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5. Ostashko T. V. Lypynskyi and Ukrainian national democracy//Bulletin of Kyiv National Linguistic University. The series’ history, economics and philosophy. - Vol. 14/Ch. ed. Y. I. Tereshchenko. - K., 2008.
6. Perederiy I. G. Vyacheslav Lypynskyi, an ethnic Pole, political Ukrainian: Monograph. - Poltava, 2012. - 622 p.
7. Perederiy I. G. Vyacheslav Lypynskyi in socio-political and scientific life of Ukraine and Ukrainian emigration of the first third of the twentieth century: Abstract of Thesis. for the Doctor’s degree of Historical. Science. - K., 2013. - 35 p.
8. Turchenko F., Zaliska N. Vyacheslav Lypyinskyi - ideologist of Ukrainian Democratic Peasant Party//Vyacheslav Lypynskyi. History and political science heritage and modern Ukraine. - K.; Philadelphia, 1994.
9. Perederiy I. G. V. Lypynskyi as the head and organizer ofthe Ukrainian Embassy in Vienna (1918-1919)//Scientific notes. Series: pedagogical and historical sciences. Collected articles of M. P. Dragomanov National Pedagogical University - K., 2010 - Vol. 87.
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Umarov Shukurilla,
Uzbekestan International Center of Imam Bukhari, doctoral candidates
E-mail: abutolib71@mail.ru
Abdulkhamid al-keshi great of muhaddiths central asian
Abstract: This article is about Abdulhamid Abu Muhammad Keshi In the VII - XII thcentures in Mavarannakhr were lived a lot of islamic scientists. One of the most known scientist was the great muhaddith Abdulhamid Keshi, who was as a master to the Imam Bukhari, Imam Termizi and to the Imam Muslim ibn Hajjaj. Abdulhamid Keshi was born in Kesh and his full name was Abdulhamid ibn Humayd ibn Nasr Abu Muhammad Hofiz Keshi. He wrote many scientific works as a «Musnadi Abd», «Tafsiri Abd» and etc.
Keywords: Abdulhamid Keshi, Kesh, Mavarannakhr, Hadith, muhaddith, «Musnadi Abd», «Tafsiri Abd».
In the history of Islam the 9th-12th centuries are considered to be the golden period as during this period science and Islamic civilization developed highly and such sciences as Hadith, law, philology, logic, interpretation and commentary writings reached their highest peak. The representatives of these branches of science — Khoresmis, Bukharis, Samarqa-ndis, Termizis,Nasafis, Keshis, Shashis and Ferganis appeared on the scene of the science of that time. During the years of Independence the lives, activities and scientific careers of most of these scholars have been studied and investigated, but much is still to be done in this area.
One of such connoisseurs of the science of Hadiths and the teacher of Imam Bukhari, Imam Termizi, Imam Darimi and Imam Muslim ibnHajjaj was Abd ibn Humaydibn Nasr al-Kashshi (Keshi) who was titled as “Hafizu-l-Hadith”, “Sa-hibu-l-musnadi-l-kabir” and “Sahibu-t-tafsiru-l-kabir” His full name was Abdulhamid ibn Humaydibn Nasr Abu Muhammad Hafiz al-Keshi. He is supposed to have been born in 170/786 in Kesh. [15, 235] However, some sources say that he was born later than 170 in accord with Muslim calendar.
Abd ibn Humaydibn Nasr al-Kashshi was the teacher and tutor of three great experts in the science of Hadiths — Imam al-Bukhari, Imam at-Termizi and Imam Muslim ibnHajjaj.
Abd ibn Humayd ibn Nasr al-Kashshi was one of the leading specialists in the field of Hadiths, law and philology and was honoured as “al-Imam, al-Hafiz, al-Hujjat, al-Jawal” [15, 236], etc. In some other historical sources, he was also exalted with pennames as “Keshi, Kesi, Laysi [7, 144], Ka’bi [11, 147] “, etc. The fact that different historians approached to his personality and legacy from different points of view shows that his legacy has not been investigated well enough yet.
Abd ibn Humayd ibn Nasr al-Kashshi is one of the earliest representatives of the science of Hadiths who was educated in Maveraunnahr and paid great attention to the correctness and accuracy of Hadiths.
Abd ibn Humayd ibn Nasr al-Kashshi got his first education in Maveraunnahr. At the beginning of his career, he began to attend the best-known schools of Bukhara, Samarkand and Kesh. As was mentioned in the book “Tarikhal-Islam” (The History of Islam) by a historian Shamsuddinaz-Zahabi,
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Abdulkhamid al-keshi great of muhaddiths central asian
Abd ibn Humayd ibn Nasr al-Kashshi visited more than two hundred cities of the Islamic world in search for knowledge. Wherever he attended, he had scholarly talks with the leading specialists of the science he was interested in, took an active part in the debates and discussions of the type, and collected Hadiths with all their chain of roviys. [16, 425].
At the time when Abd ibn Humayd ibn Nasr al-Kashshi and other experts of Hadiths of his time began their careers, it was already two hundred years since the time of death of Prophet Muhammad (saas) and most specialists had gdne to different parts of the world with the purpose of spreading the teachings of the Prophet (saas). Wherever they went,they tried to spread and disseminate the ideas of the Noble Qur’an, Hadiths and other teachings of Prophet Muhammad (saas). It was natural that the main purpose of scholars was to collect and process the sayings of the Prophet (saas) and disseminate them among the ordinary people. AbdibnHumaydibn Nasr al-Kashshi visited Baghdad, Basra, Kufa, Syria, Naysabur, Mecca, Medina and other cities of the Islamic world, and there he not only attended the lectures of the leading specialists and took part in the scientific discussions of different subjects dealing with Hadiths but also taught lessons to the students and educated his followers on Hadiths and their interpretations.
Abd ibn Humayd ibn Nasr al-Kashshi had relations on different fields of knowledge and science with many specialists. We would like to mention the names of some well-known scholars. They were: Abu DavudTaylasi, Nazr ibn Shamil Marvazi, Ya-hya ibn Adam, Yazid ibn Kharun, Abu Bakribn Abu Shayba, Abu Valid Taylasi, [3, 304] Abu Ali Hanafi, Abdurrahman ibn Abdullah Dashtaki, Umar ibnYunus al-Yamami, al-Vaqidi [15, 236] and some other specialists in the science of Hadiths, interpretation, etc. Abd ibn Humaydibn Nasr al-Kashshi provided the names of these experts in his book “Tafsir al-Kabir” and “Musnad al-Kabir” and included some Hadiths mentioned by these scholars and classified them according to his own principles of classification. [18, 78].
In his book «A’lam an-Nubuwat», Imam al-Bukhari writes the following about Abd ibn Humaydibn Nasr al-Kashshi: “Abd ibn Humayd is actually Abdulhamid Abu Muhammad. He was one of theSheikhs of Muslim ibnHajjaj” [4, 10].
One more example in this respect: as was submitted for consideration in the book “Tarikh al-Islam”, “the scholars and experts in different fields of science often used to get together for discussions and scientific debates on Hadiths and their interpretations at the time when AbdibnHumaydibn Nasr al-Kashshi lived.
In his book “Siyara’lam an-nubala”, Shamsuddinaz-Zahabi mentions that Imam al-Bukhari, Imam at-Termizi and Imam Muslim used to take Hadiths from the works of AbdibnHumaydibn Nasr al-Kashshi and interpreted them. They were considered to be the followers of the latter [15, 235].
Historical sources inform us that Abd ibn Humayd ibn Nasr al-Kashshi’s son Muhammad ibnAbd also used to take and interpret Hadiths from his father’s works who was con-
sidered to be the leading specialists in the science of Hadiths [16, 425].
The list of specialists in the field of Hadiths who took Hadiths from AbdibnHumaydibn Nasr al-Kashshi is too long and their number is great. Some of them are: Ibrahim ibn Hazm ibn Fakhr al-LahmiShashi, Abu Ma’az U’badi ibn Idris ibn Bukhash Keshi, Sahlibn Shazavi al-Bukhari [3, 304], Bakribn Mirzaban, Shurayhibn Abu Abdullah Nasafiaz-Za-hid, Muhammad ibn Abd ibn Omir as-Samarqandi, Ibrahim ibn Khuzaym ibn Qamir ash-Shashi, Abu Sayyid Hatam ibn Hasan Shashi, Salman ibn Israilibn Jabir Khojandi, Abu Said-shah ibn Ja’far ibn Habib Nasafi, Abu Bakr Muhammad ibn Umar ibn Mansur Keshi, Muhammad ibn Musa ibn Huzayl al-Nasafi, Mahmud ibn Anbar ibnNairn al-Azdi an-Nasafi and some other experts in Hadiths, law, history, etc. [15, 236].
As has been mentioned in one of the sources, one of the last followers of AbdibnHumaydibn Nasr al-Kashshi is considered to be Ibrahim ibn Khuzaym ibn Qamar ash-Shashi.
Abd ibn Humayd ibn Nasr al-Kashshi was one of the famous scientists in religious sciences who were educated in Maveraunnahr.His field of interest was very wide. He was interested in Hadiths and their interpretations, Arabic grammar and Hanafian law, and he created precious works in these fields of science respectively. In his “Kitab al-ansab”, Abd ibn Humayd ibn Nasr al-Kashshi deals with the rules of the Arabic grammar which includes such booklets as “Kitabala-l-huruf-va-l-mu’jam”, “At-Tasarruf” and “Kitabfa’altuvaafa’ltu” These books occupy a special place in the list of books as the first pioneers created in Maveraunnahr in these fields of science. [9, 149].
In his book “Kashfaz-zunun”, Hoji Khalifa writes that Abd ibn Humayd ibn Nasr al-Kashshi was also the author of such books as “TafsirAbdibnHumayd”, [6, 453] “SulasiyatAbdibn-HumaydKashshi” [6, 522] and “Musnad Abd ibn Humayd”. [10, 151].
Abd ibn Humayd ibn Nasr al-Kashshi was also a well-known lawyer in the field of teaching the Hanafian order. He made a great contribution to spreading and disseminating the teachings of the Hanafian trend in Maveraunnahr. The number of scientific works created by Abd ibn Humayd ibn Nasr al-Kashshi is great but we have perfect information about the following books of the author: “Musnad Abd ibn Humayd”, “Tafsir Abd ibn Humayd”, “SulasiyatAbd ibn Humayd Kashshi”, “Kitabala-l-hurufva-l-mu’jam”, “At-Tasarruf” and “Kitabfa’altuvaafa’ltu”.
Some selected parts of the book “Musnad” have reached us and this work was published under the title of “Al-Muntahab min Musnad Abd ibn Humayd” in Cairo in 1988 at the publishing house “Maktabat-Sunna” by the editors Subhil Badri as-Samarani and Mahmud Muhammad Khalil as-Sa’idi.
The book “Musnad” by Abd ibn Humayd ibn Nasr al-Kashshi is a source of great importance because the principles of choice of Hadiths, their princi pies of collection, classification and interpretation as well as styles of writing are good, clear, reliable and readable.
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Section 2. History and archaeology
This book is known in the history under the title of “Mus-nad Abd ibn Humayd”. It is one of the reliable and rare books in the Islamic world because it begins with the names and under the witnesses of the most famous and respectable figures after Prophet Muhammad (saas) such as Abu Bakr Siddiq, Umar ibn Hattab. Uthman ibn Affan and Ali ibn Abu Talib, and the Hadiths provided in the book were borrowed from those estimated followers of Prophet Muhammad (saas). For instance, the first seven Hadiths were borrowed from Abu BakrSiddiq, thirty-eight Hadiths from Umar ibnHattab, nineteen Hadiths were taken from UthmanibnAffan and thirty-three Hadiths from Ali ibn Abu Talib. They were classified and listed according to the degree they earned in the Islamic science and included into “Musnad”.
“Musnad Abd ibn Humayd” is a famous book that includes 1599 Hadiths in total from fifty-seven sahabas and each Hadith is given with its full characteristic features and its place in the list of classification [1. 40].
The fame and wellness of “Musnad Abd ibn Humayd” is in the fact that the Hadiths borrowed from Abd ibn Humayd ibn Nasr al-Kashshi’s this book and “Tafsir” are mentioned and praised in several solid and famous books in the Islamic world. For instance, in “Ad-Durru-l-mansur” consisted of ten volumes the Hadiths borrowed from them are mentioned in, 2205 places, [2, 10] in Imam Shavkani’s book “Fathu-l-qadiyr” involving twenty-four volumes in 689 places [8, 8] and in Abu Ja’farTabari’s “TafsiruTabari” in 45 places [13, 24].
In Imam Muslim’s book “As-Sahih” 138 Hadiths, [14, 20] in Imam at-Termizi’s book “SunaniTermizi” 152 Hadiths [12, 8] are borrowed from “Musnadi Abd ibn Humayd” by Abd
ibn Humayd Kashshi. These facts show that “Musnadi Abd ibn Humayd” was famous enough to be acknowledged by the leading experts in the science of Hadiths.
Abd ibn Humayd Kashshi was an acknowledged expert in Hadiths and law. He was also a very good specialist in analysing the quality of Hadiths. One more important book that belongs to his pen was “Tafsir Abd ibn Humayd”. [5, 202] It was studied by a lawyer Mukhlif ibn Banihi al-Urf and published in 2004 in the publishing house “Dor ibn Hazm” under the title of “Qit’atun min tafsir al-Imam Abd ibn Humayd” (A Part from Abd ibn Humayd’sTafsirs). Consisting of one volume, the book contains some interesting information concerning the Suras1 from the Holy Qur’an “Al-Imran” and “An-Nisa” characterizing them from different points of view, some information about the author of the book, the importance of the book, the correctness and accuracy of the information provided in the book.
Some selected materials from the works “Musnad ibn Hu-mayd”, “Sulosiyot Abd ibn Humayd” and “TafsirAbd ibn Humayd” created by Abd ibn Humayd Kashshi have reached us.
Historical sources unanimously point out that Abd ibn Humayd Kashshi died in 249/863 but the place of his death is shown in different sources differently.
The Central Asia constitutes the heritage of muhadith, they will need to carry out in-depth research on. The hadith of muhadith collections, research, and use them to educate the youth is of great importance in understanding the true essence of the religion of Islam and its implementation is reached, society, religion is associated with the elimination of all kinds of trouble.
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2. Abdurahmon ibn Abi Bakr Jaloliddin Suyuti. Ad-Durrul-mansur fit-ta’fili bil-ma’sur.
3. Abu Muhammad Mahmud ibn Ahmad ibn Muso ibn Ahmad ibn Husayn Ghaytabi Hanafi. Maghani al-akhyar. Beirut, 1999.
4. Al-Jayyani Andalusiy. Alqab al-sahabati vat- tabi’yina fi musnadayni sahihayni. Beirut, 1998.
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7. Ibni Kathir. al-Bidaya wan- nihaya. - Beirut. 1966,1977.
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12. Muhammad ibn Isa at-Termiziy. Jami’ at-Termizi. Ar-Riyad, Dar-us-Salam. 1999.
13. Muhammad ibn Jarir ibn Yazid ibn Kasir. Tafsir at-Tabari. Beirut, 2000.
14. Muslim ibn Hajjaj. Sahihi Muslim. Mansura. Maktabatul-iman. 2005.
15. Shamsuddin az-Zahabi. Siyar a’lam an-nubala. - Beirut.
16. Shamsuddin az-Zahabi. Tarikh al- islam.Beirut. 1302
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