Al Bukhari (194–256 AH/810–870 CE)
Foreword
December 9, 2022Muslim (204–261 AH/820–825 CE)
December 9, 2022BACK⇒ Return to Table of contents
Introduction
Since, the author of Bayt al ‘Ankabut has directed his attacks and allegations on the books of hadith which are regarded authentic by the Ahlus Sunnah wa al Jama’ah, that is the al Jami’ al Sahih of al Bukhari rahimahu Llah and the Sahih Muslim of Muslim rahimahu Llah, we, therefore, prefer to begin this critical study of Bayt al ‘Ankabut with an introduction to the illustrious scholars al Bukhari and Muslim, as well as their books.
Al Bukhari (194–256 AH/810–870 CE)
He is Abu ‘Abdullah, Muhammad ibn Ismail ibn Ibrahim ibn al Mughirah al Bukhari. The great scholar of Islam, custodian of the hadith of the Prophet salla Llahu ‘alayhi wa sallam and the author of al Jami’ al Sahih, more famously known as Sahih al Bukhari, as well as al Tarikh, al Du’afa’, Khalq Af’al al ‘Ibad, and Adab al Mufrad.
He was born in Bukhara. He grew up as an orphan. In 210 AH, he undertook a long journey in search of hadith. He travelled to Khurasan, Iraq, Egypt, and Sham. He studied hadith from approximately 1000 teachers. He compiled around 600 000 ahadith. From these he selected, in his book, al Sahih, those ahadith in which he had total confidence. He was the first person in Islam who had compiled a book in this manner. His book in hadith is the most authentic of the six famous compilations of hadith. They are:
- Sahih al Bukhari
- Sahih Muslim (201–261 AH)
- Sunan Abi Dawud (201-275 AH)
- Sunan al Tirmidhi (209–279 AH)
- Sunan ibn Majah (209–273 AH)
- Sunan al Nasa’i (215–303 AH)[1]
The German orientalist, Brockelmann (1868 – 1956), mentions in the biography of al Bukhari in the Islamic Encyclopaedia:
He is Abu ‘Abdullah, Muhammad ibn Ismail ibn Ibrahim ibn al Mughirah ibn Bardizbah al Ju’fi. He was born on 13 Shawwal 194 AH (21 July 810) in the city of Bukhara. His forefather, Bardizbah was Persian. He started learning hadith at an early age, before the age of 12. When he was 16, he undertook a journey to Makkah to perform Hajj and presented himself to the most famous scholars of hadith in Makkah and Madinah. Thereafter, he travelled to Egypt to seek knowledge. He spent the next 16 years of his life travelling to the different regions of Asia. Five of these years were spent in Basrah. Then he returned to his hometown. He passed away on 30 Ramadan 256 AH (28 August 870). He is buried in Khartank, a place 2 farsakh (3.48km) away from Samarqand.
Al Bukhari’s fame in hadith rests on his book al Jami’. He compiled it according to the chapters of jurisprudence. He did this in a completely outstanding manner with thorough scrutiny.
He presented the texts with great honesty, and made an unmatched effort to reach the height of accuracy. He did not hesitate to interpret the material with brief comments that were distinct from the text. The texts of al Sahih were the subject of great attention from the beginning.
Al Bukhari had authored a book during his first Hajj journey to Madinah on the biographies of the narrators of hadith. Its title is al Tarikh al Kabir. He also compiled a collection in hadith called al Thulathiyyat. He also wrote a book on the commentary of the Qur’an. The book Tanwir al ‘Aynayn bi Raf ‘al Yadayn fi al Salah is also attributed to him.[2]
The servant of Qur’an and Sunnah, ‘Allamah Muhammad Fu’ad ‘Abdul Baqi (1299–1386 AH/1882–1967 CE), has added comments to what Brockelmann has written about al Bukhari in the Islamic Encyclopaedia. He adds to that:
Al Bukhari was slender, not too tall nor too short. He had lost his eyesight when he was young. His mother saw Ibrahim ‘alayh al Salam in her dream saying, “Allah subhanahu wa ta ‘ala has restored your son’s eyesight because of your excessive supplication for him.” In the morning, his sight was restored.
Al Bukhari, talking about himself says, “I was inspired to memorise hadith in elementary school when I was 10 years old or younger. I left the elementary school when I was ten. Thereafter, I started going to al Dakhili and others. One day, whilst narrating to the people, he said, “Sufyan (narrates) from Abu al Zubair from Ibrahim.”
I said to him, ‘Abu al Zubair does not narrate from Ibrahim.’
He rebuked me.
I said to him, ‘Go back to your original script if you have it by you.’
He went inside, looked at the script and returned. He then said to me, ‘How is it, young boy?’
I replied, ‘It is al Zubair ibn ‘Adi from Ibrahim.’
He took a pen from me, corrected it and said, ‘You are correct.’
Some of the companions of al Bukhari asked him, ‘How old were you at that time?’
He replied, ‘11 years old.’”
Al Bukhari states, “When I reached the age of 16, I memorised the book of Ibn al Mubarak and Waki’ and I understood these people’s discussions, i.e., people of opinion. I then travelled to Makkah with my father and my brother, Ahmed. After performing Hajj, my brother returned to Bukhara and later passed away there.”
Al Bukhari remained in Makkah to study hadith.
Al Bukhari further states, “When I was 18 years old, I wrote the book Qadaya al Sahabah wa al Tabi’in wa Aqwaluhum. At that time, I wrote al Tarikh al Kabir by the grave of the Prophet salla Llahu ‘alayhi wa sallam during moonlit nights.”
Al Bukhari’s first lesson (in hadith) was in 205 AH. After acquiring a great amount (of hadith) from the leaders of the time in his town, he began his travels in 210 AH. He went to Balkh, Marw, Naysabur, Ray’, Baghdad, Basrah, Kufah, Makkah, Madinah, Wasit, Egypt, Damascus, Qaisariyyah, ‘Asqalan, and Hims. He learned from such a large number of people that it would be too lengthy to enumerate all of them. He himself states, “I have written (hadith) from 1080 people; every one of them was an expert of hadith.”
He narrated hadith in Hijaz, ‘Iraq, Khurasan, and Ma wara’ al Nahr (Transoxiana). Muhaddithin (scholars of hadith) began writing hadith from him when he did not even have facial hair (beard).
He used to memorise thousands of ahadith by heart. Those who knew him gave testimony that no one could surpass him. They would resort to him to arbitrate in their differences of opinion regarding the accuracy of ahadith.
When he arrived in Nishapur, 4000 people on horseback came to welcome him. This is excluding those who came on donkeys, mules, or on foot.
Qutaybah ibn Sa’id says regarding al Bukhari, “I sat with many jurists, ascetics, and worshipers. Since I came of age, I have not seen anyone like Muhammad ibn Ismail. In his era, he was like ‘Umar radiya Llahu ‘anhu amongst the Companions radiya Llahu ‘anhum. Had he been amongst the Companions radiya Llahu ‘anhum, he would have been a marvel.”
Raja ibn Raja al Hafiz says, “He is a miracle of Allah walking on earth.”
‘Abdullah ibn ‘Abdur Rahman al Darimi says, “I have seen the scholars of the two sacred places (Makkah and Madinah), Hijaz, Sham, and ‘Iraq. I have not seen anyone more comprehensive than Muhammad ibn Ismail. He was the most knowledgeable, most intelligent, and most desirous amongst us. He had more foresight than I did. He was the most intelligent creation of Allah. He understood what Allah commanded and what Allah prohibited in his Book and through His Prophet salla Llahu ‘alayhi wa sallam. When he recited the Qur’an, he would be engrossed with heart, eyes, and ears. He reflected on its parables and understood what was lawful and what was forbidden.”
‘Abdullah ibn Muhammad ibn Sa’id ibn Jafar states, “I heard the scholars of Egypt saying, ‘There is no one in the world like Muhammad ibn Ismail in knowledge and righteousness.’ I am merely repeating what they had said.”
Musa ibn Harun al Hammal al Hafiz al Baghdadi says, “If the whole world tries to bring another Muhammad ibn Ismail, they would be powerless to do so.”
The leader of Imams, Abu Bakr Muhammad ibn Ishaq ibn Khuzaymah declares that there is none under the sky more knowledgeable about hadith than Muhammad ibn Ismail.
Abu ‘Isa al Tirmidhi states, “I did not see anyone more knowledgeable about the irregularities (of hadith) and chains (of narrators) than Muhammad ibn Ismail.”
Imam Muslim said to al Bukhari, “I give testimony that there is none in the world like you.” He then kissed him between the eyes and said, “Allow me to kiss your feet, O teacher of teachers, leader of the Muhaddithin, and the best with regards the irregularities of hadith.”
Al Bukhari was a paragon of modesty, bravery, generosity, piety, asceticism from this temporary world, and desire for the everlasting hereafter.
He used to say, “I have hope in Allah that he would not take me to task for backbiting anyone.”
The proof for this is his mannerism when criticising or weakening any narrator. The most he would say is, “fihi nazar (there is scepticism about him)” or “sakatu ‘anhu (they remained silent about him)” concerning those narrators that had to be abandoned or left out. He would never say that so and so is a liar.
He would eat very little. He showed much kindness towards people and he was overly generous.
Al Bukhari lived for prophetic knowledge. He distanced himself from the state and its rulers and ministers. When he returned to Bukhara, people erected tents up to one farsakh (1.74km) from the town to welcome him. All the residents, without any exception, came to welcome him. They splashed gold and silver coins at him. He remained here for some time narrating hadith.
The governor of the town, Khalid ibn Muhammad al Dhuhli, the representative of the Abbasid Khalifah, called for him. He flattered him and asked him to come with his book, al Sahih, and narrate hadith to them. Al Bukhari refused and said to the messenger of the governor, “Tell him that I will not disgrace knowledge, nor will I take to the doors of the kings. If he has any need for it then he should present himself by my Masjid or my house. If you do not like this then you are the leader. Stop me from having these gatherings so that on the Day of judgement I have an excuse by Allah that I did not hide knowledge.”
This created some ill feelings between them. Therefore, the governor ordered al Bukhari to leave the town. Al Bukhari supplicated against him. He was of those whose supplications were accepted. Within a month, an order came from the Khalifah for the governor’s dismissal, disgrace, and life imprisonment. Every one of those who supported him were afflicted with some severe calamity.
As for his book, al Jami’ al Sahih, it is the most momentous in Islam and the most virtuous after the Book of Allah subhanahu wa ta ‘ala.
He compiled it in accordance to the chapters of jurisprudence. It has 97 chapters comprising of worship, dealings, biography of the Prophet salla Llahu ‘alayhi wa sallam including his battles and miracles, transmitted material about the commentary of the verses of the Qur’an, and other chapters which any Muslim cannot ignore.
Al Hafiz Abu al Fadl ibn Tahir says about al Bukhari’s condition with regards to the authenticity of hadith, “A narrator should be such that his reliability is unanimous and he transmits it from a famous Companion radiya Llahu ‘anhu without differing with other established reliable narrators. Its chain should be continuous without any breakages. If two or more narrators narrate from the Companion radiya Llahu ‘anhu then this is good. If there is only one narrator but the chain to the Companion radiya Llahu ‘anhu is authentic, then this would be sufficient.”
Al Bukhari was committed to narrating only authentic ahadith in this book.
Then he realised that it should not be devoid of jurisprudential benefits and legal points. Hence, through his understanding, he deduced many meanings from the texts and placed it in the book where he deemed suitable. In this, he adhered to the Qur’anic verses regarding regulations.[3]
NEXT⇒ Muslim (204–261 AH/820–825 CE)
[1] Khayr al Din al Zirkili: Al A’lam, Beirut, 3rd impression.
[2] Islamic Encyclopedia, 1/1612–1616, Arabic translation, Markaz al Shariqah li al Ibda’ al Fikri, Cairo, 1418 AH, 1998 CE).
[3] Islamic Encyclopedia, 1/1616–1623.
BACK⇒ Return to Table of contents
Introduction
Since, the author of Bayt al ‘Ankabut has directed his attacks and allegations on the books of hadith which are regarded authentic by the Ahlus Sunnah wa al Jama’ah, that is the al Jami’ al Sahih of al Bukhari rahimahu Llah and the Sahih Muslim of Muslim rahimahu Llah, we, therefore, prefer to begin this critical study of Bayt al ‘Ankabut with an introduction to the illustrious scholars al Bukhari and Muslim, as well as their books.
Al Bukhari (194–256 AH/810–870 CE)
He is Abu ‘Abdullah, Muhammad ibn Ismail ibn Ibrahim ibn al Mughirah al Bukhari. The great scholar of Islam, custodian of the hadith of the Prophet salla Llahu ‘alayhi wa sallam and the author of al Jami’ al Sahih, more famously known as Sahih al Bukhari, as well as al Tarikh, al Du’afa’, Khalq Af’al al ‘Ibad, and Adab al Mufrad.
He was born in Bukhara. He grew up as an orphan. In 210 AH, he undertook a long journey in search of hadith. He travelled to Khurasan, Iraq, Egypt, and Sham. He studied hadith from approximately 1000 teachers. He compiled around 600 000 ahadith. From these he selected, in his book, al Sahih, those ahadith in which he had total confidence. He was the first person in Islam who had compiled a book in this manner. His book in hadith is the most authentic of the six famous compilations of hadith. They are:
- Sahih al Bukhari
- Sahih Muslim (201–261 AH)
- Sunan Abi Dawud (201-275 AH)
- Sunan al Tirmidhi (209–279 AH)
- Sunan ibn Majah (209–273 AH)
- Sunan al Nasa’i (215–303 AH)[1]
The German orientalist, Brockelmann (1868 – 1956), mentions in the biography of al Bukhari in the Islamic Encyclopaedia:
He is Abu ‘Abdullah, Muhammad ibn Ismail ibn Ibrahim ibn al Mughirah ibn Bardizbah al Ju’fi. He was born on 13 Shawwal 194 AH (21 July 810) in the city of Bukhara. His forefather, Bardizbah was Persian. He started learning hadith at an early age, before the age of 12. When he was 16, he undertook a journey to Makkah to perform Hajj and presented himself to the most famous scholars of hadith in Makkah and Madinah. Thereafter, he travelled to Egypt to seek knowledge. He spent the next 16 years of his life travelling to the different regions of Asia. Five of these years were spent in Basrah. Then he returned to his hometown. He passed away on 30 Ramadan 256 AH (28 August 870). He is buried in Khartank, a place 2 farsakh (3.48km) away from Samarqand.
Al Bukhari’s fame in hadith rests on his book al Jami’. He compiled it according to the chapters of jurisprudence. He did this in a completely outstanding manner with thorough scrutiny.
He presented the texts with great honesty, and made an unmatched effort to reach the height of accuracy. He did not hesitate to interpret the material with brief comments that were distinct from the text. The texts of al Sahih were the subject of great attention from the beginning.
Al Bukhari had authored a book during his first Hajj journey to Madinah on the biographies of the narrators of hadith. Its title is al Tarikh al Kabir. He also compiled a collection in hadith called al Thulathiyyat. He also wrote a book on the commentary of the Qur’an. The book Tanwir al ‘Aynayn bi Raf ‘al Yadayn fi al Salah is also attributed to him.[2]
The servant of Qur’an and Sunnah, ‘Allamah Muhammad Fu’ad ‘Abdul Baqi (1299–1386 AH/1882–1967 CE), has added comments to what Brockelmann has written about al Bukhari in the Islamic Encyclopaedia. He adds to that:
Al Bukhari was slender, not too tall nor too short. He had lost his eyesight when he was young. His mother saw Ibrahim ‘alayh al Salam in her dream saying, “Allah subhanahu wa ta ‘ala has restored your son’s eyesight because of your excessive supplication for him.” In the morning, his sight was restored.
Al Bukhari, talking about himself says, “I was inspired to memorise hadith in elementary school when I was 10 years old or younger. I left the elementary school when I was ten. Thereafter, I started going to al Dakhili and others. One day, whilst narrating to the people, he said, “Sufyan (narrates) from Abu al Zubair from Ibrahim.”
I said to him, ‘Abu al Zubair does not narrate from Ibrahim.’
He rebuked me.
I said to him, ‘Go back to your original script if you have it by you.’
He went inside, looked at the script and returned. He then said to me, ‘How is it, young boy?’
I replied, ‘It is al Zubair ibn ‘Adi from Ibrahim.’
He took a pen from me, corrected it and said, ‘You are correct.’
Some of the companions of al Bukhari asked him, ‘How old were you at that time?’
He replied, ‘11 years old.’”
Al Bukhari states, “When I reached the age of 16, I memorised the book of Ibn al Mubarak and Waki’ and I understood these people’s discussions, i.e., people of opinion. I then travelled to Makkah with my father and my brother, Ahmed. After performing Hajj, my brother returned to Bukhara and later passed away there.”
Al Bukhari remained in Makkah to study hadith.
Al Bukhari further states, “When I was 18 years old, I wrote the book Qadaya al Sahabah wa al Tabi’in wa Aqwaluhum. At that time, I wrote al Tarikh al Kabir by the grave of the Prophet salla Llahu ‘alayhi wa sallam during moonlit nights.”
Al Bukhari’s first lesson (in hadith) was in 205 AH. After acquiring a great amount (of hadith) from the leaders of the time in his town, he began his travels in 210 AH. He went to Balkh, Marw, Naysabur, Ray’, Baghdad, Basrah, Kufah, Makkah, Madinah, Wasit, Egypt, Damascus, Qaisariyyah, ‘Asqalan, and Hims. He learned from such a large number of people that it would be too lengthy to enumerate all of them. He himself states, “I have written (hadith) from 1080 people; every one of them was an expert of hadith.”
He narrated hadith in Hijaz, ‘Iraq, Khurasan, and Ma wara’ al Nahr (Transoxiana). Muhaddithin (scholars of hadith) began writing hadith from him when he did not even have facial hair (beard).
He used to memorise thousands of ahadith by heart. Those who knew him gave testimony that no one could surpass him. They would resort to him to arbitrate in their differences of opinion regarding the accuracy of ahadith.
When he arrived in Nishapur, 4000 people on horseback came to welcome him. This is excluding those who came on donkeys, mules, or on foot.
Qutaybah ibn Sa’id says regarding al Bukhari, “I sat with many jurists, ascetics, and worshipers. Since I came of age, I have not seen anyone like Muhammad ibn Ismail. In his era, he was like ‘Umar radiya Llahu ‘anhu amongst the Companions radiya Llahu ‘anhum. Had he been amongst the Companions radiya Llahu ‘anhum, he would have been a marvel.”
Raja ibn Raja al Hafiz says, “He is a miracle of Allah walking on earth.”
‘Abdullah ibn ‘Abdur Rahman al Darimi says, “I have seen the scholars of the two sacred places (Makkah and Madinah), Hijaz, Sham, and ‘Iraq. I have not seen anyone more comprehensive than Muhammad ibn Ismail. He was the most knowledgeable, most intelligent, and most desirous amongst us. He had more foresight than I did. He was the most intelligent creation of Allah. He understood what Allah commanded and what Allah prohibited in his Book and through His Prophet salla Llahu ‘alayhi wa sallam. When he recited the Qur’an, he would be engrossed with heart, eyes, and ears. He reflected on its parables and understood what was lawful and what was forbidden.”
‘Abdullah ibn Muhammad ibn Sa’id ibn Jafar states, “I heard the scholars of Egypt saying, ‘There is no one in the world like Muhammad ibn Ismail in knowledge and righteousness.’ I am merely repeating what they had said.”
Musa ibn Harun al Hammal al Hafiz al Baghdadi says, “If the whole world tries to bring another Muhammad ibn Ismail, they would be powerless to do so.”
The leader of Imams, Abu Bakr Muhammad ibn Ishaq ibn Khuzaymah declares that there is none under the sky more knowledgeable about hadith than Muhammad ibn Ismail.
Abu ‘Isa al Tirmidhi states, “I did not see anyone more knowledgeable about the irregularities (of hadith) and chains (of narrators) than Muhammad ibn Ismail.”
Imam Muslim said to al Bukhari, “I give testimony that there is none in the world like you.” He then kissed him between the eyes and said, “Allow me to kiss your feet, O teacher of teachers, leader of the Muhaddithin, and the best with regards the irregularities of hadith.”
Al Bukhari was a paragon of modesty, bravery, generosity, piety, asceticism from this temporary world, and desire for the everlasting hereafter.
He used to say, “I have hope in Allah that he would not take me to task for backbiting anyone.”
The proof for this is his mannerism when criticising or weakening any narrator. The most he would say is, “fihi nazar (there is scepticism about him)” or “sakatu ‘anhu (they remained silent about him)” concerning those narrators that had to be abandoned or left out. He would never say that so and so is a liar.
He would eat very little. He showed much kindness towards people and he was overly generous.
Al Bukhari lived for prophetic knowledge. He distanced himself from the state and its rulers and ministers. When he returned to Bukhara, people erected tents up to one farsakh (1.74km) from the town to welcome him. All the residents, without any exception, came to welcome him. They splashed gold and silver coins at him. He remained here for some time narrating hadith.
The governor of the town, Khalid ibn Muhammad al Dhuhli, the representative of the Abbasid Khalifah, called for him. He flattered him and asked him to come with his book, al Sahih, and narrate hadith to them. Al Bukhari refused and said to the messenger of the governor, “Tell him that I will not disgrace knowledge, nor will I take to the doors of the kings. If he has any need for it then he should present himself by my Masjid or my house. If you do not like this then you are the leader. Stop me from having these gatherings so that on the Day of judgement I have an excuse by Allah that I did not hide knowledge.”
This created some ill feelings between them. Therefore, the governor ordered al Bukhari to leave the town. Al Bukhari supplicated against him. He was of those whose supplications were accepted. Within a month, an order came from the Khalifah for the governor’s dismissal, disgrace, and life imprisonment. Every one of those who supported him were afflicted with some severe calamity.
As for his book, al Jami’ al Sahih, it is the most momentous in Islam and the most virtuous after the Book of Allah subhanahu wa ta ‘ala.
He compiled it in accordance to the chapters of jurisprudence. It has 97 chapters comprising of worship, dealings, biography of the Prophet salla Llahu ‘alayhi wa sallam including his battles and miracles, transmitted material about the commentary of the verses of the Qur’an, and other chapters which any Muslim cannot ignore.
Al Hafiz Abu al Fadl ibn Tahir says about al Bukhari’s condition with regards to the authenticity of hadith, “A narrator should be such that his reliability is unanimous and he transmits it from a famous Companion radiya Llahu ‘anhu without differing with other established reliable narrators. Its chain should be continuous without any breakages. If two or more narrators narrate from the Companion radiya Llahu ‘anhu then this is good. If there is only one narrator but the chain to the Companion radiya Llahu ‘anhu is authentic, then this would be sufficient.”
Al Bukhari was committed to narrating only authentic ahadith in this book.
Then he realised that it should not be devoid of jurisprudential benefits and legal points. Hence, through his understanding, he deduced many meanings from the texts and placed it in the book where he deemed suitable. In this, he adhered to the Qur’anic verses regarding regulations.[3]
NEXT⇒ Muslim (204–261 AH/820–825 CE)
[1] Khayr al Din al Zirkili: Al A’lam, Beirut, 3rd impression.
[2] Islamic Encyclopedia, 1/1612–1616, Arabic translation, Markaz al Shariqah li al Ibda’ al Fikri, Cairo, 1418 AH, 1998 CE).
[3] Islamic Encyclopedia, 1/1616–1623.