything else.[24]
Legacy
Al-Bayhaqi contributed to a significant reform in the traditionalist evaluation of hadith, emphasizing the use of reflective reasoning in evaluating which hadith material should be considered incompatible with Islamic theology. Often, Al-Bayhaqi would then understand such hadith as less reliable or allegorical.[25]
Al-Bayhaqi is regarded as the last person in history to comprehensively collect and assemble the textual evidence of the Shafi'i madhab including the hadith, the opinions of Imam Shafi'i and those of his direct students. Imam al-Haramayn al-Juwayni said: "There is no Shafi'i except he owes a huge debt to Al-Shafi'i except al-Bayhaqi, to whom al-Shafi'i owes a huge debt for his (Bayhaqi's) works which imposed al-Shafi'i's school and his sayings (enforced and strengthened)." Al-Dhahabi comments: "Abu Al-Ma'ali (Ibn Al-Juwayni) is right! It is as he said, and if al-Bayhaqi had wanted to found a school of Law (madhab) for himself he would have been able to do so, due to the vastness of his sciences and his thorough knowledge of juridical differences (legal matters)."[20]
Al-Bayhaqi arranged the Imam al-Shafi'i statements and proof texts in the extensive Marifat al-Sunan wa-al-Athar. He then assembled his Al-Sunan al-Kubra, a gigantic collection of hadiths that included prophetic traditions and companions opinions to support every point of Shafi'i's substantive law. As a specialist in the Shafi'i law and al-Muzani's Mukhtasar, al-Bayhaqi was much sought for. His writings were highly revered and frequently cited by both later Shafi'is and Hanbalis. Al-Bayhaqi's writings reflected the new Shafi'i orthodoxy. Works like Sunan al-Kubra and Al-Sunan al-Wusta championed the body of substantive law of the school and the Shafi'i transmission-based legal methodology.[26] Al-Bayhaqi represents the school's steadfast adherence to the hadith's primacy, which its founder had argued for.[27] The use of Sahih al-Bukhari and Sahih Muslim as authentic books was first introduced by Al-Bayhaqi.[26]
According to Scott Lucas in "Perhaps You Only Kissed Her?", al-Bayhaqi sealed and consolidated the hadith canon since what he added was accepted as canonical and what he left out was not, and his decisions were respected by later scholars. In his thesis, he added that al-Bayhaqi was the final compiler of the original hadith collections.[28]
"He was the Imam Bayhaqi: one of the Imams of the Muslims, guides of the believers, and callers to the firm rope of Allah. He was a sublime jurist (faqih jalil), an eminent (kabir) hafiz; an adept jurisprudent (usulu nihrir); abstinent; godly; obedient to Allah (qanit li'llah); firm in supporting the Shafi'i legal school, in terms of methodology (aslan) and derivation of law (fur'ian); and a mountain from the mountains of knowledge...He was the muhaddith of his time (zaman) Shaykh of the Sunnah in his era (waqt).[13]
Works
Bayhaqi was a prominent prolific author in his time, having authored more than one thousand volumes according to Al-Dhahabi.[27][29] Al-Dhahabi also said in Siyar A'lam al-Nubala': "Al-Bayhaqi’s writings are of great value and abundant in benefits. There are few who wrote as good as Imam Abu Bakr (al-Bayhaqi), so the world should take care of these (books).[30]
Among the most well-known books authored by him are:[31]
Sunan al-Kubra ("The Major Book of the Prophet's Sunnnas"), is a 24 volume hadith compilation and considered his magnum opus. It is considered the largest, most organized and comprehensive of all the Sunan collections.
Shu'ab al-Iman ("The Branches of Faith"), the author offers a thorough textual commentary on the tenets of faith and its various branches.
Al-Sunan al-Wusta, also referred to as [Ma`arifa al-Sunan wa al-Athar] ("The Knowledge of Sunnas and Reports"), is a textual compilation supporting the Shafi'i doctrine.
Bayan Khata Man Akhta`a `Ala al-Shafi`i ("The Exposition of the Error of Those who have Attributed Error to al-Sahfi`i"). When it comes to the presentation of the Shafi`i school's textual evidence, this work is a useful addition to the Sunan and the Ma`rifa.
Al-Mabsut fi Nusus al-Shafiyi ("The Extensive: Documents used by Al-Shafiyi") in two volumes, it's considered the first book of its kind and a proof for the Shafi'i school.
Al-Mabsut ("The Expanded [Reference Book]"), on Shafi`i Law.
Al-I`tiqad `ala Madhhab al-Salaf Ahl al-Sunna wa al-Jama`a ("Islamic Doctrines According to the School of the Predecessors Which is the School of the People of the Prophet’s (S) Way and Congretgatoin of His Companions") in about forty brief chapters.
Dala’il al-Nubuwwa ("The Signs of Prophethood") in about seven volumes, the foremost big voluminous book exclusively dedicated to the person of the Prophet Muhammad (s) as al-Qadi `Iyad’sAl-Shifa bi Ta'rif Huquq al-Mustafa is the foremost condensed book on this topic.
Al-Da`awat al-Kabir ("The Major Book of Supplications") in two volumes, which, like al-Adhkar by al-Nawawi and al-Jazari's corresponding work, arranges the narrations linked to the subject according to circumstance.
Al-Da`awat al-Saghir ("The Minor Book of Supplications")
Al-Zuhd al-Kabir ("The Major Book of Asceticism"), which uses subject headings to organise the pertinent narratives for the early Sufis and Companions.
Al-Báath [wa’n Nushūr] ("Resurrection and Judgement Day")
At-Targhib wa’t Tarhib ("Encouragement to do good and Warning to abstain from evil")
Al-Sunan al-Şaghir ("The Smaller Collection of Sunnah")
Al-Arb`un al-Kubra ("The Major Collections of Forty Hadith") in two volumes.
Al-Arb`un al-Sughra ("The Minor Collections of Forty Hadith"), which is committed to developing excellent manners and self-purification.
Al-Khilafiyyat ("The Divergences" [between al-Shafi`i and Abu Hanifa]) in three volumes on the differences of opinion among jurists of which Ibn al-Subki said: “No-one preceded him in writing a book of this kind, nor followed him in writing its like. It is an independent method in hadith science which is appreciated only by experts in both fiqh and hadith. It is precious for the texts it contains."
Al-Mad’khal ila’s Sunan ("An Introduction to the Sunnah")
Al-Adab ("The book of Etiquette")
Fada’il al-Awqat ("Times of Particular Merit")
Ar-Ru’yah ("The Book of Dreams")
Al-Asra’a ("The Book of Ascension")
Manaqib al-Shafi`i ("The Immense Merits of al-Shafi`i") in two volumes, which al-Nawawi said was "the most reliable book on the merits of the Imam." Ibn As-Subkī said, “Of Al-‘Itiqād, Dalā’il Al Nubuwwa, Shu’ab Al-īmān, Manāqib Ash-Shāfi’ī and Al-Da’wāt Al-Kabīr, I swear that none of them has any peer!”
Manaqib al-Imam Ahmad ("The Immense merits of Imam Ahmad")
Tarikh Hukama al-Islam ("History of the Rulers of Islam")
^ abOvamir Anjum, Politics, Law, and Community in Islamic Thought: The Taymiyyan Moment (Cambridge Studies in Islamic Civilization) 2012, p 142. ISBN1107014069
^ abHoltzman, Livnat. "Does God Really Laugh?" – Appropriate and Inappropriate Descriptions of God in Islamic Traditionalist Theology. p. 185.
^Brown, Jonathan (2013). The Canonization of al-Bukhari and Muslim: The Formation and Function of the Sunni Hadith Canon (Islamic History and Civilization). Brill. p. 219. ISBN978-9004158399.
^Constructive Critics, Ḥadīth Literature, and the Articulation of Sunnī Islam, By Scott C. Lucas, pg. 98
^Noor, Umar Muhammad. "Abu Bakr Al-Bayhaqi and his Approach to Sifat Traditions." INTERNATIONAL JOURNAL OF ACADEMIC RESEARCH IN BUSINESS AND SOCIAL SCIENCES 9.6 (2019). p.330 "He received Asharism from several authorities including Abu Bakr Ibn Furak who studied kalam under Abu al-Ḥasan al-Bahili, a direct disciple of the founder of Asharism Abu al-Ḥasan al-Ashari(d. 324/936)."
^ abThe Creed of Imam Bayhaqi An Abridged Translation of al-I`tiqad wa'l-Hidayah ila Sabil ar-Rashad. Together with Saeed Fodeh's Synopsis of Bayhaqi's Text page editor's introduction
^Classen, Albrecht (22 September 2010). Laughter in the Middle Ages and Early Modern Times - Epistemology of a Fundamental Human Behavior, Its Meaning, and Consequences. De Gruyter. p. 185. ISBN9783110245486. This position is stated in the words of the important traditionalist theologian alBayhaqi (d. 1066)
^Saeed Fodeh, "Appendix" in (tr. Nasir Abdussalam) The Creed of Imam Bayhaqi, Turath Publishing, 2017, pp. 283-5
^Umar Muhammad Noor. "Abu Bakr al-Bayhaqi and his Approach to Sifat Traditions," International Journal of Academic Research in Business and Social Sciences, 2019, pp328-9.
^ abJulie Scott Meisami, Paul Starkey (1998). Encyclopedia of Arabic Literature. Vol. 1. Routledge. p. 145. ISBN9780415185714.
^Lucas, Scott C. (2004). Constructive Critics, Ḥadīth Literature, and the Articulation of Sunnī Islam The Legacy of the Generation of Ibn Saʻd, Ibn Maʻīn, and Ibn Ḥanbal. Brill. p. 13. ISBN9789004133198.
