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21. AL-QURȚUBĪ
Another classical Muslim scholar worthy to mention here
in the field of tafsīr (commentary of the Qur’ān) is Abū
‘Abdullah Muhammad ibn Aḥmad whose title was “al-Qurṭubī”
الْقُرْطُبِي( ( meaning “the native Cordova” in Andalusia (Muslim
Spain) where he was born in 610/1214. During his youth he
supported his family by carrying clay for use in potteries. He
followed the Mālikī school of jurisprudence, the dominant
madhhab in Andalusia at that time.
Andalusia (Muslim Spain) in general and Cordova in
particular was well-known as the centre of learning, the land of
scholars and men-of-letters from which admirable writings
were produced. It was in Cordova where most books were kept
in entire Andalusia, and its public libraries were taken with
utmost care. It was the best market place for merchandise, that
it had ben said: “If a man died in Seville and had books to sell,
they were brought do be sold in Cordova.”
In the 10th century the Islamic civilization reached its
peak, and in the beginning of the 12th century the number of
Muslims reached to 5.6 million in Andalusia. In Cordoba alone,
there were between 113,000 and 200,000 houses, between
600 and 700 mosques, between 300 and 900 public baths,
about 10,000 lamps, 50 hospitals, lighted and paved streets.
Public baths were introduced for making ablution (wuḍū’)
before performing the five-daily obligatory prayers. While the
rest of Europe was still in illiteracy more than seventy libraries,
bookshops and research institutions had flourished in Muslim
Spain. Among great scholars at this golden time of Andalusia
were: Ibn al-Bayṭār (d. 646/1248) who described more than
1,400 medical drugs, philosophers who were also physicians,
like Ibn Sina (d. 427/1037), Ibn Ṭufayl (d. 581/1185), Ibn Rushd
(d. 595/1198), and the Jewish philosopher Maimonides (Ibn
Maymūn, d. 600/1204). Abū ’l-Qāsim al-Zahrāwī, (Albucasis
Alzahravius d. 404/1013), entitled “father of surgery” whose
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work was translated into Hebrew, Latin and Castilian. In
comparative religions Ibn Ḥazm ’s work al-Faṣl fi al-Milal wa al-
Nihal was well-known till today. Encyclopedias on Arab scholars
produced encyclopedias on various branches of knowledge:
medicine, astronomy, biology, zoology, botany, chemistry,
physics, mathematics, algebra, geometry, etc.
The well-known scholar Abū Bakr Ibn al-‘Arabī said about
the education of children in Andalusia at that time. He said that
it was the duty of the ruler to instruct Muslim children when
they had enough intelligence about faith, to teach them writing
and arithmetic, to memorize classical Arabic poetry, to learn
and understand Arabic grammar, and when they became
matured as teen-agers to teach them the Qur’ān and the
Ḥadīth of the Prophet. He advised the ruler not to mix in
teaching two subjects at the same time, unless the children had
good understanding, strong energy, and receptivity to it.
It was in this condition of the city of Cordova where al-
Qurṭubī was born. He learned as much as this city could provide
for his education. His father Aḥmad died during the Spanish
attack in 1230, and six years later King Fernando 1st captured
Cordova in 1236, and many Muslims left the city, and al-
Qurṭubī left for Egypt. Although many people moved to Seville
to study, he preferred Egypt where many scholars lived. He
settled in Alexandria, and after studying Ḥadīth and Tafsīr there
he moved to Cairo, and then settled in Munyah ibn Khuṣayb
north of the town Asyūṭ until he died in 671/1273.
Al-Qurṭubī wrote many books, and the most important
one among them was al-Jāmi‘ li-Aḥkām al-Qur’ān )الْجَامِعُ لأَحْكَام
الْقُرْآن( translated as “The Compendium of Legal Rulings of the
Qur’ān”, which has been very popular even today. The title of
the book itself indicates that its main objective was to deduce
juristic injunctions and rulings from the Qur’an. However, his
commentary was not limited to verses dealing with legal issues,
but was a general interpretation of the whole of Quran with a
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Maliki point of view, the dominant madhdhab in Andalusia
(Muslim Spain) in his time.
Al-Qurṭubī was not fanatic with Mālikī school, but he
followed what he thought the right one. For example,
commenting the verse "It is made lawful for you to have sexual
relations with your wives on the nights of the fasts… (Q. 2:187)
he said in the 12th out of 36 issues on the verse, after
mentioning the disagreement of scholars about eating on the
day of Ramadan out of forgetting, and the view of Imam Mālik
that it invalidates the fasting and has to be made up,
“according the opinion of other than Mālik, it does not
invalidate the fasting by eating out of forgetting, I say: this is
the right one, and it is the opinion of the majority of scholars.”
Another example of al-Qurṭubī’s open-mind is his
commentary on this verse:
) وَأَقِيمُوا الصَّلََةَ وَآتُوا الزَّكَاةَ وَارْكَعُوا مَعَ الرَّاكِعِينَ )البقرة: 34
And perform the prayers and give zakat
(obligatory charity), and bow down along with
those who bow down (Q. 2:43)
Commenting this verse al-Qurṭubī put it in forty-three
issues. In the 16th issue he mentioned the opinion of those
accept the possibility of a boy leading the prayer, such as al-
Ḥasan al-Baṣrī and Isḥāq ibn Rāhawayh, and those who do not
accept it, such as Imām Mālik and al-Thawrī, and others among
aṣḥāb al-ra’y (upholders of personal opinion), but he did not
follow this view, as he found an evident of its possibility. He
said: “It is possible for a boy to lead the prayer if he is qārī’ (a
reciter of the Qur’an, namely, he is able to recite the Qur’an
properly)”. He based his view on the story of a boy of six or
seven whose name was ‘Amr ibn Salamah who led the prayer
because he was the only person among them who could recite
the Qur’an. Moreover, the Prophet said, يَؤُ م الْقَوْمَ أَقْرَؤُهُم لِكِتَابِ اللََِّّ
(“the best reciter of the Qur’an who should lead the prayer”)
without excepting ‘Amr ibn Salamah.
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On the 43rd and last issue he mentioned three versions of
greeting Allah at the beginning of the tashahhud cited while
one is sitting in the prayer, all of them had been taught by the
Prophet, as follows:
a. ‘Umar’s version chosen by Mālik and followers of Mālikī
school (North Africa), namely,
التَّحِيَّاتُ لِل الزَّكِيَّاتُ لِل الطَّيِّبَاتُ الصَّلَوَاتُ لِِلَِّ ...
Salutations to Allah, pure actions to
Allah, good words and prayers [are] to Allah…
b. Ibn ‘Abbās’s version chosen by al-Shāfi‘ī, al-Layth ibn Sa‘d,
and followers of Shāfi‘ī school (Indonesia, Malaysia, and to
some extent, Egypt where al-Shāfi‘ī passed away), namely,
التَّحِيَّاتُ المُ بارَ كَ اتُ الصَّلَوَاتُ الطَّيِّبَاتُ لِِلَِّ ...
Blessed salutations, prayers, good deeds [are] to Allah…
c. Ibn Mas‘ūd’s version, chosen by al-Thawrī, the people of
Kufah (in al-Qurṭubī’s time), Aḥmad ibn Ḥanbal (Ḥanbalī
school), Isḥāq ibn Rāhawayh (teacher of al-Bukhārī, Muslim,
Abū Dā’ūd, al-Nasā’ī), Dā’ūd (founder of Ẓāhirī school), Abū
Mūsā al-Ash‘arī, as well as the Ḥanafī school.
التَّحِيَّاتُ لِل وَالصَّلَوَاتُ وَالطَّيِّبَاتُ ...
Salutations [are] to Allah and prayers
and good deed [to Him]…
As the four madhdhabs (Ḥanafī, Mālikī, Shāfi‘ī, and
Ḥanbalī schools) are taught at al-Azhar high schools,
special books for fiqh (Islamic jurisprudence) are used for
students following their respective madhhabs.
Al-Qurṭubī’s methodology in his Tafsīr is as follows:
a. He mentioned the asbāb al-nuzūl, variant readings, i‘rāb
(desinential inflection), nāsikh (abrogating) and mansūkh
(abrogated) verses, and explained difficult words.
b. He frequently appealed to language expression for a legal
decision, and frequently cited Arabic poetry.
c. He refuted the Mu‘tazilah, the Qadariyyah, the Rawāfiḍ
(Dissenters), philosophers, and extremist sufis.
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d. He avoided many legendary stories, but occasionally he
brought some strange Jewish legends.
e. He frequently reported from people of early generation
based on their authority in the explanation of the Qur’ān
and in legal judgments referring every view to its viewers.
Al-Qurṭubī in his Tafsīr was highly influenced by many
earlier scholars, and reported their commentaries, especially in
legal judgments, as his sources, among them are as follows:
a. al-Țabarī’s Jāmi ‘ al-Bayān fī Tafsīr al-Qur’ān, especially the
interpretation of the verses of the Qur’an based on the
ḥadīths and reports from the companions of the Prophet .
b. al-Māwardī’s al-Aḥkām al-Sulṭāniyyah ( )الأَحَكَ ام ال سلْطَانِيَّة
translated as The Ordinances of Government. Abū ‘l-Ḥasan
al-Māwardī’s (792-1058) was a Shāfi‘ī jurist whose book was
considered the most significant classical theoretical
explanation of public law in relation to political theory.
c. al-Naḥḥās’s I‘rāb al-Qur’ān ) إِعْرَابُ الْقُرْآن ( translated as The
Expression of the Qur’ān and Ma‘ānī al-Qur’ān ) ,)مَعَانِي الْقُرْآن
translated as The Meanings of the Qur’ān. Abū Ja‘far Aḥmad
al-Naḥḥās (d. 448/950) was an Egyptian grammarian, a
writer, and a commentator of the Qur’an.
d. Ibn ‘Aṭiyyah’s al-Muḥarrir al-Wajīz fi ‘l-Tafsīr )الْمُحَرِّرُ الْوَجِيْزُ فِي
تَفْسِيرالْكِتَابِ الْعَزِيْز( translated as The Brief Editor in the
Commentary of the Noble Book, or simply Tafsīr Ibn
‘Aṭiyyah. ‘Ibn ‘Aṭiyyah (d. 542/1147 or 546/1151) was a
native of Granada who studied from scholars of Andalusia
commentary of the Qur’ān and its variant readings, Arabic
linguistic and grammar, rhetoric, and Islamic law from
which al-Qurṭubī got benefit in his Tafsīr.
e. Ibn al-‘Arabī’s Aḥkām al-Qur’ān ) أَحْ كَامُ الْقُرْآن , The Principles of
the Qur’ān). Abū Bakr ibn al-‘Arabī (d. 543/1148) was born
in Seville in 468/1075 where he was educated and studied
variant readings on the Qur’ān. Then in 485/1092 he and his
father moved to Syria when he continued his study, then he
continued his study in Baghdad, and Egypt.
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Al-Qurṭubī’s Tafsīr greatly influenced many later Qur’ān
commentators, among them are as follows:
a. Ibn Kathīr’s Tafsīr al-Qur’ān al-‘Aẓīm ) ,)تَفْسِيْرُ الْقُرْآنِ الْعَظِيم
translated as The Commentary of the Glorious Qur’ān, or
simply called Tafsīr Ibn Kathīr. Abū ‘l-Fīdā‘īl ibn Kathīr was a
student of Ibn Taymiyyah and al-Dhahabī. He died in
Damascus in 774/1373 in Damascus and was buried next to
that of his teacher Ibn Taymiyyah. His Tafsīr contained many
ḥadīths of the Prophet and the sayings of the ṣaḥābah cited
usually in explaining the verses of the Qur’an.
b. Abū Ḥayyān’s al-Baḥru ’l-Muḥīṭ ) الْبَحْرُ الْمُحِيْط (, translated as
the Comprehensive Sea (i.e. the Qur’an). Abū Ḥayyān al-
Gharnaṭī (the native of Granada) was born in 654/1256. He
was a commentator of the Qur’an, an Arabic grammarian
and a linguist. He travelled extensively in pursue of
knowledge: to Tunisia and Egypt (Alexandria, Cairo,
Damietta, and Minya). He was said to have memorised the
book of Sībawayh on Arabic grammar. He taught the science
of Qur'anic exegesis at the college named after Mamluk
Sultan al-Manṣūr Qalāwūn in Alexandria and in the Mosque
of Ibn Țūlūn in Cairo where he died in 745 /1344.
This is a glimpse of al-Qurṭubī’s life and works.
(CIVIC, 11 December, 2015)
المصادر:
المكتبة الشاملة
تفسيرالقرطبى )ت. 176 ه )
https://ar.wikipedia.org/ شمس_الدين_القرطبي
http://www.alukah.net/culture/0/76537/#ixzz3tmZOh94Y
http://www.alukah.net/culture/0/76537/
http://www.hasbunallah.com.au/tafseer-e-qurtubi-arabic-aljame-
al-ahkam-al-quran/
https://en.wikipedia.org/wiki/Al-Qurtubi
http://www.hispanicmuslims.com/andalusia/andalusia.html
http://www.bbc.co.uk/religion/religions/islam/history/spain_1.
shtml
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22. IMAM BUKHĀRĪ
Imam Bukhārī was a famous and respected scholar of
Ḥadīth. His name was Abū ‘Abdullah Muhammad ibn Ismā’īl
known as “al- Bukhārī” “the native of Bukhārā” in Uzbekistan
where he was born on Friday 13th Shawwal 194/21st July 810,
and died on 30 Ramadan 256/21st August 870 in Khartank, a
village near Samarqand. His father Ismā‘īl was also a scholar of
Ḥadīth who was the student of Imam Mālik ibn Anas (d.
179/795), Ḥammād ibn Zayd (179/795), and Ibn al-Mubārak (d.
181/797. His father died while he was still quite young.
Bukhārī had lost his eyes while he was still a child. His
mother prayed earnestly to Allah to restore his eyesight. One
night she had a dream where Prophet Abraham a.s. told her
that Allah had answered her prayer. In the morning she found
out that her son had his eyesight restored.
The young and orphan Bukhārī began learning Ḥadīth at
early age, before reaching his ten years old. One day a scholar
read the narrators of a ḥadīth to people, saying, “Sufyān from
Abū Zubayr from Ibrāhīm.” Bukhārī corrected him, saying,
“Actually, Abū al-Zubayr did not report from Ibrāhīm.” The man
reproved him, so he said to him: “Go back to the original one if
you have it.” The man did, and said: “What is then the correct
one, boy?” So, he said: “It is al-Zubayr ibn ‘Adī from Ibrāhīm.”
The man made the correction and said to him, “You are right.”
When he was asked how old he was at that time, he said that
he was eleven years old.
At the age of sixteen he was discredited and criticized,
and this led him to memorize many books of early scholars,
such as of Ibn al-Mubārak and Wakī‘ ibn al-Jarrāḥ (d. 197/812).
Besides memorizing the ḥadīths and books of early scholars, he
also learned the biography of all narrators who took parts in
the transmission of any ḥadīth, including their date of birth,
and date and place of death.
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Then Bukhārī went to pilgrimage with his mother and
elder brother Aḥmad, and after performing the pilgrimage his
brother returned to Bukhara where he died, whereas he stayed
for two years to pursue his study. He was then eighteen years
old when he moved to Madinah, where people also discredited,
criticized and defamed him. So he wrote books and spent his
nights next to the Prophet’s grave compiling the books, Qaḍāya
’l-Ṣaḥābah wa ’l-Tābi‘īn (The Issues Concerning the Prophet’s
Companions and the People of the Following Generation)
which is now non-existent, and al-Tārīkhu ’l-Kabīr ("the Large
Compendium) using the moonlight as lighting.
After staying in Hijaz for six years Bukhārī journeyed to
Iraq (Baghdad Kufah, and Basrah), Nishapur, Balkh, Rayy, Merv,
Khorasan, Ascalon, Egypt and Syria, and learned from over
1000 men, and collected over 6,000 ḥadīths (traditions). Among
his teachers were: Isḥāq ibn Rāhawayh (d. 238/853), Ahmad ibn
Hanbal (d. 241/855), Ibnu ’l-Madīnī (d. 234/849), and Yaḥyā Ibn
Ma‘īn (d. 233/848).
In Baghdad scholars gathered to examine his strong
memory. They appointed ten men, each with ten ḥadīths to
read, but with changed isnād (chain of transmitters) and put in
different matns (texts). When all of these one hundred
invented ḥadīths were read to him, he admitted that he did not
recognize any of them, as if he had bad memory. At the end of
the question, he explained to them which isnād belong to
which matn of ḥadīth.
Bukhārī was extremely careful in choosing the shaykh
from whom he could listen and receive a ḥadīth. There is story
that he wanted to receive ḥadīths from somebody, but he
changed his mind when he found that the person was cheating
an animal (probably a horse) with an empty bucket to catch it.
When Bukhārī saw a few published books on ḥadīths in
which he found some weak ḥadīths in them, an idea came to
him to compile strong ḥadīths only, namely those with sound
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isnads. His teacher Ibn Rāhawayh encouraged him to do so. He
also saw in his dream that he had a fan in his hand to get rid of
flies from resting upon the Prophet. He asked several dream
interpreters. They said that in future he would cleanse the
Prophet from lies spoken by people through narrating
misunderstood ḥadīths.
Bukhārī started the compilation of ḥadīths in 217/832,
when he was merely 23 years old. It took him a period of 16
years to finish it after editing it three times. He showed the
manuscript to his teachers for their approval, Ahmad ibn
Hanbal, Ibn Madīnī and Ibn Ma‘īn. He called itُ الْجَامِ عُ اُلْ مسْنَ دُ اُلصَّحِيْ حُ
الْ مختَصَ ر مُِنْ أَُُ موْرُِ رَُ سوْلِ هُ اللّ وَُ سنَنِهِ وَُ أَُيَّامِهُُِ which means “The abridged
collection of sound reports with chains of narration going back
all the way to the Prophet regarding matters pertaining to the
Prophet, his practices and his times” or simply called صَحِيْ ح
الْ بخَارِي Ṣaḥīḥ al-Būkhārī, or Bukhārī’s Ṣaḥīḥ. It is said that he
made its framework while he was in the Masjid al-Ḥarām (the
Inviolable Mosque) in Makkah, continually worked on it and
made the final draft in the Mosque of the Prophet in Madinah.
Before selecting a ḥadīth to be put in his Ṣaḥīḥ he used to take
a bath and pray two rak‘ahs recommended prayer, and then
made an stikhārah supplication, asking Allah for proper
guidance in selecting the ḥadīth. After being satisfied he put it
in his book. Before he started writing again after a period of
time he wrote Bismillah (“in the name of Allah”), probably
following the ḥadīth “Every important matter not started with
In the name of Allah will have little or no blessing in it.”
The number of ḥadīths in Bukhārī’s Ṣaḥīḥ is 7658 (some
say 9,082), but without repetition the number is 2,602. This
number does not include the mawqūf (discontinued) ḥadiths,
namely, the sayings of the Prophet’s companions and the
successors, not his sayings, which are about 160 in number.
Bukhārī laid down the strictest conditions for acceptance
of ḥadīths for his Ṣaḥīḥ. The narrator must have high standard
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in personal character, memory, literacy and academy. There
must be positive information about the narrators, that each of
them met one another as students and teachers of ḥadīths.
Imām Muslim in this case is more lenient, namely, as long as
the two narrators lived in the same place where there was
possibility of meeting and learning from each other, then their
ḥadīths were accepted for him, as long as they did not practice
fraudulence. Bukhārī insisted that there have to be positive
information that they had met, and learned ḥadīths from each
other.
People highly respected Bukhārī as a scholar. When he
came to Nishapur four thousand horsemen welcomed him,
beside those who were on donkeys and on foot. Imam Muslim
said to him; “I bear witness that there is no body like you in this
world,” and kissed his forehead. He said further to him: “Let me
kiss your legs, O teacher of teachers, and master of scholars of
ḥadīths, and O the physician of unsound ḥadīths!”
Bukhārī’s Ṣaḥīḥ was highly appreciated by the Prophet
through a dream. Abū Zayd al-Marwazī (d. 371/981) reported
that he was once asleep between the Black Stone and the
Maqām Ibrāhīm in Masjid al-Ḥarām when the Prophet s.a.w.
appeared in his dream, he said to him: “O Abū Zayd! For how
long shall you teach Imam Shāfi‘ī’s book? When shall you start
teaching my book?” Abū Zayd asked him: “O Mesengger of
Allah, which book is yours?” He replied: “Muḥammad ibn
Ismā‘īl’s al-Jāmi‘u ’l-Ṣaḥīḥ”.
Imam al-Nawawī said that all scholars in Islam had agreed
that Ṣaḥīḥ of Bukhārī of being the most authentic after the Holy
Qur’ān. This does not mean that its authenticity is equal to that
of the Qur’ān. The verses of the Qur’ān were recorded the
moment they were revealed to Prophet Muhammad s.a.w. by
his scribes who dictated to them. Their number is between 13
and 48, among whom were Zayd ibn Thābit and Ubayy ibn Ka‘b.
Besides, the verses of the Qur’ān were also memorized and
studied after being revealed. They were also cited in the
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prayers. In addition, Allah protects it from corruption and being
lost (Q. 15:9). Bukhārī’s Ṣaḥīḥ was recorded by human who is
not free from committing error. Yet, Bukhārī was the most
careful in collecting ḥadīths.
The scholar Abū Bakr Muḥammad al-Ḥāzimī (d. 584/1188)
divided the Ḥadīth into five categories:
1. Those who possessed the high quality of accuracy (excellent
memory) and a lengthy companionship with their teachers.
Bukhārī’s ḥadīths mostly belong to this category.
2. Those who also possessed the high quality of accuracy, but
did not spend sufficient time with their teachers. Some of
Bukhārī’s ḥadīths belong to this category.
3. Those who spent enough time with their teachers, but have
been criticized by scholars. Bukhārī’s ḥadīths do not belong
to this category, but Muslim’s does.
4. Those did not spend enough time with their teachers, and
have been criticized by scholars, so they were considered
weak.
5. Those who were considered weak narrators or unknown to
early scholars. They were rejected narrators.
Bukhārī divided his Ṣaḥīḥ into 98 Books, and each book is
divided into chapters. Book One is the Book of Revelation
containing 6 chapters and every chapter contains one ḥadīth.
Chapter One: How the Divine Inspiration started to be revealed
to Prophet Muhammad s.a.w. mentioning the well-known
ḥadīth on the authority of ‘Umar ibn al-Khaṭṭāb, as follows:
إِنَّمَا اُلأَعْمَا لُ بُِالنِّيَّات ،ُ وُإَنمَا لُكل اُمْرِ ئُ مَُا نَُوَى...
The reward of deeds depends upon the intentions
and every person will get the reward
according to what he has intended…
This is probably to remind himself and us that his intention in
writing his Ṣaḥīḥ is solely for the sake of Allah.
The last Book, Book 98, the Book of Tawḥīd (Islamic
Monotheism) contains 58 chapter. The last chapter, Chapter 58
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contains one ḥadīth, no. 7658 which is the last one, on the
authority of Abu Hurayrah, namely,
كَلِمَتَانُِ حَُبِيبَتَانُِ إُِلَى اُلرَّحْمَنِ، خَُفِيفَتَانُِ عَُلَى اُللِّسَانِ، ثَُقِيلَتَانُِ
فُِي اُلْمِيزَانُِ سبْحَانَُ اُللَُِّّ وَُبِحَمْدِهِ، سبْحَانَُ اُللَُِّّ اُلْعَظِيمُِ .ُُُ
(There are) two words (or expressions or sayings)
which are dear to the Most Beneficent (Allah) and very
easy for the tongue to say, “Subḥānallāhi wa biḥamdihi,
Subḥānallāhil ‘Aẓīm” (Glorified be Allah, and praised
be He, Glorified by Allah, the Most Great).
The Ṣaḥīḥ of Bukhārī has been translated into many
languages, completely or partially. There are also hundreds of
commentaries of it, and some exceeding 25 volumes, among
the best ones are: Fatḥul-Bārī by Ibn Ḥajar (852/1449) and
‘Umdatul-Qāri’ by Abū Muḥammad Maḥmūd al-‘Aynī (d.
855/1451). These commentaries are very important in order to
understand the ḥadīths properly. When a man found that the
Nile and the Euphrates were in Paradise, he threw the Ṣaḥīḥ
away, thinking that it was a grave mistake to have them in
Paradise rather than on the earth. Had he consulted any
commentary of it, he would find that the names of the two
rivers are also in Paradise is to indicate that people in the areas
of these rivers on the earth (Egypt and Iraq) would be blessed
with Islam. (Civic, 18 December, 2015)
المصادر:
المكتبة اُلشاملة
ا.د. مُحمد عُمارة، إُفْتِرَاءَاتٌ شُِيْعِيَّةٌ عَُلَى اُلْ بخَارِي وَُ مسْلِم. دُارالسلام، دُ.ت.ُ
Azami, Muhammad M., M.A. Ph.D. Studies in Hadīth
Methodology and Literature. Kuala Lumpur: Islamic Book
Trust, 1977.
http://www.al-eman.com/ُ الجامع «ُ الكتب/صحيح اُلبخاري اُلمسمى بُ
المسند اُلصحيح اُلمختصر مُن أُمور رُسول اُللّ صُلى اُللّ عُليه وُسلم وُسننهُ
وأيامه
http://www.inter-islam.org/Biographies/imam.htm
http://www.almaany.com/ar/dict/ar-en/
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