No one at the top of the three hundred (the beginning of the fourth century AH) was more memorable than the women, he was more skilled in hadith, his reason and his men from a Muslim, from Abu Dawood, and from Abu Issa (Tirmidhi), while he was running in the course of Al-Bukhari and Abu Zar'a.

(The Golden Imam in his testimony of the Al-Nisaei Imam)

The science of hadith in the system of sciences in Islam was ranked high.

That is because the sciences in Islamic civilization were based on the foundations of revelation from the Book of God and the Sunnah of His Messenger.

And because people's religion, beliefs, dealings, livelihoods, morals, thoughts, and everything they do are based on the Holy Quran.

And the hadith of the Messenger of God - may God bless him and grant him peace - after the death of the Companions and their dispersal in the regions needed to have systematic, assertive and firm rules in order not to enter into falsehood, position and fabrication, so that the religion of the people would be lost as the Messenger of God - may God bless him and grant him peace - and he explained in it what was most beautiful in the Book of God .

Therefore, the science of hadith has become a transmission, knowledge, narration, its men, its justifications, degrees, compilations, classes and terminology, and only the most senior scholars among the conservators who were keen on the journey to the most important Islamic lands in the Arabian Peninsula, Iraq, the Levant, Egypt, Persia, Khorasan and other countries to take the narration and learn about men, the field of imams emerged in this field. Among them are Imam Malik, Imam Ahmad, Imam al-Bukhari, al-Tirmidhi, Muslim, and then Imam al-Nasa’i.

Al-Nasa’i is a man who lived his eighty-eight years of life serving the hadith of the Messenger of God, transmitting it, learning and teaching it, until it became one of the verses of his era, and one of the six famous men of hadith and their compilations over time and up to the present day.

Where was he born?

Who is the most prominent of his sheikhs?

What are his classifications?

And why did the mob hit him and cause his death after all this busy walk?

That is what we will see in our next lines.

In the city of Nasa in the province of Khorasan - located today 18 km southwest of the Turkmen capital Ashgabat - Ahmed bin Shuaib bin Ali bin Sinan bin Dinar al-Nasa'i al-Shafi’i was born in the year 215 AH, and it was Khorasan at that time - which is the vast region that includes Afghanistan and the southern part of Turkmenistan and east Iran today - was one of the most important fortresses of knowledge and knowledge, and in it we found Imam Muslim, the author of al-Sahih, al-Marwazi, al-Bayhaqi, al-Harawi, al-Balkhi, al-Nisaburi and others, and in the same era, Imam al-Bukhari was an unparalleled knowledge in the science of the Prophet’s hadith, and he toured Khurasan and took from its sheikhs.

In the midst of this environment that gathered hundreds of senior scholars, the female imam grew up and memorized the Noble Qur’an in his hometown, then when he grew up from the ring at the age of fifteen, and that was in the year 230 AH, he decided to go to the town of Baghlan near Balkh, northern Afghanistan today.

The updated Imam, the updated Imam, Qutaybah bin Saeed Al-Balkhi (d.240 AH), and Qutaiba was one of the most senior modern imams, he heard about Imam Malik bin Anas in Medina, and Imam Al-Layth bin Saad in Egypt, Iraq, the Levant and others, and he returned to his hometown and was a beacon for the people of Khurasan and Beyond the River Then, a group of their elders taught him, on top of whom were Imams Bukhari and Muslim [1]!

Al-Nasa’i remained for a year and two months without leaving his Sheikh Qutayba, hearing from him everything that was in his collection of hadith and narration sciences, and there is no doubt that he heard from him about his trip to the Arabian Peninsula, Iraq, Egypt, Aleppo, and Al-Mayssah in southern Turkey and elsewhere, and about his meeting with the nation’s most senior scholars of jurists and hadiths. He was attracted by this sense when he was still in the prime of his youth, so he decided to travel to the cities of Iran, Iraq, the Jazira, the Levant and the Thughour, then Egypt, which he comforted himself in, and he decided to live in it from 243 AH until 302 AD, that is, nearly six decades in which women taught the students of knowledge that they intended From all parts of the Islamic world [2].

And if Al-Nisa’i had heard in Khurasan from its greatest scholar, Qutaiba bin Saeed Al-Balkhi, then he read on the sign of the East Imam Ishaq bin Rahwayh, and Muhadith al-Sham Imam al-Hafiz Abd al-Rahman bin Ibrahim bin al-Dimashqi known as Dahim, Imam al-Hafiz Amr bin Ali al-Falas al-Basri, and Iraq scholar Imam Abu Kureib Muhammad bin Al-Ala bin Qurayb Al-Kufi

Because of this elite of scholars who gained knowledge from their hands, Al-Nisa’i became one of the imams of Islam of his time. Al-Dhahabi said about him: “He was from the fields of knowledge with understanding, mastery, eyesight and criticism of men and good writing. He toured the search for knowledge in Khurasan, Hijaz, Egypt, Iraq, Jazira and the Levant. And al-Thaghur, then settled in Egypt, and Hafiz moved to him, and there was nothing left for him in this regard. ”

Al-Nisaei had settled in the Alley of Lanterns near the Mosque of Amr Ibn Al-Aas in Al-Fustat (ancient Egypt today), and for six decades his council in the mosque remained the focus of the world's attention!

Thousands of scholars have taken it from him, and even of the most senior scholars of conservation, including Imam al-Hafiz Abu al-Qasim Sulayman bin Ahmad al-Tabarani, and the scholar of Egypt in his time, Imam Abd al-Rahman bin Ahmad bin Yunus, and Sheikh of Khurasan, Imam al-Hafiz Abu Ali al-Husayn bin Ali al-Nisaburi, and the modernist and jurist of Egypt Abu Jaafar Ahmad bin Muhammad al-Tahawi al-Hanafi, Muhammad bin Ishaq al-Dinuri, known as Ibn al-Sunni, and hundreds of others, among whom we found many names that came from the ends of the earth to Egypt to hear about him in the Mosque of Amr ibn al-Aas.

Rather, the students of Morocco and Andalusia came to him in groups, such as Qassem bin Thabit al-Awfi al-Zarqasti, and Ibn al-Ahmar, the Andalusian bovine who was a friend of women, and hundreds of others were too narrow to mention them, all of them keen to go to Egypt to hear from the sign of the women’s hadith [4].

And the biggest evidence reveals to us the prestigious position that Al-Nisa’i attained at the time, that any comparison was made between al-Nisa’i and other hadith imams of his time, the senior conservatives and scholars immediately favored the al-Nisa’i’s scales. Al-Hafiz Ali bin Omar al-Dariquti was asked: “If Muhammad spoke Ibn Ishaq Ibn Khuzaymah and Ahmad Ibn Shuaib al-Nasa’i had a hadith, so who of them was presented? He said: Al-Nasa’i, because he was assigned to the idea that I did not precede any one of the women, and if Ibn Khuzaymah was an imam who was proven to have no equal ”[5], and we must know that Al-Daaraqutni is one of the most knowledgeable men of hadith as well. Which shows us the great position of women in those times and among peers.

For this reason, he was singled out by some students who did not want to set out to hear the hadith from other countries, and saw in their sheikh the sufficiency and loyalty, and on top of them was Ibn Al-Haddad Al-Masry who “used to have a lot of hadith, and he didn’t talk about anyone but Abu Abd al-Rahman al-Nasa’i only, and he said: I accepted it as an argument. Between me and God "[6].

Al-Nisa’i were not those who were negligent in the knowledge, documentation, modification, wounding, and criticism of men. They were the narrators of the noble Prophet’s hadith from the time of the Prophet and the Companions until his time, and it was known that he was more conservative than Bukhari and Muslim in amending men and judging them, until he was asked: “Imam Abu al-Qasim Saad bin Ali Al-Zanjani in Mecca on the authority of a man of the narrators (narrators of hadith), and he documented it. I said (meaning the questioner): Abu Abd al-Rahman al-Nasa’i weakened him, and he said: O son, that Abu Abd al-Rahman in men has a condition that is more severe than the conditions of Bukhari and Muslim. ”[7] This is why The reason was described by al-Dhahabi and Ibn Hajar as being strict in accepting and modifying the narrators.

But with the women’s strictness in this condition, they “agreed to memorize it and master it, and it depends on what it said about the wound and the modification.” Al-Alamah Al-Dhahabi said in it: “No one was in the top of the three hundred (the beginning of the fourth century AH) more memorable than the women. He is more knowledgeable in the hadith and its reason. And his men are from a Muslim, from Abu Dawud and from Abu Issa (Tirmidhi), while he is running in the course of Al-Bukhari and Abu Zar'ah "[8].

As Ibn Mandah said about him: “Those who produced the Sahih, and distinguished the fixed from the meaningful, and the wrong from the right are four: Abu Abdullah Al-Bukhari, Muslim Ibn Al-Hajjaj Al-Nisaburi, and after them Abu Dawud Al-Sijistani, and Abu Abdul Rahman Al-Nasa’i” [9].

The researchers mentioned extensively the methodology of the al-Nisa’i Imam in al-Jarrah and al-Ta'idil, and his efforts in preserving the Prophet’s Sunnah, until he classified “the major Sunnahs” and then “al-Mujtaba” from it, which are the authentic hadiths from this book known today as “al-Sunan al-Soghir”. Even some of the great scholars They called it “al-Sahih”, likening it to Sahih al-Bukhari and Muslim, but the book was not devoid of some weak hadiths, yet Imam Al-Hafiz Ibn Hajar Al-Asqalani said about him: “And in the sentence: Al-Nasa’i’s book is the least of the books after the two Sahihs is a weak hadith, and a wounded man.” [10]

He has another book on the science of wound and modification called "Weak and Abandoned."

And in “Sunan al-Nasa’i” we find that it is limited to hadiths of rulings such as Sunan Abi Dawood and al-Tirmidhi, and his book combined the benefits of the chain of transmission and chapters on jurisprudence, and he also spoke about hadiths and their reasons, and showed the additions and differences in them. So that he repeated the texts for that, and his example: the story of Aisha - may God be pleased with her - in her secretly following the Prophet - may God bless him and grant him peace - when he left her at night to Al-Baqi '.

He mentioned it in “Commanding the Faithful to Ask Forgiveness for the Faithful from Funerals” [11], and then his book is one of the Mothers of the Six Documented and High Books in the Hadiths of the Prophet - may God bless him and grant him peace -

Imam Al-Nasa’i was not involved in knowledge without work, for his diligence in worship, redemption and obedience was influenced by him, and even jihad for the sake of God in the regions of al-Thaghur in southern Anatolia and elsewhere, and he was keen on redeeming prisoners of his free money, Imam Ibn Asakir reported in “History of Damascus” He said: “I heard our sheikhs in Egypt admit to Abu Abd al-Rahman al-Nasa’i for advancing and leading the imamate, and describe his diligence in worshiping by night and day and his perseverance in Hajj and jihad. He went out with him and was happy with food and drink on his trip, and he was still doing that until he was martyred, may God be pleased with him, in Damascus from the Kharijites side [12].

As for the cause of the death of the al-Nasa’i imam, it is that he left Egypt at the end of the year 302 AH to the direction of Damascus, and Ramla was said to be in Palestine, and we do not know precisely the reason for his departure, perhaps it was for Hajj or Umrah, and the Levant until that time was still intolerant to Muawiyah as Kufa Intolerant to Ali, and Al-Nisa’i had compiled a book on “The Virtues of Ali”, especially in the Levant, and he wanted from behind that, as was the habit of scholars at the time, to introduce the virtues of the Companions in the geography contrary to these Companions, but that led to the mob attack on him, until they beat him and trampled him with their sandals. This is in his health, when he was 88 years old at the time, and soon after that he died in early 303 AH and was buried in Makkah Al-Mukarramah, and it was said in Ramle or Damascus, after a long journey in seeking and spreading science.



  • Al-Dhahabi: Biography of the Flags of the Nobles 11 / 13-18.

  • Manhaj of Imam Abi Abd al-Rahman al-Nasa’i in al-Jarh and al-Ta`dil pp. 56, 57

  • Al-Dhahabi: Biography of the Heraldry

  • Al-Dhbi: In order to the petitioner, p. 90.

  • Ibn Asaker: A History of Damascus 71/174.

  • Ibn Asaker: Previous

  • Ibn Asaker: Previous.

  • Al-Dhahabi: Biography of the Flags of the Nobles 9/228.

  • Ibn Nuqtat al-Hanbali: The Taqid, p. 141.

  • Ibn Hajar: Jokes on the book of Ibn As-Salah 1/484.

  • Introduction to the work of the day and night of the Imam Al-Nasa’i, edited by Farouk Hamadeh.

  • Ibn Asaker: A History of Damascus 71/175.