I had been hunting for more details on assistance with memorising Ar-Rawd ul-Murbi` by Imam Mansur Al-Buhuti (d. 1051) and some students of knowledge had shared with me some possibilities for the affair. A few had asked, “Well, why are you memorising the Rawd. Just do the Dalil”.
So the argument opened up again (as friendly as it is!). There is a friendly discussion among students of knowledge and some scholars about the best text for memorisation when people look at mastering fiqh. One body is composed of the scholars of northern Arabia, Sham and half of Iraq. Their understanding is that the best text for memorisation is Dalil ut-Talib by Imam Mar`ii ibn Yusuf Al-Karmi (d. 1033).
Before we lay out their argument, let us first look at the origin of the discussion. Imam Muwaffaq ud-Din Ibn Qudamah (d. 620), the great Palestinian sage and one of the Renewers of the Religion for his age, wrote a text known as the Sufficer. This was his gathering together all the previous literature on the topic of fiqh and especially the Renewer of the Religion that succeeded the Imam and Shaikh, `Abdul Qadir Al-Jilani (d. 561) in the mastery of fiqh, namely Abul Fath Nasr ibn Futyan – known as Ibn Al-Manni.
After the death of the Imam Ibn Al-Manni there were two main scholars that collected together the books before them, including Ibn Al-Manni’s and perfected the affair. They were the two great Imams, Majd ud-Din Ibn Taymiyyah (d. 652) and Imam Muwaffaq ud-Din Ibn Qudamah (d. 620).
The former was a detailed writer and put together a systematic but brief approach to fiqh but it was not voluminous. In the latter’s case, he was more voluminous and detailed and wrote an entire curriculum in fiqh. The intermediate text, known as the Sufficer, was taken and commented upon judiciously by scholars down through the ages.
By the time of the 9th century, the great Palestinian Imam, `Ala’ ud-Din Al-Mardawi (d. 885) had brought together two texts that fleshed out the Sufficer, one being the mammoth Way of Equity, while the other was The Rectifier.
Then came the 10th century and the commentators of that period, Imams Musa ibn Ahmad Al-Hajjawi (d. 968), a Palestinian and Taqi ud-Din Al-Futuhi (d. 972), an Egyptian. They would add additional commentary notes on the Sufficer and also other statements of literature to flesh out meanings and give new insights when the newer issues of their time appeared.
Imam Musa Al-Hajjawi (d. 968) went one step further and summarised the Sufficer in his celebrated work, The Provision for the Seeker of Sufficiency. This was not just a summary but also leaned back on the great Iraqi law scholar, Ad-Dujaili’s text The Brief Exposition  to buffer it.
Then the 11th century came and there were the two stand out scholars of that time, Imams Mar`ii ibn Yusuf Al-Karmi (d. 1033) and Mansur ibn Yunus Al-Buhuti (d. 1051). Imam Al-Karmi took his own and Imam Al-Futuhi’s commentary on the Sufficer and summarised it and created a smaller text entitled, Dalil ut-Talib.
Commentary works on The Sufficer/Dalili
Imam Al-Buhuti took The Provision and made a large commentary entitled, the Enclosed Meadow. After the time of Imam Al-Karmi came the commentary works upon from Imams Ahmad ibn `Awad Al-Mardawi (d. 1101), Salih ibn Hasan Al-Buhuti (d. 1121), `Abdul Qadir ibn `Umar At-Taghlabi (d. 1133) in his Obtaining the Means in Commenting upon Dalil ut-Talib, Muhammad ibn Ahmad As-Saffarini (d. 1189), Isma`il ibn `Abdur-Karim Al-Jarra`ii (d. 1202), Ahmad ibn Ahmad Al-Maqdisi (d. 1204) and Ibrahim ibn Duwayyan (d. 1353). And these are just main commentaries.
Cliff Notes on The Sufficer/Dalil
Next came smaller commentary works like Imams Ahmad ibn `Awad Al-Mardawi (d. 1101), Mustafa Ad-Dumani (d. 1194), `Abdul Ghani ibn Yasin Al-Lubadi (d. 1319), Musa ibn `Isa Al-Qaddumi (d. 1336), Salih ibn `Uthman Al-Qadi (d. 1351), `Uthman ibn Salih Al-Qadi (d. 1366) and Muhammad ibn `Abdul `Aziz ibn Mani` (d. 1385).
Smaller Rhyming Texts on the Sufficer/Dalil
Then scholars made smaller rhyming texts on the Dalil and they include Imams Muhammad ibn Ibrahim Al-Wa’ili (d. 1271), Ahmad ibn Ahmad ibn `Abdul Qadir As-Siddiqi (d. 1343), `Abdul Qadir Al-Qassab (d. 1360), Sulaiman ibn `Atiyyah (d. 1363), Sulaiman ibn Hamdan (d. 1397) and Musa Muhammad Shahhadah Ar-Ruhaibi, one of the students of Imam Ahmad ibn Salih Ash-Shami (d. 1414).
And there it is, in terms of the history of the text and its layout, commentaries, notes, rhyming texts that were smaller that fleshed it out. And it is due to this that northern Arabia, Sham and half of Iraq (and this includes the Hanbalis of Kuwait and northern Iran who actually came from Iraq) have chosen this text for judgement and the courts, scholars and the like fall back on it for commentary and use of day-to-day matters, not just merely pure worship.
Adherents of the ‘Dalil is best’ understanding lay out their arguments in the following fashion:
Firstly, the sheer volume of literature in commentary on the Dalil, in both large commentaries and also smaller rhyming texts. This then stands to reason that the Dalil is the best choice for memorisation and not The Provision or The Meadow.
Secondly, there has been more than three hundred years of fleshing out issues and resolving affairs from the Dalil and associated literature. Any ambiguity and the like has been removed.
Thirdly, the text is clearer and easier to work out rather than some cryptic statements that might appear in The Provision. And one of the points of a text for memorisation is clarity and easy use in memorisation. So the Dalil stands in the best position for this act.
These are indeed very convincing statements; but let’s look at the other end of the spectrum for the rank of the Provision by Al-Hajjawi (d. 968) as well as its commentary The Meadow by Al-Buhuti (d. 1051).
As was said, Imam Al-Hajjawi (d. 968) wrote the Provision as a summary of the Sufficer but also included Ad-Dujaili’s (d. 732) Exposition as a big influence. Now understand that this summary spread through most of Arabia, Egypt, big portions of Iraq and most of the Gulf region. And this was indeed the preferred text.
In fact, when the Imam, Sulaiman ibn `Ali Al-Musharraf (d. 1079) found that Al-Buhuti had written his commentary on the Provision, he burned his own copy and told his students to follow only that one alone. The fact that this is the preferred one should be indicative of how high in esteem students and scholars alike held the text. So let’s talk about this some more.
First: the literature on the Provision is very lengthy as well.
Commentary works on The Provision/Meadow
There is a commentary on the Provision by Burhan ud-Din Ibrahim ibn Abi Bakr Al-`Awfi’s (d. 1097) Bughyat ul-Mutatabbi` fi Halli Alfaz ir-Rawd il-Murbi`. The Imam of his time, Ahmad ibn ibn Manqur (d. 1125) wrote his Al-Fawakih ul-`Adidah fil-Masa’il il-Mufidah which follows the Provision quite closely.
Cliff Notes on The Provision/Meadow
This includes `Abdul Wahhab ibn Fairuz’s (d. 1205) notes on the Meadow, Salih ibn Saif ibn Ahmad Al-`Atiqi’s (d. 1223) notes on the Meadow, `Abdullah ibn `Abdul `Aziz Al-`Anqari (d. 1373) also wrote a cliffnote layout on the Meadow. We also have `Abdul Qadir ibn Badran Ad-Dumi’s (d. 1346) smaller commentary on the Meadow as well as another one by Ibn Dawayyan (d. 1353).
There is Ibn `Atiyyah’s (d. 1363) Al-Masa’il which examines the differences between the Provision and the Uttermost Boundary. Then there is also the same author’s Rawdat ul-Murtaad, which covers the most important issues of the Provision, takes Al-Buhuti’s commentary notes and shrinks all of this down into a versified poem spanning 1091 lines.
Second: since Al-Hajjawi (d. 968) wrote the Provision and Al-Buhuti (d. 1051) wrote his commentary, there have been ample commentaries and discussion on the texts together. In some instances, the Meadow is seen as a text and not just the Provision alone. And this is the reason for the commentaries on the Meadow being given added attention.
Third: although some passages of the Provision by themselves are more cryptic, together with the Meadows the problem is solved. In addition to this, far more issues are covered and resolved in the Meadow than its rival and there are no rare issues listed (and Al-Hajjawi asserts this to be the case at the beginning of the Provision).
Fourth: Al-Buhuti (d. 1051) has preference over Al-Karmi (d. 1033) in consideration of rulings and thus it makes more sense to study Al-Buhuti’s works as he has done and published far more.
Fifth: the Meadow is a doorway to all the other texts on the topic by the same author.
Sixth: Al-Azhar has put together a three-volume curriculum that is more expansive and user friendly than the one it collected for Al-Karmi’s work, which would obviously give it higher rank.
Seven: this text, along with the rest of Al-Buhuti’s works, are what is dominant in the Gulf countries, Arabia proper and other locations so it would make more sense to make use of the text as it is more popularly spread.
Eight: this is one of Al-Buhuti’s final works, his final being the `Umdat ut-Talib, which was written about six months before his death and follows along the same track as his Meadow.
Nine: Although it might appear to have fewer commentaries, this is because fewer things needed to be fleshed out on account of how detailed the first commentary was in the first place. All other comments on the texts have tended to deal with footnotes, cliffnotes and other affairs. There are countless advantages to the Meadow that simply cannot be denied.
Ten: the text in print is almost always on yellow paper, which aids for it being easy on the eyes.
Eleven: it has a flow and cadence that makes it FAR easier to memorise.
And it is this that leads me to today’s book review. The book review is covering Hashiyat ur-Rawd il-Murbi`, a two-volume work written by the great scholar, `Abdul Wahhab ibn Muhammad ibn Fairuz At-Tamimi (d. 1205).
In terms of the topic, let us talk about the author first. He is none other than the Shaikh, the Imam, the high ranking and senior scholar, `Abdul Wahhab ibn Muhammad ibn Fairuz Al-Wuhabi At-Tamimi.
The historian and Qadi, Muhammad ibn Humaid An-Najdi (d. 1295), may Allah have mercy upon him, said of him:
عبد الوهاب بن محمد بن عبد الله بن فيروز التميمي الأحسائي. ولد قبيل الظهر يوم الثلاثاء غرة جمادى الآخرة 1172، وأخذ عن والده من صغره فقرأ عليه الحديث ومصطلحه والأصلين، والنحو، والمعاني والبيان، والمنطق، والفقه والقرائض، والحساب، الجبر، والمقابلة، والهيئة, وغير ذلك،
He is `Abdul Wahhab ibn Muhammad ibn `Abdullah ibn Fairuz At-Tamimi Al-Ahsa’ii. He was born at the time of Zuhr, Tuesday at the onset of Jumada Al-Akhirah 1172. He took knowledge from his father in his early years and recited hadith, terminology of hadith and the Book and Sunnah, grammar, expression, public speaking, logic, fiqh, inheritance, general math with engineering, algebra, science and other things besides that.
وأخذ أيضًا الحساب عن
العلامة السيد عبد الرحمن الزواوي المالكي وأخذ النحو عن الشيخ عيسى بن مطلق، وكان عنده أعز من أبنائه ومهر في جميع ما قرأ، وبهر في الفهم حتى فاق أقرانه
He also took general math and engineering from the scholar, As-Sayyid `Abdur-Rahman Az-Zawaawi Al-Maliki. He took grammar from the Shaikh, `Isa ibn `Abdullah ibn Mutlaq and he was occupying a higher position than the sons of the scholar and he mastered all of what he read and excelled in comprehension of his time above that of his contemporaries.
فصار كثير من رفقائه تلاميذ والده يقرأون عليه، وكان ذا حرص واجتهاد إلى الغاية، قليل الخروج من المدرسة حتى إنه اتفق له سبع سنين لم يخرج منها إلا لصلاة الجمعة، وأما الجماعة ففي مسجدها، والأكل يأتي له من بيت والده مع الطلبة، وأكبّ على تحصيل العلم وإدمان المطالعة والمراجعة والمذاكرة والمباحثة ليلًا ونهارًا،
So he became from the most beloved of the students of his father and the students read to him. He strove hard and went to the furthest point of effort and ijtihad. He left only a little bit from the Madrasah until he spent 7 years without having left from it except for the Jumu`ah. And as for praying in jama`ah, then this is in the masjid of the Madrasah. At the time of eating, it would be brought from the house of his father and he would eat with the students at the Madrasah. He spent his nights and days striving to obtain knowledge and was always reviewing, revising, remembering and researching.
لم تنصرف همته إلى غيره أصلًا
And his intent never left from striving to perfect the knowledge.
حتى إنه لما تزوج بأمر والده وإلزامه أخذ ليلة الدخول معه المحفظة فلما انصرف عنه الناس نزل السراج وقعد يطالع الدروس التي يريد أن يقرأنها في غد، ويقدر في نفسه أنه بعد إتمام المطالعة يباشر أهله فاستغرق في المطالعة إلى أن أذّن الصبح، فتوضأ وخرج للصلاة، وحضر دروس والده من أولها، ولم يعلم والده بذلك لكونه لا يبصر، ولما فرغ من الدروس أتى إليه ولده وسلّم عليه فبارك له وبارك له الحاضرون،
This carried on until the time that his father ordered him to get married and he did so but the night that they came to him and the people pulled away to leave him with his wife, he had a lantern brought and sat going over his lessons so that he would have what he needed for review the next day. He carried on doing so by himself and intended that after he finished his review he would consummate with his wife. However, he became engrossed in his review to the time that the Adhan was made for Subh prayer. So he make wudu,’ headed out to Salah, attended the lesson of his father from the beginning. His father did not know he was doing that on account of the fact that he could not see. So when the lessons finished, his son would come to him, give salam and the father would bless him and so did the congregation.
وفي الليلة الثانية فعل كفعله بالأمس ولم يقرب أهله من غير قصد للترك، لكن لاشتغاله بالمطالعة فيقول في نفسه: أُطالع الدرس ثم ألتفت إلى الأهل، فيستغرق إلى أن يصبح، فأخبرت المرأة وليها بذلك، فذهب وأخبر والده بالقصّة،
So the second night the same thing happened as what had happened in the first instance and he did not go near his wife other than the fact that he wanted to be left alone but he busied himself with his review and said to himself: I will review my portion and then I will go to my wife. However, he again became preoccupied and the time for the Subh prayer came. It would be at that point that his wife would inform her wali of what had happened. The wali then went to the father and informed him of what had happened.
فدعاه والده وعاتبه وأخبذ منه المحفظة، وأكّد عليه بالإقبال عليها، وكان رحمه الله كثير التحرير، بديع التقرير، سديد الكتابة، قلّ أن يقرأ كتابًا أو يطالعه إلّا ويكتب عليه أبحاثًا عجيبة واستدراكات غريبة، وفوائد لطيفة،
The father then called his son, rebuked him and stressed to him the importance of going to his wife. `Abdul Wahhab ibn Muhammad – may Allah have mercy upon him – was one who spent a lot of time bringing forth researches, going over written principles, writing on detailed matters. Seldom did he read a book or review it except that he would write some wondrous or insightful points upon it as well as oft missed matters for the reader to ponder, and detailed benefits.
فمنها القليل ومنها الكثير، فمن أكثر ما رأيته كتب عليه “شرح المنتهى” للشيخ منصور ملأ حواشيه بخطه الضعيف المنوّر، فلم يدع فيه محلًا فارغًا بحيث إنّي جرّدتها في مجلّد، وضممت إِليها ما تيسّر من غيرها، وفيها فوائد بديعة، لا توجد في كتاب، وكذا رأيت “شرح الإقناع” و”التصريح” و”شرح عقود الجمان”للمرشدي و”شرح جمع الجوامع” الأصولي وغيرها وصنّف تصانيف عديدة، منها ما كمل، ومنها ما لم يكمل، لاخترام المنية له في سنّ الشبيبة،
Sometimes he wrote a little bit and then at times he would write a great deal. Must of what I saw him write was what he noted upon the commentary of the Uttermost Boundary by the Shaikh Mansur Al-Buhuti. He dictated some things down in very light but illuminated marginalia. He did not leave any page blank but instead he would put it in notes and these notations reached one volume. I looked at some of what he wrote and there were a number of benefits of noteworthy value that had not been present in the original work. I also saw his commentary on The Sufficiency, the Exposition, Well Tied Ropes by Al-Murshadi, the Collection of All Collections in Foundational Principles by As-Subki and other things. He wrote a number of works, some of them complete while others not so due to the onset of difficulties associated with old age.
فمنها “حاشية على شرح المقنع” وصل فيها إلى الشركة، وهي مفيدة جدًا، وممّا كمل “شرح الجوهر المكنون” للأخضري في المعاني والبيان والبديع،
Some of these works include his Cliff Notes on the Commentary on the Sufficer, in which he reached to the Book of Partnerships. And this was a book that was very beneficial. Then there was another text on the Commentary of the Preserved Gem by Al-Akhdari in analysis, public speaking and prosody.
ومنها “إبداء المجهود في جواب سؤال ابن داود” وذلك أن تلميذه الشيخ عبد الله بن داود
There is another in which he had notes on the Exposition of the Ijtihad coming from the Questions offered by Ibn Dawud.
سأله عن القول المرجوح وعن المقلد المذهبي، وعن الناقل المجرد، ومنها “القول السديد في جواز التقليد”،
And this came about regarding a question brought to him by his student, the Shaikh, `Abdullah ibn Dawud who asked about the preferred statement and the taqlid of a madhhab and the transmission of a text from a verified authority. And then there is another work by him entitled, The Decisive Word before the Deed regarding the Permissibility of Taqlid  that was penned.
ومنها “زوال اللبس عمّن أراد بيان ما يمكن أن يطلع الله عليه أحدًا من خلقه من الخمس” وله قصائد بليغة ومقطعات عديدة،
There is also another work Lifting the Doubt regarding the one who wanted to clarify what is possible that Allah unveil to one of His Creation regarding the Five Matters of the Unseen that he put together. He also possesses rhyming texts and a number of other texts that use Arabic letters to rhyme and make poetry.
Imam Muhammad ibn Humaid An-Najdi goes on to say:
وتوفاه الله في مرضه ذلك في شهر رمضان سنة 1205 في بلد الزبارة ومن ساحل بحر عمان، ودفن بها، ورثي بقصائد شتّى من غير أهل مذهبه وبلده فضلاً
عنهم، وعظمت مصيبة أبيه به، لكنّه صبر واحتسب، وأتته التعازي والمرائي من علماء الشام وبغ وغيرهما.
Allah would take him back to himself due to an illness in the month of Ramadan in the year 1205 while in the land of Az-Zubarah not far off from the sea of `Uman and he was buried at that place. Much poetry and the like was recited for him even from people not from his madhhab and land as a blessing and favour from them. This was a great blow to his father but he was patient and remained steadfast. Those coming to give condolences and see the site include scholars from Sham, Baghdad and other locales. 
In terms of the work, it is exactly what it purports to be, a brief text that comments upon points laid out by Al-Buhuti. Without too much fanfare or lengthy introduction, the author heads straight into the topic and begins fleshing out meaty issues.
As I am memorising the Rawd after having completed hifz of Al-`Umdah, the yellow/golden paper is a handsome and easy-on-the-eyes aesthetic that eases the process of hifz. There is very little variation between Al-Buhuti and Al-Ahsa’ii and the line in the middle of the page for interlinear style is a welcome approach.
There are no intrusive notes and the only footnotes tend to be the hadith, ayah citations or listing manuscript variations. Neither the publishing house nor the editor has put anything superfluous into the text or the associated notes that belong with it.
Amazing points that will assist you
So here come the notes that should snatch your attention:
1): clear Arabic text without smudging
2): the notes are taken by the commentator and similar terminology is used so that it aids in hifz. You can tell this was the point of Al-Ahsa’ii
3): the commentator has kept the same order as the author as well as the headings
4): the commentator gives grammar points, permitted variations in the original work and permissible ways of reading the text and the subtleties that come with these readings
5): strong pedigree. The commentator comes from a long line of scholars and the text through examination can be seen to have been proofread or at least trialed with students of knowledge. Some of the answers to queries can be seen to have come from post or pre-lesson exchanges that students brought in the first reading
6): the constant insertion of the benedictions upon the Prophet Muhammad, peace and blessings of Allah be upon him into the text. This is useful for the one who holds doing so as wajib and is a good reminder for those who hold it as mustahabb.
7): the expression of the mu`tamad or depended upon ruling but also the second strongest statement in the event that the depended upon cannot be carried out
8): he explains the reason for disputes happening, the evidence depended upon by each side and the grammar utilised by each side in cases where it is appropriate.
9): the commentator gives the takhrij of the ahadith and even gives discussions on variances that may exist in individual manuscripts, the commentary citing the hadith and the hadith itself from the original manuscript. And on the same topic he gives some concise but useful jarh and ta`dil on certain narrators and the wording in the ahadith that are cited.
Drawbacks to the book?
Drawback #1: I don’t think this would be too much of a drawback but the notes only go up to the book of Waqf. This is not a problem but only one of the issues with the author dying before completing the topic. And as a side note, the rest of the text of Al-Buhuti is easier to memorise and also sort out so the absence of cliffnotes might not be too much of a loss.
Drawback #2: There seems to have been a battle between the editor and the publisher which from my side I am happy the publisher won as the editor had an agenda. It would appear that the editor had Salafi tendencies that he wanted to inflict upon the text along with numerous spelling errors and slips in attention to detail but the publishers detected this and halted it. In terms of the errata, they were judicious in pointing it out.
Drawback #3: For those that are beginning readers, there is no tashkil on the consonantal text thus one will have to have some knowledge of grammar or perhaps a teacher help with sounding out both the text and the commentary notes.
Drawback #4: The notes from the commentator leave you wanting more as they are so enticing and pregnant with meaning! Perhaps this is not a drawback but more of a desire.
So for the students of knowledge using this as a hifz manual for Al-Buhuti’s classic text or a reference manual altogether when doing research and fleshing out principles, this is a must have!
 d. 1051 (AD 1656). He is Abus-Sa`adat Mansur ibn Yunus ibn Salah ud-Din ibn Hasan ibn Ahmad ibn `Ali Al-Buhuti. Egyptian marja` and one of the depended upon sources in the Hanbali School in the later age, he studied with premier scholars of Sham, such as Imams Yahya Al-Hajjawi and others. He became the leading Hanbali scholar in Egypt, even outranking the senior Subki, Futuhi and Sa`di families in importance. He wrote five large works in fiqh and smaller texts on selected topics. The Imam, Sulaiman ibn `Ali (d. 1079 (AD 1674), when he learned that Al-Buhuti had penned his fiqh text, Ar-Rawd ul-Murbi`, burned his own text and told all his students in Najd to follow the Imam. Please see Ibn Humaid’s As-Suhub ul-Wabilah, pp. 472-474
d. 1033 (AD 1623). He is Mar`ii ibn Yusuf ibn Abi Bakr ibn Ahmad ibn Abi Bakr Al-Karmi. Considered by his peers to be a master of all sciences, this Palestinian marja` was the premier scholar of Egypt in his time but studied with the great scholars of Sham as well. Although concentrating his energies on creed and fiqh, he covered many of the most trying issues of his time, such as the widespread use of coffee and cigarettes. He was renowned as a defender of righteouness and an enemy to sin. cf. Ibn Humaid’s As-Suhub ul-Wabilah, pp. 463-467.
 541-620 (AD 1146-1223). He is Muwaffaq ud-Din Abu Muhammad `Abdullah ibn Ahmad ibn Qudamah An-Nabulsi Al-Jamma`ili Al-Maqdisi. Renewer of his age, scholar, judge, jurist and expounder, he wrote some 200 or more books, touching on every subject in Islam. He learned from scholars of Iraq and Sham, combining both traditions successfully to bring about one of the greatest scholars the world had seen. cf. Ash-Shatti’s Mukhtasar Tabaqat il-Hanabilah, pp. 52-54
 Ar. Al-Muqni`
 470-561 AH (AD 1078-1166). Reviver of the Religion in his age and one of the two people in history to have permission to give rulings in all four madhhabs, he was a scholar of all disciplines but focused the bulk of his time on purification of the heart, theology and higher mind sciences. Please see Adh-Dhail `ala Tabaqat ul-Hanabilah, vol. 3, pp. 244-253.
 504-583 AH (AD 1111-1187). He is Abul Fath Nasr ibn Futyan ibn Matar Al-Baghdadi. A great scholar of Iraq and teacher to multitudes, he is the teacher of most of the scholars of Sham and Iraq in his age with respect to the sciences of fiqh, theology and hadith. Please see Adh-Dhail `ala Tabaqat ul-Hanabilah, vol. 3, pp. 301-307.
 d. 652 (AD 1266). He is Majd ud-Din Abul Barakat `Abdus-Salam ibn `Abdullah ibn Abil-Qasim ibn `Abdullah Al-Khidr ibn Muhammad ibn `Ali Ibn Taymiyyah Al-Harrani, also referred to as Al-Majd. The second highest voice in the school for canonical texts, he wrote his famous work, Al-Muharrar fil-Fiqh (Eng. The Consecrated and Recorded Matters Regarding Legal Rulings), which quickly became one of two foundational sets of works for cataloguing opinions and rulings of the scholars. Adh-Dhail `Ala Tabaqat il-Hanabilah, vol.4, pp. 201-205
 820-885 (AD 1417-1480). He is `Ala’ ud-Din Abul Hasan `Ali ibn Sulaiman ibn Ahmad ibn Muhammad Al-Mardawi As-Sa`di As-Salihi. Judge, jurist, historian and grammarian, he was known for writing books on the narrations and debates within the Hanbali School. He organised the arguments under chapter headings, then acted as chief judge for most of his later life until his death. He wrote more than 20 books and was a mujtahid murajjih. Please see Ash-Shatti’s Mukhtasar Tabaqat il-Hanabilah, pp. 76-81
 Ar. Al-Insaf fi Ma`firat ir-Rajih fi Madhhab Ahmad ibn Hanbal
 Ar. At-Tanqih
 895-968 AH (AD 1490-1561). He is Abun-Naja Sharaf ud-Din Musa ibn Ahmad ibn Musa ibn Salim ibn Ahmad ibn `Isa ibn Salim Al-Hajjawi Al-Maqdisi As-Salihi. Hailed widely as a mujtahid, theologian, Shaikh ul-Islam, as well as the chief faqih of Sham, he wrote books and made fatawa that caused his fame to grow. Once he reached over the age of thirty, the scholars convened and declared him the source of authority for the school of Imam Ahmad ibn Hanbal in his time. The Imam did not rest at this point, happy with his achievement, but continued on, writing numerous texts, summaries and foundational works. One of these was Zad ul-Mustaqni`, which is a summary of the depended upon book Al-Muqni` by Imam Muwaffaq ud-Din Ibn Qudamah (d. 620 AH/AD 1223). A simple yet effective summary, the document is the most widely used and commented summary of the book today. As-Suhub ul-Wabilah `ala Dara’ih il-Hanbabilah, vol.3, pp. 1134-1136
 972 AH (AD 1565). He is Taqi ud-Din Muhammad ibn Ahmad ibn `Abdul `Aziz ibn `Ali ibn Ibrahim ibn Rushaid Al-Futuhi Al-Masri. Known as Chief Qadi, Shaikh ul-Islam, Imam Al-Futuhi was one of the greatest Egyptian Hanbali scholars to have ever lived. In his youth, he memorised Al-`Umdah, Al-Muqni`, Al-Kafi and scores of other texts. His first teacher was his father, Imam Shihab ud-Din Ahmad Al-Buhuti Al-Hanbali, and was also in the company of others such as Imams Ahmad Al-Maqdisi, and a host of others. As per the practice of the Egyptian Hanbalis, he then travelled to Sham and studied with the Hanbali scholars for a number of years and then returned and became the most knowledgeable in Egypt of the madhhab, not long after penning his masterpiece Muntaha Al-Iradat, a book that was so lauded, senior judges Mansur ibn Yunus Al-Buhuti and Mar`ii ibn Yusuf Al-Karmi commented on it in their works Daqa’iq Uwl in-Nuha and Sharh ul-Muntaha, respectively. Upon the death of Imam Taqi ud-Din Al-Futuhi, some scholars said that the madhhab died, as there was no one who brought about another legacy as rich as his own and that of his father. Fortunately, others such as Imam Mansur Al-Buhuti came after, and today we have some Subki, Futuhi and Sayyid families teaching the original methods and principles. Students of Imam Al-Futuhi included Shihab ud-Din Ash-Shuwaiki in Madinah and his student, Imam Musa Al-Hajjawi, who would later be the great judge of Sham. As-Suhub ul-Wabilah `Ala Dara’ih il-Hanabilah, vol.2, pp. 854-858
 Ar. Zad ul-Mustaqni` fikhtisar il-Muqni`
 664-732 (AD 1278-1346). He is Siraj ud-Din Abu `Abdullah Al-Hussain ibn Yusuf ibn Muhammad ibn Ad-Dujaili Al-Baghdadi. Born in a town near the Tigris River, he was a faqih, preacher, grammarian, teacher and author, he was known for righteousness and good conduct and was one of Baghdad’s premier scholars. cf. Ibn Rajab’s Dhailu `Ala Tabaqat il-Hanabilah, vol.2, pp. 417-418
 Ar. Al-Wajiz
 Ar. Nail ul-Maarib
 1114-1189 (AD 1702-1775). He is Abul `Awn Shams ud-Din Muhammad ibn Ahmad As-Saffarini An-Nabulsi Al-Hanbali. Renewer of his era and one of the chief authorities of the Hanbali Legal School in his time, he learned from Grand Imams such as Muhamamd Hayat As-Sindi, `Abdul Qadir At-Taghlabi and others. He acted as judge and jurist for all of Sham. He wrote books in the field of comparative creed, fiqh, inheritance, manners, medicine and grammar. It was this noble scholar who received a letter of assistance from the scholars of Arabia against the Salafi Movement. He wrote five volumes of books against the group, the shorter and more famously known being, Questions and Answers Regarding Najd, which upon receipt by the scholars of Arabia became a rallying point for the Orthodox. Please see Muhammad Jamil Ash-Shatti’s Mukhtasar Tabaqat ul-Hanabilah, pp. 140-143
 d. 1079 (AD 1668). He is Sulaiman ibn `Ali ibn Al-Musharraf At-Tamimi An-Najdi. Chief Qadi and judge of Najd in the Arabian Peninsula during his life. Imam Sulaiman famously sat with Imam Mansur Al-Buhuti and learned most of his knowledge. Upon hearing that Ar-Rawd ul-Murbi` had been written, he commanded his students to burn his own fiqh books and use only Ar-Rawd ul-Murbi` and related texts. He had just ten students, but focused on advanced level studies, making them Qadis after him, including Imam `Abdul Wahhab ibn Sulaiman. cf. Ibn Humaid’s As-Suhub ul-Wabilah, pp. 173-174
 1236-1295 (AD 1821-1878). He is Muhammad ibn `Abdullah ibn `Ali ibn `Uthman ibn `Ali ibn Humaid ibn Ghanim An-Najdi Al-Makki. Chief Judge in Makkah, he studied under some of its greatest scholars and in his travels gained knowledge from the Qaddumi and Shatti families. He suffered persecution, and directly witnessed atrocities and other trials under the Salafi movement, which was gaining more of a foothold in Makkah where he resided. He was the author of some ten books on various subjects. Please see Ash-Shatti’s Mukhtasar Tabaqat il-Hanabilah, pp. 160-161.
 d. 1216 AH (AD 1801). He is Muhammad ibn `Abdullah ibn Muhammad ibn Fairuz at-Tamimi Al-Ahsa’ii Al-Hanbali. Born in Al-Ahsa,’ he was one of the torch bearers of truth against the organisation founded by Muhammad ibn `Abdul Wahhab. Imam Muhammad ibn Fairuz (as he is popularly addressed) studied with some of the brightest minds of his time, coming to hold double digit licenses in each of the eighteen sciences of Islam. There is no scholar of hadith in the era in which we live that does not have him in their chain of transmission. After continued opposition and hatred between the Orthodox scholarship and the Muwahhidun cult, the Imam was exiled from the city and fled to Iraq, not before seeing scores of scholars murdered or suffer the same fate as himself. Most of his works remain in manuscript form in libraries throughout the world, such as Princeton, Berlin, Chester Beatty and others. cf. Ibn Humaid’s As-Suhub ul-Wabilah, pp. 400-406
 1179 (AD 1768). He is `Isa ibn `Abdur-Rahman ibn Mutlaq ibn Khamis Al-Maliki. One of the chief scholars of Al-Ahsa’, he was an enemy to Salafiyyah, firm in Religion and was strong against innovation and modernism that was trying to make an appearance. Born with diminishing division, he worked hard in the memorisation of the Qur’an, the Sahih of Imam Al-Bukhari and numerous texts. cf. `Abdul Qadir’s Tahfat ul-Mustafid, pp. 394-395
 Ar. Al-Iqna` , the author being Imam Musa Al-Hajjawi.
 727-771 (AD 1327-1370). He is Taj ud-Din Abun-Nasr `Abdul Wahhab ibn `Ali ibn `Abdul Kafi As-Subki. Chief Qadi, historian, hadith scholar and specialist in fiqh who although born in Egypt in the capital city of Cairo moved to Damascus with his father. Coming from a long line of Egyptian scholars with roots in South Egypt, he left behind a large footprint in Usul, fiqh, history and a number of other areas. cf. Az-Zirkili’s Al-A`lam, vol.4, pp. 184-185.
 Ar. Hashiyat ur-Rawd il-Murbi`
 Ar. Kitab ush-Sharikah.
 Ar. Sharh ul-Jawhar il-Maknun
 920-983 (AD 1519-1582). He is Abu Zaid `Abdur-Rahman ibn Abi `Abdullah As-Saghir ibn Muhammad ibn `Amir Al-Akhdari. Algerian specialist in many sciences of Islam, this high ranking judge, jurist and Sufi wrote a number of rhyming texts to assist students of knowledge in learning detailed matters of Islam. Tarjumat ul-Akhdari, pp. 19-20
 This came about because Salafis started to try to make a difference between “following the evidence” and being “madhhabi”. And as is typical, Salafis would use violence and death threats to try to spread the new religion. And this is in additional to their repulsive and repugnant theology in which they liken Allah with/to His Creation. As Imam Hasan Ash-Shatti (d. 1274) said, “May Allah curse whoever has this creed”. The Divine Texts, pp. 115-117
 Ar. Ibda’ ul-Majhud fi Jawab Su’ali Ibn Dawud
 d. 1225 (AD 1810). `Afif ud-Din `Abdullah ibn Dawud Az-Zubairi, Al-Basri Al-`Iraqi Al-Hanbali. Preacher, teacher, heresiographer and soldier, this particular scholar was born and lived most of his life in Az-Zubair, the great stronghold of Orthodox scholarship just outside Basrah. He studied under its premier scholars but decided to go to Al-Ahsa’ in Arabia to continue his studies. He learned from the scholars Muhammad ibn Fairuz and his son, `Abdul Wahhab. As-Suhub ul-Wabilah `ala Dara’ih il-Hanabilah, pp. 254-255
 Ar. Al-Qawl us-Sadid fi Jawaz it-Taqlid
 This issue was tackled because the cursed Salafi cult that was in Yemen and Arabia came and said that every common Muslim is obliged to be his own mujtahid and “follow the evidence” and that the madhhabs “contradicted the Book and the Sunnah.” So this text was crucial for dispelling some foolishness. As Imam Hasan Ash-Shatti (d. 1274) said, “May Allah curse whoever has this creed”. The Divine Texts, pp. 115-117
 Ar. Zawal ul-Labsi `Amman Arada Bayan Ma Yumkin An Yutli`ullahu `Alaihi Ahadin Min Khalqihi min Al-Khams
 And this work would break the back of fake Sufis (and is even applicable today) who claim their shaikhs have the knowledge of the Five Things of the Unseen and even some aberrant Sunnis today that try to insist that the Prophet Muhammad, peace and blessings of Allah be upon him, possessed this, in spite of the fact that the First Three Generations never understood anything of the sort (!) How fitting it is that fake Sufis should have the grandshaikh, `Abdul Qadir Al-Jilani say the following and destroy their sectarian diatribe:
“So Allah the Exalted said of the matter:
And what will make you know what is the Night of Power [Surat ul-Qadr (97), ayah 2].
“So it is as if He is saying, ‘Muhammad, if it was not that Allah taught you it and its grandeur, you would not have known it!’ So everything that is in the Qur’an with the expression ‘what made you to know’ (Ar. adaraaka), then Allah has indeed taught him what it was while the expression ‘what will cause you to know’ (Ar. yudareeka) then he did not know it and did not disclose to Muhammad the knowledge of it. An example of this is the statement of His, Mighty and Majestic,
And what will make you to know? It may be that the Hour is indeed near. [Surat ul-Ahzab (33), ayah 63]
“Thus He did not make it clear to him when its time was to come”. cf. Al-Ghunya, vol.2, pp. 261-262, Dar Ihya’ it-Turath il-`Arabi, Beirut, 1416 (AD 1996) [with editorial and prep. notes by Muhammad Khalid `Umar and Riyadh `Abdullah `Abdul Hadi]
As for the Five Things of the Unseen, they are mentioned by Allah, Exalted be He, in the following ayah:
Indeed Allah has in His Sight the knowledge of the Hour, what shall be sent down of weather, what is the wombs while no soul knows what it shall earn tomorrow and no soul knows in which land it shall be taken. Surah Luqman (31), ayah 34
 cf Ibn Humaid’s As-Suhub ul-Wabilah, pp. 277-279, Maktabah Al-Imam Ahmad (no date of print given)