The reason is that the new Muslim society had no experience of compilation.1
The responsibility for an arrangement lay on a committee, led by Zayd ibn Thābit,
appointed by the third Caliph, 'Uthmān. Most scholars, including Imam Mālik and
...
Ibn cAbd al-Salam, cIzz al-Dln, Qawaid al-Abkam ft Masalih al-Anam, (ed.), Taha
Abd ... Abu Zahrah, Muhammad, Tdrtkb al-Madbahib al-Fiqhiyyah (Cairo:
Matbacat al-Madanl, n.d.). , Ibn Hazm (Dar al-Fikr al-cArabl, 1977). Al-cAlamI, cAll
Ibn ...
In reality, however, already in the latter phase of Khārijism, a strong tendency
toward moderatism is clearly discernible. The intransigent idealism of the early
Khārijites ran against the solid wall of reality. And the later Khārijites were forced
to ...
Also published in the Arabic fortnightly, al-Jami'ah, Calcutta, (issue 20, volume 1),
Sha'ban 1342 AH/March 1924, pp. 9-14, under the auspices of Mawlana Abul
Kalam Azad. - tafsir siirah al-Lahab, Ma'arif press, no date. - tafsir siirah al-Ikhlas,
...
Al-Sharh al-Kabir 'ala al-Wajiz, printed on the sides of al-Majmii', Vol. 6, pp. 88-89
. 40. Ibid. 41. Ibid. 42. These two sayings are discussed in chapter 3 of this part.
43. Al-Sharh al-Kabir, op. cit, p. 92. 44. Al-Wajiz, by al-Ghazali, op. cit., pp. 93-96.
... al-, 136 Tafsir al-Baydawi, 34 tafsir al- Tlmi, al-, 135-136, 139 tafsir al-ishari, 28,
35 Tafsir al-Jalalayn, 31 Tafsir al-Kabir, 136 Tafsir al-Kashshaf 34, 145 Tafsir al-
Manar, 38-39, 262 tafsir al-ma 'thur, 28 Tafsir al-Munir li Ma'alim al- Qur 'an, al-, ...
This work comprises the historical chapters of the most important compilations of Traditions, Kitāb al-Jāmi‘ aṣ-Ṣaḥīḥ by Imām Muḥammad ibn Ismā‘īl al-Bukhārī and depicts the beginning of the Prophet’s revelation, the merits of the Prophet’s Companions and the early years of Islam up to and including the decisive turning point of Islamic history, the Battle of Badr. Although the author set out to translate the whole of the Ṣaḥīḥ al-Bukhārī, he could not accomplish the task for much of his manuscripts were destroyed in the chaos and the inter-religious holocaust that followed upon the outbreak of the Second World War and the partition of the Indian subcontinent. However this led to his realisation, in his own words, “ten years spent on analysing, translating and clarifying the Ṣaḥīḥ were a God-willed preparation for a work which for a very long time had represented an enticing dream to me: a new rendering into English of the Message of the Qur’ān and Commentary based on the principle that the doors of ijtihād have never been and never could be closed to man’s searching intellect.” The result was the author’s Qur’ānic commentary under the title The Message of the Qur’ān, published in 1980. Any scholarly reader of that work will easily recognise how much of the spirit of ḥadīth-and, hence, of the immortal labour of Imām Bukhārī-has gone into his interpretation of the word of God.
BD ALLAH ibn 'Umar said: When 'Umar embraced Islam, the people assembled
before his house and cried: 'Umar hath forsaken our religionl—I was a little boy [
at that time]', and was [sitting] on the roof of the house. Then there came a man ...
