Tarjuman al-Sunnah
 Urdu cover | |
| Author | Badre Alam Merathi |
|---|---|
| Original title | ترجمان السنہ |
| Country | British India |
| Language | Urdu |
| Subject | Hadith |
| Genre | Translation & Commentary |
| Publisher | Nadwatul Musannifeen |
| Media type | |
| ISBN | 9789640437292 Persian |
| OCLC | 907678565 |
| 297.125 | |
Tarjuman al-Sunnah (Urdu: ترجمان السنہ) is a four-volume hadith work by Badre Alam Merathi in Urdu. In this work, he systematically organizes a variety of hadiths under specific chapter headings, primarily focusing on matters of belief.[1] Beyond addressing contemporary challenges and ideologies, the compilation covers topics such as hadith compilation, authentication, scholars' biographies, and various aspects of Islamic teachings.[2] Originating from Nadwatul Musannifeen's literary initiative, the first volume was completed in pre-partition India, while the final volume was finished in Medina after 17 years.[3]
Background[edit]
The book's introduction explains the reason behind the compilation, emphasizing the need for a contemporary reevaluation of hadiths.[4] It suggests that traditional collections may not adequately address the challenges of the present era.[5] The author advocates for a dynamic approach in understanding and applying the sayings of the Prophet to current international and social issues, encouraging scholars to explore new compositions aligned with the intricacies of the time. The goal is to bridge the relevance gap between historical debates and the pressing concerns of today, fostering a more contextual and applicable understanding of Islamic guidance.[6] Despite the author's initial intention to write eight to ten volumes, the project concluded with four volumes.[7] The October 1949 issue of Monthly Maarif from Darul Musannefin Shibli Academy published a detailed review of the first volume,[8] and a review of volume 3 was also published in the Monthly Al-Furqan in the September 1957 issue.[9]
Volumes[edit]
The book begins with the first volume, which is centered on the Tawhid, preceded by discussions on hadith science and related topics. Subheadings within the Book of Tawhid systematically feature quoted hadith texts, followed by common understandings and translations. Footnotes present relevant legal rulings, maintaining consistency throughout the chapters.[10] The author introduces a new categorization of hadiths, shaping subsequent volumes.[8] The second volume covers themes such as Belief in the Unseen, Certainty and Faith, Faith of the Companions, Qualities of a Believer, Reality and Types of Polytheism, Hypocrisy, and Hypocrites.[11] The third volume continues to examine the Book of Faith, addressing Predestination and Prophets with an introduction quoting Shah Waliullah Dehlawi's judgments.[12] The fourth volume focuses on miracles, beginning with a 113-page article that covers topics such as the reality of miracles in the Qur'an, the status of sensory miracles, and the comparison of miracles to magic.[9]
Reception[edit]
It has received acclaim from scholars. Imraan Kajee and Moosa Kajee, authors of The Legacy of the Ulama of Deoband, and Nizamuddin Asir Adrawi commend it as a unique book in Urdu of its kind.[13][14] Abdul Waris Khan, recognizing its scholarly significance, praises the author's excellence in traversing hadiths with intellectual capacity.[15] Khalid Mahmud, former Justice of the Supreme Court of Pakistan, describes it as a splendid scholarly treasure, the greatest service to hadiths in its era.[16] Muhammad Tayyib Qasmi, former head of Darul Uloom Deoband, notes its popularity among both elites and the general public.[17] Anzar Shah Kashmiri hails it as a masterpiece in Urdu, displaying exceptional individuality in Islamic scholarship.[18] Mohamed Riyasathullah from the University of Madras considers it a widely accepted scholarly achievement.[19] Mohd Kaleem from Aligarh Muslim University deems it essential reading, presenting comprehensive satisfaction on Islam.[20] Yusuf Banuri concludes that it is an unmatched masterpiece, destined to be a living memory and an ongoing source of benefit for scholars.[21]
See also[edit]
References[edit]
- ^ Kajee, Imraan; Kajee, Moosa (2018). The legacy of the Ulama of Deoband. South Africa: Spiritual Light. p. 55. Archived from the original on 25 September 2020. Retrieved 7 March 2023.
- ^ Adrawi, Asir (1995). Dabistan-i Deoband ki Ilmi Khidmaat (PDF) (in Urdu). Deoband, UP, India: Darulmuaallifeen. p. 150. OCLC 47964786.
- ^ Riyasathullah, Mohamed (2012). Ahadees Kay Urdu Tarajim (PhD) (in Urdu). India: Department of Arabic, University of Madras. p. 96. hdl:10603/295877. Archived from the original on 25 October 2023. Retrieved 25 October 2023.
- ^ Khan 1999, p. 62.
- ^ Khan 1999, p. 63.
- ^ Khan 1999, p. 64.
- ^ Bukhari 1985, p. 35.
- ^ a b Khan 1999, p. 66.
- ^ a b Khan 1999, p. 69.
- ^ Khan 1999, p. 65.
- ^ Khan 1999, p. 67.
- ^ Khan 1999, p. 68.
- ^ Kajee & Kajee 2018, p. 54.
- ^ Adrawi 1995, p. 151.
- ^ Khan, Abdul Waris (1999). Islāmi Uloom mai Nadwatul Musannifeen ki Khidmāt: Ek mutāla [The contribution of Nadwatul Musannifeen in Islamic studies: A study]. New Delhi: Islamic Book Foundation. p. 64. Archived from the original on 8 August 2021. Retrieved 19 January 2024.
- ^ Bukhari, Akbar Shah (1985). Seerat-e Badre Alam (in Urdu). Karachi, Pakistan: HM Sayed Company. p. 35.
- ^ Bukhari 1985, p. 36.
- ^ Bukhari 1985, p. 37.
- ^ Riyasathullah 2012, p. 95.
- ^ Kaleem, Mohd (2017). Contribution of Old boys of Darul uloom Deoband in Hadith Literature (PhD) (in Urdu). India: Department of Sunni Theology, Aligarh Muslim University. p. 278. hdl:10603/364028. Archived from the original on 24 October 2023. Retrieved 24 October 2023.
- ^ Shabbir, Yusuf (2018). "Profile of Mawlana Muhammad Badr Alam Mirti". Islamic Portal. Archived from the original on 10 June 2023. Retrieved 6 January 2024.