The Biography of Imam Ibn Hibban: His Pursuit of Knowledge and Trials

“And among people and moving creatures and grazing livestock are various colors similarly. Only those fear Allāh,

from among His servants, who have knowledge. Indeed, Allāh is Exalted in Might and Forgiving.” (Quran 35:28)

As-salamu alaykum wa rahmatullahi wa barakatuh.

“In the name of Allāh, the Entirely Merciful, the Especially Merciful.”

“[All] praise is [due] to Allāh, Lord of the worlds -” (Quran 1:1-2)

the worlds, and peace and blessings be upon the most noble of prophets and messengers,

our Prophet Muhammad ﷺ, his family, companions, and followers.

To proceed: Welcome, my brothers and sisters,

to a new episode of the program 'Biography of an Imam'.

We are still roaming the gardens of these righteous people,

and picking from the flowers of their gardens

what can indeed be inspiring, motivating, and beneficial to us

in a number of aspects, whether in...

knowledge, worship,

morals, behavior, and thinking.

We take from their wisdom and words, may Allah ﷻ have mercy on them.

Today, my talk is about another giant among the giants of knowledge,

the great Hafiz, master reciter, Sheikh of Khurasan, who made many scholarly journeys,

Abu Hatim al-Busti,

the author of Sahih Ibn Hibban.

Sahih Ibn Hibban. Of course, Ibn Hibban (RH)

was named Muhammad ibn Hibban ibn Ahmad,

and he is known only as Ibn Hibban.

He was born in the year 273 AH,

in the city of Bust in the region of Sijistan.

Bust is a city that produced a group of scholars,

and it also has fascinating stories mentioned by al-Khattabi and others.

Of course, Ibn Hibban grew up loving knowledge,

and he did not just limit himself to loving it, but he strove to seek it,

following the path of scholars in traveling and touring regions and countries.

He traveled far and wide, journeying in pursuit of knowledge to acquire it.

He traveled to Khorasan, which was a cradle of knowledge, especially the science of Hadith.

He traveled to the Levant, Egypt, Iraq, and al-Jazira, and he traveled to Nishapur and Basra.

Ibn Hibban truly had great ambition in seeking knowledge, becoming an exemplar

for those who wanted to seek knowledge with diligence and effort.

He went east and west, with nothing deterring him from proceeding in acquiring knowledge,

nor anything turning him away from it,

and nothing ever stood between him and his passion for knowledge.

Therefore, he was known for this determination.

For this reason, his travels took about forty years of his life.

Imagine, forty years seeking knowledge, wandering here and going there, may Allah have mercy on him (RH),

until Allah ﷻ fulfilled for him what he wanted, and he reached a great stature in knowledge.

During these years—meaning the forty-year period in which he traveled—

he also held positions and offices, which shows that in every town or region...

he came to, he was trusted, even by the rulers and the general public.

Therefore, Ibn Hibban (RH),

since his early life, traveled, as I mentioned, to learn from sheikhs and imams.

He traveled east and west, may Allah have mercy on him (RH),

and returned with this wealth of knowledge, indeed, becoming a repository

of knowledge, may Allah have mercy on him (RH).

Therefore, among the positions he held was the judgeship of Samarkand for a period.

When he returned to Nishapur, and from there to his hometown of Bust, which was also his origin,

he became a destination for students of knowledge and a point of consensus for everyone.

The historian of Islam, al-Dhahabi (RH), says: "Indeed, Ibn Hibban was one of the imams of his time,

and he sought knowledge around the year 300 AH, and wrote in Egypt, the Levant, the Hijaz, Iraq, and Khorasan."

He was appointed as the Chief Judge of Samarkand for a period,

and was versed in theology, astronomy, and medicine,

and was a leading authority in Prophetic Hadith (RH).

Ibn Hibban, may Allah's mercy be upon him,

in the manner of scholars, was keen to study under many sheikhs and scholars.

I mentioned the benefit of this,

that it has profound rewards and numerous blessings for the student of knowledge

when they study extensively under sheikhs.

For this reason, for example, he acquired knowledge from a group, as he says of himself:

"Perhaps we wrote from more than two thousand sheikhs,"

that is, from over two thousand sheikhs, from Ispijab to Alexandria,"

and he mentioned something of this sort.

If we want to mention the sheikhs of Imam Ibn Hibban,

perhaps the first of them is Al-Hafiz Abu Khalifah al-Fadl ibn al-Hubab al-Jumahi, whom he met in Basra,

Likewise, he studied under Abu Abd al-Rahman al-Nasa'i in Egypt, the author of al-Sunan.

and Abu Ya'la al-Mawsili as well,

and Ahmad ibn al-Hasan ibn Abd al-Jabbar in Baghdad,

and Ja'far ibn Ahmad in Damascus, and other eminent scholars.

Naturally, these scholars and others praised Ibn Hibban.

For example, the historian of Islam, al-Dhahabi (RH),

when writing Ibn Hibban's biography, what did he say?

"Indeed, Ibn Hibban is the Imam, the polymath, the master of Hadith, the Sheikh of Khorasan,

and he is the author of the well-known books."

Whose words are these? Those of al-Dhahabi.

Ibn Hajar al-Asqalani also wrote a biography of Ibn Hibban. What did he say?

He said, "Ibn Hibban was one of the Imams of his time,

and he began studying Hadith at the turn of the year 300 AH."

He also said of him, "Ibn Hibban was knowledgeable in fiqh, theology, medicine, and astronomy."

He was also described as possessing multiple disciplines, a vast memory, and extreme intelligence.

Ibn Kathir al-Dimashqi says that Ibn Hibban is one of the great Hadith preservers, mujtahids, and authors,

and this is the reality. What did Al-Khatib al-Baghdadi also say when he wrote Ibn Hibban's biography?

He said, "He was trustworthy, noble, and a Hadith preserver."

"He was trustworthy, noble, and a Hadith preserver."

As for Abu Sa'd 'Abd al-Rahman al-Idrisi, who wrote Ibn Hibban's biography, he said:

"Ibn Hibban was one of the famous jurists of the people in the cities and regions.

He was knowledgeable in astronomy, medicine, and various sciences.

In addition to that, he authored Al-Musnad al-Sahih, history, and famous books in all fields."

Also, 'Abdullah bin Muhammad al-Astarabadhi said of him:

"Ibn Hibban was one of the jurists of the religion and preservers of narrations.

He was knowledgeable in astronomy, medicine, and all sciences."

Yaqut al-Hamawi

said, "Ibn Hibban traveled extensively, narrated many Hadiths, and studied under many scholars,

and he was also knowledgeable in chains of narration and texts.

He produced works in the sciences of Hadith that others were unable to produce.

Anyone who examines his works objectively will know that this man

was an ocean of knowledge and disciplines.

Al-Hakim al-Naysaburi (RH) said, "Abu Hatim the judge,

who is known as Ibn Hibban, was a vessel of knowledge in language, fiqh, preaching, and Hadith.

He was also one of the wisest of men."

He authored books the likes of which no one before him had produced.

Jamal al-Din al-Isnawi also said

about Ibn Hibban, "Ibn Hibban was a vessel of knowledge in Hadith, language, preaching, and fiqh.

And he was one of the wisest of men.

As for Salah al-Din al-Safadi, he says: "Ibn Hibban was among the jurists of the religion,

and he was also knowledgeable in medicine, various sciences, astronomy, and was a preserver of Hadith."

And Ibn al-Imad al-Hanbali (RH) also wrote his biography, saying: "He is the erudite scholar,

the vast authority. He was a reliable Hafidh and an authoritative Imam,

and is considered one of the vessels of knowledge in fiqh, language, preaching, Hadith, and other fields, including astronomy, medicine, and theology."

As for Ibn al-Athir (RH), he said: "He is the Imam of his era, and he has writings that were unprecedented."

In truth, I did not intend to cover everyone who praised Imam Ibn Hibban (RH), but these are giants,

these are the major scholars who, when they write a biography of a scholar,

they do so with truthfulness and honesty.

with honesty and integrity. Of course, Al-Hafiz Ibn Hibban (RH) had great scholarly contributions,

as he attained the highest ranks of knowledge.

Therefore, he was one of the vessels of knowledge, as mentioned

by his biographers, in fiqh, linguistics, hadith, and preaching as well.

Meaning, he left nothing out, to the point that they say he even knew medicine and astronomy, may Allah ﷻ have mercy on him.

As for Ibn Hibban, he met the prominent Imams and scholars, and also attained high chains of narration,

and he is one of the distinguished and prolific scholars in writing,

to the point that they say he has a large number of works, for example, in Hadith and in al-jarh wa-t-ta'dil.

And what did Yaqut al-Hamawi say? He said:

"Whoever examines his works with an unbiased eye will know that the man was an ocean of knowledge."

Of course, among his works other than the Sahih...

...is the book "Rawdat al-'Uqala' fi al-Adab".

This is truly one of the best books overall.

Every person really needs to have this book by their bedside

and read from it constantly.

It truly adds beautiful things to a person,

opens up the mind, and nourishes the intellect.

It outlines a path in life for dealing with oneself and with others.

He also has the book "Ma'rifat al-Majruhin min al-Muhaddithin",

and the book "Al-Thiqat" — all available —

and "Ilal Awham Ashab al-Tawarikh",

and "Kitab al-Sahabah", "Kitab al-Tabi'in", and "Kitab Atba' al-Tabi'in",

and "Kitab Ghara'ib al-Akhbar",

and "Kitab Asma' man Yu'raf bi al-Kuna",

and "Kitab al-Mu'jam 'ala al-Mudun".

But the most famous of Ibn Hibban's works for which he is known is "Al-Musnad al-Sahih" in Hadith,

namely, the authentic Musnad of Hadith; this is Sahih Ibn Hibban.

Its fame among the scholars has reached a well-known level,

and so, in this Musnad book of his,

he named it 'The Authentic Musnad according to Classifications and Types'.

Indeed, he excelled in writing this book.

This book was not compiled in its style,

which is why this book is one of the wonders of the world.

And that is why the book became famous as Sahih Ibn Hibban,

Sahih Ibn Hibban.

As-Suyuti (RH), in his praise of this book, says:

"Sahih Ibn Hibban has an innovative arrangement; it is not ordered by chapters nor by musnads.

Therefore, it was named Al-Taqasim wa Al-Anwa'.

The reason is that he was knowledgeable in Kalam, grammar, philosophy, and Kashf,

making [finding things] in his book very difficult."

Some later scholars arranged it into chapters,

and Al-Hafiz Abu al-Fadl al-Iraqi compiled its Atraf,

and Al-Hafiz Abu al-Hasan al-Haythami extracted its unique additions

to the Sahihayn in one volume.

Thus ends the words of al-Suyuti (RH).

Sheikh Ahmad Shakir (RH)—who is, of course, one of the contemporary scholars—

says: "Sahih Ibn Hibban is a precious book,

of great stature, and of immense benefit,

meticulously refined by its author and excellently perfected,

He verified its chains of narration and narrators,

and explained the defects of the Hadith texts and chains that needed explanation,

and ensured the authenticity of every Hadith he chose according to his condition,

I do not think he neglected anything he committed to,

except for the mistakes that humans make, and what no verifying scholar is free from.

Ibn Hibban (RH) mentioned about himself regarding his condition, saying:

As for our condition in transmitting what we deposited in this book of ours of the Sunan,

we only used as evidence in it a Hadith where five things are met in every narrator.

He mentioned first: uprightness in religion by beautiful concealment of faults;

second: truthfulness in Hadith, being well-known for it;

third: understanding what he narrates of Hadith;

fourth: knowledge of what alters the meanings of what he narrates;

and fifth: that his narration is free from tadlis. So, everyone in whom these five qualities are combined,

we cited his Hadith as evidence and built the book upon his narration;

and everyone who lacked any of these five qualities, we did not cite him as evidence.

And uprightness in a person, he says: is that most of his states are obedience to Allah ﷻ,

because if we do not define the upright person except as one from whom no sin is found at all,

this would lead us to conclude there is no upright person in this world,

since people's states are never free from the devil's disruption in them.

Rather, the upright person is one whose apparent state is obedience to Allah ﷻ,

and the non-upright is one whose state is mostly disobedience to Allah ﷻ.

Thus ends his words, may Allah ﷻ have mercy on him.

This is Sahih Ibn Hibban,

and it is now printed in a beautiful edition,

and the arrangement we mentioned, indeed,

this is a great service provided to this book.

Ibn Hibban (RH)

was tested just as other scholars were tested.

You may notice that I often mention,

at the end of my talk about a scholar, before mentioning his death, his trial,

so that comfort may be found by the scholar and the student of knowledge

when they face a situation, harm, or envy,

by knowing that he is not the only one in this world who has been tested or tried,

or anything of that sort. On the contrary, this indicates that he is on the right path.

The trial is the trial of people like al-Bukhari and Imam Ahmad before him; they were tested for the sake of Allah.

For this reason, Ibn Hibban (RH) was also tested.

But indeed, the trial of Ibn Hibban was one of the most astonishing trials

and one of the strangest tribulations a person could face. Glory be to Allah, the Almighty!

This trial almost cost him his life.

We have perhaps previously mentioned the trial of Imam al-Nasa'i,

how he was tested with words he did not say and a creed he did not believe in,

and he was beaten and humiliated until it was said that he died because of it.

...what befell him of beatings in the Levant.

The amazing thing is that Ibn Hibban (RH)—Glory be to Allah, the Almighty!—his ordeal was strange.

Of course, jealousy, as we mentioned, is very natural. It is inherently present in the human soul.

Every soul has jealousy, but the believer is mindful of Allah ﷻ,

and does not persist or indulge in jealousy, but rather stops,

whereas, we seek refuge in Allah, the one who does not fear Allah in what he conceals or reveals,

indulges in jealousy, becomes comfortable with it, and starts acting upon it.

Of course, Ibn Hibban (RH), while giving a lecture in Nishapur, was asked about prophethood.

He was asked about prophethood, and he said: "Prophethood is knowledge and action."

One of the preachers stood up, accused him of heresy, and said: "It is as if you are saying that prophethood can be acquired,"

since you said knowledge and action,

then anyone can become a prophet, acquiring it through knowledge, action, and what they call riyadah."

In fact, during the lesson, voices rose and the people became agitated.

Ibn Hibban's (RH) opponents rejoiced at this clamor,

and seized it as an opportunity.

They wrote a report of the incident, declared him a heretic, and prevented people from sitting with him.

The matter did not stop there; rather, they went to extremes in harming Ibn Hibban (RH) and persisted in it until they wrote—

and petitioned the Abbasid Caliph to order his execution and declare his blood licit.

Despite the clarity of the situation and Ibn Hibban's (RH) innocence,

they still harmed him and forced him to leave Nishapur.

Therefore, unfortunately, scholars may be put to trial by such ignorant people.

A wretched person might stand up and ask the scholar a question, and he gives a brief answer,

which is then exploited maliciously, just like what happened to Imam Al-Bukhari

when a questioner asked him—and it is said he was planted in

Al-Bukhari's circle—about the issue of pronouncing the Quran,

and what happened, happened. I mentioned this in the biography of Imam Al-Bukhari (RH).

In general, Ibn Hibban (RH)

suffered severe harm.

Naturally, as Al-Dhahabi and others said,

the statement about prophethood being "knowledge and action" made by Ibn Hibban

could be said by a believer and could also be said by a heretic, for example.

But a believer's words should be interpreted in the best light.

So, if a man says something that could carry a bad meaning,

I must interpret it in the correct way,

as long as this scholar's fundamentals of learning and derivation

and understanding are those of the righteous predecessors of the three favored generations.

Therefore, if a man says a statement that could imply...

...misguidance in ninety-nine ways, and imply faith in only one way,

we interpret it in the light of faith, as the scholars said.

Therefore, when al-Dhahabi (RH)—to quote his words—

spoke in defense of Ibn Hibban, what did he say?

He said: "'Prophethood is knowledge and action' is said by both the Muslim and the heretic.

The Muslim says it meaning the mission of prophethood,

since the most perfect attributes of a prophet are knowledge and action.

No prophet passes away except in the most perfect state of knowledge and action.

Yet not everyone who excels in knowledge and action is a prophet,

for prophethood is a selection by Allah ﷻ,

and a servant has no way of attaining or acquiring it.

It is like the saying of the Prophet ﷺ: 'Hajj is Arafah.'

Arafah is the greatest pillar of Hajj, but alone it does not complete the ritual.

rather, there are other pillars and obligations indispensable for a servant to become a pilgrim.

Likewise, knowledge and action are important for prophethood,

and this is what Ibn Hibban (RH) meant and intended.

The heretical philosopher also says "prophethood is knowledge and action,"

meaning that prophethood is acquired, produced by knowledge and action,

and this is undoubtedly disbelief, contrary to the Quran, Sunnah, and consensus of Muslims.

This is not what Ibn Hibban wanted or intended—far be it from him—

for he is one of the great scholars and leaders of the Ummah,

but ignorance, malice, and envy blinded the hearts of his opponents until they slandered him

and forced him to leave. Ibn Hibban was saved by Allah ﷻ from this...

...fitnah safely, and praise be to Allah ﷻ, his legacy remained. He left Nishapur unwillingly for Sistan,

And from Sistan, he returned to his homeland, which is Bust.

He remained there until he passed away in the year 354 AH, in his eighties, may Allah ﷻ have mercy on him.

Meaning, he died in the year 354 AH and was buried near his home in Bust.

May Allah ﷻ be pleased with Ibn Hibban and have mercy on him,

and I ask Allah ﷻ to gather us with him in the Gardens of Pleasure,

"with the prophets, the truthful, the martyrs, and the righteous—excellent are those as companions."

And to another figure among the scholars of the Muslim world.

I will meet you, if Allah ﷻ wills, to discover this figure

in the next episode, by Allah's ﷻ permission. Peace be upon you

and the mercy of Allah ﷻ and His blessings.