Saheeh al-Buchari

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Beginning of Ṣaḥīḥ al-Buchārī in the edition Bulaq (1893-1894) with marginal notes by al-Yunini

Saheeh al-Buchari ( Arabic صحيح البخاري, DMG Ṣaḥīḥ al-Buḫārī ) is the common name of a collection of hadiths that go back to the Transoxan scholar Muḥammad ibn Ismāʿīl al-Buchārī (d. 870). The correct title of the work is al-Jāmiʿ as-sahīh  /الجامع الصحيح / al-Ǧāmiʿ aṣ-ṣaḥīḥ  / 'The comprehensive sane'. The work is at the top of the six canonical hadith collections and is still held in high esteem in Sunni Islam to this day . In terms of its authority and holiness, it is right behind the Koran here .

Al-Buchari is said to have worked on his Ṣaḥīḥ for sixteen years. Allegedly he selected around 2,800 of 600,000 hadiths - without repetitions in the work - according to the strictest criteria of traditional criticism in order to include them as saheeh in his collection. The main aim of the work was to provide support for all subject areas of Islamic jurisprudence through authentic hadiths and to offer the reader the opportunity to clarify conflicting theses of the schools of law through the hadith evidence.

construction

The Ṣaḥīḥ al-Buchārī contains 97 books, which from the fourth chapter onwards are arranged thematically according to the structure of the Fiqh books ( musannaf ) and reflect the traditional religious worldview of his time. The first three chapters cover other topics: the beginning of Revelation, questions of faith, and the virtues of science. They also contain traditions about the exegesis of the Koran , about good morals and dream interpretation, about the civil wars, about the merits of Muhammad's companions and about the doctrine of Tawheed . Al-Buchari often adds his own glosses to the hadiths, which, however, according to the strict rules of hadith literature, are separated from the wording of the hadith in order to discuss the contents etymologically , syntactically and lexically .

Text history

The Saheeh was taught in the 9th and 10th centuries in the scholarly circles mainly by four known variants tradition. In his study (1936), the orientalist Alphonse Mingana presented the history of the tradition of works from the Islamic East to al-Andalus .

The Egyptian scholar ʿAlī ibn Muhammad al-Yunīnī, who died in 1302, made a copy from the most reliable copies - including a copy by Ibn ʿAsākir - which was subsequently regarded as the basic editing of the sahih . Al-Yunīnī documented the text variants and interpolations of the copies he used with meticulous care in his copy and consulted one of the most important grammarians of his time Ibn Mālik († 1274) as a specialist. The most famous printed edition of the Saheeh , the at-tabʿa as-sultāniyya, is based on the copy of al-Yunīnī الطبعة السلطانية / aṭ-ṭabʿatu ʾs-sulṭāniyya from the years 1893–1894 ( Cairo , Bulaq ), which was reprinted in a facsimile edition in 2001 by the Thesaurus Islamicus Foundation in Liechtenstein .

Impact history

Dissemination and appreciation

While the book did not enjoy a special reputation among the hadith collections among Bukhari's contemporaries, its outstanding position was soon recognized in the Islamic East, and in the 10th century it became the head of the Sunni community, along with the work of the same name by Muslim ibn al-Hajjaj Lore put. The collection of hadiths spread rapidly through the copies made by al-Bukhari's immediate disciples.

The recitation of the work was also ascribed a beneficial effect. For example, during a plague in Cairo in 1388, the Shafiite chief Qādī called a group of men to the al-Azhar mosque to recite the Ṣaḥīḥ al-Buchārī and pray for salvation. Two weeks later, a second reading of the work was held in the Ḥākimī mosque, and three days later a third reading was held again in the Azhar mosque.

In North Africa and in al-Andalus the work was not mentioned until the second half of the 10th century. In these areas the "Saheeh" of Muslim ibn al-Hajjaj was preferred to him in some cases.

Comments

Al-Buchārīs Ṣaḥīḥ has been commented on very often. Some of the most famous comments include:

  • Iʿlām as-sunan fī šarḥ Ṣaḥīḥ al-Buḫārī by Abū Sulaimān al-Chattābī (d. 998)
  • al-Kawākib ad-darārī fī šarḥ Ṣaḥīḥ al-Buḫārī by Muḥammad Ibn-Yūsuf al-Kirmānī (d. 1384)
  • Fatḥ al-bārī bi-sharḥ Ṣaḥīḥ al-Buḫārī by Ibn Hajar al-ʿAsqalānī (d. 1449)
  • ʿUmdat al-qāri šarḥ Ṣaḥīḥ al-Buḫārī by Badr ad-Dīn Maḥmūd Ibn Aḥmad al-ʿAinī (d. 1451)
  • Iršād as-sārī ilā šarḥ Ṣaḥīḥ al-Buḫārī by Aḥmad Ibn Muḥammad al-Qasṭallānī (d. 1517)

criticism

Later generations wrote critical works on the Saheeh . One accused al-Buchari, among other things, of having taken over legal, historical and philological writings of his predecessors indiscriminately and indiscriminately. About a quarter of the saheeh is missing the complete isnade . Al-Bukhari thus proves - according to Sezgin - “not to be the traditional scholar who, as Leone Caetani ( Annali dell'Islam I, 15) claims, developed the Isnad to perfection, but as the first with whom it fell into decline. “The criticism of the Saheeh that part of it lacks the complete isnad has been rejected by Sunni hadith scholars like Ibn al-Ṣalāḥ . Ibn al-Ṣalāḥ explained in his work Muqaddimah ibn al-Ṣalāḥ fī 'Ulūm al-Ḥadīth the reasons for the abbreviation of the isnads. The Arabic translation of Fuat Sezgin's work does not contain the above criticism of Saheeh , while it was taken into account in the partial translation of the first volume.

literature

Translations
Studies
  • Johann Fück : Contributions to the transmission history of Buḫārī's traditional collection. In: Journal of the German Oriental Society. Volume 92, 1938, pp. 60-87.
  • Ignaz Goldziher : Muhammadan Studies . Vol. II, Halle 1890, ISBN 3-487-12606-0 , p. 234ff.
  • Rüdiger Lohlker : The Ṣaḥīḥ of al-Buḫārī in Maghreb . Some remarks on the meaning of iǧāzāt . In: C. Gilliot, T. Nagel (eds.): Das Prophetenḥadīṯ. Dimensions of an Islamic literary genre (=  news of the Academy of Sciences in Göttingen. I. Philological-historical class ). Born in 2005. Göttingen 2005, p. 1-63 .
  • Alphonse Mingana : An Important Manuscript of the Traditions of Bukhāri. With nine facsimile reproductions. Cambridge 1936.
  • Vardit Tokatly: The Aʿlam al-ḥadīth of al-Khaṭṭābī: A Commentary on al-Bukhārī's Ṣaḥīḥ or a Polemical Treatise? In: Studia Islamica. Volume 92, 2001, pp. 53-91.

Web links

supporting documents

  1. ↑ Cf. Ignaz Goldziher : Muhammedanische Studien . Vol. II., Pp. 254-255; 255, note 1; Johann Fück (1938), p 60: "Next to the Koran is not a work enjoys in orthodox Islam such an appreciation of how the under the name AS-Sahih known collection of traditions al-Buḫārī's. Your studies occupy a dominant position in the teaching of the madrasas and are surrounded by a similar halo as that of the Koran [...] "
  2. ↑ Ignaz Goldziher: Muhammedanische Studien. Vol. II., Halle as 1890, pp. 237-238.
  3. ↑ Alphonse Mingana: An Important Manuscript of the Traditions of Bukhāri. (sic)
  4. ↑ Johann Fück, 1933, pp. 79–82.
  5. ↑ Johann Fück, 1938, p. 62ff.
  6. ↑ See Jonathan Berkey: The Transmission of Knowledge in Medieval Cairo. A Social History of Islamic Education. New Jersey 1989, p. 211.
  7. ↑ Rüdiger Lohlker, 2005, passim; Johann Fück, 1938, pp. 70-72.
  8. ↑ Encyclopédie de l'Islam . Nouvelle éd. tape 2 . EJ Brill, Leiden, p. 1336-1337 (French).
  9. ^ Fuat Sezgin : History of Arabic literature. Vol. 1, p. 116.
  10. ↑ الزعم أن وجود المعلق في الصحيحين يشكك في صحتهما. In: bayanelislam.net. Retrieved October 15, 2016 (Arabic).
  11. ↑ Cairo . 1971, p. 307 .
  12. ↑ Muhammad Muhsin Khan (translator): The Translation of the Meanings of Sahih Al-Bukhari - Arabic-English (9 Volumes)