Similarly, the Moroccan sultan Abu Faris Abd al-Aziz al-Hafsi requested a copy before its completion. In 839 the request was repeated, and further volumes were sent, until, in the reign of al-Zahir, the whole text was finished and a complete copy was dispatched. In 833 requests where sent to the Mamluk sultan al-Ashrar Harsh requesting a copy of Fath al Bari, and Ibn Hajar was able give him the first three volumes.
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It began as a series of formal dictations to his hadith students, after which He wrote it out in his own hand and circulated it section by section to his pupils, who would discuss it with him once a week.Īs the work progressed and its author’s fame grew, the Islamic world took a close interest in the new work. Ibn Hajar commenced the enormous task of assembling his Fath al-Bari in 817. Among these are al-Durar al Kamina (a biographical dictionary of leading figures of the eighth century), a commentary on the Forty Hadith of Imam al-Nawawi (a scholar for whom he had particular respect) and many other works. It was in Cairo that the Imam wrote some of the most thorough and beneficial books ever added to the library of Islamic civilisation. During these years, he served on occasion as the Shafi’i chief justice of Egypt.
Once ensconced in Egypt, Ibn Hajar taught in the Sufi lodge (khaniqdh) of Baybars for some twenty years, and then in the hadith college known as Dar al-Hadith al-Kamiliyya. So widely did her reputation for sanctity extend that during her fifteen years of widowhood, which she devoted to good works, she received a proposal from Imam Alam al-Din al-Bulqini, who considered that a marriage to a woman of such charity and baraka would be a source of great pride.’ Many noted how she surrounded herself with the old, the poor and the physically handicapped, whom she supported.
After the marriage, Ibn Hajar moved into her house where he lived until his death. She was a hadith expert in her own right, holding ijazas from Zayn al-Din al- l lraqi, and she gave celebrated public lectures in the presence of her husband to crowds of ulema among whom was Imam al-Sakhawi. When he reached 25 he married the lively and brilliant Anas Khatun, then 18 years of age. After a further visit to Mecca and Madina, and to the Yemen, he returned to Egypt. Two years later his protector died, and his education in Egypt was entrusted to the hadith scholar Shams al-Din ibn al-Qattan, who entered him in the courses given by the great Cairene scholars al-Bulqini and Ibn al-Mulaqqin (d.804) in Shafi’i Fiqh and of Zayn al-Din al- Iraqi (d.806) in hadith, after which he was able to travel to Damascus and Jerusalem, where he studied under Shams al-Din al-Qalqashandi (d.809), Badr al-Din al-Balisi (d.803), and Fatima bint al-Manja al-Tanukhiyya (d.803).
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By the time he accompanied al-Kharrubi to Makka at the age of 12, he was competent enough to lead the Tarawih prayers in the Holy City, where he spent much time studying and recalling Allah amid the pleasing simplicity of Kharrubi’s house, the Bayt al-‘Ayna’, whose windows looked directly upon the Black Stone. Here he excelled, learning Surat Maryam in a single day and progressing to the memorization of texts such as the Mukhtasar of Ibn al-Hajib. The two children became wards of the brother of his father’s first wife, Zaki al-Din al-Kharrubi, who entered the young Ibn Hajar in a Qur’anic school when he reached five years of age. Both died in his infancy, and he was later to praise his elder sister, Sitt al-Rakb,' Imam Bukhari’s Sahih is one of the most important works in Hadith literature, it’s importance may be gauged by the fact that at least seventy full commentaries have been written on the Sahih.Fathul bari english full#
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