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210 NOTES TO CHAPTER 2ma‘at-i Ahl-i Hadith, 37–40. For his education at the Azhar in Egypt, see Muhammad‘Abd al-Mun‘im Khafaji, al-Azhar fi alf ‘am (Cairo: Maktabat al-kulliyyatal-Azhariyya, 1987), 2: 401.19. See Ibn Hajar, Fath al-bari (Cairo, n.p., [1319–20 A.H.], 1: 2–4, for a historyof the printing of this work. The first edition, supported by funds from thenawwab of Bhopal, was published by al-Matba‘a al-amiriyya, Bulaq (1: 2). Al-Shawkani’s Nayl al-awtar is a commentary on al-Muntaqa min ahadith al-ahkamof the Hanbali scholar ‘Abd al-Salam b. Taymiyya (d. 1254).20. Nawshahrawi, Tarajim, 288–90.21. Ibid., 292f.22. On al-Tirmidhi, see Fuat Sezgin, Geschichte des arabischen Schrifttums(Leiden: E. J. Brill, 1967), 1:154–59.23. For a list of his writings, see ‘Abd al-Sami‘ al-Mubarakfuri, “Tarjamat almu’allif,”appended (with independent pagination) to Muhammad ‘Abd al-Rahmanal-Mubarakfuri, Muqaddimat Tuhfat al-ahwadhi (Beirut: Dar al-kitab al-‘Arabi, n. d. ), 8–11. The Tuhfat al-ahwadhi was first published at Delhi (Idaratal-Hakim [4 vols.]) between 1927 and 1935; the second edition was published atMedina (al-Maktaba al-Salafiyya [10 vols.]) between 1963 qnd 1967, and wasreprinted in 1986; another edition was published at Damascus (Dar al-fikr [10vols.]) in 1979, and yet another at Beirut (Dar al-kitab al-‘Arabi) in 1984. Cf.Mustaqim Salafi, Tasnifi khidmat, 53; ‘Atiyya, Hafani, and Yusuf, Dalil mu’allafatal-hadith, 1: 291f. Neither of the latter works provides the complete publicationhistory, however.24. Zafar Ahmad ‘Uthmani, I‘la al-sunan, 21 vols. (Karachi: Idarat al-Qur’anwa’l-‘ulum al-Islamiyya, 1415 A.H.). The publication of this workbegan in 1923.But it was not until 1982 that the workwas published in its entirety. Anotheredition was published in 1985. For the publication history, see 1: I, 3–4. All referencesin the following notes are to the 1414 A.H. edition.25. For the text of the treatise, see ibid., 12: 688–713.26. For a biography of the author, see ‘Abd al-Shakur, Tadhkirat al-Zafar (Faisalabad:Matbu‘at-i ‘ilmi, 1977). Also see Muhammad Taqi ‘Uthmani, Nuqush-iraftagan (Deoband: Maktaba-i Jawid, 1994), 16–21. Note that “ ‘Uthmani” isthe last part of the name of several ‘ulama; when used alone in this and otherchapters, it should be understood as referring only to Mawlana Zafar Ahmad‘Uthmani.27. ‘Uthmani, I‘la al-sunan, 12: 688.28. Ibid., 12: 688f.29. For these traditions, see ibid., 12: 688–99.30. Ibid., 12: 699.31. Ibn Taymiyya, Iqtida al-sirat al-mustaqim mukhalifat ashab al-jahim, ed.Muhammad Hamid al-Fiqi (Lahore: al-Maktaba al-salafiyya, 1978). The workhas been translated into English by Muhammad Umar Memon as Ibn Taimiya’sStruggle against Popular Religion (The Hague: Mouton, 1976).32. For a concern similar to Ibn Taymiyya’s but in the context of a modernMuslim society, see Mohamad Atho Mudzhar, “The Council of Indonesian‘Ulama’ on Muslims’ Attendance at Christmas Celebrations,” in Islamic LegalInterpretation, ed. Masud, Messick, and Powers, 230–41.