Volume 04 Issue 11-2024
33
International Journal Of History And Political Sciences
(ISSN
–
2771-2222)
VOLUME
04
ISSUE
11
P
AGES
:
33-41
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
ABSTRACT
The article is dedicated to one of the most voluminous works by Imam Bukhari on the history and biographies of
narrators, the “At
-Tarikh al-
Kabir.” Additionally, it provides information about the narrators from Mawarannahr
(Transoxiana) mentioned in the bo
ok. It is known that Imam Bukhari’s “At
-Tarikh al-
Kabir” is a biographical source
that includes some information about hadith narrators. Imam Bukhari included information about all the narrators he
knew.
KEYWORDS
Narrators, hadiths, Ibrahim ibn Shammas as-Samarkandi, Muhammad ibn Salam al-
Paykandi, “Chokardiza”, “Tall
Ashab al-
hadith”
.
INTRODUCTION
We know that Imam Bukhari, may Allah have mercy on
him, wrote many books in various fields of knowledge.
One of his famous and very large books is “At
-Tarikh al-
Kabir”. Imam Bukhari’s “At
-Tarikh al-
Kabir” is one of
the greatest books written in Islam and one of the first
books compiled on the history of narrators. Anyone
who came after Imam Bukhari is indebted to this book.
Abu Abbas ibn Said said: “Even if a person writes thirty
thousand hadiths, he will still need the ‘Tarikh’ book of
Muhammad ibn Ismail
Bukhari”. Therefore, this book is
said to have laid the foundation for the writing of
“Sahih al
-
Bukhari”. It is the key that explains the
unclear parts of “Sahih al
-
Bukhari,” deciphers its
codes, and clarifies its indications.
Research Article
IMAM BUKHARI'S WORK “AT
-TARIKH AL-
KABIR” AND THE NARRATORS
FROM MOVAROUNNAHR MENTIONED IN IT
Submission Date:
November 06, 2024,
Accepted Date:
November 11, 2024,
Published Date:
November 16, 2024
Crossref doi:
https://doi.org/10.37547/ijhps/Volume04Issue11-07
Dr. Otabek MUHAMMADIEV
Assoc. Prof., Imam Bukhari international scientific-research center, Deputy Director, Uzbekistan
ORCID: https://orcid.org/0000-0003-0084-9920
Journal
Website:
https://theusajournals.
com/index.php/ijhps
Copyright:
Original
content from this work
may be used under the
terms of the creative
commons
attributes
4.0 licence.
Volume 04 Issue 11-2024
34
International Journal Of History And Political Sciences
(ISSN
–
2771-2222)
VOLUME
04
ISSUE
11
P
AGES
:
33-41
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
Imam Bukhari’s “At
-Tarikh al-
Kabir” is a book that
compiles the biographies of hadith narrators from the
companions, the followers, and up to his own teachers.
Imam Bukhari himself spoke about how he started this
book. He said: “After I performed Hajj, my brother took
my mother home. I stayed to study hadith. When I
turned eighteen, I wrote the book “Qazaya as
-Sahaba
wa at-
Tabi’in wa Aqawiluhum”. At that time, it was the
era of Ubaydullah ibn Musa. I wrote my “Tarikh” book
on moonlit nights, near the grave of the Messenger of
Allah, peace and blessings be upon him. Every name in
my “Tarikh” book has a story. However, I did not
include the stories because I did not want to make the
book too long”. It is known that Imam Bukhari wrote
his “Tarikh” book in three stages: “At
-Tarikh as-
Saghir
”, “At
-Tarikh al-
Awsat” and “At
-Tarikh al-
Kabir”.
One of the first and largest books written by Imam al-
Bukhari is “At
-Tarikh al-
Kabir”. This book was narrated
by one of his students, Abu Ahmad Muhammad ibn
Sulayman ibn Faris an-Nishapuri, and others who came
to learn from Imam al-Bukhari when he arrived in
Nishapur. Imam Bukhari began writing his “At
-Tarikh
al-
Kabir” in the year 212 AH. This book spread during
Imam al-
Bukhari’s own time. This is evidenced by a
narration from Khatib al-Baghdadi, who quoted Imam
Bukhari saying: “Ishaq ibn Rahawayh took my “Tarikh”
book to the Amir of Khorasan, Abdullah ibn Tahir (182-
230 AH), and said: “O Commander of the Faithful! Shall
I show you magic? Abdullah ibn Tahir looked at the
book in amazement and said: “I do not
comprehend
the writing of this book”. This statement indicates the
high importance and scholarly value of the book.
Ishaq ibn Rahаwayh passed away in the year 238 AH,
eighteen years before Imam Bukhari’s death. This
information tells us that Imam Bukhari completed his
“At
-Tarikh al-
Kabir” before the year 238 AH.
However, the fact that this book contains the
biographies of some people who died after that time
does not contradict what we mentioned above. It is
possible that the copy Ishaq ibn Rahаwayh had was
not
the final version of the book. This is because the writing
of “At
-Tarikh al-
Kabir” continued in three stages until
its final form. Additionally, Imam Bukhari himself
named the book “Tarikh”. Imam Bukhari said: “If some
of my teachers were shown the books I wrote, they
would not understand and know how I wrote my
“Tarikh” book. I wrote my “Tarikh” book three times”.
That is, Imam Bukhari wrote his “At
-Tarikh al-
Kabir”
book, published it for people, then added supplements
and republished it a second time, and then added more
supplements and republished it a third time. Thus, the
“At
-Tarikh al-
Kabir” book went through these three
stages until it became a complete book.
Dr. Ahmad Abdullah, in his doctoral work, says: “Imam
al-Bukhari spent a long time writi
ng his “At
-Tarikh al-
Kabir” book”. This is evidenced by the fact that Imam
Bukhari included the biographies of narrators who died
in the year 249 AH in this book.
Dr. Аdil Abdushakur al
-Zarqi says that there are two
widely circulated editions of the “At
-Tarikh al-
Kabir”
book. The first is the edition published by the Dairat al-
Maarif in India, with the research of Sheikh
Abdurrahman Yamani. The second is the edition
published by Dar al-Tawfiq al-Najah in Saudi Arabia,
with the research of Mustafa Abdulqadir Ata.
In the book “At
-Tarikh al-
Kabir” the biographies of
nearly fourteen thousand narrators who lived from the
time of the Messenger of Allah, peace and blessings be
upon him, up to the time of Imam Bukhari are included.
Among them, the biographies of about one thousand
narrators are detailed in a separate section at the end
of “At
-Tarikh al-
Kabir” known as the “Book of Kunyas.”
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International Journal Of History And Political Sciences
(ISSN
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2771-2222)
VOLUME
04
ISSUE
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P
AGES
:
33-41
OCLC
–
1121105677
Publisher:
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Servi
It is well known that Imam Bukhari’s name is associated
with “Sahih al
-
Bukhari”. However, the book “At
-Tarikh
al-
Kabir” holds gre
at significance among scholars.
Imam Bukhari was the first to write a book in this
manner about the biographies of narrators. Many
scholars have acknowledged this.
Imam Abu Ahmad al-Hakim al-Kabir (d. 378 AH) said:
“The book “At
-Tarikh al-
Kabir” by Muhamma
d ibn
Ismail is a book that no other book can surpass”.
Ibn Rajab al-
Hanbali said: “Imam Bukhari has many
books. By writing his “Sahih al
-
Bukhari” and “At
-Tarikh
al-
Kabir” he surpassed all people”.
This book encompasses the two main pillars of hadith
scie
nce, namely, the science of “rijal” (science of
biographies of hadith narrators) and the science of
“ilal” (science of hidden defects in hadiths). Ibn Rajab
said about this book: “This is a great book that no other
book can surpass. This book collects all histories,
defects, and names”. The reality of the book supports
this recognition. This book mentions 6095 hadith texts.
Khatib al-
Baghdadi, in his book “History of Baghdad”
quoted Abu Abbas ibn Said saying: “Even if a person
writes thirty thousand hadiths, he will still need the
“At
-
Tarikh” book of Muhammad ibn Ismail al
-
Bukhari”.
Imam al-
Dhahabi, in his book “Siyar A’lam al
-
Nubala”
quoted Abu Sahl al-
Shafi’i saying: “I heard from more
than thirty Egyptian scholars. They said: “Our need in
this world is to read the book of Muhammad ibn
Ismail”.
The statements of Khatib al-Baghdadi and Imam al-
Dhahabi indicate the great value of this book.
Therefore, everyone engaged in the science of hadith
should study this book and refer to it.
Many scholars have benefited from this book. One of
them is Imam Muslim. Abu Ahmad al-Hakim said:
“Whoever thinks about the book “Names and Kunyas”
by Muslim ibn al-Hajjaj will surely realize that this book
is copied word for word from the “Kunyas” book of
Muhammad ibn Ismail”.
Anot
her person who benefited from the book “At
-
Tarikh аl
-
Kabir” is Imam Tirmidhi. In his book “Al
-Ilal As-
Saghir” he said: “The defects, hadiths, people, and
histories mentioned in my book were taken from the
book “At
-
Tarikh аl
-
Kabir” and most of this informat
ion
is from the discussions I had with Muhammad ibn
Ismail”.
More than forty-five treatises and books have been
written around the book “At
-
Tarikh аl
-
Kabir”. The fact
that so many treatises and books have been written
around a single book indicates the great importance
and value of this book.
It is known that Imam Bukhari’s “At
-Tarikh al-
Kabir” is
a biographical source that includes some information
about hadith narrators. Imam Bukhari included
information about all the narrators he knew. Among
them are thr
ee narrators with the nisba “as
-
Samarkandi”: Ibrahim ibn Shammas Abu Ishaq as
-
Samarkandi, Ishaq ibn Ibrahim Abu Ali as-Samarkandi,
and Ahmad ibn Ayyub as-Samarkandi and one narrator
from Bukhara Muhammad ibn Salam. May Allah have
mercy on them!
Each of these narrators, according to Imam Bukhari
and other hadith scholars, were reliable individuals in
the field of hadith. This article discusses the life and
scholarly activities of Ibrahim ibn Shammas Abu Ishaq
as-Samarkandi, may Allah have mercy on him.
Imam
Bukhari wrote: “Ibrahim ibn Shammas Abu Ishaq
as-
Samarkandi. He heard Ibn Mubarak say: “Faith –
is
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OCLC
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Publisher:
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words and deeds”. “He remained silent about
Nu’man”. He also added, “I have also heard him say
this”.
The birth date of Ibrahim ibn Shammas as-Samarkandi
is unknown. According to sources, he had two sons
named Mushtamil and Atiq, and a grandson named
Muhammad from his son Mushtamil. For example,
Abdulkarim
as-
Sam’ani,
when
discussing
Abu
Muhammad Abdullah ibn Muhammad ibn Atiq as-
Samarkandi ash-Shukhnaki, mentions that he narrated
hadiths from Muhammad ibn Mushtamil ibn Ibrahim
ibn Shammas as-Samarkandi. While discussing scholars
with the nisba al-
Khuzandi, he writes that “Khuzand” is
a village located one and a half farsakhs from
Samarkand, and that Ahmad ibn Muhammad al-Mitwai
al-Khuzandi Dehqan, the father of Salama, was from
there. He then emphasizes that he narrated hadiths
from Ibrahim ibn Shammas as-
Samarkandi’s two sons,
Atiq and Mushtamil. Yaqut al-Hamawi also mentions
Ahmad ibn Muhammad al-Mitwai al-Khuzandi and
writes that he narrated hadiths from Atiq, the son of
Ibrahim ibn Shammas as-Samarkandi .
According to Khatib al-Baghdadi, Ibrahim ibn Shammas
as-Samarkandi had a large head and div, was fleshy,
and had red hair and beard. Conversing with him was
enjoyable. He was received by kings and participated in
many battles. He was a brave and skilled horseman. He
passed away on a Monday in the month of Muharram
in the year 221 AH (836 CE) and was buried on
Wednesday.
Khatib al-Baghdadi wrote the following about his
teachers: “Ibrahim ibn Shammas Abu Ishaq as
-
Samarkandi came to Baghdad. There, he studied and
narrated hadiths from Ismail ibn Ayyash, Muslim ibn
Khalid al-Zanji, Fudayl ibn Iyad, Abu Ishaq al-Fazari,
Abdullah ibn Mubarak, Sufyan ibn Uyaynah, Baqiyyah
ibn Walid, and Waki’ ibn Jarrah.
Hafiz Mizzi wrote, that Ibrahim ibn Shammas Ghazi Abu
Ishaq as-Samarkandi came to Baghdad and lived there
for a while. In addition to the scholars mentioned by
Khatib al-Baghdadi, he also narrated hadiths from Jarir
ibn Abdulhamid, Hafs ibn Humayd, Hafs ibn Mufassir al-
San’ani, Abu Mu’awiyah Abdullah ibn Ubayd ibn Abbad
al-Basri, Uthman ibn Hisn ibn Abida ibn Allaq al-
Dimashqi, Fadl ibn Musa al-
Sinani, Mus’ab ibn Mahon,
and Abu Bakr ibn Ayyash.
Ahmad ibn Hanbal, Dawud ibn Rashid, Abu Khaythama
Zuhayr ibn Harb, Muhammad ibn Abu Attab Ayan,
Abbas ibn Muhammad Duri, Ahmad ibn Mulaib, and
Ahmad ibn Ali al-Barbihari narrated hadiths from
Ibrahim ibn Shammas” . Hafiz Mizzi also included the
following names among his students: Ibrahim ibn Said
al-Jawhari, Ibrahim ibn Abdullah ibn Junaid al-Khattali,
Khalid ibn Yazid ar-Razi, Abu Badr ibn Abbad ibn Walid
al-Ghabri, Abdullah ibn Muhammad ibn Sawrah al-
Balkhi, Abu Zur’ah Ubaydullah ibn Abdulkarim ar
-Razi,
Uthman ibn Khurzad al-Antaki, Ali ibn Hasan ibn Abu
Maryam, Ali ibn Isa al-Marwazi, Muhammad ibn Idris
Bukhari al-Mitwai, Muhammad ibn Husayn al-Burjalani,
Abu Bakr Muhammad ibn Abu Attab Ayan, and Abu Sari
Nasr ibn Mughiyra al-Bukhari . Additionally, he also
taught Abu Abdullah Muhammad ibn Ibad ibn Amr Isa
al-Yasirkasi al-Samarkandi (d. 268/881).
Some Narrations of Ibrahim ibn Shammas as-
Samarkandi
He narrated from Baqiyyah ibn Walid, who narrated
from Hakam ibn Abdullah, who narrated from az-Zuhri,
who narrated f
rom Sa’id ibn al
-Musayyib, who narrated
from Aisha (may Allah be pleased with her) that the
Messenger of Allah (peace and blessings be upon him)
said: “May Allah not bless the day when my knowledge
does not increase”.
Volume 04 Issue 11-2024
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OCLC
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Publisher:
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He narrated from Ismail ibn Ayyash, who narrated from
Abdurrahman ibn Ziyad ibn An’am, who narrated from
Salamon ibn Amir, who narrated from Muslim ibn
Yasar, who narrated from Abu Huraira (may Allah be
pleased with him) that the Prophet (peace and
blessings be upon him) said: “Do you know wha
t kind
of kingdom was given to Solomon? That kingdom only
increased his fear of Allah. He did not look up to the sky
out of fear of his Lord”.
Ibrahim ibn Shammas narrated from Fudayl ibn Iyad,
who narrated from Lays ibn Mujahid, this report: “The
inhabitants of Hell will be afflicted with itching. They
will scratch so much that their bones will be exposed.
Then a voice will call out: “O so
-and-so! O so-and-so! O
so-and-
so! Is this tormenting you?” They will say: “Yes”.
It will be said: “This is because you
caused harm to the
believers”.
Abu Sari Nasr ibn Mughiyra al-
Bukhari said: “I heard
Ibrahim ibn Shammas saying: “I have seen the most
knowledgeable, the most pious, and the one who
memorized the most hadiths among people. The most
knowledgeable is Ibn Mubarak, the most pious is
Fudayl ibn Iyad, and the one who memorized the most
hadiths is
Waki’ ibn Jarrah”.
Dawud ibn Rashid narrated that Ibrahim ibn Shammas
as-
Samarkandi said: “If I had wished, I would have
wished for the intellect and piety of Ibn Mubarak, the
asceticism and gentleness of Fudayl, the worship and
memorization of Waki’, the humility of Isa ibn Yunus,
and the patience of Husayn Ju’fi”.
Scholars’ Opinions about Ibrahim ibn Shammas as
-
Samarkandi
Ahmad ibn Muhammad al-
Marwazi narrates: “Abu
Abdullah, meaning Ahmad ibn Hanbal, said to me:
“While I was in prison, Ibrahim ibn Shammas came to
me and asked about a hadith. I made some excuses.
Then Ibrahim said: “Didn’t you memorize hadiths for us
in the presence of Waki’?”.
Abu Hasan al-Daraqutni sai
d: “Ibrahim ibn Shammas
was from Samarkand and was a trustworthy (siqa)
narrator, known for his high level of justice and
intelligence”.
Abu Bakr Asram said: “I heard Abu Abdullah, meaning
Ahmad ibn Hanbal, mention Ibrahim ibn Shammas as-
Samarkandi and speak well of him, narrating this
report: “Some of our friends wrote to me that he
(Ibrahim ibn Shammas as-Samarkandi) left a legacy of
one hundred thousand dirhams, instructing that it be
used to buy captives from the Turks. They bought
around two hundred or
so slaves”.
Ahmad ibn Yasir ibn Ayyub said: “Ibrahim ibn Shammas
Abu Ishaq was from the people of the Ahl as-Sunnah.
He wrote down knowledge and was in the company of
scholars. He narrated hadiths from Abu Ishaq al-Fazari,
Marwan ibn Mu’awiyah, Abu Bakr i
bn Ayyash, Ibn
Mubarak, Waki’, and others. Ishaq ibn Ibrahim,
meaning Ibn Rahwayh, held him in high regard and
encouraged us to write hadiths from him”.
Abu Said Idrisi wrote: “Ibrahim ibn Shammas Ghazi as
-
Samarkandi. His kunyah was
–
Abu Ishaq. He was
brave, fearless, a duelist, a scholar, virtuous, practicing
his knowledge, reliable and firm in narrating hadiths, a
supporter of the Ahl as-Sunnah, and participated in
many battles”.
Ibrahim ibn Shammas as-Samarkandi was born and
raised in this land. Later, he followed Ibn Mubarak to
Merv. He traveled to several cities in pursuit of hadith
knowledge and eventually came to Baghdad, where he
stayed for many years. In the regions he traveled to, he
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International Journal Of History And Political Sciences
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VOLUME
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OCLC
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1121105677
Publisher:
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narrated hadiths, and hadith scholars listened to
hadiths from him.
The first owner of the Chokardiza garden
Before the Chokardiza garden became a cemetery, it
was the garden of the famous scholar Abu Ishaq
Ibrahim ibn Shammas (Sammos) al-Samarkandi al-
Mutawa’i.
The garden, located outside the ancient city walls of
S
amarkand, was called “Chokardiza” because it was
established near a small fortress that guarded the city
walls (“Chokar” means –
guard; “diza” means –
fortress). The place is first mentioned in Imam Nasafi’s
work “al
-
Qand fi Tarikhi Samarkand” (briefly, Qa
ndiya).
According to the works “Samariya” and “Qandiya,”
after the garden’s owner passed away and was buried
on a hill in the center of his garden, the garden came
into the possession of another famous scholar, Abu
Lays. From this, it can be concluded that Abu Lays
inherited the garden either because he was the
grandson of the garden’s owner through his daughter
or (if the owner had no children) one of his grand-
nephews.
After the burial of the founder of the science of kalam,
Imam Abu Mansur Maturidi (d. 944), and the founder
of the science of wisdom, Imam Abu’l Qasim as
-
Samarkandi (d. 953), in this garden, its fame increased,
and historical sources began to refer to it as the
“Chokardiza Cemetery.” In 985, after the death of the
garden’s second owner, Ima
m Abu Lays Samarkandi,
he was also buried there.
Thus, apart from the garden’s first owner, the burial of
three great imams
–
al-
Maturidi, Abu’l Qasim as
-
Samarkandi, and Abu Lays as-Samarkandi played an
important role in transforming the Chokardiza garden
into a cemetery. At that time, it became customary to
bury famous individuals in their own lands and gardens.
For example, Imam Abu’l Fazl al
-Balkhi was buried in his
garden on the current Dahbed street, Imam ar-
Rustufağni in his garden in the Ishtikhan di
strict, and
Imam ad-Darimi, Khwaja Abdu Darun, and Khwaja
Abdu Birun were also buried in their gardens.
Before the Chokardiza area became a cemetery,
Samarkand had large and famous cemeteries such as
Shahi Zinda (Living King
–
Qusam ibn al-Abbas), Khwaja
A
bdu Darun, and “Bani Najiya,” as well as cemeteries
named “Hubab,” “Gotfar” “Radrad” (“Razroz”),
“Sangrason” and “Jurcaniya”. Regarding the reason
for the Chokardiza garden becoming a cemetery, the
book “Qandiya” quotes Imam Maturidi and Imam Abu’l
Qasim a
s saying: “Sheikh Abu Mansur al
-Maturidi and
Sheikh Abu’l Qasim as
-Samarkandi had willed that they
be buried in the Chokardiza cemetery because Hazrat
Khwaja Abdu Darun had promised to intercede for
them. And we should not be deprived of the
intercession of that honorable person. For Hazrat Abdu
Darun had said during his lifetime, ‘We will intercede
for the half-
farsakh area around our grave”.
It seems that very few people were buried in this
cemetery from the mid-10th century to the early 11th
century. Acc
ording to the author of “Kitab al
-
Ansab”
al-
Sam’ani, the main burials intensified in the 5th
century AH (11th century CE). In the middle of the
Chokardiza cemetery, there was a place called “Talli
Ashabul-
Hadith” (“Hill of the Hadith Scholars”), where
the tombs of Imam al-
Maturidi and Imam Abu’l Qasim
as-Samarkandi were located. Close to them were
buried scholars such as Imam Burhanuddin al-
Marghinani (d. 1197), Imam al-Kindi (d. 1049), al-Idrisi
(d. 1015), and Imam al-Nasafi (d. 1142).
These imams are considered the most famous imams
buried in Chokardiza. In the middle of the cemetery,
five steps away from Imam al-
Maturidi’s grave, there
Volume 04 Issue 11-2024
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International Journal Of History And Political Sciences
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VOLUME
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OCLC
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was a Mosque. The famous hadith scholar and
historian Abdulkarim al-
Sam’ani, who lived in the 12th
century, referred to this mosque in the middle of the
Chokardiza cemetery as the “New mosque” in his work
“Kitab al
-
Ansab”. This indicates that the mosque, built
after al-
Maturidi’s death, was renovated by the 12th
century (i.e., 200 years later). This mosque has survived
to the present day because it was periodically repaired.
In a photograph taken by the Russian photographer G.
Ponkratev at the beginning of the century, al-
Maturidi’s tomb is clearly visible (this photograph is
kept
in
the
Samarkand
museum-preserve
phototheque). In 1920, the famous Russian orientalist
V. Barthold came to study the Chokardiza cemetery
and saw and recorded Imam al-
Maturidi’s tomb with
his own eyes.
In which year were houses built in the cemetery?
In 1946, the cemetery area was taken over by the
Aranbayev brothers, and houses were built. The
construction was completed in 1955.
The Chokardiza cemetery is considered one of the
largest and most sacred cemeteries in the Islamic
world. Fakhr al-Islam Abu al-Yusr Abu al-Hasan Ali ibn
Muhammad ibn Husayn ibn Abdulkarim ibn Musa ibn
Isa ibn Mujahid al-Nasafi al-Pazdawi was born in 1009 in
the village of Pazda near Nasaf. He passed away in 1089
in Kesh and was buried in the Chokardiza cemetery in
Samarkand (A
bdulkarim Sam’ani “Kitab al
-
Ansab”).
Abu Bakr Muhammad ibn Hasan ibn Ja’far ibn Ali ibn
Ahmad al-Yarkasi was born in 1055 in the village of
Yarkas in Ustrushana, passed away in 1126, and was
buried in the Chokardiza cemetery.
In his work “Samariya” Abu Tahir Khwaja states: “The
tomb of Hazrat Mawlana Burhanuddin al-Marghinani,
the author of the book “Hidaya” is located in the
Chokardiza cemetery, on the west side of the main
road, near a pit that looks like a pool, slightly inclined
to the east, north of the tomb of Hazrat Sheikh Abu al-
Mansur (Maturidi). The main road that people walk on
passes through the middle of that pool. The sign of his
tomb is a high brick wall located on the south side of
the main road”.
On the northern edge of the cemetery, far from the
main road, are the graves of the Sayyids brought to
Samarkand by Emir Timur from Herat and Mashhad.
Most of the sayyids brought by Timur are buried in this
cemetery. The Chokardiza cemetery was almost
completely preserved until the 1940s. However,
between 1946 and 1955, the cemetery was demolished
and divided among those who wanted to build houses.
Thus, the tombs of world-renowned figures who
witnessed the thousand-year glory and honor of our
people were destroyed and completely erased from
the memory of generations. The Chokardiza cemetery
was fully preserved until 1946. In 1946, the cemetery
area was taken over by the Aranbayev brothers, and
houses were built. The construction was completed in
1955. In November 2000, during an international
conference dedicated to the 1130th anniversary of
Imam al-Maturidi, a mausoleum was built over Imam al-
Maturidi’s grave in Chokardiza, and the surrounding
area was arranged.
Another scholar from Movarounnahr whose name is
mentioned in “At
-Tarikh al-
Kabir” is –
Ishaq ibn Ibrahim
as-Samarkandi.
His full name was Abu al-Husayn Ali ibn Ishaq ibn
Ibrahim ibn Muslim ibn Maymun ibn Ruzayn ibn Ali ibn
Mahan Khanzali as-Samarkandi, and his kunyah was
Abu Ali. He narrated hadiths from Ibn Jurayj, and his
hadiths are well-known.
Among his teachers were Sufyan ibn Uyaynah,
Abdullah ibn Mubarak, Muhammad ibn Fadl ibn
Volume 04 Issue 11-2024
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International Journal Of History And Political Sciences
(ISSN
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2771-2222)
VOLUME
04
ISSUE
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P
AGES
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33-41
OCLC
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1121105677
Publisher:
Oscar Publishing Services
Servi
Atiyyah, Ismail ibn Ulayyah, Abu Mu’awiyah Zarir, Isa
ibn Musa Ghunjar al-Bukhari, Asad ibn Amr,
Muhammad ibn Shuja’, and many other scholars. His
students included Abu Yaqub Yusuf ibn Ali Abar, Fath
ibn Ubayd, and hadith scholars from Samarkand and
Transoxiana. He passed away in 237 AH (851 CE), and
his funeral prayer was led by the Samanid ruler Nasr ibn
Ahmad.
He taught Abu Abdullah Muhammad ibn Hamid ibn
Humayd al-Haruni (d. 301 AH/913 CE). He wrote a work
on Quranic exegesis titled “Kitab at
-
Tafsir” or “Kitab al
-
Mushafahat”.
The third one is
–
Ahmad ibn Ayyub as-Samarkandi. He
heard hadiths from Abu Hamza al-Sukkari. Ishaq ibn
Ibrahim narrated hadiths from him.
The forth one is Muhammad ibn Salam. His full name
was
–
Abu Abdullah Muhammad ibn Salam ibn Fajr al-
Paykandi al-Bukhari, and he was a mawla of Banu
Sulaym. Recognized as a hafiz, trustworthy, and a
hadith scholar of Bukhara, he had around four hundred
teachers. It is reported that he memorized nearly five
thousand hadiths.
His family was engaged in the science of hadith. His
sons, Abu Ishaq Ibrahim and Abdurrahman Abdullah,
were also among his students. Being wealthy, he spent
eighty thousand dirhams in the pursuit of knowledge.
He was acknowledged as one of the two treasures of
Khorasan. He valued knowledge so much that one day,
during a lesson, he promised to give a dinar to the
person who brought him a new pen when his pen
broke. Muhammad ibn Salam was so famous in
Bukhara that his virtues (biography) became a
separate topic of discussion. In one of the narratives,
an envoy of the Chinese emperor came to him and
mentioned that if a structure for scholars were
established, the Chinese would show more enthusiasm
than the people of Bukhara. Additionally, it is narrated
that Muhammad ibn Salam, fearing to fall behind in
acquiring knowledge, did not visit the Paykand bazaars
for forty years.
Abdulazim ibn Abdulqawi al-Munziri (d. 656/1258)
wrote a book titled
“Al
-
I’lam bi akhbar Shaykh al
-
Bukhari Muhammad ibn Salam”. Among his teachers
were Sufyan ibn Uyaynah, Abu al-Ahwas Muhammad
ibn Hayyan al-Bagawi, Abu al-Ahwas Sallam ibn Sulaym,
Malik ibn Anas, Muhammad ibn Salamah al-Harrani,
Ismail ibn Ja’far, Abdullah
ibn Mubarak, Isa ibn Musa
Ghunjar, Hushaym ibn Bashir, Jarir ibn Abdulhamid,
Abu Ishaq al-Fazari, Zaydah ibn Abu Ruqqad, Abu Bakr
ibn Ayyash, and many other scholars. He heard hadiths
from Sallam ibn Sulaym, Muhammad ibn Salamah, and
Ibn Uyaynah.
He taught Abu Ishaq Ibrahim ibn Muhammad, Abu
Abdurrahman Abdullah ibn Muhammad, Ubaydullah
ibn Wasil, Muhammad ibn Ismail al-Bukhari,
Muhammad ibn Ibrahim al-Bakri, Imam ad-Darimi, Abu
Umar Muhammad ibn al-Bujayr, Humayd ibn Nazr, and
Tufayl ibn Zayd an-Nasafi. He passed away in 225 AH
(839 CE) on Sunday, the seventh of Safar.
CONCLUSION
It can be said that the land of Samarkand is truly a
cradle of great scholars. If we study the development
process of hadith science in the cities of Bukhara and
Samarkand in the first three centuries of Hijrah, in the
first century, the arrival of hadith science in the region
began with the conquest of the area and the
generation of the Tabi’in. The second century saw the
emergence of hadith scholars in Bukhara and
Samarkand, as well as the arrival of hadith scholars
from other scientific centers. The third century was the
most significant period for the development of hadith
Volume 04 Issue 11-2024
41
International Journal Of History And Political Sciences
(ISSN
–
2771-2222)
VOLUME
04
ISSUE
11
P
AGES
:
33-41
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
science in Mawerannahr, especially in Bukhara and
Samarkand. When studying the gender distribution of
hadith scholars from Bukhara and Samarkand, it is
noteworthy that there was a female narrator named
Fatima bint Ali ibn Nu’man al
-Kabuzanjikasi (d.
380/990).
In Bukhara and Samarkand, not only hadith science but
also the sciences of tafsir, kalam, and fiqh were widely
developed. The most prominent representatives of
these sciences emerged from this region, and the most
valuable works related to these sciences were also
written here.
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