A'lam al-Sunan
 Arabic cover | |
| Author | Al-Khattabi |
|---|---|
| Original title | أعلام السنن في شرح صحيح البخاري |
| Language | Arabic |
| Subject | Sahih al-Bukhari |
| Genre | Commentary |
| Published | 10th century |
| Media type | |
A'lam al-Sunan fi Sharh Sahih al-Bukhari (Arabic: أعلام السنن في شرح صحيح البخاري), or simply A'lam al-Sunan, is a classical commentary on Sahih al-Bukhari written by the Shafi'i scholar Al-Khattabi. It is considered the first surviving commentary on Sahih al-Bukhari. Although the author did not assign a formal title, the work became known as A'lam al-Sunan. The commentary was composed to clarify difficult or ambiguous expressions in Sahih al-Bukhari, presenting explanations from a theological perspective. It is comparatively concise in nature, covering 1,238 hadiths from Sahih al-Bukhari.
Name
[edit]Al-Khattabi did not provide a specific title for the work, unlike some of his other writings. As a result, the book is known by multiple names, and scholars have differed regarding its designation.[1] Titles mentioned in biographical and bibliographical sources include Alam al-Hadith, Alam al-Sunan, Al-Ilam Sharh ma Ashkala fi al-Bukhari ala al-Afahim, Alam al-Bukhari, and Alam al-Jami al-Sahih.[2]
The title Alam al-Hadith is cited by scholars such as al-Samani in al-Ansab, al-Zarkashi, Ibn Hajar al-Asqalani, and al-Safadi. Ibn Hajar used both Sharh Sahih al-Bukhari and Alam al-Hadith in different contexts. Similarly, al-Hamawi and Ali al-Qari referred to the work alternately as Alam al-Sunan and Alam al-Hadith. Muhammad ibn Saad Al Suud adopted Alam al-Hadith in his critical edition.[1]
Other scholars, including al-Hamawi, al-Qafti, Ibn Khallikan, and al-Yafii, used the title Alam al-Sunan. The designation Al-Ilam Sharh ma Ashkala fi al-Bukhari ala al-Afahim appears in the introduction of the book and is attributed to Al-Khattabi himself.[1] The title Alam al-Bukhari is mentioned in Tabaqat al-Shafiyya by Ibn Qadi Shihba, while Alam al-Jami al-Sahih was used by Zain al-Din al-'Iraqi and Badr al-Din al-Ayni.[3]
Among these, Al-Ilam Sharh ma Ashkala fi al-Bukhari ala al-Afahim is often considered the most precise title. In the introduction, Al-Khattabi indicates that a group of his contemporaries in Balkh requested him to explain Sahih al-Bukhari and clarify ambiguous hadiths, which he regarded as a scholarly obligation. Several preserved manuscripts also bear this title.[3]
Despite this, Alam al-Sunan is the most widely recognized title among classical scholars. It is frequently cited in biographical and bibliographical works and has been printed under this name in various editions.[3]
Background
[edit]Al-Khattabi composed the commentary in response to requests from his students and peers. In the introduction, he notes that a group of scholars in Balkh asked him to explain Sahih al-Bukhari and clarify its ambiguous hadiths, following his work on Ma'alim al-Sunan by Abu Dawud.[4]
He wrote the commentary in a context of declining scholarly knowledge and the increasing influence of innovators (ahl al-bid'ah).[4] Al-Khattabi observed that some youth were moving away from the Qur'an and Sunnah and were criticizing scholars, which he viewed as a risk to the preservation of knowledge. He emphasized his responsibility to provide guidance to the Muslim community and to clarify ambiguous matters within his capacity.[4]
The main reasons for composing the work include addressing the disappearance of knowledge over time, countering ignorance and innovation, preserving adherence to the Qur'an and Sunnah, and responding to criticism of hadith scholars.[4]
A'lam al-Sunan has been published in multiple editions, including critical editions. One edition was issued by Okaz Publications in 2008 CE in Rabat in three volumes, critically edited by Yusuf al-Kattani under the title A'lām al-Sunan: Sharh Sahih al-Bukhari.[5] Another edition, based on a doctoral dissertation by Muhammad ibn Sa'd Al Suud at Umm al-Qura University, was published in four volumes as A'lām al-Hadith fi Sharh Sahih al-Bukhari by the university's Center for Scientific Research and Revival of Islamic Heritage (1409 AH). A third edition was published in Beirut by Dar al-Kutub al-'Ilmiyya in two volumes in 1428 AH, prepared by Muhammad 'Ali Samak and 'Ali Ibrahim Mustafa.[5]
Textual Sources
[edit]Al-Khattabi relied on a wide range of sources in compiling A'lam al-Sunan. He transmitted extensively from major hadith collections, including Sahih al-Bukhari, Sunan Abi Dawud, Sahih Ibn Hibban, and the Muwatta of Imam Malik. He also used Sahih Ibn Khuzaymah and the Gharib al-Hadith works of Abu Ubaid al-Qasim bin Salam and Ibn Qutaybah.[6]
The commentary includes material from Qur'anic exegesis works, though Al-Khattabi often did not specify the tafsir or its author. He also referenced fiqh literature, particularly the Musannafat of Al-Shafi'i. While direct citations were not always provided, textual analysis shows extensive reliance on Kitab al-Umm, especially concerning the Prophet (pbuph), his wives, and topics such as al-'Araya. As a follower of the Shafi'i school, Al-Khattabi frequently cites al-Shafi'i through intermediaries including al-Asamm al-Nisaburi and al-Rabi' ibn Sulayman. He additionally refers to Mukhtasar al-Muzani regarding conditional allegiance and al-Ikhtilaf of Abu Yahya al-Saji, a transmitter from Basra.[6]
Al-Khattabi incorporated material from his own works, including Ma'alim al-Sunan, Gharib al-Hadith, Dalail al-Nubuwwah, Mas'alah al-Tibb, al-Siraj, Mas'alah fi al-Fitrah, and Mas'alah fi Ibn al-Sayyad. He also drew on literature and poetry sources, referencing authors such as Ibn al-A'rabi, Al-Asmaʿi, al-Akhfash, al-Zajjaj, and al-Anbari, as well as poets including Al-Shanfara, 'Imru' al-Qais, and al-'Ajjaj, frequently without specifying the particular works.[7]
Methodology
[edit]The commentary is concise, covering 1,238 hadiths from Sahih al-Bukhari and addressing 999 of the 3,924 chapter headings (abwab), while some sections of the original work are not included.[8] Unlike Ma'alim al-Sunan, which focuses on juristic (fiqh) issues, A'lam al-Sunan emphasizes theological (aqidah) perspectives.[8]
Al-Khattabi presents differing opinions on legal and theological issues, explains the reasons for disagreement, and offers his own conclusions while respecting all viewpoints.[9] The commentary addresses hadith, fiqh, principles of Islamic law, theology, linguistics, and Quranic interpretation. It includes explanations of rare or difficult words, derivation of rulings, and interpretation of relevant Quranic verses.[10] Although he does not explicitly identify as a Shafi'i, his frequent preference for al-Shafii's opinions and reliance on his evidences suggest that he followed the Shafi'i school of thought.[11]
The commentary draws from multiple sources to support its analyses. Al-Khattabi frequently cites Quranic verses to clarify hadith or theological points, often using only relevant portions. He also references exegetes to explain the meaning of Quranic verses and hadith expressions. The work extensively cites the Prophet's hadiths and reports from the Companions (Athar) to support legal rulings, theological discussions, and other topics.[12]
In addition, Al-Khattabi applies linguistic knowledge—including grammar, morphology, and rhetoric—to clarify terminology and meaning in hadith.[13] Poetic examples are sometimes used to illustrate linguistic or contextual points. Although rational proofs are rarely employed explicitly, he acknowledges the role of reason in understanding knowledge, deriving rulings, and assessing authenticity alongside transmitted evidence.[14]
In theological matters, Al-Khattabi follows the principles of Sunni Islam. He addresses the beliefs of groups such as the Kharijites, Rafida, and Qadariyah, providing detailed discussions of their statements where relevant.[15]
Status
[edit]Although concise in form, A'lam al-Sunan was frequently cited by later commentators of Sahih al-Bukhari. Being the first known commentary on this collection,[16] it served as a reference for subsequent scholars who incorporated its observations and transmitted material from it.[17]
The scholarly reception of the commentary is evident from references in later works. Shams al-Din al-Kirmani (d. 786 AH) described it as containing brief but substantive points and cited it in his writings. Al-Qastallani (d. 923 AH) highlighted its explanations of Sahih al-Bukhari, noting its attention to detailed points. The work was also cited by al-Qurtubi (d. 671 AH), al-Nawawi, Ibn Rajab, Zayn al-Din al-Iraqi, his son Abu Zur'ah Ahmad al-Iraqi, and al-Asqalani.[18]
See also
[edit]
References
[edit]- ^ a b c SULAIMAN, Abdulhaleq Ali (2023). The Creedal Issues in Al-Hattabi's (d. 992/998) Commentary on Sahih al-Bukhari Titled "A'lām al-Sunan" (Analysis and Evaluation) (PhD thesis) (in Turkish). Turkey: Harran University. p. 74.
- ^ Karacabey, Sali̇h (1988–2016). "HATTÂBÎ". TDV Encyclopedia of Islam (44+2 vols.) (in Turkish). Istanbul: Turkiye Diyanet Foundation, Centre for Islamic Studies.
- ^ a b c SULAIMAN 2023, p. 75.
- ^ a b c d Tatar, Veli (2024). "Al-Hattabi's Method of Understanding and Interpreting Hadiths in His Work "A'lām al-Sunan"". Journal of the Faculty of Theology, Kilis 7 Aralık University (in Turkish). 11 (1): 331. doi:10.46353/k7auifd.1453111. ISSN 2148-7634.
- ^ a b SULAIMAN 2023, p. 78.
- ^ a b SULAIMAN 2023, p. 79.
- ^ SULAIMAN 2023, p. 80.
- ^ a b Tatar 2024, p. 332.
- ^ Tatar 2024, p. 334.
- ^ SULAIMAN 2023, p. 77.
- ^ Tatar 2024, p. 355.
- ^ SULAIMAN 2023, p. 82–83.
- ^ SULAIMAN 2023, p. 84.
- ^ SULAIMAN 2023, p. 85.
- ^ SULAIMAN 2023, p. 76.
- ^ Kandemi̇r, M. Yaşar (1988–2016). "el-CÂMİU's-SAHÎH". TDV Encyclopedia of Islam (44+2 vols.) (in Turkish). Istanbul: Turkiye Diyanet Foundation, Centre for Islamic Studies.
- ^ Tatar 2024, p. 327.
- ^ SULAIMAN 2023, p. 77–78.
Sources
[edit]- Kanarya, Bayram (2023). Famous Hadith Commentators and Sample Commentary Texts (in Turkish). Turkey: Beyan Yayınları. pp. 169–266. ISBN 978-6258317732.