 An old manuscript | |
| Author | Ibn Battal |
|---|---|
| Original title | شرح صحيح البخاري لابن بطال |
| Language | Arabic |
| Subject | Sahih al-Bukhari |
| Genre | Commentary |
| Published | 10th century |
| Media type | |
Sharh Sahih al-Bukhari li Ibn Battal (Arabic:شرح صحيح البخاري لابن بطال), or simplySharh Ibn Battal, is a classical commentary onSahih al-Bukhari authored by theMaliki scholarIbn Battal. Although the original title of the work is unknown, it is traditionally attributed to him and is considered one of the earliest printed commentaries onSahih al-Bukhari, followingAl-Khattabi'sA'lam al-Sunan. The commentary combines hadith analysis withMaliki jurisprudence, addressing legal reasoning, philology, historical context, ethical guidance, and preserving material from sources that are now lost, including reports from theCompanions of the Prophet, theSuccessors, and later generations.
Ibn Battal did not write a preface for his commentary, so little is known about his purpose, methodology, or reasoning behind the work or the title of the book.[1] Among the early commentaries onSahih al-Bukhari, al-Khattabi'sA'lam al-Sunan came first, followed by Abu Ja'far al-Dawudi and al-Muhallab ibn Abi Safra, with Ibn Battal's work appearing after them. Of these, only al-Khattabi's and Ibn Battal's commentaries were printed.[2] The book preserves parts of lost works, including those of Ibn Qassar and al-Muhallab ibn Abi Safra.[3]
Regarding editions, the most widely referenced is the ten-volume edition published by Maktabat al-Rushd inRiyadh, Saudi Arabia, in 1420 AH / 2000 CE, verified by Abu Tamim Yasir bin Ibrahim and Ibrahim al-Subaihi.[4] Another edition, also in ten volumes, was published by Dār al-Kutub al-'Ilmiyya inBeirut in 2003, critically edited by Mustafa Abdulqadir Ata based on two manuscript copies.[5]
Ibn Battal approachesSahih al-Bukhari primarily as a fiqh commentary, emphasizing legal issues derived from the hadiths. He does not attempt to comment on every book or chapter; chapters on creation, tafsir, virtues, the merits of the Companions, and military campaigns often receive little or no commentary.[2] In general, he begins by naming the chapter, then lists the hadiths it contains, often omitting the full chain of transmission and starting with the Companion who narrated the hadith. He sometimes mentions who narrated from the Companion and often abbreviates or summarizes the hadith rather than quoting it in full. Occasionally, he provides commentary on a chapter without discussing each hadith, noting when a chapter contains no legal content.[2]
The commentary frequently draws on reports from the Companions and the Successors to derive legal rulings. Ibn Battal examines the biographies included inSahih al-Bukhari, sometimes praising their precision and at other times pointing out their irrelevance to the hadiths. When narrations appear to conflict, he attempts to reconcile them, and if this is not possible, indicates a preferred interpretation while noting alternative views.[6]
Ibn Battal incorporates the views of different legal schools, particularly the Maliki school, but generally follows the evidence of the hadith even when it differs from his own school, addressing opposing opinions objectively. He occasionally explains rare or unusual words and often includes ethical sayings, advice, and wisdom, drawing on both his own observations and those of other scholars. The work is also a source for comparative fiqh, recording the views of the Companions, the Successors, and the four main imams, with detailed discussion and defense of Maliki positions without bias.[7]
Ibn Battal draws on a wide range of sources. He often mentions authors without specifying the exact work, a practice common at the time.[8] Among the major sources are:
Language and literature: Al-Khalil ibn Ahmad al-Farahidi (Kitab al-'Ayn), Ibn Duraid, al-Asmai, Ibn Manzur (Lisan al-Arab).[9]
Hadith and philology: Abu Ubaid al-Qasim ibn Salam (Gharib al-Hadith), al-Hattabi (A'lam al-Hadith, Ma'alim al-Sunan), Abu Ubayda,Ibn al-A'rabi, Muhammad b. Ziyad, Ibn al-Anbari.[8]
Maliki jurisprudence: His teacher Qadi Abu'l-Qasim Muhalleb b. Abu Sufra, Imam Malik (al-Muwatta,al-Mudawwana), Sahnun, Ibn al-Qasim, Ashhab.[8]
Other schools and scholars: Abu Hanifa, Ahmad b. Hanbal, Shafi'i (e.g.,Kitab al-Umm,Ikhtilaf al-Hadith),Ibn Qutaybah,Al-Tahawi, Ibn Furek, al-Tabari.[8]
Ibn Battal also cites numerous other scholars whose works reached him mainly through the Maliki tradition, including Ibn al-Ma'ishun, Asbagh, Ibn Habib, Ibn al-Sikkit, Ismail b. Ishaq, Abu'l-Hasan b. al-Kabisi, and Abu Bakr b. al-Tayyib.[9] He frequently attributes opinions ambiguously, using expressions such as 'it is said,' reflecting the scholarly conventions of his time rather than deliberate omission.[8]
It is a key work for understanding the transmission and interpretation of Sahih al-Bukhari, especially within the Maliki tradition.[10] Its significance is reflected in the numerous references made to it by later scholars, including Ibn Hajar al-Asqalani inFath al-Bari, who cited it extensively.[3] The commentary has been used as a source for teaching, transmitting, and analyzingSahih al-Bukhari. Some scholars also wrote marginal notes, or hashiyah, on it, such as Nasir al-Din Ali ibn Muhammad ibn al-Munir al-Iskandarani.[3]
Several later commentators frequently cited Ibn Battal's work, either to draw upon its content or to engage with it critically. Notable examples include Abu al-Abbas Nasir al-Din ibn al-Munir (d. 789 AH) inal-Mutawari 'ala Tarajim Abwab al-Bukhari, Muhammad ibn Yusuf al-Kirmani (d. 786 AH) inAl-Kawakib al-Darari, Ahmad ibn Hajar al-Asqalani (d. 852 AH) inFath al-Bari, Muhammad ibn Ahmad al-Ayni (d. 855 AH) inUmdat al-Qari, and Ahmad ibn Muhammad ibn Abi Bakr al-Qastalani (d. 923 AH) inIrshad al-Sari.[3]
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