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56-549: Al-Tirmidhi's given name ( ism ) was "Muhammad" while his kunya was "Abu `Isa" ("father of `Isa"). His genealogy is uncertain; his nasab (patronymic) has variously been given as: He was also known by the laqab "ad-Darir" ("the Blind"). It has been said that he was born blind, but the majority of scholars agree that he became blind later in his life. At-Tirmidhi's grandfather was originally from Marw (Persian: Merv), but moved to Tirmidh. According to Britannica Online , he

112-549: A genitive construction , i.e. "father of" or "mother of" as an honorific in place of or alongside given names in the Arab world . A kunya may also be a nickname expressing the attachment of an individual to a certain thing, as in Abu Bakr , "father of the camel foal", given because of this person's kindness towards camels. A common name-form among Arab Muslims is the prefix ʿAbd ("Worshipper", fem. Amah ) combined with

168-406: A laqab was common, but today is restricted to the surname, or family name, of birth. The nisbah ( نسبة ) surname could be an everyday name, but is mostly the name of the ancestral tribe, clan, family, profession, town, city, country, or any other term used to show relevance. It follows a family through several generations. A demonym example is الحلبي al-Halabi , meaning that the person

224-424: A mosque , a madrasa , library, and a small collection of Qurans. The modern ground-level mausoleum tombstone of Al-Bukhari is only a cenotaph, the actual grave lies within a small crypt below the structure. Sahih al-Bukhari is considered Al-Bukhari's magnum opus . It is a collection of approximately 7,563 hadith narrations across 97 chapters creating a basis for a complete system of jurisprudence without

280-479: A chain to trace a person's ancestry backwards in time, as was important in the tribal society of medieval Arabs, both for purposes of identification and for socio-political interactions. Today, however, ibn or bint is no longer used (unless it is the official naming style in a country, region, etc.: Adnen bin Abdallah). The plural is 'Abnā for males and Banāt for females. However, Banu or Bani

336-651: A child and began writing and narrating hadith while still an adolescent. In the Hijri year 826 CE, at the age of sixteen, Al-Bukhari performed the Hajj with his elder brother and widowed mother. Al-Bukhari stayed in Mecca for two years, before moving to Medina where he wrote Qadhāyas-Sahābah wa at-Tābi'īn, a book about the companions of Muhammad and the tabi'un . He also wrote Al-Tārīkh al-Kabīr during his time in Medina. Al-Bukhari

392-576: A source when mentioning discrepancies in the text of a hadith or its transmitters, and praised al-Bukhari as being the most knowledgeable person in Iraq or Khurasan in the science of discrepancies of hadith. When mentioning the rulings of jurists, he followed al-Bukhari's practice of not mentioning the name of Abu Hanifah . Because he never received a reliable chain of narrators to mention Abu Hanifa's decrees, he would instead attribute them to "some people of Kufa." Al-Bukhari held at-Tirmidhi in high regard as well. He

448-528: A verse of the Qur'an implying that God had precisely determined all human acts. According to Ibn Hajar al-'Asqalani , al-Bukhari signified that if someone was to accept autonomy in creating his acts, he would be assumed to be playing God's role and so would subsequently be declared a Mushrik , similar to the later Ash'ari view of kasb (acquisition, occasionalism, and causality, which link human action with divine omnipotence). In another chapter, al-Bukhari refutes

504-415: A wife (who would keep her own maiden , family, and surnames), their children will take Saleh's family name. Therefore, their son Mohammed would be called Mohammed ibn Saleh ibn Tariq al-Fulan. However, not all Arab countries use the name in its full length, but conventionally use two- and three-word names, and sometimes four-word names in official or legal matters. Thus the first name is the personal name,

560-526: Is "everything will perish except His Face"], he said the term [illa Wajhah] means: "except His Sovereignty/Dominance". And there is [in this same chapter] other than that in terms of ta'wil (metaphorical interpretation), like the term 'dahk' ( Arabic : ضحك , lit.   'laughter') which is narrated in a hadith, [which is interpreted by] His Mercy. Al-Bukhari also rebuked those who rejected of qadar ( predestination ) in Sahih al-Bukhari by quoting

616-436: Is a patronymic or matronymic , or a series thereof. It indicates the person's heritage by the word ibn ( ابن "son of", colloquially bin ) or ibnat ("daughter of", also بنت bint , abbreviated bte. ). Ibn Khaldun ( ابن خلدون ) means "son of Khaldun". Khaldun is the father's personal name or, in this particular case, the name of a remote male ancestor. ʿAmmār ibn Sumayya means "ʿAmmār son of Sumayya ". Sumayya

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672-452: Is a collection of hadith narrations on ethics and manners. In response to the accusations levied against him during his mihna , Al-Bukhari compiled the treatise Khalq Af'āl al-'Ibād , the earliest traditionalist representation of the position taken by Ahmad ibn Hanbal, in which Al-Bukhari explains that the Quran is God's uncreated speech, while maintaining that God creates human actions, as

728-416: Is known to have travelled to most of the important Islamic learning centres of his time, including Syria , Kufa , Basra , Egypt , Yemen , and Baghdad . He studied under prominent Islamic scholars including Ahmad ibn Hanbal , Ali ibn al-Madini , Yahya ibn Ma'in and Ishaq ibn Rahwayh . Al-Bukhari is known to have memorized over 600,000 hadith narrations. “The Qur'an is God’s speech, uncreated, and

784-415: Is locally known as Abu Isa at-Termezi or "Termez Ota" ("Father of Termez"). Ism (name) Arabic names have historically been based on a long naming system. Many people from Arabic-speaking and also non-Arab Muslim countries have not had given , middle , and family names but rather a chain of names. This system remains in use throughout the Arab and Muslim worlds. The ism ( اسم )

840-550: Is lost. Al-Dhahabi quotes Al-Bukhari as having said, “When I turned eighteen years old, I began writing about the companions and the tabi'un and their statements. [...] At that time I also authored a book of history at the grave of the Prophet at night during a full moon." The books being referred to here were Qadhāyas-Sahābah wa at-Tābi'īn and Al-Tārīkh al-Kabīr . Al-Bukhari also wrote al-Kunā on patronymics , and Al-Ḍu'afā al-Ṣaghīr on weak narrators of hadith. Al-Adab al-Mufrad

896-528: Is not yet well established. This stems from a legal principle introduced by Islam regarding the legal status of children (they can only arise from marriage) and changes to waiting periods relating to divorce to establish an undisputed legal father for any child. This function only developing with Islam means that one can find many Companions of the Prophet bearing a maternal nasab, as the naming conventions reflected in their names still stem from pre-Islamic attitudes and beliefs. Several nasab names can follow in

952-531: Is of the family of al-Fulan." The Arabic for "daughter of" is bint. A woman with the name Fatimah bint Tariq ibn Khalid al-Rashid translates as "Fatimah, daughter of Tariq, son of Khalid; who is of the family al-Rashid." In this case, ibn and bint are included in the official naming. Most Arab countries today, however, do not use 'ibn' and 'bint' in their naming system. If Saleh were an Egyptian, he would be called Saleh Tariq Khalid al-Fulan and Fatimah would be Fatimah Tariq Khalid al-Rashid. If Saleh marries

1008-469: Is originally from Aleppo or a descendant of people from Aleppo. For a profession example, الخياط al-khayyat meaning "the tailor". The laqab and nisbah are similar in use, but they could be used simultaneously. For example: Sayf Al-Dīn Al-Halabi. A kunya ( Arabic : كنية , kunyah ) is a teknonym in Arabic names. It is a component of an Arabic name, a type of epithet , in theory referring to

1064-421: Is reported to have told at-Tirmidhi, "I have profited more from you than you have from me," and in his Sahih he narrated two hadith from at-Tirmidhi. At-Tirmidhi also narrated some hadiths from Abu Dawud, and one from Muslim. Muslim also narrated one hadith from at-Tirmidhi in his own Sahih . A.J. Wensinck mentions Ahmad ibn Hanbal as among at-Tirmidhi's teachers. However, Hoosen states that according to

1120-570: Is sometimes used and should be used if the Arabic spelling is أهل . Dynasty membership alone does not necessarily imply that the dynastic آل is used – e.g. Bashar al-Assad . محمد بن سلمان بن أمین الفارسي Muḥammad ibn Salmān ibn Amīn al-Fārisī "Muḥammad, son of Salmān, son of Amīn, the Persian" This person would simply be referred to as "Muḥammad" or by his kunya , which relates him to his first-born son, e.g. Abū Karīm "father of Karīm". To signify respect or to specify which Muḥammad one

1176-499: Is speaking about, the name could be lengthened to the extent necessary or desired. Non-Arabic speakers often make these mistakes: Conventionally, in Arab culture, as in many parts of the world, a person's ancestry and family name are very important. An example is explained below. Assume a man is called Saleh ibn Tariq ibn Khalid al-Fulan . Hence, Saleh ibn Tariq ibn Khalid al-Fulan translates as "Saleh, son of Tariq, son of Khalid; who

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1232-484: Is the given name, first name, or personal name; e.g. " Ahmad " or " Fatima ". Most Arabic names have meaning as ordinary adjectives and nouns , and are often aspirational of character. For example, Muhammad means 'Praiseworthy' and Ali means 'Exalted' or 'High'. The syntactic context will generally differentiate the name from the noun or adjective. However Arabic newspapers will occasionally place names in brackets, or quotation marks, to avoid confusion. In fact,

1288-482: Is the personal name of ʿAmmār's mother, the same person can also be identified by his father's personal name "ʿAmmār ibn Yasir". In later Islamic periods the nasab was an important tool in determining a child's father by means of describing paternity in a social (i.e. to whom was the mother legally married during the conception of the child), not a biological sense, because the father's biological identity can be grounds for speculation. In early Islamic contexts this function

1344-460: Is tribal and encompasses both sexes. The laqab ( لقب ), pl. alqāb ( ألقاب ), can be translated to English as agnomen ; cognomen ; nickname; title, honorific; last name, surname , family name. The laqab is typically descriptive of the person. An example is the name of the Abbasid caliph Harun al-Rashid , which uses the definite article al- . Harun is the Arabic version of

1400-503: The Chicago Manual of Style , Arabic names are indexed by their surnames. Names may be alphabetized under Abu , Abd and ibn , while names are not alphabetized under al- and el- and are instead alphabetized under the following element. Muhammad al-Bukhari Abū ʿAbd Allāh Muḥammad ibn Ismāʿīl ibn Ibrāhīm al-Juʿfī al-Bukhārī ( Arabic : أبو عبد الله محمد بن إسماعيل بن إبرهيم الجعفي البخاري ; 21 July 810 – 1 September 870)

1456-410: The nisba "al-Ju'fi." Al-Mughirah's father, Bardizbah ( Persian : بردزبه ), is the earliest known ancestor of Al-Bukhari according to most scholars and historians. Bardizbah was a Zoroastrian Magi . Taqi al-Din al-Subki is the only scholar to name Bardizbah's father, who he says was named Bazzabah ( Persian : بذذبه ). Little is known of both of them except that they were Persian and followed

1512-456: The House of Saud ﺁل سعود Āl Suʻūd or Al ash-Sheikh ("family of the sheikh "). Āl is distinct from the definite article ( ال ). If a reliably-sourced version of the Arabic spelling includes آل (as a separate graphic word), then this is not a case of the definite article, so Al (capitalised and followed by a space, not a hyphen) should be used. Ahl , which has a similar meaning,

1568-509: The Kutub al-Sittah . One of the most famous stories from the Sahih al-Bukhari is the story of Muhammad's first revelation. Al-Bukhari wrote three works discussing narrators of hadith with respect to their ability in conveying their material. These are Al-Tārīkh al-Kabīr , Al-Tarīkh al-Awsaţ , and Al-Tarīkh al-Ṣaghīr. Of these, Al-Tārīkh al-Kabīr is published and well-known, while Al-Tarīkh al-Ṣaghīr

1624-543: The Sahih al-Bukhari in 846. He spent the rest of his life teaching the hadith he had collected. Towards the end of his life, Bukhari faced claims the Quran was created, and was exiled from Nishapur . Subsequently, he moved to Khartank, near Samarkand . Sahih al-Bukhari is revered as the most important hadith collection in Sunni Islam . Sahih al-Bukhari and Sahih Muslim , the hadith collection of Al-Bukhari's student Muslim ibn al-Hajjaj , are together known as

1680-716: The Sahihayn ( Arabic : صحيحين , romanized :  Saḥiḥayn ) and are regarded by Sunnis as the most authentic books after the Quran . It is part of the Kutub al-Sittah , the six most highly regarded collections of hadith in Sunni Islam. Muhammad ibn Ismail al-Bukhari al-Ju'fi was born after the Friday prayer on Friday, 21 July 810 (13 Shawwal 194 AH ) in the city of Bukhara in Greater Khorasan in present-day Uzbekistan . He

1736-530: The Iraqi cities of Kufa and Basra . At-Tirmidhi reported hadith from 42 Kufan teachers. In his Jami` , he used more reports from Kufan teachers than from teachers of any other town. At-Tirmidhi was a pupil of al-Bukhari , who was based in Khurasan. Adh-Dhahabi wrote, "His knowledge of hadith came from al-Bukhari." At-Tirmidhi mentioned al-Bukhari's name 114 times in his Jami` . He used al-Bukhari's Kitab at-Tarikh as

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1792-605: The Sunnis had insisted in their attacks on the free-will position of Qadariyah . The first section of the book reports narrations from earlier scholars such as Sufyan al-Thawri that affirmed the Sunni doctrine of the uncreated nature of the Quran and condemned anyone who held the contrary position as a Jahmi or Kāfir . The second section asserts that the acts of men are created, relying on Qur'anic verses and reports from earlier traditionalist scholars like Yahya ibn Sa'id al-Qatlan . In

1848-515: The acts of men are created." Al-Bukhari According to Jonathan Brown, following Ibn Hanbal, Al-Bukhari had reportedly declared that 'reciting the Quran is an element of createdness’. Through this assertion, Al-Bukhari had sought an alternative response to the doctrines of Mu'tazilites and declared that the element of creation is applied only to humans, not the Word of God. His statements were received negatively by prominent hadith scholars and he

1904-428: The bearer's first-born son or daughter. By extension, it may also have hypothetical or metaphorical references, e.g. in a nom de guerre or a nickname, without literally referring to a son or a daughter. For example, Sabri Khalil al-Banna was known as Abu Nidal , "father of struggle". Use of a kunya implies a familiar but respectful setting. A kunya is expressed by the use of abū (father) or umm (mother) in

1960-584: The last part of his treatise, Al-Bukhari harshly condemned the Mutazilites , defending the belief that sound of the Qur'an being recited is created. Al-Bukhari cited Ahmad Ibn Hanbal as evidence for his position, re-affirming the latter's legacy and the former's allegiance to the Ahl al-Hadith. Historical and biographical works Hadith collections and sciences Fiqh and theological works In terms of law, scholars like Jonathan Brown assert that al-Bukhari

2016-551: The last twenty-four years of his life teaching the hadith he had collected. During the mihna , he fled to Khartank, a village near Samarkand , where he then also died on Friday, 1 September 870. Today his tomb lies within the Imam Bukhari Mausoleum in Hartang, Uzbekistan , 25 kilometers from Samarkand . It was restored in 1998 after centuries of neglect and dilapidation. The mausoleum complex consists of Al-Bukhari's tomb,

2072-535: The middle name is the father's name and the last name is the father's family name. The Arabic names listed below are used in the Arab world with correspondent Hebrew, English, Syriac and Greek equivalents in many cases. Most are derived from Syriac transliterations of the Hebrew Bible. Often Arabic names can be spelled multiple ways in English, and sometimes a person's name may be treated inconsistently. According to

2128-482: The most reliable sources, at-Tirmidhi never went to Baghdad, nor did he attend any lectures of Ahmad ibn Hanbal. Furthermore, at-Tirmidhi never directly narrates from Ahmad ibn Hanbal in his Jami` . Several of at-Tirmidhi's teachers also taught al-Bukhari, Muslim, Abu Dawud, Ibn Majah , and an-Nasa'i . He is also reported to have a work on Islamic history and an exegesis of the Qur’an, but these are extinct. At-Tirmidhi

2184-639: The name Aaron and al-Rasheed means "the Rightly-Guided". Another common form of laqab is that of compounds ending with al-Dīn ( lit.   ' of the faith ' or ' of the religion ' ), al-Dawla ('of the State'), al-Mulk ('of the Kingdom'), or al-Islām ('of Islam'). Examples include Ṣalāḥ al-Dīn , Shams al-Dīn , Nūr al-Dīn , Izz al-Din , Nāṣir al-Dawla , Niẓām al-Mulk , Sayf al-Islām . In ancient Arab societies, use of

2240-582: The name Muhammad is so popular throughout parts of Africa , Arabia , the Middle East , South Asia and Southeast Asia , that it is often represented by the abbreviation "Md.", "Mohd.", "Muhd.", or just "M.". In India , Pakistan , Bangladesh , Malaysia , Indonesia and the Philippines , due to its almost ubiquitous use as a first name, a person will often be referred to by their second name: The nasab ( Arabic : نسب , lit.   'lineage')

2296-490: The native non-Arabic non-Islamic names that are without any polytheistic connotation, or association. Generally, Arab Christians have names indistinguishable from Muslims, with the exception of some explicitly Islamic names, e.g. Muhammad . Some common Christian names are: Some people, especially in the Arabian Peninsula, when descendant of a famous ancestor, start their last name with Āl "family, clan" ( آل ), like

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2352-697: The opinion that Al-Bukhari was a mujtahid with his own madhhab . Munir Ahmad asserts that historically most jurists considered him to be a muhaddith (scholar of hadith ) and not a faqīh (jurist), and that as a muhaddith, he followed the Shafi'i school. The Harvard historian Ahmed el-Shamsy also asserts this, as he states that he was a student of the Shafi'i scholar al-Karabisi  [ ar ] (d. 245/859). According to some scholars, such as Christopher Melchert , and also Ash'ari theologians, including Ibn Hajar al-'Asqalani and al-Bayhaqi , al-Bukhari

2408-420: The religion of their people. Historians have also not come across any information on Al-Bukhari's grandfather, Ibrahim ibn al-Mughirah ( Arabic : إبراهيم ابن المغيرة , romanized :  Ibrāhīm ibn al-Mughīrā ). According to contemporary hadith scholar and historian Al-Dhahabi , al-Bukhari began studying hadith in the Hijri year 821 CE. He memorized the works of Abd Allah ibn al-Mubarak while still

2464-411: The use of speculative law. The book is highly regarded among Sunni Muslims, and most Sunni scholars consider it second only to the Quran in terms of authenticity. It is considered one of the most authentic collection of hadith, even ahead of Muwatta Imam Malik and Sahih Muslim . Alongside the latter, Sahih al-Bukhari is known as one of the ' Sahihayn (Two Sahihs )' and they are together part of

2520-587: The village of Bugh (hence the nisbats "at-Tirmidhi" and "al-Bughi"). At-Tirmidhi began the study of hadith at the age of 20. From the year 235 AH (849/850) he traveled widely in Khurasan , Iraq , and the Hijaz in order to collect hadith. His teachers and those he narrated from included: At the time, Khurasan, at-Tirmidhi's native land, was a major center of learning, being home to a large number of muhaddiths . Other major centers of learning visited by at-Tirmidhi were

2576-454: The word for God ( Allah ), Abdullah ( عبد الله "Worshipper of God"), or with one of the epithets of God . As a mark of deference, ʿAbd is usually not conjoined with the prophet's names. Nonetheless, such names are accepted in some areas. Its use is not exclusive to Muslims and throughout all Arab countries, the name Abdel-Massih , "Servant of Christ", is a common Christian last name. Converts to Islam may often continue using

2632-553: Was a mujtahid , a scholar capable of making his own ijtihad without following any Islamic school of jurisprudence in particular. According to Namira Nahouza in her work 'Wahhabism and the Rise of the New Salafists', al-Bukhari in his Sahih , in the book entitled "Tafsir al-Qur'an wa 'ibaratih" [i.e., Exegesis of the Qur'an and its expressions], surat al-Qasas , verse 88: "kullu shay'in halikun illa Wajhah" [the literal meaning of which

2688-641: Was a 9th-century Muslim muhaddith who is widely regarded as the most important hadith scholar in the history of Sunni Islam . Al-Bukhari's extant works include the hadith collection Sahih al-Bukhari , al-Tarikh al-Kabir , and al-Adab al-Mufrad . Born in Bukhara in present-day Uzbekistan , Al-Bukhari began learning hadith at a young age. He travelled across the Abbasid Caliphate and learned under several influential contemporary scholars. Bukhari memorized thousands of hadith narrations, compiling

2744-451: Was a direct student of Imam al-Shafi'i from his period in Iraq. Al-Karabisi was also known to have associated himself directly with Ibn Kullab and the Kullabi school of thought. A significant number of scholars, both historical and contemporary, maintain that al-Bukhari was an independent mujtahid and did not adhere to any of the four famous madhhabs. Al-Dhahabi said that: Imam Bukhari

2800-454: Was a follower of the Kullabi school of Sunni theology due to his position on the utterance of the Quran being created. Other Kullabis, such as al-Harith al-Muhasibi , were harassed and made to relocate, a similar situation al-Bukhari found himself towards the latter years of his life by other Hanbalis. He was also known to be a student of al-Karabisi  [ ar ] (d. 245/859), who

2856-613: Was an Arab. According to S.H. Nasr and M. Mutahhari in The Cambridge History of Iran , Al-Tirmidhi was of Persian ethnicity. His uncle was the famous Sufi Abu Bakr al- Warraq . Al-Warraq was the teacher of Al-Hakim al-Samarqandi, a known associate of the famous theologian Abu Mansur Al-Matuiridi . Muhammad ibn `Isa at-Tirmidhi was born during the reign of the Abbasid caliph al-Ma'mun . His year of birth has been reported as 209 AH (824/825). Adh-Dhahabi only states that at-Tirmidhi

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2912-503: Was blind in the last two years of his life, according to adh-Dhahabi. His blindness is said to have been the consequence of excessive weeping, either due to fear of God or over the death of al-Bukhari . He died on Monday night, 13 Rajab 279 AH (Sunday night, 8 October 892) in Bugh. At-Tirmidhi is buried on the outskirts of Sherobod , 60 kilometers north of Termez in Uzbekistan . In Termez he

2968-548: Was born near the year 210 AH (825/826), thus some sources give his year of birth as 210 AH. Some sources indicate that he was born in Mecca (Siddiqi says he was born in Mecca in 206 AH (821/822)) while others say he was born in Tirmidh ( Persian : Termez), in what is now southern Uzbekistan . The stronger opinion is that he was born in Tirmidh. Specifically, he was born in one of its suburbs,

3024-407: Was driven out of Nishapur . Al-Bukhari, however, had only referred to the human action of reading the Qur’an, when he reportedly stated "My recitation of the Quran is created " ( Arabic : لفظي بالقرآن مخلوق , romanized :  Lafẓī bil-Qur'āni Makhlūq ). Al-Dhahabi and al-Subki asserted that Al-Bukhari was expelled due to the jealousy of certain scholars of Nishapur. Al-Bukhari spent

3080-496: Was of Persian descent and his father was Ismail ibn Ibrahim , a scholar of hadith and a student of Malik ibn Anas , Abd Allah ibn al-Mubarak , and Hammad ibn Salamah . Ismail died while Al-Bukhari was an infant. Al-Bukhari's great-grandfather, Al-Mughirah, settled in Bukhara after accepting Islam at the hands of Bukhara's governor, Yaman al-Ju'fi. As was the custom, he became a mawla of Yaman, and his family continued to carry

3136-553: Was of the Ahl al-Hadith , an adherent of Ahmad ibn Hanbal 's traditionalist school in law ( fiqh ), but fell victim to its most radical wing due to misunderstandings. This claim is supported by Hanbalis , although members of the Shafi'i and Ẓāhirī schools levy this claim as well. Scott Lucas argues that al-Bukhari's legal positions were similar to those of the Ẓāhirīs and Hanbalis of his time, suggesting al-Bukhari rejected qiyas and other forms of ra'y completely. Many are of

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