 and my colleague, Mr. Syri, and my other colleague, Sunan Fahd. Thank you, thank you. I would like to take this opportunity to thank I.G.A.R. and Tahir, Dr. Shahrqah, and A.Webs, and especially my colleagues for making this possible. Now today, normally, we would have had two of my colleagues, Dr. Ahmad and Dr. Gazi, and unfortunately, we regret that Dr. Gazi cannot make it. So we would have only Dr. Ahmad to present to us. Dr. Ahmad obtained his PhD in Arabic and Islamic Studies from the University of Pennsylvania. He is currently assistant professor of American University of Georgia in Department of Arabic and Foundation Studies. He's field of competence and research focus his class for Islamic literature in Arabic, Islamic jurisprudence and theology, more specifically in Hadith and Sunnah both in a historical and context and contemporary expression. Dr. Ahmad today will be talking to us about travel and narrative and geography, case of Bukhari in the genre of rikhna, Tito al-Hadad. Please join me in the class. As-salamu alaikum. Wa-alakum. Wa-alakum. Khush Qamde. Namaste. Seferly al-Kalabok and everybody to this morning's session. First of all, I would just like to thank the US Agia, in particular my colleague, Dora Maha, David, and other colleagues who were heavily involved in organizing this conference. And again, I extend my thanks and gratitude to all of you for making this conference reach its permission. As you can tell everybody, I'm just attacked by these antibiotics all week. So in case I go crazy, you know my ideas. My topic today is travel, narrative, and geography, case of al-Bukhari in the genre of rikhna, the Tito al-Hadad. Islamic history is filled with exemplary individuals of the maqam-e-mawwan who reformed the Arabic language and built the door of the rock, helped the machine who built the house of wisdom, Abu Hamid al-Abbazali who synthesized philosophy and Sufism into a systematic theology. Suleiman the Magnificent, who greatly expanded the Ottoman Empire. Many other men and women could be named as among those who have shaped Islamic history, leading the maqam tradition, and both pre-modern and modern scholars and people like many pages to the recovery of their biographies. Furthermore, in the field of hadith and its sciences, the contribution made by Muhammad bin Ismail al-Bukhari is also worthy of mention. The disparate geographical locations of the companions of the Prophet Muhammad after his death necessitated traveling for the acquisition of knowledge on in particular hadith, which became a major tool for some of the early Muslim scholars. Among them, Muhammad bin Ismail al-Bukhari played a key role in traveling to record the hadith of the Prophet Muhammad that is now embedded in his Mademoiselle Al-Jawm al-Sahib, which has left a profound impact on the hadith tradition and the genesis of his sciences. Muhammad bin Ismail, Ibn Ibrahim, Ibn Muqira, Ibn al-Bizbah, and Juafi al-Bukhari, the famous hadith scholar-traditionist. He began to learn traditions by the haf, by the haf at the age of 10, and seemed to have been a very intelligent boy for his credited with having been able, at an early age, to correct his teachers. He had remarkable memory, and companions of his are said to have corrected traditions they have written down from what he received by heart, or what he recited by heart. His most famous work is the Sahih, which took him 16 years to compile. It is said that he selected his traditions from a mass of 600,000, and he did not insert tradition in the book of our first washing and praying to work out to the units of prayer. This work, which claims to contain only traditions of the highest authority, is of a musannah type, which arranges the material according to the subject matter. When he was 16, Muhammad bin Ismail left his home town of Bukhara in town of Zaniyeh, present at the extent of his mother and brother, Ahmed, on a pilgrimage to Mecca. The small party, what had probably had attached themselves to one of the emerging caravans, carrying luxury goods, west along the Silk Road, traversing the desert, they would have passed you in the butchering garrison city of Makh, before climbing the mountains to Sarakhs, and then descending into the low-end green and golden mountains of Bawasan. They would have made a stop in the city of Meysarbou. It's northernmost orchards lying against the foothills of the mountains. As they continued west along the north and edge of the Iranian desert, they would have passed you to Beihak, the great commercial and small center of way, before voiding across the Zagros Mountains and descending onto your path. They may have stopped in Bavar, the noble of the world, and a flogging center of train, scholarship, and politically intrigued. They would have continued along the caravan trail, now climbing pilgrims across the north of the Iranian desert to the rugged mountains of Behejas, skirting jagged ridges into space by yellow tracks of sand. They would have ended their journey where Islam began over two centuries earlier in the dry and rocky valley of Makkah. Now, with regards to the concept of the Rihla in Zolab al-Hadeeth, the Hadeeth literature reminds the reader, or reminds the Muslim, that the search for knowledge is intimately tied to the physical act of travel. In this regard, several themes recur in the principal Hadeeth collections. Teachers and the learner as the only valuable human beings, the high merit of seeking and spreading knowledge, traveling in order to gather it, and the possession of knowledge as a sign of grace, which reduces the distinction of birth and rank among Muslims. Providing was done for the right reasons. Travel is a classical Muslim conception to use all Muslims' words here, was conceived to be like study, and its fruits were considered to be the adornment of the mind and the formation of the traveler. The best known for I verse on the Rihla on these subjects, as you can see, on the slide, everybody, which I will translate for you for their ships separate from every division of them a group remains obtained from the standing in the religion and one their people on their return to them that they might be cautious. Follow the anaphora, be included, but in them farifa, liya tafaqahum tiddim, wa layyumdi, wa qaumahum tidawad yawad yawad yawad yawad la'ad nam yihbarum. And from the Hadeeth, there are many, just one example here for the sake of brevity, that is, one who treads a path in search of knowledge has his path to paradise made easy by God. And Salah the Tareefa, liya taresu bihi ilma, saqha Allah, lahu bihi tareefa nil jannah. Search a verse and Hadeeth, elevate rehtah, the polyglim, to the status of ritual obligation and stress of the care one must take in disseminating knowledge. The above mentioned verses of Hadeeth emphasize the importance that Salah places on knowledge its virtues and travel in search of it. The search for knowledge as a theme and practice has dominated Islam and given Muslim civilization its distinctive shame and complexion. In the field of Hadeeth, scholars such as Al-Bukhari undoubtedly traveled for the acquisition of their motives were also beyond that. That is, when one studies a reason to travel, we can establish the following reasons. The first is tahsim al-Hadeeth, the acquisition of Hadeeth. A number two, at the time of the Hadeeth are authenticity of Hadeeth. Number three, palabal al-Ranouf is Salah, acquisition for elevation of the chain of narrators. Number four, al-Bahth and al-Ahwal al-Buwat, investigation of the lives of the narrators. And number five, mubarak al-Rulama fi nabdi al-Hadeeth wa al-Aliha. Discussion of the scholars regarding the criticism and the defects of the Hadeeth. Given the intense interest in travel for the sake of scholarship and Hadeeth literature, there is no wonder that it became a normative feature of many evil Muslim education. Though local and legal traditions were always influential in shaping religious and intellectual life, many evil Muslims really knew no boundaries in their desire to master subjects which comprise the canonical syllabus of learning. Among others, they included the Qur'an, Hadeeth, tafsir, tara'ah, et cetera. Schooly journeys were frequent and often long in terms of both time and distance. A man could study in 20 different cities with as many different teachers in each and return home yearning for yet another trip. As an example of which we have in front of us is that of al-Bukhari. Furthermore, the information we have pertaining to al-Bukhari is provided by works in different genres. In this respect, I would like to focus on four categories in chronological order. And if I can just say from the outset here, I mean, there are so many books written on the history of Islam, on the biographies, on the asma al-Rijal, and also on the commentaries of this particular individual, but I just endeavored and I just kept it to a minimum here. So, books of history, for example, as you can see, there are biographical dictionaries that are about ontology, books of the rates of Hadeeth put into the biographies, and popular commentaries written on al-Bukhari's work on Janah Sahih al-Shur. Therefore, this paper will discuss the personality of al-Bukhari as a major figure of Hadeeth and more specifically how he was conceived in biographical Hadeeth literature and subsequently analyzed historical references. Thus, the objective of this paper will be to provide a chronological listing of the aforementioned sources and determine if the information provided is consistent or if it is the subject of embellishment by examining what detail was included and exploring how many discrepancies may be explained. The list, however, as I mentioned here, is exhaustive, and an attempt will remain to cover the most important and principal works in these genres. So, as an example, everybody, these are just some of the important works I've selected from the books of history and Tabakar's enthrology. And as you can see, I start with the work of Al-Khbeem al-Baghdad, Al-Riq al-Baghdad, and then moving on chronologically here to the Dalit Dimash, Al-Khbeem al-Asakir, then Wathayat al-A'iyan al-Adin al-Khadeekan, then the Dalit Islam al-Ad-Dahabi, and then Al-Waafi al-Wathayat al-Basafadi, and 6 al-Midari wal-Nihair al-Aibn al-Khbeem. Now, in terms of the narrates of Hadees Takut al-Asmaa al-Rijal, again, it's quite exhaustive here. I've tried to keep to a minimum for the sake of brevity, but these books, the Mus'arah al-Kutab al-Rijal, are strongly associated with the Rijal al-Hadeeth, the reports of al-Hadeeth. In scrutinizing the reports of al-Hadeeth, authenticating of his primary remarks made by recognized experts, whether among the successors or those after them, we found to be of great help. The earliest remarks cited in the Mus'arah al-Rijal go back to a house of successors and those after during the first century of Islam. Among the earliest works in this field, are Tariq al-Bibn al-Ma'een, Tabaq al-Khbeem al-Nihairyat, Tariq al-Mukhari, Kitab al-Njahi wa Al-Taaqeel al-Ibn Ali Hatim, and Tabaq al-Muhammad al-Musa'ad. A number of traditionists made efforts specifically for the gathering of information about the reports of the six famous collections of Hadeef. Those of al-Mukhari, Muslim, Al-Bidaouh, al-Nidhi, and the Sa'id al-Majal, giving authenticating and disparaging remarks in detail, the first major work, such work to include also the reports of al-Majal is the ten-colonial collection of al-Hafid, al-Hafid al-Lawameen al-Nuqdisi, as you can see, al-Pu'ma'ud fi al-Asma'ud al-Rijal. And later, his students, al-Nidhi, Al-Jama'l al-Dina al-Murhajjad, Yusuf al-Bur'hman al-Nidhi, prepared and edited and have that very on his work, but made a number of traditions and punctuation of the names by names by places and countries of origins of the reports. He named it al-Tahdib al-Kama'ud fi al-Asma'ud al-Rijal and produced in 1012, sorry, 12 volumes. After al-Nidhi, we have one of al-Nidhi's gifted pupils and students, Shamsuddin al-Bahabi, who summarized his Shakespeare and produced two abridgments, along with one called al-Dahdib al-Tahdib and a short one called al-Gershi fi al-Asma'ud al-Rijal al-Tahdibi al-Siddha, as you can tell if you're going by now, the books are very exhaustive in terms of the list. A similar effort with the work of Nidhi was made by Nihadjad, who prepared a lengthy book, al-Bur'hman al-Rijal, with about one third of the original emitting entire al-Tahdib al-Tahdib in 12 short volumes. Later, he agreed this further to a relatively humble two-body work called al-Bur'hman al-Tahdib. Now, in terms of the commentaries written, now, in terms when I say commentaries, I'm talking about commentaries from the work of the hadith, were compiled by Bukhariq al-Anjan al-Sahid. Now, selecting the three popular hadith works here, namely, Al-Bur'hman al-Tahdibi al-Nihadjad al-Falasqalani, second one under the Al-Tahdib al-Bur'hman al-Tahdibi, and the third, al-Shia al-Tasari, by Al-Qasr al-Dani. Now, going back to the history of Baghdad, by Al-Qasr al-Dani now, what do these scholars do here? This is the discussion, and this is the analysis. Now, we're talking about a hadith scholar, Al-Bukhariq. How did they depict him in their works? Al-Qasr al-Tahdibi's terminology begins with, for example, al-Raha fi qalab al-Ibn al-Asa'i al-Mahadjid al-Qasr, that's how he starts discussion regarding Al-Bukhariq. Then he mentions, when he uses, for example, one of the Baghdad daf'at in the Al-Qalab, and this is how he depicts Al-Bukhariq's struggles. Now, a century later, in the Asa'i, in the Al-Dimash, he does not mention Al-Bukhariq's account by Al-Khutniq. However, he specifies first, that Al-Bukhariq had an if in the Al-Dimash, that Al-Khutniq had an if in the Al-Mahadjid, that Al-Khutniq had an if in the Al-Dimash, in the Al-Dimash, then he provides a list of the cities Al-Bukhariq visited, for example, Mecca, Hims, Asqala, Al-Alayk, Khorasan, Al-Gi'aw, and Basra. If the Asa'i is more specific than Al-Khutniq, however, there is a report, which both works exactly like Al-Bukhariq's travels. For example, Imam Al-Mukhariq's narration is an attribute to what he says, You said, you read that in Timesick and you read that in ink. So both work provides detail of Al-Khutniq's household, acquisition of status, however, there is no amắm attğluçne, so this is not extra information. However, who's something of theCK. At last, for example, Al-Khutniq and Al-Khutniq, He, you can say, copies Al-Khateeb al-Baghdani, word-to-word. So, if we look at the references of Al-Khateeb, exactly the same words, wahala fi qala al-qil ila asma al-Muhaddith al-Mansar, where he provides very little account of Al-Baghdani's acquisition of knowledge of Hadith. Now, al-Baghdani, in his 30th century later, is as Al-Khateeb and As-Safali, in his wahala wafi, as copies everything from al-Baghdani, specifying the names of places where Al-Muhadri travel to. However, Gmdikafi does not mention and specifying detail the places Al-Muhadri travel to. I mean, this is the difference now with the information we get in. As you can see, some scholars, especially Al-Khateeb here initially, he provides a detail. Another scholar comes a century later, very simply, scholars that later came on, they pick and choose, and this is how we see the information about Al-Baghdani al-Muhadri here, especially in the books of the era of Islamic history. Now, if you move on to the book of Al-Rijal, or the book of Asma Al-Rijal, let's talk about the narratives of Hadith. Al-Muhadri al-Muhadri writes the same information as the historian Al-Khateeb. So, Al-Khateeb al-Baghdani, the information put in there by Al-Khateeb al-Baghdani, of the money of Al-Muhadri see in his al-Khateeb asma al-Rijal, again copies the same information. And this trend follows with all the abridgments which came after Al-Muhadri's work. So Al-Mizi, Al-Baghdani, Al-Hajjab, they all follow that same trend by being consistent in providing this information of Al-Baghdani. Moving on to the commentaries, I'm reading very simply here. Amazing as one would expect. Now, the commentary of Al-Muqadri, which is the famous sataf al-Baghdani, Al-Ibn Hajjab, Al-Asqalani, would expect Ibn Hajjab to at least write something on the travels of Al-Muqadri, but he doesn't. However, there is no mention of his travels. However, Ibn Hajjab has written a specific work and he values a separate work altogether, which is specially devoted to the biography of Al-Muqadri where he mentions the al-Hajjab travels of Al-Muqadri. Moving on to the other commentary by Al-A'ini, but between Al-A'ini and Ibn Hajjab, there's another commentary by Al-Muqadri, which again, he was in continuous loggerheads, as they say, with Ibn Hajjab being from the Hanafi school and the Shafi school, but that's a different discussion altogether, but he also wrote a commentary on Al-Muqadri. Al-A'ini, who's also a contentress, mentioned writes very simply, quoting Al-Muqadri. He just writes very simply about Al-Muqadri and what he just mentioned about Al-Muqadri's acquisition and travel is one particular statement, which he actually wrote about Al-Muqadri, which is, Al-Muqadri's acquisition and travel is five years old. That's the only statement Al-A'ini gives about the travel of Al-Muqadri. Actually, Al-Tasbastallani, who writes in his Harsha Al-Sali, provides with a detailed account of Al-Muqadri's travels as the Muqadri-Hilmah historians, which Ibn Hajjab and Ibn Hajjab and Al-A'ini do not do in their commentaries. So, just to give an idea of how different scholars in different genres have depicted a heavy scholar who is renowned within the Muslim world. However, what they do do is, and this is just how I'm supposed to appear, that they all have provided this information with their chain of narration, going to Al-Muqadri, something unique in every genre. Some are consistent, some are not consistent with the information, but what we do find is there is no embellishment of any extraordinary information about Al-Muqadri. This is something which we will finally find in these words, which I'll be waiting on this slide. Thank you for listening, everybody, for the disruption. Thank you, Dr. Man. The floor is open now for questions. Please go first. I mean, in terms of having graphical elements, they are full with all this information. My focus was just on the Rehla here, but these books focus a lot on this issue, and we'll find that. My specific point here was the Rehla itself, as you just noticed, but all these books, the Tariq, Asmal al-Dujal, they all, however, do copy of the information, but I think in terms of embellishment here, it's all to do with a man and trust in the knowledge these people are giving about the scholar. Therefore, they maintain that. And again, the acquisition of knowledge in itself, as you know, was a very important element of traveling in one place to another. But it's the final detail as well, which these scholars, when they wrote these biographical dictionaries, they were very cautious about, especially when, if they were given long information which would have been detected again, but they were very cautious in not providing such reports. So this consistency of information remained throughout the books which were written in different genres. I think the element was, as you know, is the man and the trust with providing this information. The ISNAD system, not only did it work in the hadith, it also worked with the history. So any information which was provided was provided with the ISNAD and then the ISNAD was a separate science altogether to detect whether this report is unauthentic or not. So it was done the same in terms of Rehanat. Maybe, I mean, this is another topic altogether in terms of the writer, the historian and what he aims behind the book. So that's a different topic altogether where if we were to read why these people wrote about Mokhari with this manner, what they wanted from the school of thought, wanted from the school of thought, leave a little discussion as well. Anything about al-Mukhari? I wonder what you are going to figure out with Rehanat's He is a Moroccan writer, and his book was back in Morocco, but Rashida Haid presented his book in International Book Heritage last year. And that also raised the high entrepreneurship. My point is that Rashida Haid speaks about strange things in Ahadith Bukhari which don't really correspond to larger thinking and even Quran itself. And he even questions the reality of this book. As there is declines, there is no original manuscript of Ahadith Bukhari's work. So, is it a book about really this book? What is it like for one thousand and one night? Also anybody, I mean, can do anything and play with Ahadith Bukhari's words. And then when it comes to travel literature now, perhaps because I have very thinking, travel literature has also its ups and downs when it comes to the recitation and truth. So, if you place a Bukhari's word within this tradition of traveling, travel law, travel literature, so this may also raise few doubts. As you would appreciate, there's always been questions about authenticity regarding every literature we have in front of us today. This issue you raised earlier about this particular machine there, it's not a new one. Earlier scholars, we go back to the school of thought of the Moqtazila. There is questions, not just on, obviously they had certain questions regarding Ahadith generally, specifically Ahadith in certain books. And Bukhari was also one of these words which was also a point for criticism which starts from the Pasifal period. So it's not a new issue. Again, this is a different topic altogether. We talk about people like Rashid Al-Ila, Jaman al-Dinat Al-Lani, later Egyptians go to question the authenticity of certain Ahadith in Bukhari. We'll also question, like you just mentioned, about the actual, whether it is Bukhari's work or not, because we know. And when we read about Al-Bukhari and when we read the, again, the biographies, his famous student is Al-Shurab Ali. Al-Shurab Ali is the only student from whom we actually get this particular narration or narrative from about the work of Al-Mukhari today. We have many other students, so the question mark is what's happened to the works of the other students. But these are all questions which have been raised and have been answered. That's not my discussion today, ultimately, as a different topic altogether. Again, in terms of travel, travel log, I'm not saying that Bukhari is an infallible person or the information given to him from scholars after they're all infallible. But this is the information we have in terms of his travels and his activations. That's the best I can know in terms of travel. Thank you for your presentation. I was lacking a statement whether you accept or not accept all information from the sources you wrote about the travel, about Bukhari's travel. So you said this information is connected to this now, so there is an authority standing for it. But your position, your position as a scholar, would you accept? I am talking to the example, as you know, because we are following this field. The study of Islam is a different study altogether, which we developed. And we may be able to sit out using the current method of analysis. For example, if you were to use Harul Motsky's pieces on Islam from an analysis, we can basically use traditional scholarly methods of Islam analysis. And we may. And I'm saying that what's currently being done on this particular field, you can imagine how exhaustive this task will be to analyse every report on the narrators. So I'm not saying I'm in a position at this moment to say that, yes, this is right, this is right, this is inauthentic and this is completely fabricated. But I do agree with you on this one. And that's another area which is spoke for study. To me, this would have been very insightful from your side as a specialist, you know, probably as a book, thought for another paper. But that's another step forward in this particular area. Thank you very much. The second diversity is that there's really been thousands of works in this. That's why you have the Annamarajat, you have the Zafiqat Ali. So this work has really been done. So this somebody is actually doubting the diversity of the centre of one of the narrations, but it's already been done in terms of EZO. And thousands of scholars have really done this work as well. So one sort of way of doubting this narration especially when subsequent scholars who wrote about William Buchanig had gone had actually put it from sleep. But there's knowledge about this. So they knew that this could not have been incorrectly written because when you look at the history of any, any narration there, any narration, every single one of them had really been checked. The quote that you and Annamarajat actually did get is about an individual or somebody from the chain. So this person you and Annamarajat, even the hadith itself, regardless of the national, is not accepted or classified as being classified as being. That's why they have put this in the classification of hadith. And the same applies to William Buchanig and Annamarajat. But that kind of can be different. You don't seem to know exactly what the details of the record of Buchanig might have made it because his sufficient work and how to show everything out that's going to be his life. So maybe this is the reason that William Buchanig lost information about what is actually happening. This won't be the result of the chain itself, that really matters a lot about Buchanig. I'm not sure if you agree with that, because when we look at these sources, they don't specify any detail. Again, these sources, the language they use, for example, Khadib says, and then he also uses language like Samina, and then he also says, these all have different connotations, you know. So there is no specific detail as to what was happening. However, there are specific words, for example, Khadib Nisabu or Khadib Mahmoud, places written by specific scholars of that locality which do mention to a point as to what was happening in that locality when Buchanig came and what he did. But it's not exactly detailed. Okay, Dr. Rothman. Thank you very much. And thank you. Thank you very much for this.