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Irshad al-Sari
Book by al-Qastallani From Wikipedia, the free encyclopedia
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Irshad al-Sari fi Sharh Sahih al-Bukhari (Arabic: إرشاد الساري في شرح صحيح البخاري), often called Irshad al-Sari, is a classical commentary on Sahih al-Bukhari written by the Shafi‘i scholar al-Qastallani. He completed the work in 1517 CE, seven years before his death. Unlike earlier commentaries, it explains each word in a clear and concise way, sometimes repeating key points to ensure understanding. This approach makes it accessible to readers of all levels. Historically, it has been considered the third most important commentary on Sahih al-Bukhari, after Fath al-Bari and Umdat al-Qari. In writing it, al-Qastallani relied heavily on Fath al-Bari, occasionally summarizing its explanations.
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A modern edition of Irshad al-Sari was published in 15 volumes by Dār al-Fikr in Beirut in 1990.[1] Al-Qastallani based his text on his own manuscript while comparing it with the Yunini copy, but he did not follow any single source strictly. He selected content from different manuscripts according to his judgment, and his notes on variations between manuscripts are more detailed than those in Ibn Hajar al-Asqalani’s Fath al-Bari.[2]
In his commentary, al-Qastallani referred to both primary hadith sources, especially the Kutub al-Tis‘a (the Nine Books), and secondary works.[3] While he belonged to the Shafi‘i school and drew heavily from Ibn Hajar’s Fath al-Bari, he also used insights from scholars like Ibn Battal (d. 449/1057), al-Kirmani (d. 786/1384), and al-Aynî (d. 855/1451).[4] He incorporated perspectives from Shafi‘i scholars as well as from Hanafi and other schools of thought.[4]
Irshad al-Sari is considered a composite commentary. In many manuscripts, the text of Sahih al-Bukhari is written in red ink to separate it from al-Qastallani’s commentary. The work synthesizes earlier scholarship, particularly Kirmani’s al-Kawakib al-Darari, Ibn Hajar’s Fath al-Bari, and al-Aynî’s ʿUmdat al-Qari, making it one of the major composite commentaries in the classical hadith tradition.[4]
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Content
Al-Qastallani begins his work with an introduction discussing the significance of hadith and the contributions of hadith scholars.[5] He outlines the compilation and classification of hadith, explains technical terminology, and presents al-Bukhari’s methodology and principles, addressing criticisms that have been directed toward him.[5] The introduction also examines debates surrounding Sahih al-Bukhari and provides a brief biography of its compiler before moving on to the commentary itself.[6]
The commentary provides detailed explanations of nearly every name, word, or phrase in the text, presenting them clearly and concisely. Al-Qastallani compares narrators’ chains of transmission (isnad) with the Yunini manuscript he possessed, ensuring that the names and text are fully vocalized and accurate.[4]
Throughout the work, difficult expressions are clarified, grammatical analysis (i‘rab) is provided, and the correct pronunciation of transmitters’ names is indicated. In addition, al-Qastallani explains the legal rulings derived from the hadiths.[5]
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It has been published in multiple editions over time and in various locations. Early editions appeared alongside al-Nawawi’s commentary on Sahih Muslim, in ten volumes in Bulak (1267, 1275, 1276, 1285, 1288, 1292, 1304–1306 AH) and Cairo (1276, 1306, 1307, 1325–1326 AH). Later editions were published together with Nayl al-Amani and Zakariyya al-Ansari’s Tuhfat al-Bari ʿala Sahih al-Bukhari in twelve volumes in Cairo (1307 AH) and also in Lucknow (1284 AH, 1876 CE).[2]
The introduction of Irshad al-Sari received further commentary by ʿAbd al-Hadi Abyari (d. 1305/1887) in a work titled Nayl al-Amani fi Tawzih Muqaddimat al-Qastallani, published in Cairo in 1325–1326 AH.[2]
Al-Qastallani had also intended to produce an abridged version of his commentary under the title al-Isʿad fi Mukhtasar al-Irshad, but this work remained incomplete. Later, Azad Bilgrami (d. 1200/1786) created an abridgment covering the text up to the end of the Book of Zakat, titled al-Dawʾ al-Dararī.[7]
Several other scholars wrote marginal notes and explanatory works on Irshad al-Sari. Abu ʿAbd Allah (d. 1170/1757), a Maliki jurist, authored a two-volume commentary titled Hashiya ʿala Sharh al-Kastallani.[7] Ali b. Muhammad b. Uthman b. Muhammad b. Rajab al-Dimashqi (d. 1219/1804) wrote Hashiya ʿala Sharh al-Bukhari li’l-Kastallani. Shams al-Din Muhammad b. Muhammad b. Husayn b. Anbabi (d. 1240/1896) produced Takrir ʿala Muqaddimati al-Qastallani, while Ahmad Hamdullah b. Ismail Hamid b. Ahmad al-Ankaravi (d. 1317/1899) wrote al-Nujuum al-Darari ila Irshad al-Sari.[8]
Jawahir al-Bukhari, authored by Mustafa Muhammad Ammara, provides commentary on 700 selected hadiths from Sahih al-Bukhari and summarizes al-Qastallani’s explanations for these hadiths.[8]
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