"No one at the head of the three hundred (the beginning of the fourth century AH) was more memorable than women, he is more skilled in hadith and his ills and men than Muslim, Abu Dawood, Abu Isa (Tirmidhi), a neighbor in the field of Bukhari and Abu Zara'a."
(Imam Al-Dhahabi in his testimony to Imam Al-Nasa'i)
The science of hadith in the system of sciences in Islam has taken a high rank, because the sciences in Islamic civilization were based on the foundations of revelation from the Book of Allah and the Sunnah of His Messenger, and because the religion of people, their beliefs, dealings, livelihoods, morals, thought, and everything is derived from the Holy Qur'an, and the hadith of the Messenger of Allah (may Allah's peace and blessings be upon him) after the death of the Companions and their dispersion in the cities needed strict and firm methodological rules so that lies, situations and fabrications would not enter upon it, so that the religion of the people would be lost as pronounced by the Messenger Allah (may Allah's peace and blessings be upon him) explained in it what is beautiful in the Book of Allah.
Therefore, the sciences of hadith have become a transfer, knowledgeable, novel, his men, his ills, his degrees, his works, his layers, and his terminology, which is not possessed and not known to its parties except the most senior scholars from the preservation who were keen on the trip to the most important Islamic cities in the Arabian Peninsula, Iraq, the Levant, Egypt, Persia, Khorasan and others to take the novel and know the men, so prominent imams emerged in this field, including Imam Malik, Imam Ahmad, Imam Bukhari, Tirmidhi, Muslim and then Imam Al-Nasa'i.
Al-Nasa'i is a man who lived his life of eighty-eight years to serve the hadith of the Messenger of Allah, transmit, learn and teach him, until he became a verse of his time, and one of the six famous men of hadith and their works over time and to this day, so who is the womanizer? And where was he born? And who are his most prominent sheikhs? What are his works? And why did the mob beat him and cause his death after so much march? That is what we will see in our next lines.
Generator and go!
In the city of Nesa in the province of Khorasan - located today 18 km southwest of the Turkmen capital Ashgabad - Ahmed bin Shuaib bin Ali bin Sinan bin Dinar Al-Nasa'i Al-Shafi'i, was born in 215 AH, and Khorasan was then - a vast region that includes Afghanistan and the southern section of Turkmenistan and eastern Iran today - was one of the most important castles of science and knowledge, in which we found Imam Muslim Sahib 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 He has in the science of the Prophet's hadith, and he roamed Khorasan and took from its sheikhs.
In the middle of this environment, which brought together hundreds of senior scholars, Imam Al-Nasa'i grew up and memorized the Holy Qur'an in his town, and then when he grew up from the ring at the age of fifteen, in the year 230 AH, he decided to go to the town of Baghlan near the districts of Balkh in northern Afghanistan today; Egypt, Iraq, the Levant and others, and returned to his hometown was a beacon for the sons of Khorasan and beyond the river, so he was apprenticed by a crowd of their elders, headed by Imam Bukhari and Muslim[240]!
The women's shadow for a year and two months does not leave his Sheikh Qutayba, hearing from him all that was in his quiver of the sciences of hadith and novel, and no doubt he heard from him about his trip to the Arabian Peninsula, Iraq, Egypt, Aleppo, Al-Masissa in southern Turkey and others, and about his meeting with the nation's greatest scholars of jurists and modernists, which attracted him this sense and is still in the prime of his youth, so he decided to travel starting to the cities of Iran, Iraq, the island, the Levant and the gaps, and then Egypt, which relieved himself by, and decided to inhabit it a year ago 243 AH until 302 AD, nearly six decades in which women taught students of knowledge who came to him from all parts of the Islamic world[2].
If al-Nasa'i heard in Khorasan from its greatest scholar Qutayba ibn Sa'id al-Balkhi, Imam Ishaq ibn Rahwayh, Imam al-Hafiz 'Abd al-Rahman ibn Ibrahim ibn al-Dimashqi, known as Duhaim, Imam al-Hafiz 'Amr ibn 'Ali al-Falas al-Basri, and the scholar of Iraq, Imam Abu Kreib Muhammad ibn al-'Ala ibn Krib al-Kufi, read on the sign of the Levant.
Fame in the corners of Cairo
Because of this elite of scholars who received knowledge at their hands, Al-Nasa'i became one of the imams of Islam in his time, Al-Dhahabi said about him: "He was one of the seas of knowledge with understanding, mastery, sight, criticism of men and good composition. He toured in seeking knowledge in Khorasan, Hijaz, Egypt, Iraq, the island, the Levant, and the gaps, then settled in Egypt, and left the preservation to him, and there is no counterpart left for him in this regard"[3]. Al-Nasa'i had settled in Al-Qandil Alley near the Mosque of Amr ibn al-Aas in Fustat (today's ancient Egypt), and for six decades his council in the mosque remained the focus of the attention of the world!
Thousands of students of knowledge, even great scholars have taken it, including Imam Al-Hafiz Abu Al-Qasim Suleiman bin Ahmed Al-Tabarani, the scholar of Egypt in his time, Imam Abdul Rahman bin Ahmed bin Yunus, the Sheikh of Khorasan, Imam Al-Hafiz Abu Ali Al-Hussein bin Ali Al-Nisaburi, the Muhaddith of Egypt and its jurist Abu Jaafar Ahmed bin Muhammad Al-Tahawi Al-Hanafi, Muhammad bin Ishaq Al-Dinuri, known as Ibn Al-Sunni, and hundreds of others, of whom we found many names that came from the ends of the earth to Egypt to hear him in a mosque Amr ibn al-Aas.
Rather, the students of Morocco and Andalusia came to him in droves, such as Qasim bin Thabit al-Awfi al-Saragosti, Ibn al-Ahmar al-Baqari al-Andalusi, who was a friend of al-Nasa'i, and hundreds of others who are too small to mention, all of whom were keen to go down to Egypt to hear from the sign of women's hadith[4].
The greatest evidence that reveals to us the prestigious position reached by al-Nasa'i at the time is that any comparison that was made between al-Nasa'i and other imams of hadith in his time, was immediately favored by senior Hafiz and scholars, as al-Hafiz Ali ibn 'Umar al-Daraqutni was asked: "If Muhammad ibn Ishaq ibn Khuzaymah and Ahmad ibn Shu'ayb al-Nasa'i happened recently, who advanced from them? He said: Al-Nasa'i because it is based, that I do not offer anyone to Al-Nasa'i, although Ibn Khuzaymah is an imam who has proven to have no peer"[5], and we must know that Al-Daraqutni is one of the most knowledgeable men of hadith as well, which shows us the great position of Al-Nasa'i in those times and among peers.
For this reason, he was singled out by some students who did not want to go out to hear the hadith from other countries, and saw in their sheikh sufficiency and loyalty, led by Ibn al-Haddad al-Masri, who "was a lot of talk, and did not talk about anyone other than Abu Abd al-Rahman al-Nasa'i only, and said: I was satisfied with it as an argument between me and God"[6].
His methodology, morals and death
The women's were not complacent in the knowledge of men, documenting them, modifying them, wounding and criticizing them, and they are the narrators of the Prophet's hadith since the time of the Prophet and the Companions until his time, and it has been known that he was more careful than Bukhari and Muslim in modifying men and judging them, until he was asked "Imam Abu al-Qasim Saad bin Ali al-Zanjani in Mecca about the condition of a man from the narrators (narrators of hadith), and he documented it. I said (i.e. the questioner): Abu Abd al-Rahman al-Nasa'i is weak, and he said: O my son, Abu Abd al-Rahman has a more severe condition in men than the condition of al-Bukhari and Muslim"[7], and for this reason Al-Dhahabi and Ibn Hajar described him as strict in accepting and modifying the narrators.
But with the strictness of women in this condition, they have "agreed to save and master, and depends on his saying in the wound and modification," and said in which the golden sign: "No one in the head of the three hundred (the beginning of the fourth century AH) saved from women, is smarter talk and his ills and men of Muslim and Abu Dawood and Abu Issa (Tirmidhi), a neighbor in the field of Bukhari and Abu Zara"[8]. As Ibn Mandah said about him: "Those who brought out the correct, and distinguished the constant from the maaloul, and the wrong from the right are four: Abu Abdullah al-Bukhari, Muslim bin al-Hajjaj al-Nisaburi, and after them Abu Dawood al-Sijistani, and Abu Abd al-Rahman al-Nasa'i"[9].
The researchers have exaggerated in mentioning the approach of Imam Al-Nasa'i in the wound and modification, and his efforts in preserving the Sunnah of the Prophet, until he classified the "Great Sunan" and then "Al-Mujtaba" of them, which are the correct hadiths of the Prophet from this book known today as "the minor Sunan", so that some senior scholars called it "correct" in analogy to him with the Sahihs of Bukhari and Muslim, but the book was not without some weak hadiths, although Imam Al-Hafiz Ibn Hajar Al-Asqalani said about him: "In the sentence: The women's book is the least of the books after the two Sahihs, weak and a wounded man"[10]. He has another book on wound and modification called "The Weak and the Abandoned".
In "Sunan al-Nasa'i", we find it limited to the hadiths of rulings such as Sunan Abi Dawood and Tirmidhi, and his book has combined the benefits of isnad and the chapters of jurisprudence, as he talked about the hadiths and their causes, and between the increases and differences in them, and his book is similar to Imam al-Bukhari's approach to checking the deduction and tabulation of what he deduces so that he repeats that text, and his example: the story of Aisha (may Allah be pleased with her) in secretly following the Prophet (may Allah's peace and blessings be upon him) when he went out from there at night to Al-Baqi'; of funerals"[11], and therefore his book is one of the six documented and high books in the hadiths of the Prophet (may Allah's peace and blessings be upon him).
Imam al-Nasa'i was not involved in science without work, it affected him diligence in worship and naafil and the establishment of obedience, and even jihad for the sake of God in the areas of the gaps in southern Anatolia and others, and was keen to redeem the prisoners of free money, Imam Ibn Asaker quoted in the "History of Damascus", he said: "I heard our sheikhs in Egypt recognize Abu Abdul Rahman al-Nasa'i progress and the Imamate, and describe his diligence in worship day and night and for his perseverance in Hajj and jihad. And that he went out to redemption with the governor of Egypt, described from his magnanimity and his establishment of the Sunnah aphorism in the redemption of Muslims and his precaution about sitting with the Sultan, who went out with him and extroversion with food and drink on his trip, and that it was still his persistence until he was martyred, may God be pleased with him, in Damascus from the side of the Kharijites"[12].
The cause of the death of Imam al-Nasa'i is that he came out of Egypt in late 302 AH to the hand of Damascus, and Ramla was said in Palestine, and we do not know exactly the reason for his exit, perhaps it was for Hajj or Umrah, and the Levant was still until then fanatical to Muawiya as Kufa fanaticism to Ali, has classified women's book in "Virtues of Ali", especially in the Levant, and he wanted from behind it as is the habit of scientists at the time to define the virtues of the Companions in the geography violation For these companions, but that dragged him the attack of the mob, until they beat him and trampled him with their slippers, and this affected his health, which was then 88 years old, and soon died after that in early 303 AH and was buried in Mecca, and it was said in Ramla or Damascus, after a long journey in the request for science and its publication.
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