Volume 04 Issue 08-2024
40
International Journal Of History And Political Sciences
(ISSN
–
2771-2222)
VOLUME
04
ISSUE
08
P
AGES
:
40-45
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
ABSTRACT
Certainly, in the Islamic wo
rld, “Sahih al
-
Bukhari” by Imam Bukhari is the first source on the science of hadith. There
are conflicting opinions about the content of the work, the receipt and date of appearance of the original manuscript.
The article scientifically substantiates the authenticity of the sanada of the work in a later period and the fact of taking
handwritten copies from the original sources.
KEYWORDS
Transoxiana, muhaddiths, narrator, sanad, isnad, copy of Yunini, copy of Sultanate, copy of Abu Zarr Haravi, Silsila,
Sultanate, copy.
INTRODUCTION
There is no place where the entire Islamic world has not
reached the Maghreb mashriq "Sahih al-Bukhari" work
of Imam Bukhari, the great muhaddith, the imam of
muhaddiths, the sultan of hadith science. The great
rank of Imam Bukhari in the science of hadith was
recognized not only by the Islamic community, but also
by representatives of other religions. "Sahih al-
Bukhari" from Imam Bukhari was narrated by more
than ninety thousand narrators and muhaddis. How
great was the service of famous narrators, scribes and
muhaddiths of the Islamic Ummah when they narrated
"Sahih al-Bukhari" and preserved it unchanged.
The existing copies of "Sahih al-Bukhari" in manuscript
funds all over the world have been preserved only on
the basis of the hadith turuq (sanadi) narrated by
Firabri. About this, Ibn Hajar Asqalani (852/1449 AD)
says: "The narration of Sahih al-Bukhari reached our
age through hearing and writing based on the
narration of Muhammad ibn Yusuf Firabri" [4:491-492].
Hajar Asqalani did a great job in the field of hadith
Research Article
NOTABLE MANUSCRIPTS OF ‘SAHIHUL BUKHARI’
Submission Date:
Aug 09, 2024,
Accepted Date:
Aug 14, 2024,
Published Date:
Aug 19, 2024
Crossref doi:
https://doi.org/10.37547/ijhps/Volume04Issue08-07
Umarov Sh
Head of Department of Imam Bukhari International Scientific Research Center, doctor of philosophy in the
specialty of Hadith, Uzbekistan
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 08-2024
41
International Journal Of History And Political Sciences
(ISSN
–
2771-2222)
VOLUME
04
ISSUE
08
P
AGES
:
40-45
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
science, especially editing "Sahih al-Bukhari" and
performed an incomparable great service in terms of
commenting on it. Muhaddith states that the sanad of
his predecessor "Sahih al-Bukhari" goes to Firabri
through an independent and reliable sanad. With this,
he scientifically substantiated the reliability of the work
of "Sahih al-Bukhari", which reached Egypt and all Arab
countries [9:34-36].
It is generally agreed that there are five famous
narrators of Sahih al-Bukhari. They are called the first-
class narrators of "Sahih al-Bukhari". Ibn Hajar said in
the work "Fath al-Bari fi sharmi Sahih al-Bukhari": "The
work "Sahih al-Bukhari" has reached us based on the
narrations of five narrators." They are: Abu Abdullah
Muhammad ibn Yusuf ibn Matr ibn Salih ibn Bishr al-
Firabri (321/933 AD), Ibrahim ibn Maqal ibn Hajjaj Nasafi
(294/907 AD) [1:1/62], Hammad ibn Shakir al-Nasawi
(290/903 AD), Abu Talha Mansur ibn Muhammad ibn Ali
ibn Qariyna Bazdavi (329/941 AD) and Qazi Husain ibn
Ismail Muhamiliyy were among the most famous
narrators [3:1/8].
Imam Bukhari's famous work "Sahih al-Bukhari", which
was narrated by these five narrators, has been handed
down from one community to another over the
centuries, without any changes, based on the great
services of scholars, narrators, muhaddiths and
scribes. narrated by a person. Undoubtedly, these
narrators heard and wrote down hadiths in the lectures
of the great Muhaddith, directly in their presence. Out
of so many narrators, only five narrations of Sahih al-
Bukhari reached the later period.
Imam Firabri wrote down the work "Sahih al-Bukhari"
after listening to his teacher Imam Bukhari twice. The
first time in 248/862 in Firab and the second time in
252/864 in Bukhara from the muhaddith himself, he
narrated "Sahih al-Bukhari" to many students 65 years
after the death of his teacher Imam Bukhari[7:462].
Many muhaddiths have great merits in bringing the
work "Sahih al-Bukhari" to the post-muhaddith era.
The first narrators of the work from Imam Bukhari
were Muhaddiths from Mowarunnahr. They passed
down "Sahih al-Bukhari" in writing and orally from their
shaykhs, and thus this work was ensured to reach the
next era.
Abu Abdullah Muhammad ibn Yusuf al-Firabri, Ibrahim
ibn Maqal Nasafi, Hammad ibn Shakir an-Nasawi, Abu
Talha Mansur ibn Muhammad ibn Ali ibn Qariyna
Bazdavi, Imam Kushshani, Abu Haysam Kushmikhani,
Karima bint Marwaziya, Qazi Husain ibn Ismail, who
came from Mowaroonnahr. Muhamili and other
muhaddiths from Bukhara, Nasaf, Shosha, and
Samarkand have great merit in spreading the work
"Sahih al-Bukhari" widely in the Islamic world.
These narrators are the representatives of the first and
second generation of narrators of the work after Imam
Bukhari, and their golden status is inextricably linked to
the later generation of hadith science. Although it is
mentioned that there are more than ninety thousand
narrators of Sahih al-Bukhari, its first narrators, Firabri
and Maqal Nasafi, have been preserved, and the
original number of copies all over the world goes back
to these two muhaddis [2:666]. It is impossible to
imagine that the work "Sahih al-Bukhari" would have
reached the next period without the data of these two
muhaddiths.
The work "Sahih al-Bukhari" was deeply studied by
great muhaddiths in the times after Imam Bukhari, and
the work was comparatively edited according to the
requirements of the times. The main purpose of this
revision was to make it easier for the reader and to
correct some changes in the work caused by the
mistakes of scribes, calligraphers and narrators, as well
as to increase the authenticity of the text of hadiths
and the number of narrators.
Volume 04 Issue 08-2024
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International Journal Of History And Political Sciences
(ISSN
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2771-2222)
VOLUME
04
ISSUE
08
P
AGES
:
40-45
OCLC
–
1121105677
Publisher:
Oscar Publishing Services
Servi
Mustamli (376/986 AD) says: "In the copy of "Sahih al-
Bukhari" existing in Firabri, I saw parts that were not
finished, were blacked out, were not whitewashed,
and were not divided into chapters. I copied Bukhari's
book by dividing the work into chapters, filling in the
list of some hadiths [3:1/15]. According to Mustamli, all
scholars of hadith divide "Sahih al-Bukhari" into
chapters and name some chapters with hadiths related
to the topic. It can be said that the time when Mustamli
and Firabri edited this book, the chapter titles and the
number of hadiths corresponds to 320/932 years.
Sahih al-Bukhari was later edited by Abu Dharr Harawi
(434/1043 CE) and the next convenient copy was
published. Muhaddith Imam Firabri's three students,
Abu Ishaq Mustamli (376/986 AD), Abu Muhammad
Hamavai Sarakhsi (381/991 AD) and Abu Haysam
Kushmikhani (389/999 AD) narrated directly from
Imam Firabri. Based on his narrations, he
comparatively studied the work "Sahih al-Bukhari" and
edited it on the basis of translation and tavzih
evidence, and wrote a manuscript copy of the work.
This edition by Abu Dharr al-Haravi dates to 430/1040
and this copy served as the primary source for later
muhaddith[8:12].
Muhammed Yunini (701/1302 AD) studied and edited
many copies of "Sahih al-Bukhari" and saw that they
differed from each other in some aspects. enters For
this work, he uses as a basis five copies of "Sahih al-
Bukhari" that came to him with dates.
Muhammad Yunini's work "Sahih al-Bukhari" is based
on the copies of Abu Ja'far Hamadani's Hafiz Abu Tahir
on the authority of Salafis from Imam Qazi Iyaz's Abu
A'la Sadafi and Abu Walid Sulayman ibn Khalaf Baji's
narration on the basis of Abu Zarr Harawi's narration.
This copy goes back to the original edited by Abu Zarr
based on the narration of three of Firabri's students,
Mustamli, Kumushkhani and Sarakhsi. On this basis,
the "Yunini" copy of "Sahih al-Bukhari", which is
popular today in the entire Islamic world, will be
presented. Narration of Abu Zarr Harawi will be famous
in Maghreb and Mashreq. Ibn Rushdi (721/1322 AD) in
his work "Ifadatu Nasih" mentions that many
Maghrebs listened to "Sahih al-Bukhari" from Abu
Dharr Harawi in Andalusia. Among them: Abu Abdullah
Muhammad Ishbili (469/1077 AD), Abu Walid Sulaiman
Bojii (474/1082 AD), Ibn Shurayh Muhammad Ishbili
(476/1084 AD), Ahmad ibn Umar Mari (478 /1086 c.y.),
Ibn Gardis Sijlamosi (492/1100 c.y.) and many other
Andalusian narrators and muhaddis. Among these
narrators, based on the narration of Abu Walid
Sulaiman Boji (474/1082 AD), "Yunini" and "Sadafi"
copies were created [2:732].
The copy of "Yuniniy" became known to the world
under this name. Muhammad Yunini created a
convenient copy for readers who recognized the
spiritual legacy of Imam Bukhari as a whole authentic
for the next era in the history of hadith science. At this
point, it is worth noting that, at the same time, the
claim that this work has lost its originality due to
changes, like the opinion of those who criticize the
hadith and doubt the authenticity of Imam Bukhari's
work, is completely wrong. First of all, these imams
paid particular attention to faithfulness in their
relationship to hadith, and to fulfilling the words and
deeds of the Prophet (pbuh) in accordance with the
authentic Sunnah.
"Sultaniya" copy of "Sahih al-Bukhari", which is now
famous in the Islamic world, and published as a
research, will be the original source of "Yunini" copy.
In 1311/1894, Sultan Abdulhamid ordered the Egyptian
scholars to prepare a new copy of "Sahih al-Bukhari"
based on the original source.
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OCLC
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Publisher:
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Servi
Sheikh Hasan Nawawi, one of the scholars of hadith in
Egypt, will be the head of these works and will form a
committee consisting of sixteen mature scholars of his
time, muhaddis, lexicographers. All manuscripts of
Sahih al-Bukhari are selected and each written source
is thoroughly edited and analyzed. Identified
deficiencies are written down on the basis of the table,
other copies, comments written by commentators, the
rules of the Arabic language, logic, the science of
puberty, and a decision is made based on the basis and
entered into the book. Every argument and discussion
in the book is addressed to the scholars of the world in
order to adopt an important solution in the places
where discussion is required and it is presented to the
imams of all sects for advice. Each hadith text, narrator,
and sanad are carefully checked for authenticity and
compliance with the rules of the Arabic language
dictionary.
Proofreaders of the "Sultaniya" copy "We relied on the
"Yunini" copy for the authenticity of "Sahih al-
Bukhari", its vocabulary and sanad. We hardly used
other
copies"[2:836].
Also,
classified
popular
commentaries were widely used in the preparation of
the copy of "Sultaniya".
The spread of "Sahih al-Bukhari" to Islamic society in
the Maghreb, Andalusia and Western countries is
based on the narrations of Firabri and Nasafi. Qazi Iyaz
himself in his work "Mashoriqu Anwar": "The narration
of the copy of "Sahih al-Bukhari" that has reached us
came only in two ways, and no narration came to the
Maghreb and Andalusia except for these two
narrations. These are authentic narrations made by
Firabri and Maqal Nasafi [5:103-104]. Qazi Iyaz was an
unparalleled scholar of history and hadith in the
Maghreb and Andalusia. According to his confession, it
is noted that the work "Sahih al-Bukhari" reached
these lands based on the narrations made by two
narrators, Firabri and Nasafi. It was noted that the
work "Sahih al-Bukhari" did not come down on the
basis of a sanad other than this.
It is noted that the first entry of "Sahih al-Bukhari" into
the Maghreb and Andalusia was based on the narration
made by Ibrahim ibn Ma'qal Nasafi from Imam Abu Ali
Jayani (498/1106 AD) based on the narration made by
Qazi Iyaz and Abu Bakr ibn Khair Ishbili [2 :762].
It is said that Firabri's narration entered the Maghrib
much earlier than the copy narrated by Nasafi.
According to Firabri's narration, he came to the
Maghreb and Andalusia through the sanad: Abu Ali ibn
Sakan (303/916 AD), Abu Zayd Marwazi (371/981 AD),
Abu Ahmad Jurjani (373(AD 983/Abu Ali Kushshani
(391/1001 AD) (Abu Ishaq Mustamli (376/986), Ibn
Hamavai Sarakhsi (371/981 AD), Abu Haysam
Kushmikhani (389/999 AD) .
Abu Ali Jayani: "Another famous narrator of Sahih al-
Bukhari in the Maghreb, Abu Muhammad Abdullah ibn
Ibrahim Usili (392/1002 AD) was a muhaddith and hafiz,
who first read the work from Abu Zayd Marwazi in
Mecca in 353/964 and the second He heard it once in
Baghdad in 359/970. Abu Hasan Ali ibn Muhammad
Khalaf Qairani Zarir Qabisi (403/1012 AD) heard the
work "Sahih al-Bukhari" from Usili, and these two
muhaddiths are famous for spreading the science of
hadith, especially the work "Sahih al-Bukhari" to the
Maghreb, Andalusia and Africa. It is even
acknowledged that "Usili and Qabisi are the sheikhs of
Sahih al-Bukhari"[2:729].
Abu Hasan Ali ibn Muhammad Khalaf Qairani Zarir
Qabisi is recognized as the first Muhaddith who
brought "Sahih al-Bukhari" to Africa. Abu Umar Fasi
and Musa ibn Isa ibn Abi Haj Ghawjum heard hadiths
from him in Qiraan, and in this way "Sahih al-Bukhari"
spread widely throughout Africa[2:730].
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International Journal Of History And Political Sciences
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04
ISSUE
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OCLC
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Publisher:
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Servi
A manuscript copy of "Sahih al-Bukhari" copied by Usili
is preserved in the funds of Andalusia. In the "Ibn
Yusuf" library in Morocco, there is a manuscript copy
of "Sahih al-Bukhari" in Andalusian script with the
number #301. This copy was copied by the scribe Ali ibn
Ghalib ibn Muhammad ibn Hazmun Kalbi in 535/1141 in
Bago, Andalusia. It is noted that this copy was copied
from Usuli's original by Abu Abdullah ibn Itab[2:731].
Another famous female narrator, Karima bint Ahmad
ibn Muhammad Marwaziyyah (463/1072 AD), also
contributed to the introduction of Sahih al-Bukhari to
Andalusia. The following Western and Andalusian
muhaddith narrated Sahih al-Bukhari. They are: Sheikh
Abu Asbagh ibn Isa Zahri, Khatib Abu Qasim ibn Ibrahim
Muqri, Abu Ali Jayani Ghassani Qurtubi (498/1048 AD)
and Ahmad ibn Muhammad Abdurrahman Ansari
Andalusi (500/1105 AD). Qazi Iyaz says: "Ahmad ibn
Muhammad Abdurrahman Ansari Andalusi went on
pilgrimage to Makkah and heard a hadith from Karima
bint Ahmad Marwazi" [5:1/35-37] . Muhaddisa lived for
a long time, lived unmarried in Makkah and taught
Muhaddis from the Maghreb, Africa and Andalusia
from "Sahih al-Bukhari".
Narration of Abu Zarr Harawi is also popular in the
Maghreb Mashriq and is a copy of Sahih al-Bukhari,
which has spread to the West, Andalusia and Africa. Ibn
Hajar Asqalani: "Abu Zarr heard Sahih al-Bukhari from
the three great narrators Mustamli, Sarakhsi,
Kushmihani who heard from Firabri. This is the most
reliable of those that have come down to us, some of
the differences in the work have been corrected and it
is a separated copy" [3:1/7].
Also, Muhaddith Ibn Hajar Asqalani, the author of the
commentary "Fathul Bari fiy sharhi Sahihi al-Bukhari"
written on Imam Bukhari's work "Sahih al-Bukhari",
said: "I have studied all the shortcomings and criticisms
expressed by imams against Sahih al-Bukhari. I edited
and researched this work and divided it into parts and
chapters. "This book is such a rare work that there is
not a single questionable hadith in it" and the fact that
the work is absolutely authentic strongly refutes the
guardians with doubts and criticism [6:815-830].
The rewriting of Sahih al-Bukhari after Imam Bukhari by
Mustamli, Abu Zarr, Usuli, Muhammad Yunini, Ibn Hajar
Asqalani, Sultan Abdulhamid does not mean that this
work has been completely changed. The main purpose
of all of them was to make the work more accessible to
the readers of each period and to reform the errors and
defects that entered some manuscript copies by a
consensus union as a result of a comparative
comparison and in-depth study. These reforms mainly
increased the authenticity of the text of hadiths in the
work and served to correct the number of narrators.
The history of hadith science and paying attention to
the text of hadiths and the history of narrators is an
aspect that has been receiving great attention from
the beginning of Islamic history until now. After all, this
science is considered as the essence of the Sharia, the
source of interpretation of the Holy Qur'an. Therefore,
the science of hadith is always studied by scholars and
muhaddiths of the Islamic community based on
original sources, and it is filled with comments and
explanations based on the needs and potential of the
student of each era.
The Sunnahs and hadiths of the Prophet (pbuh) have
been studied for 1,400 years and are being followed
with sincerity and faith. We always have a great need
for hadith in order to deeply understand the meanings
of the Holy Qur'an and to understand its essence in
practice. Without hadiths, it will be difficult to
understand the basis of Islam and the essence of
Sharia. As each verse is revealed, we refer to the
hadiths of Rasulullah (s.a.w.), which are explained in a
way that is specific to the understanding of the
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OCLC
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ummahs, and through the hadiths, we understand the
meaning of the verse and its intended ruling.
Today's ideological attacks are on the rise, every
category is trying to justify its views, and in a time when
there are biased approaches towards the scholars and
the science of hadith, it is more important and relevant
than ever to study the history and progressive stages
of this science and conduct extensive research in this
field.
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