Hameed ibn Makhlad ibn Qutaybah of Nassa’ in Khurasan, or Persia, belonged to the same town as Imam Al-Nassaie, the renowned Hadith scholar. The two were contemporaries, but Ibn Zanjaweih was the older scholar. He was born around 180 A.H., corresponding to A.D. 796. He is better known as Ibn Zanjaweih, which was his father’s nickname.
As travel in pursuit of learning and study was the mark of scholarship at that time, Ibn Zanjaweih traveled much. Apparently he started his travels at an early age, probably when he was a young man in his teens. This is mentioned by his teacher Al-Qassim ibn Sallam who mentions him as one of the two most distinguished young scholars coming from Persia.
His travels took Ibn Zanjaweih to the most important learning centers at the time, notably Iraq, Hijaz, Syria and Egypt. In each of these he visited the main cities to study under the most famous scholars of his time. In Syria, for example, he studied under scholars in Damascus, Hums and Qaysariyyah, a coastal town. He also traveled to Naisapur and taught there. Some of these cities and areas he visited more than once. We know for certain that he visited Baghdad and Egypt at least twice each.
These travels, and the fact that he started them early, ensured for Ibn Zanjaweih the privilege of study under a large number of scholars of the highest caliber. Perhaps his main teacher was Al-Qassim ibn Sallam, (d. 224 A.H.), who was a renowned scholar of the Qur’an and Hadith, as well as Fiqh. He also studied under Imam Ahmad ibn Hanbal and other famous scholars. But Ibn Zanjaweih taught and reported Hadith and became well known as a reliable teacher.
He had many students who were keen to learn under him. Again his travels increased the number of his students as he taught practically in all areas where he stayed for sometime. Indeed some of his students were to be among the highest ranking scholars in their fields of specialty. Thus, in Hadith his students included the two famous Hadith scholars, Abu Dawood and Al-Nassaie. Not only so, but both Al-Bukhari and Muslim are said to have attended him and reported some of the Hadiths they heard from him. However, Imam Ibn Hajar and Al-Dhahabi make it clear that neither scholar includes in his Sahih collection any Hadith he heard from Ibn Zanjaweih. They mention such Hadiths in their other works. This does not detract from Ibn Zanjaweih’s reliability. There are many Hadith reporters of the highest degree of reliability, yet they are not quoted in either Sahih. Indeed numerous are the major scholars who have spoken of his high standing and assured reliability in the reporting and transmission of Hadith.
We are aware of at least three books by Ibn Zanjaweih. Two of these have been lost: one is a book of admonition, and the other discusses the Prophet’s manners and moral standards. His other book is known as Al-Amwal, or Types of Property. This is largely a book of Fiqh devoted to the discussion of the rules and rulings related to property and what may be enforced in respect of each type of people’s possessions. This book has been edited by Dr Shakir Fayyadh, and published in 1986 by King Faisal’s Center of Research and Islamic Studies.
Ibn Zanjaweih was no doubt one of the earliest Islamic scholars to write a book on this subject. Indeed his teacher, Al-Qassim ibn Sallam had written a book on the same subject. Ibn Zanjaweih follows the footsteps of his teacher in the arrangement of his book, dividing it largely into the same chapters, giving most of them the same headings. This applies particularly to the first parts of the book, but later on, Ibn Zanjaweih adds chapters not mentioned by his teacher.
In practically every chapter, Ibn Zanjaweih quotes a number of Hadiths which have not been mentioned by Ibn Sallam. This represents a valuable addition, because it provides a major contribution to the subject under discussion. However, we should not understand from this that all the Hadiths mentioned in Ibn Sallam’s book are quoted by Ibn Zanjaweih. Some Hadiths he leaves out. Moreover, when he mentions a Hadith quoted by Ibn Sallam, he often chooses a different chain of transmission, which adds to the reliability of the Hadith.
Another point to be mentioned with regard to the two books is that Ibn Zanjaweih often mentions Ibn Sallam’s view on a particular question without commenting on it. This means that he endorses his teacher’s view after having studied it and compared it with the views of other scholars. He is ready to express a different view whenever he feels this to be necessary. It is to be remembered that Ibn Zanjaweih was very keen to attribute any view he mentions or any statement he quotes to its source. Thus he shows a remarkable degree of disciplined scholarship.
The author speaks in the early chapters about the nature of well being in the Islamic state which ensures social justice for all citizens. An essential requirement in such a state is justice in the broadest sense of the word. Injustice is contrary to the basic principles of Islam. And a major factor that contributes to such justice and to the general well being in an Islamic state is the requirement of giving good counsel, as the Prophet says. The book discusses in detail the nature of a Muslim government’s responsibilities, the main characteristics of the Muslim community and the interaction between the state and the people. The book shows the great emphasis Islam gives to proper and just distribution of wealth and resources in an Islamic state.
Ibn Zanjaweih died in Egypt in 251 A.H. May God shower His mercy on him.