IMAM BUKHARI’S METHOD OF USING TERMS OF JARH (ON THE EXAMPLE OF “YATAKALLAMUNA FIH”)

IMAM BUKHARI’S METHOD OF USING TERMS OF JARH (ON THE BASIS OF “YATAKALLAMUNA FIH”)

Numonjon Turaev

PhD on historical sciences, teacher of International islamic academy of Uzbekistan,

Uzbekistan, Tashkent

Imam Bukhari's three works on the science of narrators, known as "history," are known as the "major," "middle," and "minor" histories. These works belong to the "tabaqat al-rijal" (layers of hadith narrators) and differ from each other in order. In al-Tarikh al-Kabir, the names of the narrators are arranged in alphabetical order, while in the other two works, the dates of the narrators' deaths are arranged in chronological order.

Al-Tarikh al-Kabir is distinguished by its coverage of topics and information. Perhaps that is why the work is called "Great History". The work is of great importance not only in Bukhari's work, but also in the science of hadith, and is one of the first and most important sources on the science of narrators. The sources cite the confessions of many hadith scholars who have gained fame in the science of narrators, stating that the work was famous in the Islamic world during the author's lifetime and was the first and most perfect work in its genre. For example, Muhammad ibn Abu Hatam said, "I have heard more than 30 Egyptian scholars say that our need in the world is to see the Great History of Muhammad ibn Ismail" [7, P. 45].

There are many terms relating to jarh and tadeel. In particular, munkar al-hadith, matruk al-hadith, sakatu anh, fih nazar, laysa bil-qavi, laysa bizak, zaif, laysa bishay, sahib ajaib and others. Yatakallamuna fih (they said negative things about him) also one of them.

In studying the author's method of jarh and the recognition of the path he has taken by other muhaddiths, it is expedient to analyze the terms of jarh used in the book. For this purpose, the article examines the repetition of the only term of jarh used in the work in the works "at-Tarikh al-awsat" and "az-Zuafo as-sagir" written by the author, as well as the issue of narrations from hadith narrators from this term.

One of the terms used by Imam Bukhari to describe the narrators is "takallama fiyhi" (they said negative thoughts about him). tukullima fiyhi ”(it was said negative thoughts about him) was used 4 times, a total of 38 times, as the term“ jarh ”in relation to the narrators.

Application 1.

It was found out that 10 of these 38 narrators were also found in the books al-Tarikh al-Awsat and al-Zuafo al-Saghir, which belong to Imam Bukhari, and that they were interpreted or corrected.

Application 2.

It is clear from the table that 4 of these 10 narrators (40%) are in al-Tarikh al-Awsat, 6 (60%) are in al-Zuafo as-Saghir, and 4 (40%) are in both commented. This means that most of the narrators who have been interpreted with this term are also mentioned in al-Zuafo as-Saghir. At the same time, relatively serious jarh expressions (“munkar”, “weak”) were used in relation to 3 of these 10 narrators. This suggests that the term was used by the narrators of the narrations of Imam Bukhari, which are not accepted.

The play also uses three of these narrators: Muhammad ibn Imran Ahnasi [2, v. 1. P. 2], Muhammad ibn Abdurrahman ibn Baylamani [2, v. 1. P. 163], and Muhammad ibn Salim Kufi. These comments also support the above hypothesis.

The truth of this assumption can be determined by examining the narrations of these narrators in the famous books of hadith below. In particular, it can be seen that Abu Sahl Muhammad ibn Salim narrated from Kufi on the authority of Imam Darimi in the Sunan [3, v. 4. P. 1906, 1935, 1936], Tirmidhi in the Sunan [11, v. 3. P. 492, v. 4. P. 421], and Bayhaqi in the Sunan al-Kubra [1, v. 6. P. 356, 361, 370, 378, 393, 419].

Muhammad ibn Imran Ahnasi is one of the narrators who was interpreted with the phrase "yatakallamu fiyh" and in the play he was also interpreted with the phrase "munkar al-hadith". It has been found that no hadith narrations have been narrated from him in popular hadith collections. This may be related to the term “munkar al-hadith” and not to the term “yatakallamu fiyh”.

Ishaq ibn Harith narrated from Kufi in al-Hakim's Mustadrak that his isnaad is authentic and that two sheikhs did not narrate from him [5, v. 4. P. 147].

Ibn Majah narrated from Ayyub ibn Suwayd in the Sunan in the chapter on praying in the Bayt al-Maqdis and does not comment on it [6, v. 1. P. 452]. Al-Tirmidhi commented on one of the narrations in Surat al-Fatiha, which is in the second place, and states that it was narrated from Ayyub ibn Suwayd in the same way, and that the ruling of the hadith is "strange". However, it does not reveal the narrator’s career in jarh and tadeel [11, v. 3. P. 492, v. 5. P. 35-36, 185]. Al-Nasa'i narrates in the Sunan in the chapter "On the Hour on which the Friday dua is obligatory" that the narrator emphasizes that it is a "matruk al-hadith" [9, v. 3. P. 115]. Imam Hakim narrated from him in 8 places in Mustadrak, in 1 of which he states that the narrator Ayyub ibn Suwayd was not accepted as a “hujja” by two sheikhs [5, v. 1. P. 350, 626, 658, v. 2. P. 53, 150, 216, 231, v. 4. P. 248].

Umayya ibn Yazid Qurashi is one of the narrators who was interpreted in this manner. When examining the collections of hadith, it can be seen that although there are no narrations in the collections of the "nine books", there are a number of narrations in the other collections. For example, in the Musnad of Ishaq ibn Rahawayh, he narrates one narration [8, v. 1. P. 377];

No narrations from Anas ibn Harith have been found in the collections of hadith.

It can be seen that a number of narrations have come from Muhammad ibn Sulayman ibn Masmul in the collections of hadith. In particular, Imam Hakim cites three narrations from him in the Mustadrak, two of which are authentic, but the two sheikhs did not narrate them [5, v. 4. P. 110, 149, 176]. Al-Bayhaqi narrated from his narration in al-Sunan al-Kubra that Muhammad ibn Sulayman said that Humaydi had said negative things about him and that there were no narrations that could be relied on [1, v. 10. P. 263].

There are several narrations from Muhammad ibn Abdurahman ibn Baylamani in the collections of hadith. In particular, Ibn Majah's Sunan contains two narrations about Shufah and Chapter 1 on fitna, for a total of three narrations [6, v. 2. 835, 1312]. Imam Hakim cites one narration from this narrator in Mustadrak and states that it was not accepted by the two sheikhs as “hujja” [5, v. 2. P. 271]. Imama Daraqutni also cites three narrations [4, v. 1. P. 161, v. 4. P. 357, v. 5. P. 255].

There are many narrations from Muhammad ibn Ya'la Salami Kufi in the collections of hadiths, including the collections of sihah sitta. In particular, al-Tirmidhi narrated one of them in the Sunan, stating that this hadith is "munkar” [11, v. 3. P. 351]. The narration of this narration is due to the "weakness" of Anbasa in the chain of narrators and the ignorance of 'Abd al-Malik ibn Allaah. It can be seen that Ibn Majah also narrated two narrations from him [6, v. 1. P. 393, v. 2. P. 924]. It is noteworthy that Ibn Majah did not use the term jarh in reference to this narrator when quoting these narrations.

It can be seen that a number of narrations have been narrated from 'Abdullah ibn Ja'far Nujaih, who was questioned by Yahya ibn Main ("takallama fiyh"). In particular, Imam al-Tirmidhi narrated one narration from him in the chapter on the interpretation of Surah Muhammad in the Sunan [11, v. 3. P. 492, v. 5. P. 237].

From the above, it can be concluded that the term "takallama fiyhi" was used by Imam Bukhari as a phrase of light jarh. However, Imam Bukhari and Imam Muslim did not cite any narrations from these narrators. The fact that there are narrations from these narrators in the collections of "sihohi sitta" or "kutubi tisa", and that there are places where some of them are said to be authentic, means that it is necessary to study the narrations from these narrators in depth when studying the hadiths.

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