Post by StudentOfTheDeen on May 15, 2024 12:30:23 GMT
Translator’s Note
All praise belongs to Allāh ﷻ, Most Merciful, Most Compassionate. May His ﷻ peace and blessings be upon our Noble Master Muḥammad ﷺ, his family and his companions.
Several years ago, there were claims that a monumental forty-three-volume encyclopedia of female Ḥadīth scholars was soon to be published. While some mocked the idea, others eagerly anticipated its release. In 2021, the book was finally published jointly by Dār al-Minhāj and Dār Ṭawq al-Najāh. Scholars and students around the world celebrated this seemingly monumental achievement. It was hailed as groundbreaking, being the largest and most comprehensive compilation of its kind to date. The author of the compilation, Dr Akram Nadwi, had by this point become known for his controversial views on this issue (i.e. female scholarship) as well as on a range of other topics.[1] Numerous scholars and students have critically evaluated and refuted his assertions on female scholarship, arguing that his claims misrepresent reality.[2]
Conducting a thorough investigation into Dr Akram Nadwi’s massive al-Wafā’ bi Asmā’ al-Nisā’: Mawsū‘ah Tarājim A‘lām al-Nisā’ fi ‘l-Ḥadīth al-Sharīf and critically assessing every claim and piece of information it contains would require a significant amount of time. Our brother, Muḥammad Ṭāriq Badāyūnī, undertook the task of examining a major portion of this compilation, even reading several volumes in their entirety. He then provided an analysis based on his detailed study of the book. The original article was compiled in Urdu.[3] I have carried out an idiomatic translation, making adjustments in certain parts for emphasis and clarity to facilitate readability.
We pray to Allāh ﷻ with eagerness and sincere hope that He accepts this article and makes it a means of guidance, clarification, and better understanding, not only for students of sacred knowledge but for the common Muslims. Āmīn.
[Shaykh] Suhail Akubat
I happened to come across a piece written by Dr Akram Nadwi in which he attempts to define a “muḥaddith”. The article in question was titled What Constitutes a Muḥaddith? After reading the article, I was overjoyed but simultaneously left surprised and shocked. On the one hand, Dr Nadwi offered a comprehensive and exclusive definition of a “muḥaddith”, correctly taking to task those who enthusiastically overuse the title “Shaykh al-Ḥadīth”.[4] On the other hand, there’s his illustrious compendium, Al-Wafā’ bi Asmā’ al-Nisā’: Mawsū‘ah Tarājim A‘lām al-Nisā’ fi ‘l-Ḥadīth al-Sharīf, about which it had been publicised on a global scale over the last sixteen or seventeen years that it will properly introduce the topic of “female Ḥadīth scholars”. As a prelude to the book, an introduction was published in the English language titled Al-Muḥaddithāt: The Women Scholars in Islam, which was later published in the Urdu language with the title Muḥaddithāt: ‘Ilm-i-Ḥadīth ke Irtiqā’ main Khawātīn kī Khidmāt (Muḥaddithat: The Services of Women in the Advancement of Ḥadīth Sciences).
The book received a huge reception not just in Europe but in the Indian subcontinent too. Anyone reading it was left with the impression that the huge forthcoming forty-three-volume compendium will comprise solely the biographies of female Ḥadīth scholars. In fact, we had heard that the book would consist of comprehensive introductions to over ten thousand female Ḥadīth scholars, as well as their works in the field of Ḥadīth. Just imagine, who wouldn’t be overjoyed at the idea of such an amazing accomplishment?
Some people thought:
Believe me, these were some of the bold claims that I had heard myself from some of my contemporaries and seniors. When this book eventually adorned the shelves within the library at the faculty of research and authorship at Aligarh, I was afforded the golden opportunity to read and examine it. I scoured through all of the volumes, particularly those pertaining to the 7th century as well as the 42nd and 43rd volumes. From these, I read through four volumes in their entirety, at which point I was left utterly flabbergasted by the title of the book. If the title was simply “al-Wafā’ bi Asmā’ al-Nisā’” there would be no problem. However, it includes the addition “Mawsū‘ah Tarājim A‘lām al-Nisā’ fi 'l-Ḥadīth al-Sharīf” (A Biographical Encyclopaedia of Females Distinguished in the Noble Field of Ḥadīth), and this is in no way a true reflection of the contents found within the major part of this book.
In Dr Akram’s article, What Constitutes a Muḥaddith?, he has listed six conditions that must be met for someone to be classed as a muḥaddith. These conditions are as follows:
We hope that readers have gained an understanding of the true meaning of a “muḥaddith”. We now invite you to read the following observations that came to us while studying Dr Nadwi’s al-Wafā’ or “collection of muḥaddithāt” in light of the criteria outlined by Dr Nadwi above.
In summary, it can be said that if Dr Nadwi’s “encyclopaedia” is evaluated academically as a biographical dictionary or is scrutinised in light of his own article, What Constitutes a Muḥaddith?, then one shall be left with nothing but a feeling of immense disappointment. It’s a pity that the very book that propelled the author to fame even before its existence only served as a major disappointment once it saw the light of existence. The hype surrounding the book was really nothing but hollow noise. If this book was summarised to accurately reflect its title, it would consist of only four to five volumes. The introduction undoubtedly would serve as the most valuable component of the work. The remaining content, spanning four or five volumes, would largely consist of information already available in existing biographical dictionaries, references to which are found in the book itself. For this work to be truly beneficial, the author should consider publishing a second edition in this summarised format, while rigorously maintaining academic standards.
These are my personal observations. And Allāh knows best.
[1] See: ahlussunnah.boards.net/board/57/akram-nadwi and akramnadwi.wordpress.com
[2] See: ahlussunnah.boards.net/thread/976/contextualising-female-scholarship-islamic-tradition
[3] The original Urdu review can be accessed here: archive.org/details/Overview_Akram_Nadwi_Encyclopaedia_Female_Hadith_Scholars
[4] “Shaykh al-Ḥadīth” is employed loosely in the Indian subcontinent for scholars who teach the Ṣaḥīḥ of Imām al-Bukhārī (may Allāh have mercy on him).
[5] For more on Dr Akram Nadwi’s controversial views related to the field of fiqh, one may refer, for example, to the following:
ahlussunnah.boards.net/thread/791/general-warning-akram-nadwi
akramnadwi.wordpress.com/2012/09/18/akram-nadwis-strange-views-on-seggregation/
akramnadwi.wordpress.com/2012/12/12/akram-nadwis-strange-views-on-covering-the-head-in-salah/
akramnadwi.wordpress.com/2012/12/17/akram-nadwis-strange-views-on-wearing-pig-hide-leather/
akramnadwi.wordpress.com/2012/12/17/akram-nadwis-al-fiqh-al-islami-a-reliable-boo-on-hanafi-fiqh/
akramnadwi.wordpress.com/2017/04/06/akram-nadwis-strange-and-ridiculous-claim-that-the-classical-fuqaha-jurists-were-misogynists-due-to-their-study-of-mantiq/
الحمد لله رب العالمين
والصلاة والسلام على سيدنا محمد وعلى آله وصحبه أجمعين
All praise belongs to Allāh ﷻ, Most Merciful, Most Compassionate. May His ﷻ peace and blessings be upon our Noble Master Muḥammad ﷺ, his family and his companions.
Several years ago, there were claims that a monumental forty-three-volume encyclopedia of female Ḥadīth scholars was soon to be published. While some mocked the idea, others eagerly anticipated its release. In 2021, the book was finally published jointly by Dār al-Minhāj and Dār Ṭawq al-Najāh. Scholars and students around the world celebrated this seemingly monumental achievement. It was hailed as groundbreaking, being the largest and most comprehensive compilation of its kind to date. The author of the compilation, Dr Akram Nadwi, had by this point become known for his controversial views on this issue (i.e. female scholarship) as well as on a range of other topics.[1] Numerous scholars and students have critically evaluated and refuted his assertions on female scholarship, arguing that his claims misrepresent reality.[2]
Conducting a thorough investigation into Dr Akram Nadwi’s massive al-Wafā’ bi Asmā’ al-Nisā’: Mawsū‘ah Tarājim A‘lām al-Nisā’ fi ‘l-Ḥadīth al-Sharīf and critically assessing every claim and piece of information it contains would require a significant amount of time. Our brother, Muḥammad Ṭāriq Badāyūnī, undertook the task of examining a major portion of this compilation, even reading several volumes in their entirety. He then provided an analysis based on his detailed study of the book. The original article was compiled in Urdu.[3] I have carried out an idiomatic translation, making adjustments in certain parts for emphasis and clarity to facilitate readability.
We pray to Allāh ﷻ with eagerness and sincere hope that He accepts this article and makes it a means of guidance, clarification, and better understanding, not only for students of sacred knowledge but for the common Muslims. Āmīn.
[Shaykh] Suhail Akubat
An Overall Assessment of Dr Akram Nadwi’s Encyclopaedia of Female Ḥadīth Scholars
By Muḥammad Ṭāriq Badāyūnī
I happened to come across a piece written by Dr Akram Nadwi in which he attempts to define a “muḥaddith”. The article in question was titled What Constitutes a Muḥaddith? After reading the article, I was overjoyed but simultaneously left surprised and shocked. On the one hand, Dr Nadwi offered a comprehensive and exclusive definition of a “muḥaddith”, correctly taking to task those who enthusiastically overuse the title “Shaykh al-Ḥadīth”.[4] On the other hand, there’s his illustrious compendium, Al-Wafā’ bi Asmā’ al-Nisā’: Mawsū‘ah Tarājim A‘lām al-Nisā’ fi ‘l-Ḥadīth al-Sharīf, about which it had been publicised on a global scale over the last sixteen or seventeen years that it will properly introduce the topic of “female Ḥadīth scholars”. As a prelude to the book, an introduction was published in the English language titled Al-Muḥaddithāt: The Women Scholars in Islam, which was later published in the Urdu language with the title Muḥaddithāt: ‘Ilm-i-Ḥadīth ke Irtiqā’ main Khawātīn kī Khidmāt (Muḥaddithat: The Services of Women in the Advancement of Ḥadīth Sciences).
The book received a huge reception not just in Europe but in the Indian subcontinent too. Anyone reading it was left with the impression that the huge forthcoming forty-three-volume compendium will comprise solely the biographies of female Ḥadīth scholars. In fact, we had heard that the book would consist of comprehensive introductions to over ten thousand female Ḥadīth scholars, as well as their works in the field of Ḥadīth. Just imagine, who wouldn’t be overjoyed at the idea of such an amazing accomplishment?
Some people thought:
“Dr Nadwi would bring to the fore biographies that had hitherto remained hidden. Our historians had made the mistake of deliberately turning a blind eye to female Ḥadīth scholarship. Such a substantial number of female Ḥadīth scholars remained unmentioned that Dr Akram Nadwi was able to compile forty-three volumes of them! So great is the injustice committed by the biographers! This is precisely why Orientalists are constantly criticising the lack of academic contributions by female scholars in the Islamic tradition, etc.”
In Dr Akram’s article, What Constitutes a Muḥaddith?, he has listed six conditions that must be met for someone to be classed as a muḥaddith. These conditions are as follows:
- They have properly studied al-Muwaṭṭa’ [of Imām Mālik] and the Kutub Sittah (Ṣaḥīḥ al-Bukhārī, Ṣaḥīḥ Muslim, Jāmi‘ al-Tirmidhī, Sunan Abī Dāwūd, Sunan al-Nasā’ī, and Sunan Ibn Mājah). They are also expected to have heard with a connected chain of transmission (samā’) the various Masānīd (Musnad Aḥmad ibn Ḥanbal, etc.), Muṣannaf ‘Abd al-Razzāq, Muṣannaf Ibn Abī Shaybah, al-Mu‘jam al-Kabīr and al-Mu‘jam al-Awsat of al-Tabāranī, the Sharh Ma’ānī 'l-Āthār of Imām Al-Taḥāwī, and al-Sunan al-Kubrā of Al-Bayhaqī.
- They have studied many of the various Ajzā’ (short Ḥadīth collections) and Arba‘iniyyāt (compilations of forty aḥādīth), prominent among which are the Juz’ of Ibn ‘Arafah, the Juz’ of Al-Anṣārī, al-Ghaylāniyyāt, and other similar collections.
- In the sciences of tārīkh (history) and rijāl (narrators), they have applied a critical eye on the contents of Tārīkh Ibn Ma‘īn, Tārīkḥ al-Bukhārī, Tahdhīb al-Kamāl, Siyar A‘lām al-Nubalā’, and other related works.
- They have deep insight into the ‘Ilal (hidden defect) works of Ibn al-Madīnī, Ibn Abī Ḥātim, and al-Dārquṭnī.
- The books related to the sciences of asānīd (chains of transmission) and muṣṭalaḥ (Ḥadīth nomenclature) have been studied by them numerous times. These include, for example, Ma‘rifah ‘Ulūm al-Ḥadīth of al-Ḥākim, al-Kifāyah, al-Jāmi‘ li Akhlāq al-Rāwī, Sharaf Aṣḥāb al-Ḥadīth, and al-Riḥlah fi Ṭalab al-Ḥadīth of Al-Khaṭīb al-Baghdādī, al-Taqyīd of Ibn Nuqṭah al-Baghdādī, al-Majma‘ al-Mu’assas of Ibn Ḥajar, and Fihris al-Fahāris of ‘Abd al-Ḥayy al-Kattānī.
- They are proficient in grading aḥādīth.
We hope that readers have gained an understanding of the true meaning of a “muḥaddith”. We now invite you to read the following observations that came to us while studying Dr Nadwi’s al-Wafā’ or “collection of muḥaddithāt” in light of the criteria outlined by Dr Nadwi above.
- After studying this book, the first thing we noticed was that such a work isn’t original. Noble scholars have previously written on this subject. For example, A‘lam al-Nisā’ fī ‘Ālamay al-‘Arab wa 'l-Islām by ‘Umar Riḍā Kaḥḥālah, A‘lām al-Nisā’ by ‘Alī Muḥammad ‘Alī Dakhīl, A‘lām al-Nisā’ al-Mu’mināt compiled jointly by Muḥammad al-Ḥassūn and Umm ‘Alī Mashkūr, Tarājim A‘lām al-Nisā’ by Shaykh Muḥammad Ḥusayn al-A‘lamī al-Ḥā’irī, Takmilah A‘lām al-Nisā’ by Muḥammad Khayr Ramaḍān Yūsuf, al-Rawḍat al-Ghunnā’ fī A‘lām al-Nisā’ by Riḍwān Da‘būl, Mu‘jam A‘lām al-Nisā’ fi 'l-Mamlakat al-‘Arabiyyah al-Sa‘ūdiyyah by Gharīd al-Shaykh Muḥammad, Akhbār al-Nisā’ fī Siyar A‘lām al-Nubalā’ by ‘Ubayd ibn Abī Nafī‘ al-Sha‘bī, A‘lām al-Nisā’ al-Dimashqiyyāt by Muḥammad Muṭī‘ al-Ḥāfiẓ, Mu‘jam A‘lām al-Nisā’ bi 'l-Maghrib al-Aqṣā by ‘Abd al-‘Azīz ibn ‘Abdillāh, al-Rawḍat al-Fayḥā’ fī Tawārīkh al-Nisā’ [by Yāsīn ibn Khayrillāh al-Khaṭīb al-‘Umarī], among others.
- As for Dr Nadwi’s entries up to the era of the tābi‘iyyāt (the second generation of Muslims—specifically those who had met a companion of the Prophet ﷺ)—, it can be said they all fall within the category of “muḥaddithāt”. Following this period, considered holistically, the application of the label “muḥaddithāt” for the female entries mentioned in the book is treachery against the masses. It is also a complete mockery of the conditions Dr Nadwi has himself stipulated. As for the muḥaddithāt that have been mentioned in the tarājim works (biographical dictionaries), their achievements related to the field of Ḥadīth have been included alongside their entries. The same cannot be said with confidence in relation to the entries of women included within Dr Nadwi’s collection until each one is scrutinised fully according to the field.
- After studying the work, one will notice that it includes entries of women about whom it can only be speculated that they served the field of Ḥadīth.
- There are entries of women who have been included simply because they had a male family member (sons, father, husband, brother, etc.) that fell under the category of “muḥaddith” or rendered some service to the field of Ḥadīth. For example, Bazw bint ‘Uthmān, whose son ‘Āmir al-Marīnī was the ruler of the Muslims; Ruqayyah bint ‘Alā’ al-Dīn, whose husband was Muḥyi 'l-Dīn ibn al-Ḥarastānī; and Maryam al-Shāriyyah, whose father was a scholar of status during his time; and there are others too.
- In some places within the book, he has included entries with nothing more than the name of the woman, proceeding thereafter, while leaving the rest of the page empty! Examples include, among others: Tāj Khātūn bint Amīr Fakhr al-Dīn Ayāz Sarkis, Dār Jawhar bint Ṣāliḥ Ismā‘īl, Durrah Khātūn, Dunyā Khātūn, and Zāhidah bint ‘Abdirraḥmān. It would seem that, since the compiler has included their entries amongst “muḥaddithāt”, they must have served the Ḥadīth sciences in some manner or other. It would have been wonderful if he had highlighted the reason for their inclusion. In this manner, unknown individuals are mentioned, and secondly, writing just a name or one or two lines on an entire page and then proceeding to the next page leaves one wondering—and may Allāh ﷻ protect us all from evil assumptions—if this was an unnecessary attempt at making the book more voluminous.
- In some places, it has been observed that the entries consist of far more information regarding the biographies or achievements of the husband, brother, son, father, or shaykh of the woman. The reader feels they are reading biographies of male Ḥadīth scholars rather than that of female Ḥadīth scholars!
- In a similar vein, the entries of some females include mention of only their achievements related to literature and poetry, with no mention whatsoever of any services rendered in the field of Ḥadīth.
- It is occasionally the case that the narrations transmitted by some women are mentioned and, when these narrations touch upon fiqhī (jurisprudential) discussions, he offers an extremely lengthy discussion on the matter. For example, within the third volume, on page 110, included among the narrations transmitted by Asmā’ bint Sa‘īd is the ḥadīth, “If someone does not say bismillāh when performing wuḍū’, their wuḍū’ is invalid.” The compiler then proceeds to discuss this jurisprudential issue for three pages. Within the same volume, on page 684, the author discusses the jurisprudential topics of ‘itq (manumission of slaves) and walā’ (the legal bond that exists between a former slave and their former owner) for a full forty-five pages! While on the one hand, these jurisprudential discussions serve as a reflection of the author’s jurisprudential insight,[5] on the other hand, they detract greatly from the value of the book from the perspective of its subject. Discussions of this nature are present in all volumes.
- Similarly, in some places a work authored by a woman is mentioned and within this very same entry, the introduction or the entirety of the book is included as a sample of her academic output, increasing the book by many pages. In the end, one is left feeling that the inclusion of this lengthy excerpt is not at all needed. For example, within the forty-third volume, on page 51, we find the entry of Amat al-Salām al-Yamāniyyah. After mentioning a treatise authored by her, Dr Nadwi decides to include it in its entirety, taking up twenty-two pages. Such additions only detract from the overall value and potential benefit of the book while serving merely as a means of increasing the size of the book. It is wearisome for the reader, making it difficult for them to benefit.
- There are an unknown number of women that have been included in the book for services rendered to the Qur’ān, for having left behind any written work, for having taught how to recite the Qur’ān, or for having held a teaching position somewhere. Allāh ﷻ knows best why Dr Akram decided to adopt such a peculiar modus operandi. Not only has he failed to point out any achievements related to the field of Ḥadīth, there is no mention of these women having had any acquaintance with the Ḥadīth sciences whatsoever. For example, Najlā’ bint ‘Abd al-Laṭīf, who completed a master’s degree at a university in Jeddah, authored a thesis titled Balāghat al-Tadhyīl fi Sūratay al-Baqarah wa Āl ‘Imrān. Yet, strangely, despite her having no apparent connection at all with the field of Ḥadīth, Dr Akram has a dedicated entry for her within his book on “muḥaddithāt”.
- I was particularly perplexed when I read the entry of Wafīqah al-‘Aqqād. This woman had memorised the Holy Qur’ān and received ijāzah (authorisation) in Qur’ān from Muḥyi 'l-Dīn al-Kurdī. It is based on this fact alone that Dr Nadwi has decided to include her in his compendium of “muḥaddithāt”. The reader’s initial shock disappears upon finding similar entries throughout the book, examples of which have been mentioned earlier, and some further examples will follow.
- Likewise, there are entries in the book dedicated to women who engaged or were particularly active in the field of da‘wah (preaching) and tablīgh (promulgation) of dīn, i.e. Islām. Yet it is not known that these women have any affiliation to the field of Ḥadīth.
- The book became renowned as “The Encyclopaedia of Muḥaddithāt” which is in fact a dishonest portrayal of the reality of the book. It would have been more appropriate for the book to have been named simply: “al-Wafā’ bi Asmā’ al-Nisā’”. This is because the subsequent part of the title (Mawsū‘ah Tarājim A‘lām al-Nisā’ fi 'l-Ḥadīth al-Sharīf) does not accurately represent the contents of the book. The field of Ḥadīth consists of numerous sciences. After the entries of the tābi‘iyyāt, many of the women included in this book seem to have no affiliation whatsoever with any of these sciences and disciplines (within the field of Ḥadīth). At the very least, if any affiliation did in fact exist between them and the abovementioned sciences, there are absolutely no details regarding any such affiliation mentioned within this work. The forty-second and forty-third volumes in particular comprise mostly of such women. For example, in volume forty-two, there are entries for two-hundred and seventy-six (276) women, and only eighty (80) of these women seem to have any affiliation with Ḥadīth. If a technical evaluation was to be carried out on the book and all of its contents, it would reveal that only a minority of these women had any real acquaintance with the field of Ḥadīth and can truly be classified as “muḥaddithāt”.
- Can this book really even be considered an encyclopaedia?
- Within his book, every girl with a master’s degree that Dr Nadwi has any level of familiarity with is presented as being a “muḥaddithah”.
- In some places, women are included for merely having met a learned and virtuous scholar. Perhaps Dr Nadwi is applying here the principle of some of the imāms of Ḥadīth, according to which if there is evidence that a narrator of Ḥadīth met their shaykh this is taken as automatic proof that they heard Ḥadīth from him. It would not seem appropriate to make assumptions today using a principle such as this due to the sheer abundance of communication methods and media avenues at our disposal, which can be used to effortlessly and effectively confirm whether or not narrating of Ḥadīth took place between them.
- The book includes women who have taught the Qur’ān, either at an institute or at home; and women who have played some role in the compilation of a book, despite no indication being provided as to the nature or capacity of her contribution towards it. For example, when introducing ‘Īshah Ḥamzah, Dr Nadwi writes: “An elementary level Qur’ān school was founded by her. It is located within the ‘Anbariyyah area (of Madīnah) in the Abū Dhirā’ neighbourhood. Here she would teach the Qur'ān as well as reading and writing. She then undertook employment in the public schools once they were opened.” (Dr Akram Nadwi, Al-Wafā’ bi Asmā’ al-Nisā’, vol. 43, p. 391) Having described this qualification, Dr Nadwi then randomly lauds her as a faqīhah (jurist). He writes: “The faqīhah ‘Īshah Ḥamzah al-Hūsāwī, the wife of Muḥammad ‘Umar Ayyūb, from Al-Madīnah al-Munawwarah…” (Ibid) On page 429 of the same volume, he describes Fāṭimah bint ‘Abdillāh as an Islāmic writer/author for having contributed towards the compilation of Riḥlat al-Ikhwān ila 'l-‘Umrah wa Faḍl al-Masjid al-Ḥarām.
- It is outrageous that in the forty-third volume of the book, he includes an entry for a female Al-Jazeera journalist (Munīrah al-Sa‘d) based in Saudi Arabia. Dr Nadwi’s motivation behind categorising such women as “muḥaddithāt” is completely beyond comprehension.
- In the domain of Ḥadīth narration, the muḥaddithūn (expert Ḥadīth scholars) adopted a specific methodology concerning jarḥ (narrator discreditation) and ta‘dīl (narrator accreditation) of attaching judgements to narrators. For example, so-and-so is “weak”, “trustworthy”, “unknown”, “accepted”/“reliable”, etc. This methodology is found within the book to some extent but only up to the era of the tābi‘iyyāt. Thereafter, for all other eras, terms such as the following are employed: “shaykhah”; “musnidah” (one people take isnād of Ḥadīth from); “min bayt al-‘ilm wa 'l-ḥadīth” (hailing from a house of knowledge and Ḥadīth); “dayyinah mubārakah” (blessed and pious); “‘ālimah” (scholar); “fāḍilah” (virtuous); “muḥaddithah” (expert Ḥadīth scholar); “faqīhah” (jurist); “dhāt faḍl wa ṣalāh” (one recognised for their great virtue and abundant prayer).
In summary, it can be said that if Dr Nadwi’s “encyclopaedia” is evaluated academically as a biographical dictionary or is scrutinised in light of his own article, What Constitutes a Muḥaddith?, then one shall be left with nothing but a feeling of immense disappointment. It’s a pity that the very book that propelled the author to fame even before its existence only served as a major disappointment once it saw the light of existence. The hype surrounding the book was really nothing but hollow noise. If this book was summarised to accurately reflect its title, it would consist of only four to five volumes. The introduction undoubtedly would serve as the most valuable component of the work. The remaining content, spanning four or five volumes, would largely consist of information already available in existing biographical dictionaries, references to which are found in the book itself. For this work to be truly beneficial, the author should consider publishing a second edition in this summarised format, while rigorously maintaining academic standards.
These are my personal observations. And Allāh knows best.
[1] See: ahlussunnah.boards.net/board/57/akram-nadwi and akramnadwi.wordpress.com
[2] See: ahlussunnah.boards.net/thread/976/contextualising-female-scholarship-islamic-tradition
[3] The original Urdu review can be accessed here: archive.org/details/Overview_Akram_Nadwi_Encyclopaedia_Female_Hadith_Scholars
[4] “Shaykh al-Ḥadīth” is employed loosely in the Indian subcontinent for scholars who teach the Ṣaḥīḥ of Imām al-Bukhārī (may Allāh have mercy on him).
[5] For more on Dr Akram Nadwi’s controversial views related to the field of fiqh, one may refer, for example, to the following:
ahlussunnah.boards.net/thread/791/general-warning-akram-nadwi
akramnadwi.wordpress.com/2012/09/18/akram-nadwis-strange-views-on-seggregation/
akramnadwi.wordpress.com/2012/12/12/akram-nadwis-strange-views-on-covering-the-head-in-salah/
akramnadwi.wordpress.com/2012/12/17/akram-nadwis-strange-views-on-wearing-pig-hide-leather/
akramnadwi.wordpress.com/2012/12/17/akram-nadwis-al-fiqh-al-islami-a-reliable-boo-on-hanafi-fiqh/
akramnadwi.wordpress.com/2017/04/06/akram-nadwis-strange-and-ridiculous-claim-that-the-classical-fuqaha-jurists-were-misogynists-due-to-their-study-of-mantiq/