A comprehensive and useful mention of Abu Ishaq Mahmood bin Ishaq Al-Khuza’i Al-Bukhari Al-Qawas, the narrator of two famous books of Amir al-Mu’minin in Hadith, Imam Bukhari, may Allah have mercy on him (the parts “Juz’ Raf’ al-Yadain” and “Juz’ al-Qira’ah”), is as follows:
Name and Lineage: Abu Ishaq Mahmood bin Ishaq bin Mahmood Al-Qawas Al-Bukhari Al-Khuza’i, may Allah have mercy on him.
Teachers: Some of his teachers are as follows:
✿ Imam Abu Abdullah Muhammad bin Ismail Al-Bukhari, may Allah have mercy on him.
✿ Muhammad bin Al-Hasan bin Ja’far Al-Bukhari
✿ Abu Usmah Sahl bin Al-Mutawakkil bin Hajar Al-Bukhari / trustworthy
Hafiz Ibn Hibban mentioned Sahl bin Al-Mutawakkil in Kitab al-Thiqat
and Hafiz Khalili called him trustworthy.
✿ Abu Umar Harith bin Abdul Rahman Al-Bukhari
✿ Abu Abdullah Muhammad bin Abdak Al-Bukhari Al-Jadidi
✿ Khalaf bin Al-Walid, Abu Salih Al-Bukhari
✿ Ahmad bin Hatim bin Dawood Al-Makki, Abu Ja’far Aslami
and others, may Allah have mercy on them.
Students: To the best of our knowledge, the names of his students (disciples) are as follows:
✿ Abu Nasr Muhammad bin Ahmad bin Musa bin Ja’far Al-Mallahmi Al-Bukhari
✿ Abu al-Abbas Ahmad bin Muhammad bin Al-Husayn bin Ishaq Al-Razi Al-Dareer
About Abu al-Abbas Al-Razi Al-Saghir, Al-Khatib Al-Baghdadi said: و كان ثقة حافظا
✿ Abu Bakr Muhammad bin Abi Ishaq Ibrahim bin Ya’qub Al-Kalabazi Al-Bukhari
This person is an author and mentioned in Taj al-Tarajim
etc.
✿ Imam Abu al-Fadl Ahmad bin Ali bin Amr bin Hamad Al-Sulaymani Al-Baykandi Al-Bukhari, may Allah have mercy on him
For his biography see Sir al-A’lam al-Nubala
etc.
✿ Abu al-Husayn Muhammad bin Imran bin Musa Al-Jurjani
He is mentioned in Tarikh Jurjan by Al-Suhami
.
✿ Abu al-Husayn Ahmad bin Muhammad bin Yusuf Al-Azdi Al-Bukhari
✿ Abu Nasr Ahmad bin Muhammad bin Al-Hasan bin Hamid bin Harun bin Al-Munthir bin Abdul Jabbar Al-Niyazki Al-Karmini.
I do not have a complete hadith history of Samarkand and Bukhara, and “Al-Qand fi Dhikr Ulama Samarkand” by Al-Nasfi is available but is incomplete at the beginning and end; the section on narrators named Mahmood has not been published. Allah knows best.
Scholarly Achievement: He is the primary narrator of two famous books of Imam Muhammad bin Ismail Bukhari, may Allah have mercy on him: Juz’ Raf’ al-Yadain and Juz’ al-Qira’ah.
Scholarly Status: The famous scholar of Yemen, Maulana Sheikh Abdul Rahman bin Yahya Al-Ma’alimi, may Allah have mercy on him, wrote addressing Zahid bin Hasan Kawthari (Jahmi):
اذا كان أهـل الـعـلـم قد وثقوهما و ثبتوهما ولم يتكلم أحد منهم فيهما فما ذا ينفعك أن تقول : لا نثق بهما؟
When the scholars (muhaddithin and ulema) have declared both (Mahmood bin Ishaq Al-Khuza’i and Ahmad bin Muhammad bin Al-Husayn Al-Razi) trustworthy and reliable, and none has criticized them, then what benefit will your saying “We do not trust them” bring?
Now, more than ten references of explicit and implicit authentication of Mahmood bin Ishaq, may Allah have mercy on him, are presented:
➊ Hafiz Ibn Hajar Al-Asqalani, may Allah have mercy on him, classified a narration narrated by Mahmood bin Ishaq as Hasan (good).
Note: Calling a narrator’s unique narration Hasan or Sahih is a form of authentication.
➋ Allama Nawawi, may Allah have mercy on him, narrated a hadith from Juz’ Raf’ al-Yadain as certain and said:
بإسناده الصحيح عن نافع
It is understood that Nawawi considered Juz’ Raf’ al-Yadain as an authentic and established book of Imam Bukhari, may Allah have mercy on him.
➌ Ibn al-Mulqan (Sufi) narrated a hadith from Juz’ Raf’ al-Yadain as certain and said:
بإسناد صحيح عن نافع عن ابن عمر
➍ Zaili Hanafi narrated hadiths from Juz’ Raf’ al-Yadain as certain.
➎ The famous muhaddith Abu Bakr Al-Bayhaqi, may Allah have mercy on him, narrated the book Juz’ al-Qira’ah by Mahmood bin Ishaq from Imam Bukhari, may Allah have mercy on him, as certain.
➏ Allama Abu al-Hajjaj Al-Mizzi, may Allah have mercy on him, narrated Juz’ al-Qira’ah as certain from Imam Bukhari, may Allah have mercy on him.
➐ ‘Ayni Hanafi narrated Juz’ Raf’ al-Yadain as certain from Imam Bukhari, may Allah have mercy on him.
Also see Sharh Sunan Abi Dawood by Al-‘Ayni
and Ma’ani al-Akhbar
➑ Badr al-Din Muhammad bin Bahadur bin Abdullah Al-Zarkashi, may Allah have mercy on him, narrated the mentioned Juz’ as certain.
➒ Muhammad Al-Zarqani narrated Juz’ Raf’ al-Yadain as certain from Imam Bukhari.
➓ Al-Suyuti narrated Juz’ Raf’ al-Yadain in Fadh al-Du’a as certain from Imam Bukhari, may Allah have mercy on him.
⓫ Al-Dhahabi
⓬ Maghltai Hanafi
And others; for example see Tanqih al-Tahqiq
Many scholars of the Deoband, Barelvi, and Taqleed schools have narrated Juz’ Raf’ al-Yadain and Juz’ al-Qira’ah (both or either one) as certain from Imam Bukhari, may Allah have mercy on him. Some references are:
➊ Naimwi
➋ Sarfaraz Khan Safdar Kard Mangi Gakhrovi Deobandi
➌ Sufi Abdul Hamid Swati Deobandi
➍ Faiz Ahmad Multanvi Deobandi
➎ Jamil Ahmad Niziri Deobandi
➏ Ali Muhammad Haqqani Deobandi
➐ Ghulam Mustafa Noori Barelvi
➑ Ghulam Murtaza Saqi Barelvi
➒ Abu Yusuf Muhammad Wali Darwish Deobandi
➓ Abdul Shakoor Qasmi Deobandi etc.
and others.
All of them have narrated Juz’ al-Qira’ah or Juz’ Raf’ al-Yadain as certain and authoritative, and some have declared a narration from Raf’ al-Yadain as authentic in chain.
To our knowledge, no muhaddith or authentic scholar has criticized Mahmood bin Ishaq, and declaring his narrated books and narrations as authentic or certain (in the absence of criticism) is proof that he was trustworthy and truthful in the eyes of all these scholars. Therefore, both Juz’ al-Qira’ah and Juz’ Raf’ al-Yadain are established from Imam Bukhari, may Allah have mercy on him, and the objections of some people of the 14th and 15th centuries on these books are rejected.
Refutation of the ignorance or negligence of some people: In the 14th and 15th centuries, some people (for example Amin Okaraavi Deobandi) called Mahmood bin Ishaq Al-Bukhari unknown, whereas after the narration of seven narrators, authentication by Hafiz Ibn Hajar and other scholars, calling him unknown here is false and rejected. To our knowledge, Mahmood bin Ishaq, who died in 332 AH, was never called Majhul al-‘Ayn or Majhul al-Hal (hidden) by any muhaddith or authentic scholar.
Hafiz Al-Dhahabi, may Allah have mercy on him, wrote:
محمود بن إسحاق البخاري القواس: سمع من محمد بن إسماعيل البخاري و محمد بن الحسن بن جعفر صاحب يزيد بن هارون و حدث و عمر دهرا. أرخه الخليلي و قال: ثنا عنه محمد بن أحمد الملاحمي
Mahmood bin Ishaq Al-Bukhari Al-Qawas: He heard from Muhammad bin Ismail Al-Bukhari and Yazid bin Harun’s student Muhammad bin Al-Hasan bin Ja’far, narrated hadiths, and lived a long time. Khalili mentioned his date of death and said: Muhammad bin Ahmad Al-Mallahmi narrated hadith from him.
A famous principle of hadith is that if two or more trustworthy narrators narrate from a narrator, then he is not Majhul al-‘Ayn (unknown), and if such a narrator is not authenticated, then he is Majhul al-Hal (hidden). Some references are:
➊ Al-Khatib Al-Baghdadi, may Allah have mercy on him, wrote: و أقل ما ترتفع به الجهالة أن يروي عن الرجل اثنان فصاعدا من المشهورين بالعلم، كذلك
And a person’s ignorance (being unknown) is at least removed if two or more narrators known for knowledge narrate from him, and so on.
Ibn al-Salah Al-Shahrazuri, may Allah have mercy on him, wrote: و من روى عنه عدلان و عيناه فقد ارتفعت عنه هذه الجهالة
And if two trustworthy narrators narrate from him and specify him by name, then his ignorance (being unknown) is removed.
Hafiz Al-Dhahabi, may Allah have mercy on him, wrote about Usamah bin Hafs: ليس بمجهول فقد روى عنه أربعة
He is not unknown because four narrators narrated from him.
Note: This phrase was omitted from printed editions of Mizan al-I’tidal.
Ali bin Abdul Kafi Al-Subki Al-Shafi’i, opponent of Hafiz Ibn Taymiyyah, wrote openly: و برواية اثنين تنتفى جهالة العين فكيف برواية سبعة؟
Ignorance of the eye is removed by narration of two, so how can it not be removed by narration of seven?!
Hafiz Ibn Abd al-Barr, may Allah have mercy on him, wrote about a narrator Abdul Rahman bin Yazid bin ‘Uqbah bin Karim Al-Ansari Al-Siddiq: و قد روى عنه ثلاثة، وقد قيل: رجلان فليس بمجهول
Two or three people narrated from him, so he is not unknown.
Abu Ja’far Al-Nahhas, may Allah have mercy on him, said: و من روى عنه اثنان فليس بمجهول
And if two narrate from him, he is not unknown.
‘Ayni Hanafi, may Allah have mercy on him, wrote about a narrator (Abu Zayd):
والجهالة عند المحدثين تزول برواية اثنين فصاعدا، فأين الجهالة بعد ذلك؟! إلا أن يراد جهالة الحال
And according to muhaddithin, ignorance is removed by narration of two or more, so where is ignorance after that?! Unless ignorance of the state is meant.
There are many more such references.
➋ Zafar Ahmad Thanvi Deobandi wrote a principle about Aisha bint ‘Ajrad: وليس بمجهول من روى عنه اثنان
And if two trustworthy narrators narrate from him, he is not unknown.
Note: The phrase و عرفها يحيى بن معين فقال: لها صحبة after this is separate and does not contradict this principle.
Zafar Ahmad Thanvi Deobandi further wrote: برواية عدلين ترتفع جهالة العين عند الجمهور و لا تثبت به العدالة
According to the majority, ignorance of the eye is removed by narration of two trustworthy narrators, and this does not prove justice (authentication) of the narrator.
➌ Abdul Qayyum Haqqani Deobandi wrote about a narrator:
In response, hadith commentators say his name is Yazid and three narrators narrate from him, and according to the principle, ignorance is removed if two narrate from a person.
Also see Tawdhih al-Sunan
➍ Muhammad Taqi Usmani Deobandi replied to an objection about a Majhul al-Hal narrator Abu ‘Aisha:
And it is established in hadith principles that ignorance is removed if two narrators narrate from a person, so the objection of ignorance is not correct and this hadith is not less than Hasan.
➎ Abdul Haq Haqqani Okaraavi Deobandi said about an objection of Majhul:
“The answer is that there are two types of Majhul: (1) Majhul Dhat (unknown identity). (2) Majhul Sifat (unknown attributes). When a narrator says ‘Hadathani Rajul’ and that man is unknown, this is Majhul Dhat. If two students who are trustworthy, just, and precise narrate from such an unknown man and the Ummah trusts them, then their narration from a teacher (unknown man) is like testimony to the teacher’s trustworthiness. Because competent students never learn from an incompetent teacher.”
➏ Ahmad Hasan Sambhali Taqleedi Muzaffar Nagri wrote in response to Imam Ibn Abi Shaybah’s first objection (against his alleged Imam):
So when two people narrated from him, ignorance was removed and he would be considered well-known as this principle is established in hadith sciences.
This book is preferred by four persons:
● Ashraf Ali Thanvi
● Master Amin Okaraavi
● Mushtaq Ali Shah Deobandi
● Muhammad Ilyas Ghuman Hayati Deobandi
If the principle mentioned here is denied, then the defense of the Taqleed school for their alleged Imam ends at the first problem, and Imam Ibn Abi Shaybah’s objection that Imam Abu Hanifa, may Allah have mercy on him, opposed hadiths becomes correct.
➐ Naimwi Taqleedi wrote about a Majhul al-Hal narrator Abu ‘Aisha: قلت: فارتفعت الجهالة برواية الاثنين عنه
I said: So ignorance was removed by narration of two.
➑ Shabbir Ahmad Usmani Deobandi wrote: ثم من روى عنه عدلان ارتفعت جهالة عينه
Then if two trustworthy narrators narrate from him, his ignorance is completely removed.
➒ Muhammad Irshad Al-Qasmi Bhagalpuri (Deobandi) wrote:
“If the narration of an unknown narrator is established by two just narrators, then ignorance is removed.”
➓ Muhammad Mahmood Alam Safdar (Nanhe) Okaraavi wrote:
“Remember that ignorance depends on the number of narrators according to other muhaddithin, and if there are two narrators, ignorance of the eye is removed. According to us, Majhul al-‘Ayn is one from whom one or two hadiths are narrated and his justice is unknown. It is common that two or more narrate from him. If such ignorance is in a Sahabi, it is not harmful, and if in a non-Sahabi, then if his hadith appears in the second or third century, it is permissible to act upon it, and if it appears and the Salaf testify to its authenticity and remain silent on criticism, it will be accepted, and if they reject it, it will be rejected, and if there is disagreement, if there is a supporting analogy, it will be accepted, otherwise rejected.”
From this Deobandi principle of Nanhe Okaraavi, the narrations of Mahmood bin Ishaq Al-Khuza’i and Nafi’ bin Mahmood Al-Maqdisi, may Allah have mercy on them, become acceptable (authentic or good).
More such references can be found, proving that calling Mahmood bin Ishaq, who had seven students, absolutely Majhul or Majhul al-‘Ayn is completely wrong and rejected.
As for calling him Majhul al-Hal or hidden, this only happens when there is no authentication at all (or he is unreliable), as Hafiz Ibn Hajar, may Allah have mercy on him, wrote: و إن روى عنه اثنان فصاعدا ولم يوثق فهو مجهول الحال وهو المستور وقد قبل روايته جماعة بغير قيد و ردها الجمهور
If two or more narrate from him and he is not authenticated, then he is Majhul al-Hal and hidden. A group accepted him without any restriction, and the majority rejected him.
In the explanation of “a group accepted him,” Mulla Ali Qari Hanafi wrote: منهم أبو حنيفة
Among them is Abu Hanifa.
Shabbir Ahmad Usmani Deobandi wrote: و منهم أبو بكر بن فورك و كذا قبله أبو حنيفة خلافا للشافعي، و من عزاه إليه فقد وهم
And among those who accept the narration of the hidden is Abu Bakr bin Furak and before him Abu Hanifa. This principle is against Shafi’i, and whoever attributed it to them (Shafi’is) made a mistake.
Habib ur-Rahman Azmi Deobandi’s preferred book ‘Ulum al-Hadith contains Muhammad Ubaidullah Al-Asadi (Deobandi) writing:
“According to Imam Abu Hanifa, the details about the rulings of Majhul are:
(a) Majhul al-‘Ayn: This is not a state of criticism. Its hadith will be rejected only if the Salaf rejected it or if it appeared after the era of Tabi’ al-Tabi’in. If it appeared earlier, whether the Salaf strengthened it or some agreed or all remained silent, acting upon it is correct.
(b) Majhul al-Hal: The narrator is acceptable, whether outwardly just but inwardly weak or unknown by both.
(c) Majhul al-Ism: Also acceptable provided it belongs to the three centuries.
From this detail, it is clear that according to the Imam, Majhul is not absolutely acceptable, at least the condition of belonging to the three centuries is observed as clarified.”
Abu Sa’d Shirazi (Deobandi) wrote: “A narrator who is not Majhul al-‘Ayn and whose authentication is not transmitted from anyone is called Mastur (hidden). His narration is acceptable.”
Shirazi Deobandi quoted from his “Sultan al-Muhaddithin, Mulla Ali Qari”: “And the narration of the hidden was accepted by a group without time restriction, among them is Abu Hanifa, may Allah have mercy on him. Sakhawi mentioned it and this opinion was adopted by Ibn Hibban following Imam Azam.”
Note: The claim that Hafiz Ibn Hibban followed Hanafi Imam Abu Hanifa in this principle is baseless and unsupported.
Deobandi “Mufti” Shabbir Ahmad (modern) wrote: “The third narrator is Imam Abu Usmah Sa’d bin Mu’adh Al-Marwazi. Ali Zai narrated criticism of him being Majhul. However, according to hadith principles, this criticism is rejected because there are two types of Majhul:
● Majhul al-Hal
● Majhul al-‘Ayn
Majhul means whose justice is not apparent, a Muslim. According to Imam Azam Abu Hanifa and his followers, the narration of Majhul al-Hal will be accepted, meaning the narrator being Muslim and avoiding sin is sufficient for acceptance.
Majhul al-‘Ayn means scholars do not recognize this narrator or his narration. Only one narrator narrated from him, in other words, only one student narrated from him.
Neither type applies to Abu Usmah; neither Majhul al-Hal nor Majhul al-‘Ayn. According to Hanafi principles, his narration is accepted, and according to other Imams’ principles also, because he has many students and they are Muslims. Therefore, his narration will be accepted. End.”
Fair-minded readers should note that some narrators narrated from Abu Usmah, but no authentic muhaddith or scholar explicitly or implicitly authenticated him; rather, Hafiz Al-Dhahabi clearly wrote that مجهول و حديثه باطل he is Majhul and his hadith is invalid. (
This Abu Usmah is being declared trustworthy and truthful (!) while Mahmood bin Ishaq Al-Khuza’i Al-Bukhari and Nafi’ bin Mahmood Al-Maqdisi, may Allah have mercy on them, are being called Majhul and Mastur. SubhanAllah!
Summary of the investigation: Mahmood bin Ishaq Al-Khuza’i mentioned here is not Majhul or Mastur but trustworthy and truthful and narrated Sahih and Hasan hadiths. Therefore, the criticism of Master Amin Okaraavi Deobandi and his followers on him is rejected.
Date of Death: 332 AH
(Written on: 4 November 2011, Maktaba al-Hadith Hazro, Attock)
