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To label him as a ‘relatively unknown scholar’ flies in the face of the historical record.
On Al-Daraqutni and Al-Bayhaqi, we are told that the works were compiled in the third century after the Prophet (Peace be Upon Him).
But for a work that seeks to provide the “correct” Islamic interpretation, it is perplexing that it fails to engage with the scriptural evidence amassed by the traditionalists, for there is no dearth of scholars who have discussed the issue of three talaq in a single sitting.
Whereas the greater level of authenticity of the collections of Imam Bukhari and Imam Muslim are almost unanimously agreed upon in Sunni Muslim scholarship, the superior-most rating is about the collection as whole rather than each individual hadith.
Therefore, it is entirely possible for a hadith from the collections of the imams Daraqutni, Bayhaqi or Ibn Abi Shayba to be as authentic as any hadith from the collections of Bukhari or Muslim.
If the intervening generations make Daraqutni and Bayhaqi irrelevant, why does not the same apply to Bukhari and Muslim?
For two hundred years implies at least three generations.
In particular, Hadith scholar Mawlana Habib Al-Rahman Al-Azami wrote multiple treatises on the topic.