Finishing the Sunan of Ad-Darimi


All praise is due to Allah and prayers and peace be upon him whom there is no Prophet after, his family and his Companions. 

Ad-Darimi is al-Imam, al-Hafidh, Abu Muhammad Abdullah bin AbdurRahman bin al Fadhl bin Bahraam.

He was from Bani Daarim bin Maalik from the tribe of Tamim. He was known for his travels in search of religious knowledge and heard from more than a hundred scholars.

Some of the most knowledgeable Imams narrated from him, and they include: Muslim bin al Hajjaj in his Sahih, al-Bukhari outside of his as-Sahih, Abu Dawood in his as-Sunan and at-Tirmidhi in his al-Jaam’i.  Al -Khateeb said in his at-Taarikh (10/29): Abdullah bin Ahmad bin Hanbal stated:  ‘My father said, ‘ad-Darimi was upright and then some!’

The Difference Existing Between the Imams Regarding Ad-Darimi’s Book

It was called ‘Sunan ad-Daarimi’, as it was ‘Musnad ad-Daarimi’ and it was said ‘Jaam’i ad-Daarimi’.

Thus, there is no conflict between these statements as it is a musnad due to the fact that the hadith therein are written with their chains of narration (isnad). It is a sunan due to the fact that it is organized in congruence with the chaptering of fiqh books and it is a Jaam’i as it is compiled of several ‘books’ like ‘The Book of Purification’, ‘Prayer’, ‘Drinks’, ‘Dreams’, and beliefs, etc.

And the most well-known name is ‘Musnad ad-Daarimi’ as mentioned by al ‘Iraaqi in Tadreeb ar-Raawi, pg.127, and Ibn Hajr in Tawdheeh al-Afkaar, v.1, pg. 431.

However, Mughalti used to name ‘Musnad ad-Daarimi’ with ‘Sahih ad-Daarimi’ and this is implausible as ad-Daarimi declared some of the narrations in his Musnad as weak and others as having deficiencies.

Ibn Hajr mentioned: I am not of the opinion that Maghlati had a precedent for naming ad Daarimi’s Musnad as ‘Sahih’ except that he mentioned that he saw it written by al Mundhiri. As-Suyuti mentioned this in at-Tadreeb, pg. 127.

Ad-Daarimi’s Chains of Narrations in His Musnad Are as Follows:

The highest chain of narration he has are thulaathiyaat (where there are only three people between the author and the Prophet (sallahu alaihi wa salam) which number 15 hadith.

The lowest hadith he has is a tis’aawi (where there are nine narrators between the author and the Prophet).

The majority of his narrations are rubaa’i and khumaasi (four and five narrators between the author and the Prophet).

The individual whom he narrated from the most in his Musnad is Yazeed bin Harun from whom he narrated closed to 354 hadith. He (ad-Daarimi) narrated from al-Imam Ahmad one hadith paired with another in hadith, number 1907.

The Total number of His Ahaadith:

The total number of hadith in ad-Daarimi’s Musnad is 3,538 hadith. The number of hadith which are marfoo’ (attributed with a chain of narration to the Prophet) total 1,878 hadith and the number of athaar or narrations (not attributed to the Prophet) number 1,660.

Ad-Daarimi’s Method in His Musnad is That:

1. He began his Musnad with a very beneficial introduction comprising of ahaadith and narrations dealing with ‘Aqeedah, characteristics of the Prophet, and proof of his prophethood and the bounties of Islam.

2. He explains any ‘strange’ words of a hadith. Like his statement in hadith 4 regarding the word as Saffi – meaning having lots of milk. Also, his statement on hadith 265, the word al Madhaa’I – meaning, those who talk often.

3. His practice was to mention the unspecified narrators generally (by explaining exactly who they were). Like his statement in hadith 915, Ya’qoob (who was mentioned in the chain of narration by only his first name) and he explained that he was Ya’qoob bin al-Qa’qa’ a judge of Maruu.

4. He provides the name of the narrator who was narrated from just by his kunya (Abu so and so), like his statement on hadith 1630 on Abu al-Hawraa: ‘His name is Rabee’ah bin Shaybaan. Also, his statement on hadith 2573 on Abu Hamzah: ‘He is Maymoon al-‘Aawar.

5. Also, it is his practice to sometimes mention the land of his sheikh so as to distinguish him. Like his statement on hadith 50: ‘Abdullah bin ‘Abdul Hakam al-Misri narrated to us.’ Also, his statement on hadith 2634: ‘Mu’adh bin Haani from the people of Basrah narrated to us.’

6. From his practice is that he mentions the differences of the imams regarding the names of the narrators as well as stressing the correct form of the different names like in his statement on hadith 799: ‘The people say ‘Sahlah bint Suhail’ and Yazeed bin Haroon mentioned: ‘Suhailah (not Sahlah) bint Sahl.’Also, his statement on hadith 3420: “al-Mughirah bin Subay’: There are those who say ‘al-Mughirah bin Sumay’ (not Subay’).’ Also, his statement on hadith 2139: ‘Amr bin Bayyaan: Rather he is ‘Umar (not ‘Amr) bin Bayyaan.’

7. Sometimes, he mentions the condition of the narrator, like his statement on hadith 688: ‘Abdul-Kareem; he is similar to matrook (left due to being accused of lying).’ Also, his statement on hadith 2715: ‘Uthmaan bin Sa’ad is dha’eef (weak).’

8. Sometimes, he clarifies the name of the person who it is not clear who he is in the actual text of the hadith. ‘On the authority of Abu al-Haytham bin Nasr who narrated from his father who said: ‘I was with those who stoned him.’ Ad-Daarimi mentioned in hadith 2355: ‘Him – meaning Maa’iz bin Maalik.’

9. At times, he mentions the grade of the hadith, like his statement on hadith of 768: ‘at-Tayyamum is hitting the earth once for the face and hands.’ Ad-Daarimi mentioned: ‘Its chain of narration is authentic.’  Also, his statement on hadith 3518: Abu Sa’ad bin Abi Waqqas mentioned: ‘If it coincides with completing the Quran……’ ad-Daarimi mentioned: ‘The hadith is hasan.’

10. From the practice of ad-Daarimi is that he mentions why or certain facts concerning hadith which are defective, weak, abrogated, or have transcription errors, like his statement  on hadith 687, ‘and this hadith is more authentic than the hadith of Abdul Kareem.’  Also, on the hadith 1231, ‘The hadith of ath-Thawri is more authentic.’ In addition, his comment on hadith 2437: ‘’Umar bin Abdul Aziz did not meet ‘Uqbah.’  Also, his statement on hadith 738: ‘This hadith is abrogated.’ And his statement on hadith 43 which has the wording: ‘And he placed the pot on my furniture.’ Ad-Daarimi stated: ‘Rather, the word is al-Athaafi,’ yet it was related as such “athaathi”.’

11. From his practice also is that he mentions the fiqh positions such as his statement on hadith 735: ‘If the standing person falls asleep, it is not obligatory upon him to make wudhu.’ Also, his statement on hadith 1672: ‘I am of the position that there is no harm in expediting paying the zakat before it becomes obligatory.’

12. From his practice is that sometimes he summarizes the hadith. Other times, he mentions part of it, sufficing with just mentioning the part which contains the actual proof of the issue at hand.

13. Sometimes he entitles chapters with a verse from the Quran or a hadith; like his statement: ‘The Chapter of Allah’s statement: {On the Day when the earth will be changed to another earth}. Also, his statement: ‘The Chapter of ‘the halal is clear and the haram is clear.’ (a reference to the hadith of the Prophet (صلى اللهُ عليه وآله وسَلَّم) narrated by Nu’man bin Bashr). Also, his statement: ‘The Chapter of ‘Leave that which makes you doubt for that in which there is no doubt.’ (a reference of the hadith of the Prophet (صلى اللهُ عليه وآله وسَلَّم) related by Hasan bin ‘Ali.)

14. From his practice is that if he repeated a hadith, it is due to an addition in the text being narrated or due to it being narrated from another chain of narration.

15. From his practice is that if he narrated from two different Shaikh’s or he switched from one chain of narration to another, he did not specify who related the wording of the narration  except in rare cases ; like his statement on hadith 2150: ‘Yazeed and Sa’eed narrated to us and the wording of this narration is from Yazeed.’

This is what I have come to know whilst finishing the Musnad of ad-Daarimi.