In doing this he makes it clear that he is authorised, through the ijāza-system, for all the riwāyāt he cites. Ibn Hajar frequently uses the Kushmayhani variant as his standard text, but gives his reasons, often in complex detail, for preferring other readings where these seem to have particular merit. 389) on the authority of Bukhāri’s pupil al-Firabrī is the one most frequently accepted by the ulema. It is appreciated by the ulema for the doctrinal soundness of its author, for its complete coverage of Bukhāri’s material, its mastery of the relevant Arabic sciences, the wisdom it shows in drawing lessons (fawā’id) from the hadiths it expounds, and its skill in resolving complex disputes over variant readings.įor Bukhārī’s text has not come down to us in a single uniform version, but exists in several narrations’ (riwāyāt), of which the version handed down by al-Kushmayhani (d. However, the most celebrated is without question the magnificent Fatḥ al-Bāri (“Victory of the Creator) by Imām Ibn Hajar al-Asqalāni, a work which was the crown both of its genre and of the Imām’s academic career.
The best-known of these include al-Kawākib al-Darāri by Imām Shams al-Dīn al- Kirmānī (d.786), Umdat al-Qāri by Imām Badr al-Dīn al-‘Ayni (d.85s),- and the Irshād al-Sāri by Imam Ahmad ibn Muhammad al-Qastallāni (d.923).
The importance of this literature may be gauged by the fact that at least seventy full commentaries have been written on Imām al-Bukhāri’s great Şahih. These discussions have included investigations of the precise linguistic and lexicological meaning of the Prophetic speech, studies of the isnād, debates over the circum- stances surrounding the genesis of each hadith (asbāb al-wurūd), and issues of abrogation by stronger or later hadiths or by Qur’ānic texts.įor this reason, no Muslim scholar of repute uses a hadith before checking the commentaries to ascertain its precise meaning, context, and application. Tafsir Sadi Arabic / English 10 Vols & Sahih Muslim Arabic / English 7 Vols. 100 100 found this document useful, Mark this document as useful. Arabic: Fathul-Bari - Sharah Sahih Al-Bukhari (15 Vol. It is surprising that no translations at present exist from this voluminous and influential body of writing, given that there are few hadith that can be understood adequately without reference to the often-complex debates which have taken place concerning them between the scholars. Save Save Fath Al Bari English For Later. This booklet intends to introduce non-Arabic speakers to one of the most seminal genres of Muslim religious literature, namely, the hadith commentary. Therefore, a Muslim is commanded to have good faith in Allah under any circumstances.Selections From The Fath Al-Bari (Commentary on Şahih al-Bukhari) by Ibn Hajar Al-Asoalani followed by Twenty Fatwas on Life after Death Translated by Abdal Hakim Murad SELECTIONS FROM THE FATH AL-BARI In fact, the bad omen is a sort of mistrust in Allah while the good omen is good faith in Allah.
The Prophet used to like the Fal and dislike the bad omen. Fath-Ul-Bari PDF English translation is available on this page so people can get a better understanding of hadith knowledge. When he sent a working man he used to ask his name, if he liked it he used to become happy if he did not like it, we could noticed that in his face. It is reported In Sunan Abudawood from Buraidah that The Prophet did not use to see an evil omen in any thing. (Commentary on a al-Bukhari) by IBN HAJAR AL-ASQALN followed by. Anas said: "The Prophet used to be pleased to hear "O Rashid!" (Who follows the right path) "O Nujaih!" (The right), when he went out for his necessities". Imam Ibn Hajar quoted in his book "Fath-ul-Bari from Ibn Batttal that he said: 'Allah has created in the nature of human beings the inclination to the good words and the feeling of satisfaction with them in the same manner that He made them feel pleasure when seeing scenery and clear water'. Since it is permissible in Shariah, it is naturally beloved also. It is narrated in Sahih Bukhari on the authority of Abu Hurairah he said: "I heard Allah's Apostle Saying, "There is no Tiyarah, and the best omen is the Fal." They asked, "what is the Fal?" He said, "A good word that one of you hears (and takes as a good omen)." They said: what is the Fal? The Prophet said: The good word." Imam Ibn Hajar quoted in his book Fath-ul-Bari from Ibn Batttal that he said: Allah has.
The Prophet said: "There is no 'Adwa (no contagious disease is conveyed without Allah' s permission), nor is there any bad omen (from birds), but I like the Fal. Since it is permissible in Shariah, it is naturally beloved also. Yes, the Fal (good omen) is permissible and desirable. Praise be to Allah, the Lord of the Worlds and blessings and peace be upon our Prophet Muhammad and upon all his Family and Companions.