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169 Appendix C Works Attributed to Jalāl al-dīn Bukhārī We might expect that the best access to Bukhārī’s teachings would be through his own writings. However, like many of his predecessors in the Indian Suhrawardī and Chishtī orders, Bukhārī did not produce a significant body of work. I have examined five works attributed to Bukhārī: two religious treatises, Risāla Makkīya Jalālīya and Muqarrar-nāma, and three travelogues, Safar-nāma, Sayr-nāma, and Musāfir-nāma. Of these, Muqarrar-nāma is of doubtful authenticity, and the travelogues are definitely spurious. I have not had the opportunity of examining two commentaries on hadith collections ascribed to Bukhārī, Sharh ˙ -i mashāriq al-anwār and Sharh ˙ -i mas ˙ ābih ˙ al-sunna,1 nor his collections of awrād and forty hadith mentioned in Jāmi‘ al-‘ulūm.2 1. Risāla Makkīya Jalālīya MS. Garret 12 W. Princeton University Library. 20 folios. Undated. Only a portion of this work is extant. It is not, as often assumed, a Persian translation of Qut ˙ b al-dīn Dimashqī’s Risāla Makkīya. The place and date of composition are not mentioned but the author’s name is clearly stated as H ˙ usayn b. Ah ˙ mad b. H ˙ usayn al-H ˙ usaynī al-Bukhārī, known as Jalāl al-dīn. In the preface, Bukhārī writes that he has traveled widely and met most of the ‘ulama and shaykhs of his time. He performed the pilgrimage to Mecca and there met a certain Sayyid H ˙ amīd al-dīn, whom he calls a second Abū H ˙ anīfa.3 Bukhārī goes on to explain that he was, as yet, no one’s disciple because, although he was attached to the family of Bahā’ al-dīn Zakarīyā’ through his father and grandfather, he had been unable to reach any shaykh of that line. But God finally gave him the means to reach the skirt of Shaykh Rukn al-dīn, grandson of Bahā’ al-dīn. The rest of the text is devoted to an explanation of repentance and its importance for the attainment of heaven. 2. Muqarrar-nāma or Nas ˙ ā’ih ˙ -i Makhdūm-i jahāniyān A. MS. 1089, Arabic and Persian. Government Oriental Manuscripts Library, Madras. Copied in 1957 from MS. 448. B. MS. 448 (b), Arabic and Persian. Government Oriental Manuscripts Library, Madras. C. MS. 775, Tas ˙ awwuf. Andhra Pradesh Oriental Manuscripts Library and Research Institute, Hyderabad, India. Copied Rajab 14 1159/2 August 1746. This text is addressed to Tāj al-dīn Ah ˙ mad Mu‘īn Siyāh-pōsh ‘Alawī, a resident of Sultānpūr, near Delhi. He had requested some words from “Makhdūm-i jahāniyān Jahāngīr” and received these pages on the first of Rajab 776/Wednesday 6 December 1374 through the good offices of Mawlānā ‘Izz al-dīn. The work is divided into short sections, each beginning muqarrar farzandī bād (My son, it is certain). As is typical of Bukhārī’s teaching style, many hadith are quoted as well as anecdotes about early Sufis. Both ‘Afīf al-dīn Mat ˙ arī (d. 765/1364), Bukhārī’s teacher and spiritual guide in Medina, and Rukn al-dīn Multānī (d. 735/1334), his teacher in Multan, are mentioned. These two points are evidence for this being an authentic work by Bukhārī. However, there are several reasons to doubt this authenticity, the first of which is that Bukhārī’s full name is never mentioned in the text 170 Appendix C and the reference to Makhdūm-i jahāniyān is the only formal indication that he is the author. Makhdūm-i jahāniyān is the title under which Bukhārī was known to later generations but in the malfūz ˙ āt, in documents such as was ˙ īyat-nāmas, he always referred to himself by his proper name, H ˙ usayn b. Ah ˙ mad b. H ˙ usayn, and in speech as īn du‘ā’-gō (this speaker of prayer). His disciples and others referred to him as Sayyid Bukhārī, Sayyid Jalāl al-dīn, Sayyid al-sādāt, and Qut ˙ b-i ‘ālam. Second, while the authorities and texts quoted in the malfūz ˙ āt are fairly...

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