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Al-Abwab wa al-Tarajim li Sahih al-Bukhari

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Al-Abwab wa al-Tarajim li Sahih al-Bukhari
Arabic cover
AuthorZakariyya Kandhlawi
Original titleالابواب والتراجم لصحیح البخاری
LanguageArabic
SubjectSahih al-Bukhari
GenreCommentary
Published1971
Publication placeIndia
Media typePrint
OCLC23607312
297.125
LC ClassBP135.A128 M832

Al-Abwab wa al-Tarajim li Sahih al-Bukhari (Arabic: الابواب و التراجم لصحیح البخاری) is a three-volume Arabic commentary written by Zakariyya Kandhlawi.[1] It serves as an analysis and explanation of the chapters and narrators found in Sahih al-Bukhari, one of the most esteemed collections of Hadith. The commentary is the result of four decades of effort by the author. In this commentary, Kandhlawi presents seventy principles that aid in understanding the chapter headings of Sahih al-Bukhari. He provides commentary on each chapter, illustrating the connections between the chapter headings and the related hadiths. This work addresses the challenge faced by scholars in establishing these connections, contributing to the scholarly discourse surrounding Sahih al-Bukhari.

Background

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Among the reasons that highlight the significance of Sahih al-Bukhari in Hadith studies are its chapters and biographies. Scholars of Hadith and experts in narration have dedicated efforts to understand their essence and nuances. Several explanations of Sahih al-Bukhari have focused on these chapters and biographies, resulting in numerous books and treatises.[2] Mahmud Hasan Deobandi began writing a concise treatise on the biographies of the chapters, but it remained incomplete. In his treatise, he outlined fifteen principles regarding the biographies. Similarly, Shah Waliullah Dehlawi composed a brief treatise explaining fourteen principles related to the biographies. Zakariyya Kandhlawi devoted a significant portion of his life to studying Hadith, including a thorough examination of Sahih al-Bukhari. He documented his research findings and compiled the treatises of Mahmud Hasan Deobandi, Shah Waliullah, and Rashid Ahmad Gangohi. Additionally, Kandhlawi added his own principles to the existing ones.[3][4] In 1390 AH, while residing in Medina, he thoroughly reviewed the literature on this subject from the past four decades for this book. He provided further explanations and improved his insights based on renewed contemplation, with assistance from Abdul Hafiz al-Makki. During his journey to India, Muhammad Aqil, Muhammad Yunus, Muhammad Salman, and others supported him in the review process.[5][6]

Content

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The book is organized into several sections. The first section highlights the significance of Sahih al-Bukhari's biographies and mentions existing literature dedicated to them. The second section discusses essential principles and rules related to Sahih al-Bukhari and the biographies, as mentioned in various books and Islamic jurisprudence. The third section provides a detailed explanation and clarification of these principles. The fourth section addresses criticisms of the chapters and biographies. Finally, the book concludes with the compilation of these chapters and biographies. Notably, the book does not include Hadiths in Hussain, as they are derived from Mahmud Hasan Deobandi's treatise on biographies and are based on four sources. These chapters, labeled as "Tarajim" or biographies, lack narrated Hadiths but contain verses, Hadiths, sayings of predecessors, or the author's own statements. The author has translated them based on his own statements. The third part of the book provides a detailed explanation of the principles of biographies, derived from various scholars' works and the author's own contemplation, study, taste, and conscientiousness.[7]

Methodology

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The book primarily consists of citations and references as Zakariyya Kandhlawi explores the chapters and narrations of Sahih al-Bukhari. He draws upon the statements and opinions of predecessors and scholars, but also presents his own research findings and respectfully expresses differences when necessary. The author approaches the study impartially, avoiding direct criticism of general critics. He compares the works of other scholars and occasionally questions established viewpoints. The book includes examples to support principles and discussions, rectifying any errors. It clarifies terms and identifies reliable narrations. Similar principles are differentiated, and redundancy is eliminated.[8][9]

Reception

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According to Muhammad Nawaz Chaudhary, a PhD scholar at the University of the Punjab, the purpose of this book is to compile and enhance the existing material on Sahih al-Bukhari's work with additions and explanations.[8] Yusuf Banuri highlights that Ibn Khaldun believed it was the responsibility of the Ummah to comment on and explain Sahih al-Bukhari. Al-Sakhawi argued that Fath al-Bari fulfilled this responsibility. However, Anwar Shah Kashmiri, referring to their teacher Mahmud Hasan Deobandi, expressed that the debt of commenting and explaining Sahih al-Bukhari's chapter headings remained unfulfilled. Previously, it was thought that Mahmud Hasan Deobandi's work Sharh Al-Abwaab wat Taraajim would settle this debt, but it remained unfinished. Now, it is recognized that Zakariyya Kandhlawi has fulfilled this responsibility on behalf of the Ummah.[10] Riyaz Ahmad, a PhD scholar from Aligarh Muslim University, praised this work as a comprehensive and highly regarded contribution to the subject matter.[11]

See also

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References

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  1. ^ Ismail, Mohd Aashif; Majid, Latifah Abdul; Nazri, Mohd Arif (2022). "Penggunaan Ungkapan Al-Auj'ah ᶜIndī Di Sisi Zakariyya Al-Kāndahlawi: Tumpuan Terhadap Karya Al- Abwāb Wa Al-Tarājim Li Ṣaḥīḥ Al-Bukhārī". Al-turath Journal of Al-quran and Al-sunnah (in Malay). 7 (1): 29–36. ISSN 0128-0899. Archived from the original on 3 December 2022. Retrieved 13 June 2023.
  2. ^ Chaudhary, Muhammad Nawaz (1992). Religious and academic services of Hazrat Maulana Zakaria (PhD) (in Urdu). Pakistan: University of the Punjab. p. 193. Archived from the original on 30 August 2022. Retrieved 13 June 2023.
  3. ^ Chaudhary 1992, p. 194.
  4. ^ Kaleem, Mohd (2017). Contribution of Old boys of Darul uloom Deoband in Hadith Literature (PhD) (in Urdu). India: Department of Sunni Theology, Aligarh Muslim University. p. 318. hdl:10603/364028. Archived from the original on 24 October 2023. Retrieved 24 October 2023.
  5. ^ Maliq, Abdul (2001). Moulana Muhammad Zakariyya Hayatuhu Wa A Maluhu (PhD thesis) (in Arabic). India: Department of Arabic, University of Madras. p. 69. hdl:10603/293977. Archived from the original on 21 June 2022. Retrieved 13 June 2023.
  6. ^ Khatoon, Aaisha (2017). Aazadi ke Baad Hindustan ki Khidmaat e Hadith (PhD) (in Urdu). India: Department of Sunni Theology, Aligarh Muslim University. pp. 127–128. hdl:10603/364027. Archived from the original on 24 October 2023. Retrieved 24 October 2023.
  7. ^ Chaudhary 1992, p. 195.
  8. ^ a b Chaudhary 1992, p. 196.
  9. ^ Kamal, Mohd Arif (2020). Ulema e Hind ki Bisween Sadi Nisf Awwal mein Khidmat e Hadith Tanquidi Mutala (PhD) (in Urdu). India: Department of Sunni Theology, Aligarh Muslim University. pp. 128–130. hdl:10603/364940. Archived from the original on 1 November 2023. Retrieved 26 October 2023.
  10. ^ Kajee, Imraan; Kajee, Moosa (2018). The legacy of the Ulama of Deoband. South Africa: Spiritual Light. p. 46. Archived from the original on 25 September 2020. Retrieved 7 March 2023.
  11. ^ Ahmad, Riyaz (2009). Maulana Mohd Zakaria ki Elm E hadees men Khidmaat (PhD thesis) (in Urdu). India: Department of Sunni Theology, Aligarh Muslim University. p. 96. hdl:10603/57134. Archived from the original on 27 June 2022. Retrieved 13 June 2023.
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