Hamdard Islamicus Vol. XLIV, No. 4 43 … SHAYKH ABŪ AL-ṬAYYIB SHAMS AL-ḤAQQ AL-‘AẒĪMABĀDĪ & HIS SCHOLARLY CONTRIBUTION IN SERVING THE ḤADĪTH LEGACY DR. SYED ABDUL MAJID GHOURI Faculty of Quranic and Sunnah Studies Islamic Science University of Malaysia (USIM) Malaysia E-mail: samghouri@usim.edu.my Received on: 10-08-21 Accepted on: 10-12-21 Abstract Shaykh Abū al-Ṭayyib Shams al-×aqq al-‘Aẓīmabādī is one of the greatest scholars of 19th century, and one of the brilliant authors in his field being an author of several books, such as ‘Awn al-Ma‘būd SharÍ Sunan Abī Dāwūd. Besides his interest in teaching ×adīth and writing books, he was known for his contribution in reviving the legacy of ×adīth. This paper studies the traits of this great scholar from his personal and scholarly aspects, and then it introduces his distinguished contribution in serving the legacy of ×adīth. The research has applied the inductive method as well as a descriptive one. According to the inductive method, the research gathered important information related to the life of ‘Aẓīmabādī and his scholarly work in the field of ×adīth. As per the descriptive method, the research highlighted the important aspects of his personal and scholarly identity and his pioneering contribution in this field. The researcher has arrived through this research to some important conclusions such as that ‘Aẓīmabādī has performed a significant role in spreading the legacy of ×adīth and made crucial contributions in reviving and spreading it. Further, he made commendable efforts in defending Sunnah in India and made scholarly contributions in serving the cause of ×adīth by writing some valuable books and references which are relied upon by researchers all around the Islamic world. The most important feature of his writings is that they call for implementing the Holy Qur’Én and Sunnah. Keyword: Abū al-Ṭayyib, Shams al-×aqq, Al-‘Aẓīmabādī, Prophetic legacy, ×adīth, Contribution, ‘Awn al-Ma‘būd 44 Shaykh Abū Al-Ṭayyib Shams Al-Ḥaqq… … 1. Introduction In 19th century, the overall scholarly condition of Muslims in many countries of the world reached an extremely low level. This was due to various reasons, one of the most important of which was the weakness of the Ottoman Empire in Turkey, which used to be a great support for Muslims in different parts of the world. Upon the weakening of the empire, Muslims, in many parts of the world, felt weakened and looked upon the western scholarship as a source of knowledge in all branches and fields. On the contrary, the scholarly condition of Muslims in the Indian subcontinent was different from their counterparts of the Arab countries. Muslim leadership established various institutions and universities offering modern education, like Aligarh Muslim University (Aligarh) and Jamia Millia Islamia (Delhi) in north India, and Osmania University in south India. Moreover, Muslim scholars in India established various religious schools and universities in different parts of the country to protect the religious identity of Muslims in India and not to be adversely impacted by non-Muslim ruling after the fall of the Mughal Empire in 1857, which was the end of Muslim rule in India after an era that lasted for more than eight centuries. Among famous schools and universities which were established by Muslim scholars are Dār al-‘Ulūm al-IslÉmiyah (Deoband), Maẓahir al ‘Ulūm (Saharanpur), Dār al-‘Ulūm Nadwatul ‘Ulamā’ (Lucknow), Dār al-×adīth Raḥmāniya (Delhi). These schools and universities contributed to a strong renaissance in religious education and especially in the field of ×adīth, and its effects are still felt up to this date. Various Muslim scholars serving different fields of knowledge like ×adīth, Islamic jurisprudence, Quranic exegeses, Islamic preaching, Islamic thought, and literature were graduates of these schools and universities. They have contributed to creating a religious awakening among Muslims through their writings. Among these great achievers was Sh. Abū Ùayyib Shams al-×aq ‘Aẓīmabādī who exerted a sincere effort and spent most of his life in keeping the legacy of ×adīth alive and spreading it among the masses. Hence, the present paper considers the study of his contribution to be a valuable academic contribution. The paper divides the contents into two sections, firstly giving a short introduction about the scholar, and secondly analysing the scholarly efforts made by him in serving the legacy of the ×adīth. Hamdard Islamicus Vol. XLIV, No. 4 45 … 2. Research Objectives The main objective of this research is to shed light on the biography and scholarly contributions of Shaykh al-‘Aẓīmabādī and to introduce his efforts in the knowledge fields of ×adīth, which were distinguished by originality, seriousness, and innovation. It is, however, not known to many researchers in this field since many of his efforts are not printed yet. 3. Literature Review The researcher was not able to find any previous study in the English language on the most important aspects of the biography and scholarly contributions of Shaykh al-‘Aẓ ī mabā dī , especially his efforts in the scholarly fields of ×adī th, which motivated the researcher to prepare this research in the English language. While there is a book in Urdu language written by Muhammad Zubayr Al-Dayā nwī , entitled: “Yādgār Ghugharī” which has been published by Al Maṭ ba‘ Aḥ madī , Patna (India) 1312 H. The author talks in this book about the details of ‘Aẓ ī mabā dī ’s life. There is also another book in Arabic language written by Muhammad ‘Uzayr Shams, entitled: ×ayāt Al MuÍaddith Shams al-×aq wa A‘māluh , published by Jamia Al Salafiyyah, Banaras (India) 1991, in this book the author talked about the life of ‘Aẓ ī mabā dī and his contributions in the field of ×adī th and in other Islamic fields1. 4. Discussion The researcher has organized the research into two sections: Section 1 study the biography of Shaykh al-‘Aẓīmabādī in five subsections as follows 1. His Name and Place of Birth 2. His Education and Teaching 3. His Death 4. His Traits Section 2 studies his efforts in the knowledge fields of ×adīth in four subheadings as follows: 1. Collection of Prophetic Traditions 2. His Role in Reviving the Legacy of ×adīth 3. His Role in Reviving Prophetic Traditions and defending them 46 Shaykh Abū Al-Ṭayyib Shams Al-Ḥaqq… … 4. His Contribution in Writing Books in ×adīth 5. The research then was concluded with few findings. 4.1. Biographical Introduction This section focuses on the personal biography of Sh. Shams al-×aq, by highlighting his name, place of birth, progress in his learning and education, involvement in teaching, his personal creed, and finally, his death. 4.1.1. His Name and Place of Birth Sh. al-‘Aẓīmabādī’s name was Shams al-×aq s/o Amīr ‘Alī. His teknonymy was Abū al-Ṭayyib. He is known as ‘Aẓīmabādī in connection with ‘Aẓīmabād (anglicized Azimabad), which was the 19th Century name of modern-day Patna, the capital city of the state of Bihar (India). He was born in Patna on 27th Ḏūl al-Qa‘dah 1273 H, which corresponds to 1857. In some instances, Sh. Shams al-×aqq describes himself as Dayānawī in connection with Diyawan near Patana2. 4.1.2. His Education and Teaching Sh. al-‘Aẓīmabādī started learning the Holy Qur’Én, and then learned the Persian language, which was a common practice in India, then he received Islamic knowledge from the scholars of his city. In 1292H, he travelled to Lucknow and studied under the tutelage of scholars of logic and philosophy. Then, he moved to Moradabad and studied some of the books on logic under the guidance of Sh. Bashīr al-Dīn Qanūjī (d. 1296 H). After that, he travelled to Delhi, and accompanied Sh. Naẓīr ×usayn al-Dihlawī (d. 1320 H) and read upon him most of the collections of ×adīth. Then, he moved to the state of Bhopal and read some books from ×usayn b. MuÍsin al-Anṣārī (d. 1327 H). These three scholars were the prominent teachers of ×adīth for Sh. Shams al-×aq3. In 1311 H, he travelled to perform the pilgrimage of ×ajj. He read some books of Islamic knowledge, specially ×adīth, from the scholars of Ḥijāz region like Sh. AÍmad b. AÍmad al-Maghribī (d. 1314 H), Sh. ‘Abd al-RaÍmān b. Abdullah al-Ṭā’ifī (d. 1315 H), Sh. Nu‘mān b. Maḥmūd al-Ālūsī (d. 1317 H), Sh. ‘Abd al-‘Azīz al-MarsÊ (d. 1324 H), Sh. Fāliḥ al-Úāhirī (d. 1328 H), Sh. AÍmad b. ‘Īsā al-Makkī (d. 1329 H), Sh. Muḥammad Ḥasb Allah al-Makkī (d. 1335 H), Sh. Ibrāhīm b. Sulaymān al-Maghribī, etc. He sought permission to narrate various Hamdard Islamicus Vol. XLIV, No. 4 47 … collections of ×adīth (ijāzah) from these scholars and documented in a thabt with the title Nihāyat al-rusūkh fī mu‘jam al-shuyūkh. However, the book is currently still missing4. After receiving the traditional Islamic knowledge and logic, he dedicated his time to teaching and benefiting others. He focused more on teaching ×adīth than other branches of Sharī‘ah. Hence, many of his students became scholars of high reputation with their contribution by writing and teaching in the field of Ḥadīth. His most famous student was Sh. MuÍammad ‘Abd al-RaÍmān Mubārakpūrī (d. 1353 H), the author of TuÍfat al-aḥwadhī sharÍ jāmi‘ al-Tirmidhī 5. 4.1.3. His Death Sh. Shams al-×aqq passed away on 19th Rabī‘ al-Awal 1329 H (corresponding 21st March 1911), after spending 55 years in serving the cause of ×adīth and Sunnah. 4.1.4. His Traits Sh. Shams al-×aq was extremely modest, humble, and pious. He even did not put his name on some of his writings. Some of his writings were published, for the first time, without the original author’s name. He was highly respectful towards the scholars of salaf and the four imām, despite being a follower of Ahal ×adīth who do not follow any particular imām6. 4.2. Contribution to the Prophetic Legacy This section deals with the contribution of Sh. Shams al-×aqq in serving the cause of ×adīth either through re-presenting it or through spreading it, defending it and writing commentaries on the collections of ×adīth. 4.2.1. Collection of Prophetic Traditions Sh. Shams al-×aqq had a passion, from the early days of his learning, to collect rare scriptures and sophisticated books. He used to buy the manuscripts and order the publications with heavy price from Egypt, Beirut, Lydon, Germany, Paris, London, and book suppliers in the West and East. This was despite the limitation in resources in those times. Also, he used to request copying rare manuscripts regardless of how much money it might cost him. All these efforts, over a number of years, 48 Shaykh Abū Al-Ṭayyib Shams Al-Ḥaqq… … resulted in a collection of print and manuscript books that were not available in many libraries in the country. After his death, his collection was transferred to Khuda Bakhsh Oriental Public Library in Patna and can be a source of benefit for the seekers of knowledge.7 It would be apt to list down some of the rare items in his collection of books and manuscripts of ×adīth, for example: al-Musnad by al-Humaydī (d. 219 H), Al-Muṣannaf by Abū Shayba Al Kūfī (d. 235 H), Al-Musnad by ‘Abd b. Ḥumayd Al Kashī (d. 249 H), Al-Musnad by Abū ‘Awāna al-Isfirā’īnī (d. 316 H), Al-Ṣaḥīḥ and Al-Thiqāt by Ibn Ḥibbān Al Bustī (d. 354 H), Ma‘ālim al-sunan by Abū Sulymān al-Khaṭṭābī (d. 388 H), Ma‘rifat al- sunan wa al-athār by Aḥmad b. al-×usayn al-Bayhaqī (d. 458 H), Al- Tamhīd by Ibn ‘Abd al-Barr al-QurÏubī (d. 463 H), Taqyīd al- muhmal wa tamīz al-mushkil by Abū Ḥusayn al-Jayānī (d. 498 H), ShurūÏ al-a’imah al-khamsa by Muḥammad b. Ùāhir al-Ḥāzimī (d. 584 H), Tahdhīb Sunan Abū Dāwūd by Ibn al-Qayyam al-Jawaziyyah (d. 751 H), Al-Ilimām by Ibn Daqīq Al ‘Īd (d. 702 H), TuÍfat al-ashrāf bi ma‘rifat al-aÏrāf by Jamāl al-Dīn al-Mizzī (d. 742 H), Tārīkh al-Islām by Shams al-Dīn al-Ḏahbī (d. 784 H), Kashf al-astār ‘an zawā’id musnad al-Bazzār by Nūr al-Dīn al- Haythamī (d. 807 H), Al-Nukat al-ẓirāf ‘alā al-aṭrāf by Ibn Ḥajar al- ‘Asqalānī (d. 852 H), Is‘āf al- mubaṭṭā’ bi rijāl al-muwṭṭā by Jalāl al-Dīn al-Suyūṭī (d. 911 H), SharÍ shamā’il al-Ùirmidhī by Muḥammad ‘Āshiq ‘Umar al-×anafī (d. 1032 H), and Al-Nafs al-yamānī wa al-ruÍ al- rayÍānī fī ijāzat al-qaḍā banī al- Shawkānī by ‘Abd al-Raḥmān b. Sulymān al-Ahdal (d. 1250 H). Besides these, there were a lot of valuable and rare manuscripts in ×adīth, its knowledge fields and its scholars, that were owned by Sh. ‘Aẓīmabādī. There were many more manuscripts related to Quranic exegesis, history, biographies, language, literature, philosophy, logic, and Islamic theology. 4.2.2. Reviving the Legacy of ×adīth Sh. al-‘Aẓīmabādī had a major role in reviving the legacy of ×adīth in the Indian region since he spread many writings of ×adīth and was the first one to introduce the scholars of this region to writings of stalwarts of ×adīth like Ibn Tayymiah, Ibn al-Qayyam al-Jawaziyah, Shams al-Dīn al-Dhabī, ‘Abd al-‘Aẓīm al-Mundhrī, Jalāl al-Dīn al-SuyūÏī, to name a few. Before him, scholars of Indian origin had rare chances to go through the writings of these scholars 8. Also, he was a special advisor to Dairatul Ma‘arifil Osmania in Hyderabad (India). Upon the advice of Sh. al- ‘Aẓīmabādī, various books on ×adīth and its scholars, e.g., Tadhkirat al- ×uffāÐ by Al-Ḏahabī, Tahdhīb al-tahdhīb, and Lisān al-mīzān by Ibn Hamdard Islamicus Vol. XLIV, No. 4 49 … Ḥajar, Al-Ansāb by Al-Sam‘ānī and other books were published. Further, some printing houses in Egypt used to take his advice for printing valuable books in ×adīth and its scholars.9 Sh. al-‘Aẓīmabādī was a reference point for many scholars of India about the knowledge of manuscripts and knowing their whereabouts. He used to lend them handwritten manuscripts of books available in his personal collection despite theological or juristic differences that may exist with the borrower.10 4.2.3. Reviving Prophetic Traditions and Defending Them Besides Sh. al-‘Aẓīmabādī’s scholarly involvement, he did not overlook the duties of preaching good deeds and warning against bad ones. He used to dedicate a considerable part of his time to calling Muslims to follow the right path of monotheism and acting upon the directives of the Holy Qur’ān and Sunnah. He was instrumental in stopping many heresies, superstitions, and shirk-based traditions, which were widespread especially in places where Sh. al-‘Aẓīmabādī used to live. As a result, the effects of Sunnah were seen in places where he lived, and many people repented on his hands and decided to leave the false beliefs, traditions, and customs which were against pure Islamic creed and opted to live their lives in accordance with the right creed.11 Sh. al-‘Aẓīmabādī, also had considerable contribution in defending Sunnah in his region, and under his guidance, one of his students Sh. Abū al-Qāsim Sayf al-Banārasī (d. 1369 H) wrote various books in refuting claims of those who denied the authenticity of Sunnah. Sh. al-‘Aẓīmabādī even assisted him financially in addition to the scholarly assistance. All these efforts were instrumental in correcting the views of many intellectual Muslims who were getting influenced by those suspecting the authenticity of ×adīth. Also, Sh. al-‘Aẓīmabādī responded to those who opposed authenticity of the Prophetic traditions in various writings especially in his book ‘Awn al-ma‘būd ‘alā sharḥ sunan Abī Dāwūd. It could be a stand-alone book if a researcher decided to gather all these points from the given.12 4.2.4. Writing Books on ×adīth Sh. al-‘Aẓīmabādī excelled in ×adīth and had a vast knowledge about its matn (the narrated text) and sanad (the line of narrators). He was also capable of differentiating between ṣaÍÊÍ and Ìa‘īf sanad, had knowledge of the intended meaning of the reported ×adīth and its juristic rulings, 50 Shaykh Abū Al-Ṭayyib Shams Al-Ḥaqq… … and was brilliant in extracting rulings out of it. He had a high calibre in commenting on the ×adīth and solving its complex matters. He was known among his contemporaries for his vast knowledge of narrators of ×adīth and knowing their status of discreditation (jarḥ) and accreditation (ta‘dīl) and his deep knowledge of levels of ×adīth scholars (Ïabaqāt). All these factors have helped him to a large extent in writing about various topics. He started writing in 1302 H and continued doing so till his death. In a short span of time, not more than 27 years, he was able to write a large number of books on ×adīth, Fiqh and biosketches (tarājim) in three different languages (i.e., Arabic, Persian and Urdu). Some of these books were published in India and abroad, some of them are still manuscripts to date, and some of them are missing and were never found. Following is a brief introduction about his writings including the printed, the manuscripts, and the missing ones: 4.2.4.1. Writings and Notes on Additional Remarks on ×adīth Collections and its Narrators Sh. al-‘Aẓīmabādī wrote a lengthy commentary on Al-Sunan by Abū Dāwūd Sulaymān b. Ash‘ath al-Sijistānī (d. 275 H) entitled Ghāyat al- maqṣūd fī sharḥ sunan Abī Dāwūd. The commentary contained several points in solving mushkil al-×adīth and explaining gharīb al-×adīth. Also, it highlights juristic points which can be extracted from the ×adiths of a particular chapter. It discusses matters related to the knowledge fields of ×adīth and accurately refers to the names of the narrators and their biosketches. Also, it mentions the views of authoritative scholars on matters which are subject to agreement or disagreement and presents the supporting view of each side. It was evident that Sh. al-‘Aẓīmabādī was free from the sectarian prejudice while writing this commentary. Hence, he chose those views and opinions which he found to be correct and supported by the proof. In this approach, he relied on books of well- grounded scholars both published and manuscripts. While discussing a matter, Sh. al-‘Aẓīmabādī might mention his own conclusions and what he heard from his teacher scholars.13 Unfortunately, he was not able to complete this commentary beyond the chapter on Praying for the Deceased once Placing him in his Grave in the Book of Funerals (kitāb al-janā’iz). This book is printed and in circulation. Sh. al-‘Aẓīmabādī wrote an abridgment of Ghāyat al-maqÎūd entitled ‘Awn al-ma‘būd ‘alā sunan Abī Dāwūd. The book was printed for the first time under the name of Sh. Muḥammad Ashraf known as Sharf al-×aqq ‘Aẓīmabādī (d. 1326 H) who was the younger brother of Sh. Shams al- Hamdard Islamicus Vol. XLIV, No. 4 51 … ×aqq. The reason for attributing the book to his name was in consideration of assistance provided by Sh. Sharf al-×aqq to Sh. Shams Al ×aq. Some researchers have mistakenly thought that the author of ‘Awn al-ma‘būd is different from Ghāyat al-maqÎūd. One of such mistakes is committed by ‘Umar Riḍā Kaḥāla (d. 1408 H) who referred to ‘Awn al-ma‘būd as one of the writings of Sh. Sharf al-×aqq14. This commentary has certain unique features and characteristics which cannot be found mostly in other commentaries on the books of Sunnah, and they can be summarized here. There is a high level of accuracy of the main text of Sunan Abī Dāwūd because the commenter relied on the narration of Muḥammad b. Aḥmad al-Lu’lu’ī (d. 331H). He compared the version with various other narrations and several copies. Further, he mentioned that he was able to secure eleven copies of Sunan Abī Dāwūd and all of them were narration of al-Lu’lu’ī except one which by Ibn Dāsa Abū Bakr Muḥammad b. Bakr al-Baṣrī (d. 346 H). He compared all these versions and referred to dozens of books written by earlier scholars and was able to make the narration of al-Lu’lu’ī stand out by referring to it in all the narrations. He even mentioned that the presented text of ×adīth and its commentary are a composition of the narrations of Ibn Dāsa, Ibn al-‘Abd al-Warrāq Abū ×usayn ‘Alī b. al- ×asan al-Anṣārī (d. 328 H), Ibn al-A‘rābī Abū Sa‘īd Aḥmad b. Muḥammad al-Baṣrī (d. 340 H). Further, the book contained some inputs from the narrations of al-Ramlī Abū ‘Īsā Isḥāq b. Musā al-Warrāq, although these inputs were small in numbers. Overall, these were the most famous narrators and scribes of Sunan Abī Dāwūd.15 This is the first complete commentary on Sunan Abī Dāwūd as the commentaries written before this one was incomplete, e.g., the commentary of al- ‘Aynī and al- Subkī. However, there were some commentaries written after it, e.g., Badhl al-Majhūd written by one of his contemporary scholars Sh. Khalīl Aḥmad al-Sahāranpūrī (d. 1346 H) which is a complete and comprehensive one. ‘Awn al-ma‘būd, as a commentary, is of an appropriate length when it comes to solving ambiguities of the subject book whether it was in the text of ×adīth or in its sanad. The discussion is brief but covers all the aspects so that the reader is not distracted by the lengthy details. The commentary also contained refutations and answers to sects that falsely claim to be Muslims by following non-Islamic creed, (like Qādyānī) and followers of heresies. Also, the commenter refuted the controversial theories which were propagated at the times of the author such as the trend of naturalism headed by Sir Syed Ahmad Khan (d. 1898), the founder of Muhammadan Anglo-Oriental College that was later known as Aligarh Muslim University, who followed the naturalist 52 Shaykh Abū Al-Ṭayyib Shams Al-Ḥaqq… … approach in explaining the Holy Qur’Én and tried to find his own explanations for things that did not suit his naturalist approach in a manner which was not in line with Arabic and its grammatical usage. This approach by Khan resulted in rejecting the reported miracles and ×adīth ØaÍÊÍ which were against his naturalist approach. Sh. al-‘Aẓīmabādī refuted all such claims and theories in this commentary. This commentary was published several times in India and places in Arabia. In the book of ØaÍÊÍ Al Bukhārī there are 23 ×adīths that are classified as thulāthiyāt which are a form of narratives where there are only 3 narrators between the compiler (e.g., al-Bukhārī) and the end of sanad [(mostly, the Prophet (Øal Allah-u-‘alaihe wa sallam)]. Many scholars have written commentaries on thulāthiyāt of ṢaÍīÍ al-Bukhārī and so did Sh. al-‘Aẓīmabādī who wrote a detailed commentary entitled FaÌl al-bārī sharÍ thulāthiyāt al-Bukhārī. In this commentary, he covered discussions related to sanad and matn. He even focused on the status of the subject ×adīth and mentioned rulings that can be extracted from it. He was not able to complete the commentary and the written part is missing16. Sh. al-‘Aẓīmabādī wrote a commentary on the prolegomenon of Imām Muslim b. al-ḤajjÉj Al Qushyrī (d. 261 H) entitled Al-Najam al- wahhāj fī sharÍ muqaddimah al-ØaÍÊÍ li Muslim bin al-ḤajjÉj. His commentary covered all discussions made in the mentioned prolegomenon. He explained what was intended by Imām Muslim and explained the uncommon and difficult words.17 To date, the book is still a manuscript at Khuda Bakhsh Oriental Public Library in Patna. Sh. al-‘Aẓīmabādī gathered all the informative points and notes which uncover matters difficult to understand in Jāmi‘ al-Tirmidhī and presented them in his book entitled Hadiyah Al Lawdha‘ī bi Nukāt Al Tirmidhī. He even spoke about Imām Tirmidhī and the characteristics of his compendium and mentioned many informative points related to it. However, this book was not completed, and its manuscript is available at Khuda Bakhsh Oriental Public Library in Patna.18 Sh. al-‘Aẓīmabādī wrote additional remarks (ta‘līqāt) on the original texts of Ḥadīth collections. One such writing is his remarks on Jāmi‘ al- Tirmidhī, wherein he intended to explain all the ambiguous words of the compendium and highlight the places they were mentioned. A manuscript is available at Khuda Bakhsh Oriental Public Library in Patna. Sh. ‘Abd al-Salām al-Mubārakpūrī mentioned in his book SÊrat Al Imām Al Bukhārī that Sh. al-‘Aẓīmabādī wrote additional remarks on Sunan al- Nisā’ī19, but it was not found. Hamdard Islamicus Vol. XLIV, No. 4 53 … Further, Sh. al-‘Aẓīmabādī wrote additional remarks on Sunan al- Dārquṭnī which was published as Al-Ta‘līq al-mughnī ‘alā sunan al- Dārquṭnī. One of the important characteristics of this book is that it was based on a comparison by Sh. al-‘Aẓīmabādī between two old versions. One of these versions is of ×āfiẓ Ibn Bishrān Abū Bakr Muḥammad b. Abū al-Qāsim ‘Abd al-Malik Al Baghdādī (d. 430 H) who narrated the book from Imām al-Dārquṭnī, the compiler of the compendium himself. This version was corrected by corrections of ×āfiẓ ‘Abd al-Ghanī b. Sa‘īd al-Azdī (d. 409 H). The other version was narrated by Imām Abū al-Ùāhir Muḥammad b. Aḥmad al-Aṣbahānī (d. 445 H) who narrated it from Imām al-Dārquṭnī. Both these versions were secured by Sh. al-‘Aẓīmabādī who compared them with the master version and clarified the differences in the footnote by giving additional useful remarks so that it turned out as a brief commentary on Sunan Dārquṭnī. The book was printed at Al Anṣārī Printing in Delhi in 1310 H, and reprinted by Dār al-MaÍāsin in Cairo in 1386 H. It is worth noting that Sh. al-‘Aẓīmabādī’s additional remarks were included in the version of Sunan al-Dārquṭnī, which was edited by Sh. Shu‘ayb al-Arnāwu’ṭ (d. 1438 H) by Mu’assasat al-risāla in Beirut in 1424 H.20 Further, Sh. al-‘Aẓīmabādī made additional remarks on books dealing with narrators of ×adīth. He wrote additional remarks on Al- Tārīkh al-Ṣaghīr and Kitāb al-Ìu‘afā’ al-kabīr, both by Imām al-Bukhārī (d. 256 H), and the book of Al-Öu‘afā’ al-matrūkīn by al-Nisā’ī (d. 303 H). These books were published early in Delhi and Lahore.21 Sh. al-‘Aẓīmabādī’s additional remarks on Is‘āf al-mubaÏÏā’ bi Rijāl al-muwaṭṭā’ by Jalāl al-Dīn al-Suyūṭī (d. 911 H) wherein he gathered bio- sketches of narrators mentioned in Al-Muwaṭṭā’ Imām Mālik. However, it seems that the author was confused about some places and may have left the names of many narrators. This encouraged Sh. al-‘Aẓīmabādī to rectify names of the narrators and clarify their teknonymy and agnomen. Also, Sh. al-‘Aẓīmabādī corrected the main text by comparing it with a number of manuscripts and made his remarks in the footnotes. These additional remarks along with the main text were published by Al Maṭba‘ al-anṣārī (Delhi) in 1320 H.22 4.2.4.2. Writings on Ṯhabt and Tarājim (biosketches) Sh. al-‘Aẓīmabādī wrote a treatise entitled Al-Maktūb al-laÏīf ilā al- muÍddith al-sharīf. It contains information as given in such types of certification booklets. Sh. al-‘Aẓīmabādī discussed the types of ijāzah (certificating the person to narrate ×adīth) especially the general one 54 Shaykh Abū Al-Ṭayyib Shams Al-Ḥaqq… … (ijāzah ‘āmma) and mentioned the disagreement of the ×adīth scholars regarding the validity of such a certification, and even presented views of those who considered its validity. Also, he stated names of scholars and ×adīth experts who had no objection to granting general ijāzah. He even gave biosketches of these scholars but in brief. This treatise was published long ago by al-Maṭba‘ al-anṣārī (Delhi) in 1314 H.23 Sh. ‘Aẓīmabādī wrote a thabt, entitled Al-Wajāza fī al-ijāzah, wherein he complied names of his shaykhs to whom he read upon ×adīth or heard from them. At the start of the book, he listed the names of all his shaykhs in narrating ×adīth. The book was published by al-Majma‘ al- ‘ilmī (Karachi), and ×adīth Academy in Faisalabad (Pakistan) in 1408 H. Sh. al-‘Aẓīmabādī wrote another thabt entitled Nihāyat al-rusūkh fī mu‘jam al-shuyūkh wherein he mentioned their biosketches and even biosketches of those who were mentioned in the chain of narrators. As of now, this thabt is missing.24 Sh. al-‘Aẓīmabādī wrote Sīrat al-muḥaddith shaykh Abdullah Jahā’u Ilāhbādī which is a biography in Urdu of Sh. Abdullah al-Ṣiddīqī Muḥammadī Jahā’u Ilāhbādī (d. 1300 H) who was one of the great scholars of ×adīth in India during the 13th century. This book is missing.25 4.2.4.3. Other writings on various other matters of ×adīth and Fiqh Sh. al-‘Aẓīmabādī wrote a valuable and unique book entitled I‘lām ahl al-‘aṣr bi aÍkām rak‘atai al-fajr wherein he explained the etiquettes of performing Sunnah prayers of Fajr. The book consists of 10 chapters. The approach followed in the book is to mention all ×adīths and athār related to the chapter. Then, he comments on them in light of what is mentioned by thorough and stalwart scholars. He then looks at their opinions and adopts the strongest and most suitable view as per the proof. Also, he mentions ×adīths referred by those who defended different opinions but examines them in a critical manner in a way similar to ×adīth scholars, so it is evident whether the presented ×adīth is ØaÍÊÍ or Öa‘īf by closely studying its sanads. In case any of the narrators is impeachable (muttaham), liar (kādhib) or weak (Ìa‘īf), so Sh. al- ‘Aẓīmabādī names him and refers to the opinions of authorities in the field of discreditation (jarÍ) and accreditation (ta‘dīl) as mentioned in the authoritative books of this field. Further, he refers to the opinions of scholars of salaf and mujtahid by mentioning their supporting proof and conducting a discussion on it, and preferers the opinion which has more supportive proof. The book was published by Al-MaÏba‘ al-Anṣārī Hamdard Islamicus Vol. XLIV, No. 4 55 … (Delhi) in 1306 H. It was then reprinted by Idāra al-‘Ulūm al-Athariyah (Lyallpur, Pakistan). Sh. al-‘Aẓīmabādī wrote Ghanyat al-alma‘ī wherein he addressed matters related to ×adīth and its sciences such as the difference between the statement “hÉdhā al-Íadīth lā yaÎiÍÍu” and the statement “lā yathbut”. Also, discussed rulings such as placing the hand on the chest while performing the prayer and scarifying on behalf of dead people. Even other matters related to ×adīth were presented and discussed in the treatise. It was printed by Al-MaÏba‘ al-Anṣārī (Delhi) in 1311 H, and then it was reprinted by Maktaba al-Salafiyyah (Madinah) in 1388 H. Sh. al-‘Aẓīmabādī wrote Raf‘ al-iltibās ‘an ba‘ḍ al-nās in response to a book entitled Ba‘ḍ al-nās fī daf‘ al -waswās that is attributed to Sh. Aḥmad ‘Alī al-Sahāranpūrī (d. 1297 H) where the latter, allegedly, responded to criticism of Imām al-Bukhārī on some matters of Imām Abū ×anīfa by saying “some people saying”. Sh. al-‘Aẓīmabādī responded to these responses and verified the matters mentioned by Imām al-Bukhārī in his collection of ØaÍÊÍ and supported them from the standpoint of ×adīth scholars and identified potential weakness of the stand adopted by the ×anafī scholars in these matters.26 It was printed by Al-Maṭba‘ al- MuṣÏafā’ī (Delhi) in 1311 H and then by Maṭba‘ al-Shamsiya (Multan) in 1358 H. Also, it was published by Dār al-Tarjuma wa Ta’līf wa al-Nashr at Al Jamia Tus Salafiah (Varanasi) in 1396 H. Sh. al-‘Aẓīmabādī wrote TuÍfat al-mujtahidīn fī akhbār Îalāt al-witr wa qiyām ramaÌān ‘an al-nabī al-mukhtār wherein he compiled several ×adīths and Éthār which are related to witr and qiyām during the nights of RamaÌān. As of date, it is missing.27 Sh. al-‘Aẓīmabādī wrote Al-Nūr al-lāmi‘ fī akhbār Îalāt al-jumu‘ah ‘an al-nabī al-shāfi‘ which is a collection of ×adīths reported from the Prophet (Øal Allah-u-‘alaihe wa sallam) in relation to Friday prayers. The author has critically examined them and highlighted their level of soundness and weakness. However, he was not able to complete the book, and the portion completed is missing as of date28. 5. Conclusion The paper presented some of the personal and scholarly aspects of Sh. Shams al-×aqq ‘Aẓīmabādī’s life and briefly studied his contributions in serving the legacy of ×adīth. The study reached some conclusions and recommendations; the most important of them are as follows. 56 Shaykh Abū Al-Ṭayyib Shams Al-Ḥaqq… … 1) Muslim scholars in India have given extra importance to religious education after the fall of Mughal Empire. For this purpose, they established various Islamic universities and Islamic seminaries (madÉris). These institutions produced great scholars who had valuable contributions in religious upliftment of Muslim society and maintaining its religious identity. 2) Sh. al-‘Aẓīmabādī was one of the great Muslim scholars of India during the 19th century. He studied Islamic knowledges, especially ×adīth, upon the stalwarts of his time and even mastered the same. Many of his students became prominent scholars of this field. 3) Sh. al-‘Aẓīmabādī was among the very few scholars of his time who took care of collecting rare manuscripts and antique books on ×adīth from major libraries in the West and the East. As a result, his personal library housed a collection of manuscripts and books which was rarely seen in any library of Muslim scholars in India. 4) Sh. al-‘Aẓīmabādī was among the Pioneer scholars of India who introduced ×adīth scholars of his lands to many collections and references of ×adīth which were never heard before to them. Due to his vast knowledge about ×adīth manuscripts, he was appointed as an advisor to some research centres in India and abroad. Also, he was a reference for many scholars in India on this matter. 5) Despite Sh. al-‘Aẓīmabādī’s continuous involvement in teaching ×adīth and writing books, he didn’t neglect preaching monotheism (tawÍīd) and spreading Sunnah among the Muslims and making them beware of heresies and superstitions which were spreading due to long co-inhabitancy with non-Muslims. Further, he contributed to defending Sunnah and refuting attacks and criticism by enemies of Islam. 6) One of the significant aspects of Sh. ‘Azī mā bā dī ’s scholarly inclination is her balanced approach while dealing with juristic schools different from the one which he used to follow. Hence, he maintained a good relationship with followers of other schools and his books were reflective of that. 7) The research highlighted the contribution of Sh. ‘Azī mā bā dī and it is evident that some of his writings are still unpublished and future research efforts might be undertaken to publish them by ×adī th researchers. Most of these manuscripts are situated at Khuda Baksh Library, Patna in India. Towards the end of the study, it is recommended to the researchers in the field of ×adīth to expand the research in the most important and significant aspects of personal and scholarly life of Sh. Shams Al ×aqq ‘Aẓīmabādī. More research should also examine his Hamdard Islamicus Vol. XLIV, No. 4 57 … writings in this field, especially studying the approach followed in his book ‘Awn al-ma‘būd ‘alā sharÍ sunan Abī Dāwūd which is one of the unique commentaries on Sunan Abī Dāwūd. Notes and Bibliography 1 Muḥ ammad ‘Uzayr Shams, ×ayāt Al MuÍaddith Shams al-×aq wa A‘māluh (Banaras, Jamia Al Salafiyyah,1991) 2Syed ‘Abd Mā jid Ghourī , Al-MuÍaddithūn min Jamā‘at Ahl al-×adīth fī al- Hind wa Juhūdahum fī al-×adīth al-Nabawī Dirāsah Isqirā’iya (Beirut: Dar Ibn al-Khathī r, 2021), 321. 3‘Abd al-Ḥ aī Al-Ḥ asnī , Al-I‘lām bi mann fī Tārīkh al-Hind min A‘lām (Beirut: Dā r Ibn al-Ḥ azm, 1999), 8: 1243; Shams, ×ayāt Al MuÍaddith Shams al-×aq wa A‘māluh, 23-26. 4 Sḥāms, ×ayāt Al MuÍaddith Shams al-Ḥaq wa A‘māluh, 23-26. 5 Ibid., 214, 316, 317. 6 Ibid., 48. 7 Ibid., 73, 77. 8 Ibid., 43 9 Ibid., 43,44. 10 Al-×asnī , I‘lām bi mann fī Tārīkh al-Hind min A‘lām, 8:1243. 11Ghourī , Al-MuÍaddithūn min Jamā‘at Ahl al-×adīth fī al-Hind wa Juhūdahum fī al-×adīth al-Nabawī Dirāsah Isqirā’iya, 333- 334. 12 Ibid., 335, 336. 13 Ibid., 197-207; Al-‘Aẓ ī mabā dī , Ghāyat al-MaqÎūd fī SharÍ Sunan Abī Dāwūd, 13-14. 14 ‘Umar Riḍ ā Kaḥ ā la, Mu‘jam al-Mu’alifÊn (Beirut: Resalah, 1993), 3:136. 15 Al-‘Aẓ ī mabā dī , ‘Awn al-Ma‘būd SharÍ Sunan Abī Dāwūd, 3:304 16‘Abd al-Salā m Al-Mubā rakpū rī , Sīrat al-Imām al-Bukhārī (Varanasi: Idā rat al- Buḥ ū th al-Islā miyyah wa al-Da‘wah wa al-Iftā Jā mi‘a al-Salafiyyah, 1991), 234. 17Ghourī , Al-MuÍaddithūn min Jamā‘at Ahl al-×adīth fī al-Hind wa Juhūdahum fī al-×adīth al-Nabawī Dirāsah Isqirā’iya. 373, 374. 18 Shams, ×ayāt al-MuÍaddith Shams al-×aqq wa A‘māluh, 248. 19 Al-Mubā rakpū rī , Sīrat al-Imām al-Bukhārī, 437. 20 Ghourī , Al-Muḥaddithūn min Jamā‘at Ahl al-×adīth fī al-Hind, 380, 381. 21 Shams, ×ayāt al-MuÍddith Shams al-×aqq wa A‘māluh, 254-255. 22 Ghourī , Al-MuÍaddithūn min Jamā‘at Ahl al-×adīth fī al-Hind, 382. 23 Ibid., 369, 370. 24 Shams, ×ayāt al-MuÍaddith Shams al-×aqq wa A‘māluh, 254-255. 25 Ibid., 145-146. 26 Al-Mubā rakpū rī , Sīrat al-Imām al-Bukhārī, 229. 27 Al-Ḥ asnī , Al-I‘lām bi mann fī Tārīkh al-Hind min al-A‘lām, 8: 1244 28 Ibid.