User:Striver/Umar

Hadith are Revelation from Allāh to the Prophet (s) Shaykh Muhammad Hisham Kabbani Excerpted from The Approach of Armageddon: An Islamic Perspective The Qur’ān is Holy. It consists of the Inviolable Words of Allāh U. It is for all times and all peoples. The Prophet (s) whose title is “The Messenger of God,” was inspired and divinely guided in every word and every action. Allāh (swt) said in the Holy Qur’ān: وَالنَّجْمِ إِذَا هَوَى مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَى وَمَا يَنطِقُ عَنِ الْهَوَى إِنْ هُوَ إِلا وَحْيٌ يُوحَى (I swear) by the star when it sets, your companion is neither astray nor is deceived; Nor does he say (aught) of (his own) desire. It is naught but revelation that is revealed (to him). (al-Najm 53:1-4) Allāh (swt) swears by the setting star that His Prophet (s) does not stray in the least from what Allāh (swt) commands him. Nor does the Prophet (s) speak from his own whims or desires, whether good or bad. Every utterance, every movement, every breath of the Prophet (s) was, in fact, revelation from Allāh (swt) and consequently of utmost value in the quest to understand and follow the Qur’ān and the religion of Islam. The Companion, Jābir ibn Abd Allāh t said, “Allāh's Messenger (s) was among us while the Qur’ān was being revealed to him and he knew its explanation. Whatever he put into practice, we put into practice.”[1] حدثنا عبد الله حدثني أبي حدثنا هاشم بن القاسم قال حدثنا مبارك عن الحسن عن سعيد بن هاشم بن عامر قال أتيت عائشة فقلت: يا أم المؤمنين أخبريني بخلق رسول الله صلى الله عليه وسلم قالت كان خلقه القرآن... When asked about the Prophet’s (s) character, (his wife and leading juris-consult of the time), ‘A’isha t said, “His (s) character was the Qur’ān.”[2] The hadiths demonstrate how to implement the principles set out in the Qur’ān, from the most rudimentary acts of worship to the most sublime. For example, Allāh (swt) commands multiple times in the Qur’ān: وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاة Establish prayers (salat) and pay the poor-due (zakat). (2:43, 2:83, 2:110, 4:77, 24:56, 73:20)[3] We clearly understand from this that both prayer and the poor-due are required of us. However, to find the necessary details to complete the prayer, i.e. the manner and timing of the prayer and upon whom it is obligatory, etc., we must turn to the hadiths. Similarly, a practicable description of the poor-due, its amount, upon whom it is obligatory and to whom it may be given, etc., is found only in the hadiths, and this is the case with all other obligations. In summary, the hadiths of the Prophet (s) are necessary to understand the Qur’ān. For every single event in his lifetime, Allāh (swt) revealed to the Prophet’s heart what to say and what to do. The Qur’ān and the hadiths both derive from revelation and are inseparable sources for understanding and implementing the divine message of Islam.[4] As Qur’ān is the Last Testament and Allāh’s final revelation to humanity, so the Prophet Muhammad (s) is the last messenger and with him lies the completion of the Divine Message. Allāh (swt) said in the Holy Qur’ān: مَّا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِّن رِّجَالِكُمْ وَلَكِن رَّسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيماً Muhammad is not the father of any of your men, but (he is) the Messenger of Allah, and the Seal of the Prophets… (al-Ahzāb 33:40) Contained in the Qur’ān and hadiths is all the knowledge needed for success in this world and the next, both for his generation and all future generations until the Judgment Day. Not the least among this knowledge are the signs and events that relate to the community of the Last Days. عن حذيفة قال: قام فينا رسول الله صلى الله عليه وسلم مقاما. ما ترك شيئا يكون في مقامه ذلك إلى قيام الساعة، إلا حدث به. حفظه من حفظه ونسيه من نسيه. قد علمه أصحابي هؤلاء. وإنه ليكون منه الشيء قد نسيته فأراه فأذكره. كما يذكر الرجل وجه الرجل إذا غاب عنه. ثم إذا رآه عرفه Hudhayfa t reported: Allāh's Messenger (s) stood before us one day, and he did not leave anything unsaid (that he had to say) at that very spot which would happen (in the shape of turmoil) up to the Last Hour. Those who had to remember them preserved them in their minds and those who could not remember them forgot them. My friends knew them and there are certain things which slip out of my mind, but I recapitulate them when anyone makes a mention of them just as a person is lost from one's mind but is recalled to him on seeing his face.[5]

[1] Narrated from Muhammad al-Bāqir as part of a long hadith by Muslim, Abū Dāwūd, and Āhmad. [2] Āhmad in his Musnad #23460. [3] Text of the other verses: وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ وَارْكَعُواْ مَعَ الرَّاكِعِينَ Establish worship, pay the poor-due, and bow your heads with those who bow (in worship). (al-Baqara 2:43) وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ ثُمَّ تَوَلَّيْتُمْ إِلاَّ قَلِيلاً مِّنكُم وَأَنتُم مِّعْرِضُونَْ and establish worship and pay the poor-due. Then, after that, ye slid back, save a few of you, being averse.(al-Baqara 2:83) وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ وَمَا تُقَدِّمُواْ لأَنفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ Establish worship, and pay the poor-due; and whatever of good ye send before (you) for your souls, ye will find it with Allah. (al-Baqara 2:110) أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّواْ أَيْدِيَكُمْ وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاة Have you not seen those to whom it was said: Withhold your hands, and keep up prayer and pay the poor-rate;(an-Nisā’ 4:77) وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَأَطِيعُوا الرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ Establish worship and pay the poor-due and obey the messenger, that haply ye may find mercy. (an-Nūr 24:56) وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَأَقْرِضُوا اللَّهَ قَرْضاً حَسَناً So recite of it that which is easy (for you), and establish worship and pay the poor-due, and (so) lend unto Allah a goodly loan.(al-Muzzamil 73:20) [4] The Prophet said:

Verily this Qur’ān is difficult and felt as a burden to anyone that hates it, but it is made easy to anyone that follows it. Verily my sayings are difficult and felt as a burden to anyone that hates them, but they are made easy to anyone that follows them. Whoever hears my saying and preserves it, putting it into practice, shall come forth together with the Qur’ān on the Day of Resurrection. Whoever dismisses my sayings dismisses the Qur’ān, and whoever dismisses the Qur’ān has lost this world and the next. Narrated from al-Hakam ibn ‘Umayr al-Thumalī by Khatīb in al-Jāmi‘li Akhlāq al-Rāwī (1983 ed. 2:189), Qurtubī in his Tafsīr (18:17), Abū Nu‘aym, Abū al-Shaykh, and Daylamī. [5] Sunan Abū Dāwūd, “Kitāb al-Fitan.” Sahīh Muslim, “Kitāb al-Fitan.”

Imam Bukhari (194 - 265)

By: Shaykh al-Hadîth `Allâma Ghulâm Rasûl Sa`îdî Translated by: `Allâmah Ishfaq Alam Qadri and M. Iqtidar

After the Sahâbah al-kirâm, Imâm al-Bukhârî ranks as the most eminent of those pious people who have conferred endless bliss upon the Ummah of the Holy Prophet sallallâhu `alayhi wa sallam. The greatest evidence of this is the book of Ahâdîth an-Nabawî he compiled, commonly known as Sahîh al-Bukhârî. It is universally acknowledged as the most authentic book after the Holy Qur'ân. So long as their is one Muslim left on the Earth, the blessings of Imâm Bukhârî will have a place in his or her Îmân and Islâm. Let us briefly examine below a short survey of his life and works.

His Early Years

Imâm al-muhaddithîn Hadrat Imâm Abû `Abdullâh Muhammad ibn Ismâ`îl al-Bukhârî was born on the 13th of the Islâmic month of Shawwâl, 194AH, in the famous city of Bukhara, of the land "beyond the canal" - present day Uzbekistan -. The father of Imâm Bukhârî, Ismâ`îl ibn Ibrâhîm ibn Mughîrah al-Ja`fî, was a great muhaddith and ascetic from whom he inherited his characteristics of literary zeal and excellence. During infancy his father passed away and his mother took on the entire responsibility of bringing him up. Imâm Bukhârî became blind at a young age. He had recourse to many famous and skilled doctors of his time but their treatments made no difference. His mother was a pious worshipper and a righteous woman. She cried out for help in the court of Allâh the Almighty, for her child and begged for the restoration of his eyesight. At last, "the river of mercy flowed over her," and Almighty Allâh accepted her invocation. One night, she visited Ibrâhîm `alayhis-salâm in a dream and was told, "Allâh has restored the sight of your son because of your intense and beautiful invocations." In the morning, as Imâm Bukhârî got up from his bed, glimmers of light reached out into his eyes.

Primary Education and Interest in Hadîth

When Imâm Bukhârî reached the age of ten and after acquiring his elementary education, Almighty Allâh inserted the interest in the science of Ahadîth into his heart and he obtained admission in the Hadîth class of Bukhara. He obtained his educations after vigorous study. A year later, he had such a good retention of the text and chains of transmission of Ahâdîth, that sometimes teachers got their corrections from him. Imâm Bukhârî had been acquiring religious education with competance and swiftness and at the tender age of sixteen, he had completely learnt by heart the books of `Abdullâh ibn al-Mubârak, al-Wakî` and other learned companions of al-Imâm Abû Hanîfa radiyallâhu `anhum.

The Visit to the Haramayn and the Commencement of His Ahâdîth Compilation

At the age of eighteen, He visited Makkah accompanied by his mother and elder brother, Ahmad ibn Ismâ`îl. After performing the pilgrimage, his brother returned with the company of his mother, but Imâm Bukhârî stayed there for further education. Meanwhile, he wrote a book called, Qadâyâ as-Sahâbah wat-Tâbi`în. After this he went to Madînah al-munawwarah to compile the famous book of Asmâ` ar-rijâl (Names of men of  transmission) called, Târîkh al-kabîr, while sitting by the tomb of the Holy Prophet sallallâhu `alayhi wa sallam during moonlight hours. Immediately after completing this, a series of imitations had begun. Muhammad ibn Yûsaf al-Furyâbî said that at the time he had copied Târîkh al-kabîr, Imâm Bukhârî did not yet have any facial hair.

Imâm Bukhârî travelled to cities far and wide for the transmission of Ahâdîth and had gained immense knowledge while sitting far from his own country for several years. He stated himself, "To seek knowledge, I travelled to Egypt and Syria twice, Basra four times, spent six years at the Hijâz and left for Kufa and Baghdad on so many occasions accompanied by Muhaddithîn."

His Remarkable Memory

Imâm Bukhârî was a man with a very strong memory. When we look at his memory, it is as if his body from head to toe stored it. Seeing his memory, the memory of Abû Hurayrah radiyallâhu `anhu is rekindled in the hearts of Muslims. Hashid ibn Ismâ`îl states that in his childhood: "Imâm Bukhârî used to go with us to the Scholars of Basra to listen to Ahâdîth. All of us used to write Ahâdîth down, except Imâm Bukhârî. After sixteen days, we thought about it and we condemned Imâm Bukhârî saying that, 'you had wasted so many days work by not writing down Ahâdîth.' Imâm Bukhârî asked us to bring our notes to him. So we all brought our notes, upon which Imâm Bukhârî began to read Ahâdîth one by one from the top of his head until he narrated to us more than fifteen thousand! Hearing these, it seemed that Imâm Bukhârî was reteaching us all of the Ahâdîth we had noted."

Muhammad ibn Azhar Sajistânî says: "I used to go to Sulaymân ibn Harab accompanied by Imâm Bukhârî for listening to Ahâdîth. I used to write the Ahâdîth, but Imâm Bukhârî wouldn't. Somone said to me, 'Why doesn't Imâm Bukhârî note the Ahâdîth down?' I told him, 'if you missed any Hâdîth in writing, you could obtain it from the memory of Imâm Bukhârî.'"

Imâm Bukhârî's memory could be understood by knowing that if he glanced through a book, it would be committed to memory instantly. In his early period of acquiring knowledge, he memorised seventy thousand Ahâdîth and later in his life, this figure reached three hundred thousand. Of these, one hundred thousand were sahîh (rigorously authenticated) and two hundred thousand were not sahîh (hasan, da`îf, etc). Once he went to Balkh and the inhabitants desired that he should recite one Hadîth from each of his shaykhs. Then he orated from one thousand Shaykhs one thousand Ahâdîth.

Sulaymân ibn Mujâhid says: "One day I was present in the company of Muhammad ibn Salâm Baykandî. Muhammad ibn Salâm said, 'If you had come earlier, I would have shown you the child who has seventy thousand Ahâdîth in his memory.' Sulaymân stood up from his company and started looking for Imâm Bukhârî. Shortly he found him and asked, 'Are you the one who has committed seventy thousand Ahâdîth to memory?' Imâm Bukhârî replied, 'I have learnt more Ahâdîth than this by heart. I even know the place of birth, death and residence of most of those companions from whom the Ahâdîth are narrated."

His Extraordinary Intellect

Along with his extraordinary memory, he also had a very sharp intellect. He did not depend on pen and paper as much as he relied on his mind and memory. People examined the capabilities of Imâm Bukhâri in the science of Hadîth repeatedly but he always remained successful as a result of Allâh's gift of intellegence and superb memory.

Hâfiz Ahmad ibn `Adî describes: "When the people of Baghdad had learnt that Imâm Bukhârî was due to arrive there, the Muhaddithîn of Baghdad decided to test him by changing the text and chains of transmission of one hundred Ahâdîth. They joined the chain of one Hadîth with the text of another and attached the chain of this Hadîth with the text of the prior. Like this, they mixed up the text and chains of transmission of one hundred Ahâdîth and gave these to people who would test Imâm Bukhârî with these.

"When Imâm Bukhâri arrived at Baghdad, the people held a gathering in his honour, in which most of the Ulamâ, nobles and public were present. One person stood up according to the plan and asked a question regarding a Hadîth with its altered chain of transmission. Upon this, a second person stood up and recited in similar manner. Like this, the people completed the hundred Ahâdîth and awaited Imâm Bukhârî's reply. He said that he had not apprehended those Ahâdîth. When he saw that everyone had finished asking questions, he stood up and described the chain of transmission of the first Hadîth read and then gave its correct chain. Like this, he detailed the faulty chains on the Ahâdîth of all one hundred set up by the scholars. He had given the correct chains of transmission to every Hadîth. When he finished, the entire audience was full of praise and recognition of the superiority and greatness of Imâm Bukhârî."

Hâfiz Abul-Azhar relates: "Once four hundred Muhaddithîn had gathered in the city of Samarqand to test Imâm Bukhârî. They did this by mixing up the transmissions of Syria with the transmissions of Iraq and the transmissions of Iraq with the transmissions of Syria. Similarly, they inserted the transmissions of the Haram (Makkah) into the ones of Yemen and vice versa. They did this to Imâm Bukhâri for seven days, but could not mislead him in text or transmission a single time. He had comprehensive knowledge in the science of Hadîth - all of the routes of a Hadîth were in his eyes if one with many chains was found. So Imâm Bukhârî had a good view of all of them. In that age, no one had more command over the different ways of transmission than Imâm Bukhârî."

Yûsuf ibn Mûsâ Marûzî states: "I was sitting in the central mosque of Basra when I heard a voice saying, 'O seeker of knowledge, Imâm Muhammad ibn Ismâ`îl has arrived. Whoever wants to receive Ahâdîth from him should present himself in his company.'" Marûzî says: "I saw a thin, weak young man near the pillar who was praying salât with extreme humbleness and humility and that was Imâm Bukhârî. As soon as the announcement was made, curious people from all directions began to gather around."

Glimpses of his private life

1. Self sufficiency:

The father of Imâm Bukhârî, Muhaddith Ismâ`îl ibn Ibrâhîm was enormously rich and Imâm Bukhârî had inherited a huge share of his wealth. He used to give his wealth on the basis of silent partnership (e.g. if a person is in possession of a shop, the profits are shared equally, but only one partner does all the work). Abû Sa`îd Bakr ibn Munîr states: "Once Abû Hafs sent some goods to Imâm Bukhârî and when traders learnt of this, they came and offered five thousand dirhams. He told them, 'Come in the evening.' A second group of traders came and offered ten thousand dirhams, but he told them, 'I have already made an agreement with someone else. Ido not want to change my intention for the sake of ten thousand dirhams.'"

2. Simplicity and humbleness:

From the point of view of his character, Imâm Bukhârî was a simple and hard working person. He would fulfill his own needs by himself. Despite having a lot of wealth and status, he always kept the minimum number of servants required and never indulged himself in this matter. Muhammad ibn Hâtim Warrâq, who was one of his main disciples, says: "Imâm Bukhârî was establishing an inn near the city of Bukhara and was placing the bricks with his own hands. I came forward and said 'Leave the laying of the bricks for this building to me.' But he replied, 'On the day of judgement, this act will be of benefit to me.'"

Warrâq goes on to say: "When we accompanied Imâm Bukhârî on a journey, he would gather us in one room and would stay by himself in a separate room. Once I saw Imâm Bukhârî get up between fifteen and twenty times during the night and every time, he lit the lamp with his own hands. He took some Ahâdîth out, marked them and then placed his head on his pillow and laid on his couch. I said to him, 'Why did you go through all this trouble during the night, when you could have woken me up [so that I could help you].' He replied, 'You are young and are in need of sound sleep and I did not want to disturb your sleep.'"

3. Generosity

Just as he was generous with this wealth, he was also greatly generous with his heart. Sometimes, he would give three thousand dirhams as a donation in one day. Warrâq says that Imâm Bukhârî's earnings were five hundred dirhams per month and he would spend all of it on his students.

4. Abstention (Zuhd)

Imâm Bukhârî kept himself away from all worldly desires and temptations. Sometimes, in his quest for knowledge, he passed his time eating dried grass (hay). Usually he would eat only two or three almonds in a whole day. Once he became ill and the doctors told him, "Your intestines have become dry because you have been eating dried leaves." It was at that moment that Imâm Bukhârî told the doctor that he had been eating dried leaves for forty years and during this span of time he never even touched any kind of curry.

5. Fear of Allâh

He was bestowed with the highest rank of piety and righteousness. He feared Allâh very much inwardly and outwardly. He prevented himself from backbiting and suspicion and always respected the rights of others. Bakr ibn Munîr relates that Imâm Bukhârî said, "I am hopeful that when I meet my Lord, He will not take account of me because I never backbited."

Imâm Bukhârî was so vigilant in his worship, that he would pray Nawâfil and keep fasts in abundance. He would complete the recitation of the whole Qur'ân daily in the month of Ramadân and also recited ten chapters of the Holy Qur'ân deep in the night. He would complete the Holy Qur'ân in the Tarâwîh prayers and always reciting twenty verses in each rak`at. He was very courteous, tolerant and gentle. He never became angry if mistreated by other persons and prayed forgiveness for those who attributed evil to him. If he needed to correct any person, he would never embarrass him in public.

His Arrival in Nîshâpûr and the issue of the creation of the Qur'ân

In 250 AH, Imâm Bukhârî decided to go to Nîshâpûr. After hearing this news, a wave of happiness spread among its people. In those times, Muhammad ibn Yahya adh-Dhuhlî was the head of the literary kingdom of Nîshâpûr. He advised and led the inhabitants of the city to gather together for the welcoming of Imâm Bukhârî. A huge crowd went to the outskirts of the city to receive Imâm Bukhârî, with extreme magnificence and honour. Imâm Muslim ibn Hajjâj says that in all his life, he had never seen such a reception ever given to a scholar or even a ruler.

Imâm Bukhârî began to deliver lectures on Hadîth in Nîshâpûr. At every session, a huge crowd always packed the area to listen and many included people who had arrived specifically to learn the science of Hadîth. However, some unpleasant people were envious about the reputation and popularity of Imâm Bukhârî. These people set up Muhammad ibn Yahya adh-Dhuhlî to become his opponent. In this incident, Muhammad ibn Yahya considered the pronunciation of the Qur'ân as eternal and was firmly rooted with this concept.

Once, a man approached Imâm Bukhârî and asked him whether the Qur'ân was created (makhlûq) or not created (ghayr makhlûq). Imâm Bukhârî paused for a while. The man insisted on a reply, upon which he was told, "The Qur'ân are the words of Allâh and they are not created (ghayr makhlûq)." The man posed some more questions about the words of the Qur'ân, upon which Imâm Bukhârî said, "Our actions are created and the pronunciation is one our actions."

[Comment by G.F. Haddad: The above is inaccurately translated. It should read: "Muhammad ibn Yahya considered the *pronunciation* of the Qur'ân as eternal..." and "Imâm Bukhârî said, 'Our actions are created and the pronunciation is one our actions.'"

The disagreement was only over the pronunciation (lafz) of the Qur'an, not the words of the Qur'an, although lafz also means "wording." Al-Dhuhli and other people close to the Hanbali madhhab considered that the pronunciation is uncreated just like the Qur'an itself. Others, like Bukhari and Muslim, also al-Karabisi the companion of al-Shafi`i and others considered the pronunciation created since it is part of one's acts and acts are certainly created. There was no disagreement that the words of the Qur'an are not created since they are what is meant when we say that the Qur'an is Allah's Speech.

What possibly reconciles the different views on this subject is that lafz is used by some to mean the revealed, uncreated words and contents of recitation, while others mean thereby the mere act of pronunciation, which is created; hence the extreme caution shown by some, such as Imam al-Bukhari, who fell short of saying: "Lafz is created" even though he used it in the second sense, since he said: "Lafz is an act of human beings, and our acts are created." This lexical ambiguity is a proof of sorts that the differences on this particular question were largely in terminology rather than essence. Added to this is a fundamental difference in method around the appropriateness of such dialectic (kalam), which poisoned the air with unnecessary condemnations on the part of Imam Ahmad's followers - and Allah knows best.]

After this, mass propaganda started against Imâm Bukhârî, which led to accusations that he believed the words of the Qur'ân to be created. When Dhuhlî heard these rumours, he disconnected his ties with Imâm Bukhârî and became his foe. He started warning people by announcing that they should not attend the lectures of Imâm Bukhârî. As a result, people refrained from sitting in his lectures, except Muslim ibn Hajjâj. At last, due to his disappointment, Imâm Bukhârî left the city of Nîshâpûr and returned to Bukhara.1

Banishment from his homeland

When the people of Bukhara learnt that Imâm Bukhârî was coming back to his homeland, they became extremely overjoyed and erected tents many miles outside the city to welcome him. They greeted him with splendour for his return. He established a school there where he spent a great deal of time teaching with satisfaction.

Even here, there were envious people who did not leave him alone. They met the governor of Bukhara, who was a representative of the Khilâfat `Abasiyya, Khâlid ibn Ahmad. They told him to call Imâm Bukhârî to his house and busy him with teaching his son. When the governor put this suggestion to Imâm Bukhârî, he was told, "I do not want to abuse knowledge and carry it to the footstep of the rulers. If anybody wants to learn, they should come to my school." The governor replied, by stating, "If my son was to attend your school, he should not sit with ordinary people. You would have to teach him separately." Imâm Bukhârî answered, "I cannot stop any person from hearing Ahâdîth." Upon hearing this, the governer of Bukhara became angry with him and got a fatwa (verdict) from the time wasting opportunist (ibn al-waqt) `Ulamâ against Imâm Bukhârî to banish him from the city.

Imâm Bukhârî was distressed at the thought of being banished from his homeland. Not even a month passed, before the Khalîf of Baghdad dismissed the governor of Bukhara, Khâlid ibn Ahmad adh-Dhuhlî. The governor was expelled from his palace in extreme disgrace and dishonour, being mounted on a she-ass and then thrown into prison, where he died in a space of a few days. Similarly, all the supporters of the governor also died in disgraceful ways.

His passing

After returning from Bukhara, Imâm Bukhârî decided to travel to Samarqand. He was still many miles from the city, when he heard that the people there had two veiws about him. So he decided to stay at a village along the way called "Kharteng". Here, he made the following invocation one night after the late-night prayer: "O Allâh, the Earth despite its grandeur is becoming narrow and is troubling me greatly. So take me back to You." After this invocation, he became ill. Meanwhile, the people of Samarqand sent a messenger to bring him there. Bukhârî got up and was ready to travel, but his strength gave way. He began to invoke Allâh at length, then he took to his bed and his soul passed away to his Lord - may Allâh have mercy on him. An indescribable amount of perspiration came out of him even after he consigned his life to the Creator of life. When this abated, he was shrouded. He died on the night of `Îd al-Fitr, the first night of Shawwâl in the year 256 AH. He had reached the age of 62 years, less twelve days. On this night, the sun of great knowledge, virtue and blessings had set, whose knowledge and actions had enlightened the hearts and minds of the great intellects and people of Samarqand, Bukhara, Baghdad and Nîshâpûr.

His acceptance by Allah's Messenger sallallâhu `alayhi wa sallam

Imâm Bukhârî devoted his entire life, in the search for the way of life given by the Holy Prophet sallallâhu `alayhi wa sallam, in acting upon his sayings and researching into this science. His each and every action was a fragment of the way of the Messenger. Warrâq stated: "In a dream, I once saw Imâm Bukhârî walking behind the Prophet sallallâhu `alayhi wa sallam and his feet would fall exactly where the feet of the blessed Prophet had fallen."

Farbarî stated: "Once in a dream, I met the Holy Prophet sallallâhu `alayhi wa sallam and he asked me, 'Where are you going?' I replied, 'To Muhammad ibn Ismâ`îl [al-Bukhârî].' He then said, 'Go, and give him my salâm.'"

Just as the Holy Prophet sallallâhu `alayhi wa sallam had happiness with Imâm Bukhârî during his lifetime, he was also pleased with him after his death. Concerning this, `Abd al-Wâhid ibn Âdam Awaysî stated: "I saw the Holy Prophet sallallâhu `alayhi wa sallam in my sleep standing with a group of his Companions. I asked, 'O Prophet sallallâhu `alayhi wa sallam, who are you waiting for?' He replied, 'For Bukhârî.' After a few days I heard the news of Imâm Bukhârî's passing away. He had died at the very moment that I saw the Prophet sallallâhu `alayhi wa sallam in my dream."

The baraka of Bukhârî's maqam

3600 view of maqam of Imam Bukhari

The Janâzah prayer was performed over Imâm Bukhârî and his body was covered with soil. A beautiful musk smell exuded from the earth of his grave which lasted for several days. People from far and wide began to visit it in astonishment and also took handfuls of earth from his grave for blessings (tabarruk).

Abul-Fath as-Samarqandî relates: "two hundred years after the death of Imâm Bukhârî, a drought struck Samarqand. The people made the istisqâ' prayer and invocations but rain did not fall. A saintly man came to the judge (Qâdî) of the city and gave him some advice. He said: 'With the people of the city, go to the grave of Imâm Bukhârî and invoke Allâh the Exalted there to give you rain. Perhaps Allâh will accept our invocations and give us rain.' The judge of the city accepted this advice with delight and proceeded to go to the grave. The people followed him and upon arrival, he prayed for rain in front of them at the grave. People wept and also sought the intercession of the one who was in the grave. At that moment, clouds gathered and Allâh sent such heavy rain that those who were in Kharteng could not reach Samarqand for seven days because of the rain's abundance.

Conclusion

Imâm Bukhârî was not only a scholar, worshipper, a devotee and a prosperous man, but he always feared Allâh and shone with the love of the Messenger sallallâhu `alayhi wa sallam. The virtuous outpourings he gave to the world during his life are still being given today and as the Muslim Ummah goes about its daily acts of worship, they realise how important the role played by Imâm Bukhârî was. He compiled and circulated the Ahâdîth of the Prophet wherever possible and Allâh spread his status to every corner of the world. It is a fact that as long as the traditions of the Holy Prophet sallallâhu `alayhi wa sallam (qîla and qâla) are mentioned in gatherings, lights and blessings will shower onto the grave of Imâm al-Bukhârî from the skies of the Most Merciful.

© Minhaj-ul-Qur'an Monthly Magazine, March 1995, pp. 30-37

Commentary

1The disagreement was only over the pronunciation (lafz) of the Qur'an, not the words of the Qur'an, although lafz also means "wording." Al-Dhuhli and other people close to the Hanbali madhhab considered that the pronunciation is uncreated just like the Qur'an itself. Others, like Bukhari and Muslim, also al-Karabisi the companion of al-Shafi`i and others considered the pronunciation created since it is part of one's acts and acts are certainly created. There was no disagreement that the words of the Qur'an are not created since they are what is meant when we say that the Qur'an is Allah's Speech.

What possibly reconciles the different views on this subject is that lafz is used by some to mean the revealed, uncreated words and contents of recitation, while others mean thereby the mere act of pronunciation, which is created; hence the extreme caution shown by some, such as Imam al-Bukhari, who fell short of saying: “Lafz is created” even though he used it in the second sense, since he said: “Lafz is an act of human beings, and our acts are created.” This lexical ambiguity is a proof of sorts that the differences on this particular question were largely in terminology rather than essence. Added to this is a fundamental difference in method around the appropriateness of such dialectic (kalam), which poisoned the air with unnecessary condemnations on the part of Imam Ahmad’s followers – and Allah knows best.

Dr. G.F. Haddad

Imam Muslim (202 - 261H) Dr. Abdul Hamid Siddiqui The full name of Imam Muslim is Abu'l-Husain 'Asakir-ud-Din Muslim b. Hajjaj al-Qushayri al-Naisaburi. "Muslim," as his nasba shows, belonged to the Qushayr tribe of the Arabs, an offshoot of the great clan of Rabi'a. He was born in Naisabur (Nishapur) in 202/817 or 206/821. His parents were religiously minded persons and as such he was brought up in a pious atmosphere. This left such an indelible impression on his mind that he spent the whole of his life as a God-fearing person and always adhered to the path of Righteousness. He was in fact a saint of high calibre. His excellent moral character can be well judged from the simple fact that he never indulged in backbiting, a very common human failing.

Imam Muslim travelled widely to collect traditions in Arabia, Egypt, Syria and Iraq, where he attended the lectures of some of the prominent Traditionists of his time: Ishaq b. Rahwaih, Ahmad b. Hanbal, 'Ubaydullah al-Qawariri, Qutaiba b. Sa’id, 'Abdullah b. Maslama, Harmalah b. Yahya, and others.

Having finished his studies, be settled down at Nishapur. There he came into contact with Imam Bukhari, and was so much impressed by his vast knowledge of Hadith and his deep insight into it that he kept himself attached to him up to the end of his life. He was an ardent admirer of another great-teacher of Hadith, Muhammad b.Yahya al-Dhuhali and attended his lectures regularly, but when the difference of opinion between Muhammad b. Yahya and Imam Bukhari, on the issue of the creation of the Holy Qur'an, sharpened into hostility, Imam Muslim sided with Imam Bukhari and abandoned Muhammad b. Yahya altogether. He was thus a true disciple of Imam Bukhari.

He wrote many books and treatises on Hadith, but the most important of his works is the collection (Jami’) of his Sahih Some of the commentators of Ahadith are of the opinion that in certain respects it is the best and most authentic work on the subject. Imam Muslim took great pains in collecting 300,000 Traditions, and then after a thorough examination of them retained only 4000, the genuineness of which is fully established.1

He prefixed to his compilation a very illuminating introduction, in which he specified some of the principles which he had followed in the choice of his material.

Imam Muslim has to his credit many other valuable contributions to different branches of Hadith literature, and most of them retain their eminence even to the present day. Amongst these Kitab al-Musnad al-Kabir 'Ala al-Rijal, Jami' Kabir, Kitab, al-Asma' wa'l-Kuna, Kitab al-Ilal, Kitab al- Wijdan are very important.

His Methods of Classification and Annotation Muslim's Sahih comes next to it. However, in certain respects the latter is considered superior to the former. Imam Muslim strictly observed many principles of the science of Hadith which had been slightly ignored by his great teacher Imam Bukhari (may Allah have mercy on both of them). Imam Muslim considered only such traditions to be genuine and authentic as had been transmitted to him by an unbroken chain of reliable authorities and were in perfect harmony with what had, (been related by other narrators whose trustworthiness was unanimously accepted and who were free from all defects.

Moreover, Imam Bukhari, while describing the chain of narrators, sometimes mentions their kunya and sometimes gives their names. This is particularly true in case of the narrators of Syria. This creates a sort of confusion, which Imam Muslim has avoided.

Imam Muslim takes particular care in according the exact words of the narrators and points out even the minutest difference in the wording of their reports.

Imam Muslim has also constantly kept in view the difference between the two well-known modes of narration, haddathana (he narrated to us) and akhbarana (he informed us). He is of the opinion that the first mode is used only when the teacher is narrating the hadith and the student is listening to it, while the second mode of expression implies that the student is reading the hadith before the teacher. This reflects his utmost care in the transmission of a hadith.

Imam Muslim has taken great pains in connecting the chain of narrators. He has recorded only that hadith which, at least, two reliable tabi'in (successors) had heard from two Companions and this principle is observed throughout the subsequent chain of narrators.

His Students Imam Muslim had a very wide circle of students, who learnt Hadith from him. Some of them occupy a very prominent position in Islamic history, e.g. Abu Hatim Razi, Musa b. Harun, Ahmad b. Salama, Abu 'Isa Tirmidhi, Abu Bakr b. Khusaima, Abu ‘Awana and Hafiz Dhahabi.

His Death Imam Muslim lived for fifty-five years in this world. Of this short span of his life he spent most of his time in learning Hadith, in Its compilation, in its teaching and transmission. He always remained absorbed in this single pursuit and nothing could distract his attention from this pious task. He died in 261/875, and was buried in the suburbs of Nishapur.

NOTES

1 It is essential to remove one of the serious misgivings under which so many Orientalists and westernised Muslim scholars are labouring. When they are told that Imam Muslim selected 4,000 ahadith out of a total collection of 300,000, they think that since quite a large number of ahadith were unreliable, therefore, these were rejected, and then jump to the conclusion that the whole stock of hadith is spurious and should be rejected outright. This betrays utter ignorance of the critics even about the elementary knowledge of hadith. Matn (text) is not the basis on which is calculated the number of ahadith. Hadith is counted on the chain of transmission. Thus when we say that Imam Muslim collected 300,000 ahadith and included only 4,000 in his compilation, it does not imply that he rejected the rest of the whole lot of the Prophet's sayings being unreliable. What this means is that the words and deeds of the Holy Prophet (may peace be upon him) were transmitted to Imam Muslim through so many chains of transmission out of which he selected 4,000 chains as most authentic and narrated the text on their authority. A text (matn) which is transmitted through one hundred isnads is in Hadith literature treated as one hundred traditions. For example, the text of the first hadith in Bukhari (The Actions Are Based on Intention) is counted as a selection of one out of 700 ahadith since it has been transmitted through such a large number of isnads.