This text comprises a lecture delivered in Pakistan celebrating the completion of a reading of Sahih al-Bukhari, a highly esteemed collection of Hadith (sayings and traditions of the Prophet Muhammad). The speaker emphasizes the importance of Muslim unity, rejecting sectarianism and promoting a return to the core principles of Islam as exemplified in the Hadith. He explores the life and scholarship of Imam Bukhari, highlighting his deep love for the Prophet and emphasizing the significance of Sahih al-Bukhari as a source of religious knowledge. The lecture also details the speaker’s own chain of transmission (isnad) linking him back to the Prophet Muhammad, thereby establishing his scholarly credentials. Finally, the speaker urges his audience to embrace the principles of justice and piety found within the Hadith.

Sahih al-Bukhari Study Guide

Short Answer Quiz

1. What is the main point the speaker makes about unity in the Muslim community? He emphasizes that differences should be seen as a blessing, not a burden, and that Muslims should unite on the basis of their common love for the Prophet Muhammad and his Sunnah, rather than allowing minor differences to create division and takfir.
2. Why does the speaker mention Imam Bukhari and the Sahih Bukhari so frequently? The speaker highlights Imam Bukhari and the Sahih al-Bukhari as central to understanding authentic hadith and as a means of fostering unity and love for the Prophet, also as an antidote to extremism by returning to primary sources.
3. What does the speaker mean by the phrase “tear down the walls of Takfir”? He means that Muslims should stop declaring other Muslims as infidels based on minor differences in belief or practice, and instead focus on unity and common ground within the Ummah.
4. Explain the significance of the manuscript of Sahih al-Bukhari that the speaker references. The speaker emphasizes that the manuscript is 750 years old, representing a direct link to a reliably preserved version, and that despite the age of the manuscript, it has been found to match other manuscripts with high accuracy.
5. According to the speaker, when did the practice of holding gatherings to mark the end of reading Sahih al-Bukhari begin? He identifies Imam Ibn Hajar al-Asqalani as one of the founders of this practice and explains that this custom began after Imam Ibn Hajar completed his commentary on Sahih al-Bukhari.
6. What point does the speaker make about Imam Bukhari’s love of the Prophet Muhammad? He emphasizes that Imam Bukhari showed great love for the Prophet, evident in his placing the book of revelation first in Sahih Bukhari and that it serves as an example of the importance of showing love for the Prophet.
7. What does the speaker argue about the relationship between faith and prophethood? He asserts that mention of prophethood is the door to faith. He emphasizes that faith, at its core, is linked to acknowledging and following the example of Prophet Muhammad.
8. How does the speaker connect the beginning and end of Imam Bukhari’s Sahih? He asserts that Imam Bukhari began his work by describing the prophethood of Muhammad and concluded it with an emphasis on Tawhid, suggesting a full journey of faith beginning with the Prophet and ending with God.
9. What is the speaker’s main criticism of the Khawarij? The speaker criticizes them for their extreme interpretations of Islam, accusing them of considering themselves as superior and for creating innovation under the guise of monotheism, rejecting the Sunnah.
10. What is the significance of the hadith with the words Subhan Allah wa bihamdihi, Subhan Allah al-Azim at the end of the Sahih? The speaker explains that this hadith emphasizes the importance of glorifying and praising Allah, which he sees as a natural progression of a journey through the hadith starting with prophethood and ending with the recognition of God’s majesty, also as the way for people of paradise.

Essay Questions

1. Analyze the speaker’s arguments for why it is important to emphasize unity and avoid declaring others as infidels. What historical context does he provide, and how does he use the example of Imam Bukhari to support his ideas?
2. Discuss the significance of hadith literature, particularly Sahih al-Bukhari, in the speaker’s arguments. How does he use examples of hadith to promote specific viewpoints on spirituality and understanding?
3. Explore the relationship between knowledge and love for the Prophet Muhammad as presented by the speaker. How does he tie together actions, intentions, and love to a greater understanding of Islam?
4. Evaluate the speaker’s critique of extremism. How does he use historical figures and groups to illustrate the dangers of deviation from the Sunnah and the importance of moderation?
5. Based on the content of this source, discuss what, according to the speaker, are the main elements and characteristics of true Sufism? How is this distinct from the Sufism he criticizes?

Glossary of Key Terms

• Hadith: A record of the words, actions, and tacit approvals of the Prophet Muhammad, considered a primary source for Islamic law and practice.
• Sunnah: The way of life and practices of Prophet Muhammad, meant to be followed by Muslims.
• Sahih al-Bukhari: One of the most revered collections of hadith in Sunni Islam, compiled by Imam Muhammad al-Bukhari.
• Takfir: The act of declaring another Muslim to be an infidel, a practice the speaker strongly criticizes.
• Ummah: The global community of Muslims.
• Ishq wa Mohabbate Rasool: Love and devotion to the Messenger (Prophet Muhammad), a central theme in the text and in Islamic spirituality.
• Tawhid: The concept of the oneness of God in Islam.
• Khawarij: An early Islamic sect known for their extreme views and practice of declaring other Muslims as infidels, a group the speaker uses as a negative example.
• Tawsal: In this context, seeking intercession or blessings through a medium, in this case, the reading of Sahih Bukhari for healing and other forms of help.
• Rifa: The speaker states that he does not believe in rifa on earth, but that it exists in heaven, indicating some kind of ranking or status that is not possible in this world.
• Ahl al-Sunnah wal Jama’ah: “People of the Sunnah and the Community,” a term used by the majority of Sunni Muslims to describe their adherence to traditional Islamic teachings.
• Muhaddith: A scholar of Hadith, someone who studies and transmits the sayings and actions of the Prophet Muhammad.
• Tasawwuf (Sufism): The mystical dimension of Islam, focused on spiritual purification and the direct experience of God.

Unity, Hadith, and the Legacy of Imam Bukhari

Okay, here is a detailed briefing document analyzing the provided text, focusing on its main themes and ideas:

Briefing Document: Analysis of Excerpts from a Speech on Sahih al-Bukhari

Overview:

This document analyzes excerpts from a speech, likely delivered in Pakistan, centered around the completion of a lesson on Sahih al-Bukhari, one of the most important collections of hadith (sayings and actions of the Prophet Muhammad). The speaker, identified as Muhammad Tahir al-Qadri, is a prominent Islamic scholar, and his address is a passionate call for unity, moderation, and a deeper understanding of Islamic tradition, particularly the hadith. He uses the occasion to highlight key themes from the life of Imam Bukhari, the author of the text, as well as to address contemporary issues of sectarianism and extremism. The overall tone is one of reverence, scholarship, and an appeal to reason and faith.

Main Themes and Ideas:

1. Emphasis on Unity and Solidarity:

• The speaker repeatedly stresses the need for unity (ittehad), solidarity (yakjehti), and making differences a source of “mercy” rather than conflict.
• He criticizes those who use petty differences to declare other Muslims as infidels (takfir), emphasizing the need to overcome sectarian divisions and approach disagreements with moderation.
• Quote: “It’s time to create unity, unity and solidarity, make differences a mercy, don’t make them a burden. They used to convert the disbelievers into Muslims on the basis of petty differences and personal natures. Some schools of thought make Muslims infidels because of hatred.”
• He argues that all Islamic schools of thought contain some part of the truth, and that no single school holds a monopoly on it.
• Quote: “It is not that all truth is limited to only one school of thought. The truth is contained in all Islamic schools of thought and religions. Everyone has some part of the right…”
• The speaker advocates for a focus on shared heritage of Hadith and Sunnah, specifically emphasizing the love of the Prophet Muhammad ( Ishq wa Mohabbate Rasool) as the basis for unity.
• Quote: “If we were gathered on the basis of Hadith and Sunnah, as if we gathered on the basis of Ishq wa Mohabbate Rasool.”

1. The Importance of Hadith and Sunnah:

• The speech places great importance on Hadith and Sunnah, the practices of the Prophet, as central to Islamic life.
• He frames Sahih al-Bukhari as a critical resource for the understanding of these traditions, emphasizing the immense value of this particular collection. He describes it as a “boat” that saves one from sinking even if a storm comes.
• He highlights the recitation of Sahih al-Bukhari as having spiritual and healing benefits.
• Quote: “Recitation of Sahih Bukhari averts diseases so great…”
• The speaker also criticizes the idea that all authentic hadith are found solely in Sahih al-Bukhari, asserting that many other authentic hadith exist. This point is emphasized multiple times with supporting quotes from classical scholars. He stresses, “Confining Sahih Hadith to Sahih Bukhari is not a form of knowledge. Ignorance is the sign of ignorance.”

1. Reverence for Imam Bukhari:

• The speaker expresses deep reverence for Imam Bukhari, highlighting his piety, scholarship, and love for the Prophet.
• He shares anecdotes from Bukhari’s life, including a story of his mother’s prayers restoring his eyesight, his exceptional memory for hadith, and his intense devotion to the Quran.
• Quote: “Imam Muhammad Bin Ismail Bukhari was still a child when his eyes started to see. Now Imam Bukhari is starting the Tazkira from here Your mother, Majda, was a very devout Abida. She cried a lot and prayed in her dreams Ibrahim (peace be upon him) was visited. Now this is the incident that I am describing.”
• He details the numerous classical scholars who praised and admired Bukhari’s contributions to the field of hadith.
• He mentions Bukhari’s refusal to teach in royal courts and his subsequent expulsion, drawing a parallel to contemporary issues of scholars succumbing to political pressures and selling their religious knowledge for personal gain.

1. The History and Significance of Khatam al-Bukhari:

• The speaker explores the history of holding gatherings to commemorate the completion (khatam) of Sahih al-Bukhari, attributing the practice to Imam Ibn Hajar al-Asqalani, whom he describes as the ‘Ameerul Momineen’ of hadith. He also mentions his own participation in one such event when he was nine years old.
• He describes the grand scale of such gatherings and the importance they hold in the tradition of hadith study.

1. Critique of Extremism and Takfir:

• The speech strongly denounces extremism, particularly the practice of declaring fellow Muslims as kafir (unbeliever).
• Quote: “Let’s tear down the walls Takfir change and tear down the walls of confusion. The ancestors used to bring non-Muslims into the circle of Islam with the blessing of their words and deeds. We were Muslims by working hard all our lives. Excluded from the circle of Islam.”
• He connects takfir with small personal differences and differences in nature, claiming that such practices are against the spirit of Islam.
• He criticizes the Khawarij, an early sect known for their extremism, for their flawed understanding of Tawheed (monotheism), warning his audience not to follow their interpretation. He draws on the writings of Allama Ibn Taymiyyah to support this view.

1. Love for the Prophet Muhammad:

• The speaker emphasizes the importance of love for the Prophet Muhammad (Ishq-e-Rasool) as a core element of faith. He believes that love should be accompanied by a genuine effort to adhere to the Prophet’s teachings.
• He highlights various passages from Sahih al-Bukhari that showcase the Prophet’s virtues and the deep love and devotion he inspired in his companions. He draws attention to Imam Bukhari’s placement of the book on the beginning of revelation as the first book of Sahih al-Bukhari to demonstrate the importance of Prophethood.
• He cites various instances of the Prophet’s interaction with his companions, his miracles, and his devotion to Allah as expressions of his supreme character.

1. The Importance of Authenticity and Knowledge:

• The speaker dedicates a section to emphasizing the high standards of authenticity and reliability within Sahih al-Bukhari. He describes the lineage of transmission and highlights various reliable transmitters of the hadith from Bukhari onwards.
• He points out that a group of these transmitters were also great Sufis (mystics), underscoring the synthesis of knowledge and spirituality within Islamic tradition.
• He presents numerous chains of transmission going back to classical scholars and to the Prophet Muhammad himself. These chains serve to emphasize the authenticity of the tradition and the speaker’s own legitimate authority as a teacher.

1. Practical Application of Islamic Teachings:

• The speaker emphasizes the practical application of Islamic knowledge to daily life.
• He calls for justice in the lives of individuals as a path to success in this world and the next, connecting it with the final hadith in Sahih al-Bukhari. He urges scholars and religious leaders to uphold the truth, avoid selling their religion, and remain devoted to the teachings of the Prophet.
• He emphasizes how the collection begins with the mention of Prophethood and ends with the mention of the oneness of God (Tawheed).

1. Call for Spiritual Renewal

• The speaker calls for a renewal of traditional Sufism by purifying it from corrupt practices and emphasizing the importance of living by the Book and Sunnah. He laments that modern-day Sufism has been reduced to ceremonies, business, and materialism, contrasting it with the true asceticism of early Sufis and the original Sufism of the Salaf-e-Saliheen.
• He also mentions the links between Sufism and those who passed along the teachings of Sahih al-Bukhari.

Key Quotes:

• “It’s time to create unity, unity and solidarity, make differences a mercy, don’t make them a burden.”
• “If we were gathered on the basis of Hadith and Sunnah, then it is as if we have gathered on the basis of love and love of the Messenger.”
• “It is not that all truth is limited to only one school of thought. The truth is contained in all Islamic schools of thought and religions. Everyone has some part of the right…”
• “Recitation of Sahih Bukhari averts diseases so great…”
• “Confining Sahih Hadith to Sahih Bukhari is not a form of knowledge. Ignorance is the sign of ignorance.”
• “The ancestors used to bring non-Muslims into the circle of Islam with the blessing of their words and deeds. We were Muslims by working hard all our lives. Excluded from the circle of Islam.”
• “Imam Muhammad Bin Ismail Bukhari was still a child when his eyes started to see. Now Imam Bukhari is starting the Tazkira from here Your mother, Majda, was a very devout Abida. She cried a lot and prayed in her dreams Ibrahim (peace be upon him) was visited. Now this is the incident that I am describing.”

Concluding Remarks:

This speech presents a multi-faceted argument for a return to the core principles of Islam, rooted in a deep understanding of Hadith and Sunnah. It is a passionate plea for unity within the Muslim community, a call to abandon extremism and sectarianism, and a challenge to live a life of true devotion to Allah and His Messenger. The speaker’s detailed analysis of Sahih al-Bukhari, combined with his personal anecdotes and passionate delivery, makes it a compelling address that seeks to educate, inspire, and mobilize his audience towards a more enlightened and unified practice of Islam. The speech blends scholarship, spirituality, and an engagement with contemporary issues, making it relevant to the audience and its context.

Unity, Knowledge, and the Legacy of Imam Bukhari

FAQ: Unity, Knowledge, and the Legacy of Imam Bukhari

1. What is the primary call of this discourse, and what issues does it seek to address?
2. The primary call is for the unity and solidarity of the Muslim Ummah, emphasizing that differences should be a source of mercy, not division. The speaker argues against takfir (declaring fellow Muslims as infidels) based on minor differences in schools of thought or personal inclinations, which they see as a corruption of true Islamic teachings. The discourse aims to dismantle the walls of confusion, extremism, and hatred that have led to divisions within the Muslim community.
3. How does the speaker view the various schools of thought within Islam, and what does this have to do with the overall theme?
4. The speaker believes that all Islamic schools of thought contain some part of the truth and that no single school possesses the entirety of it. He argues against the notion that one school is entirely correct while all others are wrong, promoting instead a view that differences should be viewed as a mercy. This perspective is fundamental to the theme of unity, as it challenges the exclusivity that fuels division. The speaker emphasizes that focusing on the common ground, especially the love of the Messenger and the Hadith and Sunnah, is more important than using differences to create conflict. He himself identifies as Hanafi in fiqh, Ash’ari in belief, and Qadri in Tariqa.
5. What is the significance of Sahih al-Bukhari in this discourse?
6. Sahih al-Bukhari is presented as a central unifying factor for the Ummah. It is not just a book of hadith, but a source of knowledge, guidance, and spiritual connection to the Prophet Muhammad (peace be upon him). The speaker stresses the immense value of this collection, emphasizing its accuracy and reliability, highlighting the discovery of a 750-year-old manuscript that confirms the authenticity of its text. Reciting and studying Sahih al-Bukhari is seen as a way to avert diseases, receive blessings and connect the faithful to the Prophet Muhammad (peace be upon him). The speaker advocates for gathering on the basis of Hadith and Sunnah, embodied in Sahih al-Bukhari.
7. What historical context is given regarding the tradition of concluding Sahih al-Bukhari with a large gathering?
8. The tradition of holding large gatherings at the completion (Khatm) of Sahih al-Bukhari is attributed to Imam Ibn Hajar al-Asqalani, who organized a grand feast after completing his commentary on Sahih al-Bukhari, Fath al-Bari, in 842 AH. This event is used as an example of how the end of a book is not the end of its effects but an occasion for learning and unity, demonstrating that such gatherings are a tradition of knowledge, blessing, and beauty across schools of thought.
9. What is the speaker’s view on the relationship between knowledge, piety, and actions, particularly as it pertains to Imam Bukhari?
10. The speaker emphasizes that true knowledge is inseparable from piety, righteousness, and good actions. Imam Bukhari’s life is presented as the ideal integration of these elements, with his immense knowledge being complemented by his devotion to worship and asceticism. The speaker highlights Imam Bukhari’s extensive Quran recitations during Ramadan, emphasizing that the blessings of knowledge are greater when they are accompanied by the same level of righteous acts of worship. He also suggests a key to understanding Sahih al-Bukhari is that it begins with the mention of prophethood, and ends with the mention of Tawheed, noting that faith will remain imperfect without Tawheed and proper actions.
11. How does the speaker discuss the importance of understanding Imam Bukhari’s personality and life to better understand his work?
12. The speaker explains Imam Bukhari faced jealousy and hardship, and rejected the request of the ruler of Bukhara to teach Sahih al-Bukhari in his palace, saying “I do not humiliate knowledge, nor do I raise knowledge at the gates of kings”. This was not only a display of bravery, but is also presented as a great piece of advice for students of religion. The speaker notes that his actions led to him being expelled from Bukhara which highlights Imam Bukhari’s immense love for knowledge as well as his devotion and loyalty to Allah over material pursuits. The speaker highlights his struggles and ultimate glory after death to show that Imam Bukhari had a high status in life and in death, exemplifying the importance of preserving knowledge. This is also meant to underscore that the speaker values knowledge and religion over worldly gain.
13. What does the speaker say about the unique structure and content of Sahih al-Bukhari in relation to its author’s love for the Prophet Muhammad (peace be upon him)?
14. The speaker emphasizes that Sahih al-Bukhari is unique in its structure. Instead of beginning with the Book of Faith or purification, it starts with Bada al-Wahhi, the book about the beginning of revelation and Prophethood. This demonstrates that Imam Bukhari was a lover of the Messenger and that his book begins with a mention of Prophethood and ends with a discussion of tawheed which illustrates the core of his work and faith as being rooted in the message of Prophethood. He also discusses how Imam Bukhari repeated certain hadith related to the love and reverence for the Messenger multiple times in the text, and even highlights how Imam Bukhari ended Sahih al-Bukhari with the hadith relating to the praise and glorification of Allah.
15. What is the significance of the speaker presenting his sanad (chain of transmission) at the conclusion of this lesson?
16. The speaker presents his sanad as a demonstration of the connection he has with the great scholars of the past all the way up to the Prophet Muhammad (peace be upon him). He emphasizes the small number of intermediaries between himself and key figures of the past such as Shah Waliullah Muhaddith Dehlavi, Imam Ibn Hajar al-Asqalani, and Imam Jalaluddin Suyuti, as well as his direct connection with several living scholars who had direct connections to the most famous scholars in history. This highlights the value and importance of a living tradition in which knowledge is passed down, and how that same knowledge connects him to both the historical Islamic tradition as well as the Prophet Muhammad (peace be upon him). He also uses his sanad as the means to grant permission to all the listeners of the lesson to participate in this tradition of knowledge, and to show that the tradition is still alive and vibrant to this day.

A 63-Year Journey Through Hadith

Okay, here’s the detailed timeline and cast of characters based on the provided text:

Timeline of Events

• 12 Years Old (Approximately 1963): The speaker begins his journey in search of knowledge. He studies in Halmain Sharifin (Mecca and Medina), taking advantage of scholars in Masjid Nabawi and Haram of Makkah and living at a madrasa near the house of Hazrat Sayyiduna Abu Ayyub Ansari.
• 63 Years of Journey: The speaker states he is near this age, having traveled to all corners of Arab and Islamic countries, and has spent the last 63 years of his life learning.
• Prior to 701 Hijri: Imam Sharafuddin Union has a version of Sahih al-Bukhari prepared by his scribe.
• 701 Hijri: Imam Sharafuddin Juni passes away, his death finalizing the reform of his manuscript of the Sahih al-Bukhari.
• 1313 Hijri (Approximately 1895 AD): The manuscript of Sahih al-Bukhari prepared by Imam Sharafuddin Union is destroyed in Egypt, in the beginning of Rabi al-Thani.
• 842 Hijri: Imam Ibn Hajar Asqalani organizes a grand feast (Walima) after completing his commentary on Sahih al-Bukhari, Fateh al-Bari, in Cairo. The event is attended by scholars, judges, and people of status, and is described as a very large and unprecedented gathering. Imam Sakhavi, then nine years old, also participated.
• Before Imam Bukhari’s Birth: Imam Bukhari’s mother has a dream where she meets Ibrahim (peace be upon him), who tells her that her son’s sight will be restored due to her prayers.
• Imam Bukhari’s Youth: Imam Bukhari starts building Milli Karamat with 1080 Hadiths from Shaykhs. In his youth, Imam Bukhari corrects a hadith during a lesson on narration from Abi Arwah and Abi Khattab that had troubled many scholars there. Imam Bukhari also finishes the Qur’an in the month of Ramadan 40-41 times through the Taraweeh prayer and prays a complete Quran each night in Tahajjud and one a day before Iftar, and was noted for keeping the blessed face of the Holy Prophet (pbuh) within his clothing.
• Imam Bukhari’s Life: Imam Ahmad bin Hanbal states that he has not seen anyone like Muhammad bin Ismail al-Bukhari on earth. Imam Ishaq b. Rahawayh urges people to seek knowledge from Bukhari. Imam Muslim asked permission to kiss the feet of Imam Bukhari for his knowledge.
• Compilation of Sahih al-Bukhari: Imam Bukhari compiles the Sahih al-Bukhari from 600,000 hadiths. He claims to remember 100,000 authentic and 200,000 non-authentic hadiths. He states there are only 2700 narrations in his book, excluding the repetition in hadith chains, which is also a great number.
• Imam Bukhari’s Exile: The emir of Bukhara, Khalid bin Ahmad al-Zahli, demands Imam Bukhari teach his sons privately in the palace. Imam Bukhari refuses, citing his respect for knowledge. As a result, the emir expels Imam Bukhari.
• Imam Bukhari’s Death: Imam Bukhari dies in the village of Khartan near Samarkand. It is said that the people could smell the scent of his grave even after several days.
• Imam Bukhari’s Death Dream: A group of Companions are seen standing in a dream, with the Messenger of Allah (peace be upon him) waiting for Imam Bukhari. Imam Bukhari dies on the same night that this dream is seen, and the area is covered in a forest as a result of his grace after that day.
• After Imam Bukhari’s Death: A famine occurs in Samarkand. On the advice of a righteous elder, people visit Imam Bukhari’s mausoleum and supplicate, after which rain falls. The same was often done in times of trouble, during the centuries of the Ummah.
• 2001 AD: The manuscript version of Sahih al-Bukhari of Imam Sharafuddin Union is printed again after being hidden for 106 years.
• Contemporary Time: The speaker is giving a lesson on Sahih al-Bukhari. He is announcing the demolition of the walls of Takfir, calling for unity and solidarity within the Ummah, and emphasizing the importance of Hadith and Sunnah. He also emphasizes the commonality of Islamic schools of thought and says the truth lies in them all. The speaker says it is time for unity, and all must come together to learn and follow the example of the Holy Prophet (pbuh) in all ways.

Cast of Characters

• Speaker: A scholar of Islamic studies, likely from Pakistan. He is 63 years old and has traveled extensively in pursuit of knowledge, has studied with many different scholars, and seems to be associated with various educational institutions. He identifies himself as Hanafi-ul-Madhab in jurisprudence, from Ahle Sunnat Wal Jamaat in belief and a Qadri according to the Tariqat. He is a great believer of the unity of the ummah and the teaching and following of the life of the Holy Prophet (pbuh).
• Imam Muhammad bin Ismail al-Bukhari (RA): The author of the Sahih al-Bukhari, a highly revered collection of hadith. He is depicted as a devoted worshiper, a lover of the Prophet, and a scholar of great memory and intellect.
• Imam Sharafuddin Union: A scholar who had a version of Sahih al-Bukhari prepared by his scribe. The speaker calls it the most reliable version and states it is 750 years old. The manuscript is destroyed in 1895 and re-printed in 2001.
• Imam Sharafuddin Juni: Imam Sharafuddin Union’s death finalized the work in 701 Hijri.
• Ibrahim (Peace be upon him): A prophet who appears in a dream to Imam Bukhari’s mother and promises the restoration of her son’s sight.
• Mother of Imam Bukhari: A devout woman who prays for the restoration of her son’s sight.
• Imam Ibn Hajar al-Asqalani: A renowned scholar and commentator on Sahih al-Bukhari. He is the author of Fateh al-Bari, a famous commentary on Sahih al-Bukhari. The speaker considers him among the founders of the ritual of gathering at the end of the lesson of hadith.
• Imam Sakhavi: A student of Imam Ibn Hajar Asqalani who participated in the gathering on the completion of Fateh al-Bari as a child of nine years old.
• Khalid bin Ahmad al-Zahli: The emir of Bukhara who orders the expulsion of Imam Bukhari.
• Sayyiduna Abu Ayyub Ansari (RA): A companion of the Prophet, in whose house the madrasa the speaker lived was located.
• Hazrat Qutiba: One of the jurisprudents of Imam Bukhari’s time, who said since his awareness, he has not cried as a great scholar as he cried when he saw Muhammad bin Ismail al-Bukhari.
• Imam Ahmad bin Hanbal: A scholar who highly praised Imam Bukhari. He also said that seven million hadiths are authentic.
• Imam Ishaq b. Rahawayh: A scholar who urged people to seek knowledge from Imam Bukhari.
• Imam Muslim: A scholar of hadith, author of Sahih Muslim, who sought permission from Imam Bukhari to kiss his feet.
• Imam Abu Bakr Muhammad bin Ishaq bin Khazima: A scholar of hadith who stated that he has not seen a greater hadith scholar than Imam Bukhari.
• Imam Sufyan: An Imam who had a hadith narrated, that troubled the scholars in attendance, of whom Imam Bukhari clarified who had narrated it and where it came from.
• Imam al-Hafiz Ibn Hajar Go to al-Uqlani: A scholar who did studies on the records of holding grand ceremonies for the completion of a book like the Sahih al-Bukhari.
• Dhul-Khuwaisr Al-Tamimi: A Khawarij who is presented by Allama Ibn Taymiyyah for his lack of respect in the Prophet’s (pbuh) presence.
• Allama Ibn Taymiyyah: A scholar whose writings on the Khawarij are quoted extensively in the text. He calls the Khawarij the founders of innovation in Islam, and says that they should not be taken for their interpretations of Tawheed.
• Sultan Abdul Hamid Khan II: The last ruler of the Ottoman Empire, a patron of one version of Sahih al-Bukhari.
• Allama Syed Siddiq Hasan Khan Al-Kanoji Al-Bhopali: A scholar of the Ahl al-Hadith school of thought and Muhaddith of the sub-continent of India. He is quoted for the tawassul of Sahih al-Bukhari.
• Allama Muhammad Abd al-Rahman bin Abd al-Rahim al-Mubarak Puri: A well-known scholar, also of the Ahl al-Hadith and Salafi school of thought. He mentioned that tawasul by the Sahih al-Bukhari is a legitimate Ruqyah.
• Imam Alauddin al-Deem Mashki: A scholar from whom a poem about Imam al-Bukhari sitting in the Ruza Muhammadi is quoted.
• Imam Ibrahim bin Muhaq Al-Nusr Ash’arabat al-Bukhari: One of the four major narrators of Imam Bukhari, and a well known Hanafi.
• Imam Abu Muhammad Hamad bin Shakir al-Nasfi: One of the four major narrators of Imam Bukhari.
• Imam Abu Talha Mansoor bin Muhammad al-Bazi?: One of the four major narrators of Imam Bukhari.
• Imam Abu Abdullah Muhammad bin Yusuf al-Furbari: The fourth and most famous of the four major narrators of Imam Bukhari.
• Imam Abu Ali Saeed bin Uthman Ibn Suk: One of the 12 Imams and grand-disciples of Imam Farbari.
• Imam Abu bin Ibrahim Ahmad Al-Balghi Al-Mustamil: One of the 12 Imams and grand-disciples of Imam Farbari.
• Imam Abu Muhammad Abdullah bin Ahmad al-Sarakhi: One of the 12 Imams and grand-disciples of Imam Farbari.
• Imam Abu al-Hasan Abd al-Rahman bin Muzaffar al-Dawoodi al-Bushanji: One of the 12 Imams and grand-disciples of Imam Farbari.
• Imam Abu al-Hassan Muhammad bin Makki al-Kush Maini: One of the 12 Imams and grand-disciples of Imam Farbari.
• Abu Muhammad Jafar bin Muhammad Nasir al-Khaldi: A Sufi scholar and narrator of hadith. The speaker states that the narrators of the Sahih al-Bukhari on one hand were muhaddith and on the other hand the Sufi mystics of the time.
• Abu Hussain Noori, Ruwaym bin Ahmad Baghdadi, Samnoon bin Hamza al-Muhab: Names of Sufi scholars associated with the narration of Sahih al-Bukhari by Jafar bin Muhammad Nasir al-Khaldi.
• Imam Junaid al-Baghdadi: A Sufi Imam who is the teacher and the Sheikh of Abu Muhammad Jafar bin Muhammad Nasir.
• al-Hafiz Abu Dharr Abd bin Ahmad bin Muhammad bin Abdullah al-Harbi: The narrator through whom the trust of the Sahih al-Bukhari has been established in the world.
• Imam Aboluq Abdul Awl bin Isa bin Shoaib al-Sajzi al-Sufi: A Sufi scholar and a narrator of the Sahih al-Bukhari.
• Shaykh al-Islam Abu Ismail Al-Ansari: Imam of knowledge who was a follower of Arabic and a teacher of Imam Aboluq Abdul Awl bin Isa bin Shoaib al-Sajzi al-Sufi
• Syedna Sheikh Abdul Qadir Jilani (RA): A revered Sufi saint, who led the funeral prayer of Imam Abu al-Taqwa Abdul Awl bin Isa bin Shoaib al-Sajzi al-Sufi.
• Imam Dawoodi al-Bushanji: Also an ear of Akbar and a muhaddith who took from Imam Bukhari, and also a Sufi in the conduct of Sir Ila Allah.
• Imam Ibn Al-Muzaffar al-Dabudi al-Bushanji: The author of the tradition who is mentioned by the speaker and who was both a scholar of hadith and Sufism.
• Sheikh Abu Ali al-Daqqaq: A Sufi Sheikh in whose circle Imam Dawoodi al-Bushanji sat.
• Abu al-Qasim al-Kashiri: A sheikh from who references can be found in Kashf al-Mu’jub in which references are made to his having the same teachers as Imam Dawoodi al-Bushanji.
• Sheikh Nawab Siddique Hasan Khan Bhupali Al-Kanoji: A great scholar of the Ahl al-Hadith and Salafi school of thought in India.
• Maulana Rashid Ahmad Ganguhi: A well known scholar who is quoted for his description of how much the companions loved the Holy Prophet (pbuh) in the time he lived.
• Sayyiduna Siddiq Akbar: A companion and the first caliph of the Prophet, known for his deep love of the Prophet. His actions and response to the Holy Prophet (pbuh) on the prayer and leading of it are used to show the nature of a true lover.
• Abu Saeed bin Maali: A companion of the Prophet, whose story about answering the call of the Prophet is used to illustrate the importance of prioritizing the Prophet’s call over other acts of worship.
• Hazrat Abi bin Ka’b: A companion of the Holy Prophet (pbuh) whose story about God having commanded to prioritize and listen to the call of the Holy Prophet (pbuh) over prayer is brought.
• Imam Tayyibi: The scholar whose ruling that it is permissible to speak to the Holy Prophet (pbuh) during prayer and to call out to him is brought forth.
• Imam Shafi’i: A scholar, whose view that the dry palm preferred the hereafter to the world is quoted.
• Imam Bayhaqeen: A scholar who related that Imam Shafi’i said the dry palm preferred the hereafter to the world, and who also quoted the conversation had between Aqa (pbuh) and the palm.
• Imam Abu Naim: A scholar whose book was referred to in which a description of the love of the companions for the Holy Prophet (pbuh) in that they would not eat or drink before he did is quoted.
• Imam Abdul Qadir Jilani: A scholar and mystic who is listed in the line of the transmission of the Sahih al-Bukhari.
• Allama Dhahabi: A scholar from whose work many quotes are given in the text.
• Ustad Maulana Abdul Baqi Muhaddith: The speaker’s grandfather and Ustad, a great Muhaddith who lived in Madinah.
• Maulana Ziauddin Ahmad Madani: One of the teachers of the speaker who lived in Madinah.
• Maulana Badr Alam Mirthi: One of the teachers of the speaker who lived in Madinah.
• Maulana Fazlur Rahman Ganj Moradabadi: A scholar from whom the speaker’s father, dear Sheikh Fariduddin Al-Qadri, heard.
• Hazrat Shah Abdul Aziz Muhaddith Dehlavi: One of the scholars in the speaker’s lineage of transmission.
• Hazrat Shah Wali Allah Muhaddith Dehlavi: A renowned scholar of Islam, considered the greatest scholar on earth and mentioned often for his lineage and knowledge.
• Al-Shaykh Abd al-Baqi bin Ali al-Ansari al-Muhadith al-Kanwi al-Madani: A Sheikh from whom the speaker is given an ijaza or certification.
• Al-Shaykh Al-Mumar Fawq al-Ma’ulna Maulana Fazlur Rahman bin Ahlullah bin Al Faiz al-Kunj Murad Abadi: Another Sheikh in the chain of transmission.
• Al-Shaykh Anbi bin Abbas al-Maliki al-Maki: A muhaddith of the Haram of Mecca and one of the speaker’s teachers, known for his line of transmission and his knowledge.
• Sheikh Muhammad bin Alwi Al-Maliki al-Maki: Sheikh Anbi bin Abbas al-Maliki’s son and another teacher of the speaker.
• Sheikh Alami bin Abbas Alwal: A teacher in the speaker’s lineage.
• Imam Umar bin Hamdan al-Marsi: A great Arab scholar and also mentioned as one of the teachers of the speaker.
• Sheikh Abdul Haib bin Abdul Kabir al-Qatani: A Sheikh who the speaker states Imam Umar bin Hamdan used to narrate from.
• Shaykh Abdul Qadir al-Shalbi: A Sheikh who the speaker states used to narrate from Al-Trab al-Wasi.
• Sheikh Muhammad bin Ali bin Zahir al-Watani: A Sheikh who the speaker states used to narrate from the student of Sheikh Ahmed bin Ismail al-Barzanji.
• Al-Sheikh Abul Barakat Al Syed Ahmad Al Qadri Muhaddith Alwari: The founder of Hizbul Ananaf Lahore and one of the speaker’s teachers.
• Anas Shah Ahmad Raza Khan Al-Barilvi: One of the speaker’s teachers, who the Sheikh Abul Barakat Ahmad Al-Qadir intimately listened to.
• Shah Al Rasool Ahmad Almar Harwi: One of the scholars in the transmission.
• Shaykh Ahmad bin Saleh al-Suwaidi Al-Baghdadi: A Sheikh that is mentioned in the line of transmission.
• Ibn al-Hafiz al-Sayyid Muhammad al-Murtaza al-Zubaini: A Sheikh mentioned in the transmission.
• Imam al-Muhammad Muhammad bin Sunnah Al-Falani: A Sheikh and Imam who lived over 100 years, and that is why his credentials became smaller.
• Muhammad bin Abdullah al-Idrisi al-Walati: One of the scholars and imams mentioned.
• al-Imam al-Tjab al-Din Muhammad bin Arqamash al-Shabki al-Hanafi: A well known muhaddith and one of the imams of the line of transmission.
• Imam Al-Hafiz Ahmed Ibn Hajar Al-Asklani: Considered to be the Amir-ul-Momineen of the hadith, and one of the imams in the lineage of transmission.
• Imam Jalaluddin Suyuti: One of the last great muhadditheen and one of the imams mentioned in the lineage of transmission.
• Imam Shamsuddin Muhammad b Abd al-Rahman bin Ali al-Qami al-Masri: One of the Imams in the line of transmission.
• Shaykh Muhammad al-Fatih bin Muhammad bin Muhammad bin Jafar al-Qatani: One of the Sheikhs mentioned in the line of transmission, of whom many great scholars were students.
• Muhammad Badr al-Din bin Yusuf al-Hasani: A scholar from Syria and mentioned as a great muhaddith, and a student of Shaykh Muhammad al-Fatih bin Muhammad bin Muhammad bin Jafar al-Qatani.
• Abi al-Makaram Amin Sabid Al-Damashqi: A student of Shaykh Muhammad al-Fatih bin Muhammad bin Muhammad bin Jafar al-Qatani.
• Sheikh Muhammad Mustafa The famous Bama’ Al-Ainin al-Shankiti: A student of Shaykh Muhammad al-Fatih bin Muhammad bin Muhammad bin Jafar al-Qatani.
• Sheikh Umar Bin Hamdan Al-Maarithi: A student of Shaykh Muhammad al-Fatih bin Muhammad bin Muhammad bin Jafar al-Qatani.
• Sheikh Ahmad Ibn Ismail al-Barzanji: A Sheikh who was one of the teachers of Shaykh Umar Bin Hamdan Al-Maarithi.
• Imam Abdullah bin Salim al-Muhadith al-Basri: A Sheikh whose teachings were used by Shaykh Muhammad al-Fatih bin Muhammad bin Muhammad bin Jafar al-Qatani.
• Al-Sheikh Al-Sayyid Tahir Alauddin Al-Jilani al-Baghdadi: One of the speaker’s teachers, and from whom he has a chain of transmission of only 4 wastas to the Imam Al-Wasi.
• Al-Naqeeb al-Sayyid Mahmud Asam al-Din al-Jilani al-Baghdadi: A Sheikh in the line of transmission.
• Imam al-Muhaddith al-Naqeeb Al-Sayyid Abdul Rahman Zaheeruddin Al-Maaz Al-Jilani Al-Baghdadi: A Sheikh in the line of transmission.
• Imam Nu’man bin Mahmood Al-Alusi: An Imam in the line of transmission.
• al-Walada al-Imam Mahmud bin Abdullah al-Alusi Sahib Ruh al-Ma’ani: Imam Al-Wasi’s teacher.
• Imam Yusuf bin Ismail al-Nabahani: A Muhaddith of Sham from the early parts of the last century, and mentioned as one of the speaker’s teachers.
• Al-Sheikh Hussain bin Ahmed Asiran al-Asadi Al-Lebanani: One of the speaker’s teachers, and mentioned as one of the last students of Imam Yusuf bin Ismail al-Nabhani.
• Al-Sheikh Abdul Moeed Abdul Maoud Al-Jilani Al-Madani: A Sheikh of the speaker, who lived over 155 years.
• Al-Shah Imdad Abdullah Al-Muhajir al-Makki: A direct student of the Sheikh Abdul Moeed Abdul Maoud Al-Jilani Al-Madani, who is a well known figure to those of the Deoband movement.
• Sheikh Syed Ahmed Saeed Al-Qazimi Al-Marohi: A sheikh, known from a list in which they are stated to be the student of Sheikh Mustafa Raza Khan Al Barili.
• Sheikh Mustafa Raza Khan Al Barili: The Sheikh who is stated to be in the line of transmission of the certificate.
• Sheikh Muhammad Sardar Ahmad Al Qadri Al-Shati: One of the scholars in the line of transmission.
• Sheikh Hamid Raza Khan Al-Qadri: One of the scholars in the line of transmission.
• Sheikh Muhammad Abdul Rasheed Qutbuddin Al-Rizween: One of the scholars in the line of transmission.
• Allama Al-Sheikh Muhammad Tahir: A scholar who wrote a magazine on the permission, ease, and hadith which he held.
• Al-Mufida and Arabic Al-Jaami al-Sahih Al-Imam al-Bukhari: A figure mentioned in the text who seems to be an allegory for those listening to the lesson.
• Imam Abi Abdullah Muhammad bin Yusuf al-Farbari: Whose mention was also held in this meeting, for being the most famous narrator of Imam Bukhari in his time, from whom the tradition of the Sahih al-Bukhari became known around the world.
• Abi Luqman Yahya bin Ammar bin Muqbal bin Shahan al-Khatlani: One of the eleven Sheikhs who transmit between the speaker and Imam Bukhari.

Islamic Unity: A Call for Solidarity

The sources emphasize the importance of unity and solidarity within the Muslim Ummah, highlighting the need to overcome sectarianism and conflict [1, 2]. Several key points about Islamic unity are discussed:

• Common Ground: The sources stress focusing on the commonalities of Islam, such as the Quran, Hadith, and Sunnah, rather than differences in schools of thought [2]. It is noted that all Islamic schools of thought contain some part of the truth [3]. The common love and respect for the Prophet Muhammad is also emphasized as a basis for unity [1, 3].
• Rejection of Extremism: There is a call to eliminate extremism and sectarianism, with the need for moderation and centrality emphasized [2, 3]. The sources argue that differences should be seen as a mercy, not a burden, and that Muslims should not declare each other infidels over minor disagreements [1, 4, 5].
• Importance of Hadith and Sunnah: The sources argue that the protection and revival of religion requires focusing on the knowledge of Hadith and Sunnah. It is stated that unity is not possible without this protection [1, 2, 5]. Connecting with the righteous Salaf (early generations of Muslims) through Hadith and Sunnah is presented as a way to revive the culture of knowledge [2].
• The Role of Scholars: Scholars are urged to promote unity and solidarity rather than division [1, 2, 4]. It is mentioned that scholars should not sell their consciences or character for worldly gain [6]. The sources emphasize that scholars and students should keep in mind that the knowledge of hadith is not limited to Sahih Bukhari alone, but is contained in other books as well [7, 8].
• Historical Context: The sources refer to historical figures, such as Imam Ibn Hajar al-Asqalani, who organized gatherings to celebrate the completion of hadith books to emphasize the importance of knowledge and unity [9, 10]. The sources present a historical perspective on how the pursuit of knowledge and unity was a shared goal among various Islamic schools of thought. The narrators of Sahih Bukhari include both Muhaddith and Sufi mystics, showing the combination of these aspects [11-13].
• Practical Steps: The sources call for tearing down the “walls of confusion” and “walls of Takfir,” referring to the practice of declaring other Muslims infidels [5, 6, 14]. The idea is to revive the values of religion by emphasizing the love of the Prophet and the knowledge of Hadith [4, 10, 15]. The sources also suggest focusing on commonalities and seeking the truth in all Islamic schools of thought [2-4].
• Call to Action: The sources conclude with an announcement to tear down the walls of hatred and unite the Ummah based on the teachings of the Prophet, the Quran, and the Sunnah, while following the example of Imam Bukhari and the predecessors [1, 2, 14, 16].

Overall, the sources present a view of Islamic unity based on shared principles, mutual respect, and a commitment to knowledge and the teachings of the Prophet. The emphasis is on moving beyond sectarianism and focusing on the common goals of the Muslim Ummah.

Hadith, Sunnah, and Islamic Unity

The sources discuss the importance of Hadith knowledge, its preservation, and its role in Islamic unity and practice. Here are some key points:

• Central Role of Hadith and Sunnah: The sources emphasize that Hadith and Sunnah are essential for the protection and revival of religion [1, 2]. It’s stated that unity among Muslims is not possible without focusing on Hadith and Sunnah [1, 2]. The sources suggest that a connection to the righteous Salaf (early generations of Muslims) through Hadith and Sunnah is vital to revive the culture of knowledge [2].
• Sahih Bukhari: The text discusses Sahih Bukhari extensively, noting its significance as a primary source of Hadith [1-28]. It highlights the meticulousness of Imam Bukhari in compiling the book, who is said to have memorized 100,000 authentic and 200,000 non-authentic hadiths [29].
• Not Limited to One Book: The sources make it clear that Hadith knowledge is not limited to Sahih Bukhari alone [5, 30]. It is noted that Imam Bukhari himself stated that he left out many authentic hadiths to keep the book from becoming too long [5, 30]. It is also mentioned that Imam Muslim did the same, and that other books also contain authentic hadith [30, 31]. To only accept hadith from Sahih Bukhari is considered a sign of ignorance [5].
• Importance of the Chain of Narration: The sources discuss the importance of the chain of narrators (Isnad) in verifying the authenticity of Hadith [5, 25-28, 32-36]. The transmission of Hadith through various scholars is highlighted with emphasis on the reliability of the narrators [4, 6, 8, 9, 27, 28, 33, 35, 37].
• Love for the Prophet: The text illustrates how Imam Bukhari’s compilation of Hadith was motivated by his deep love and respect for the Prophet Muhammad [1, 11-13, 17, 18, 22-24, 38, 39]. Imam Bukhari is said to have started his book with the mention of Prophethood and ended with the knowledge of Tawheed [40, 41]. The sources contain various hadiths about the Prophet’s life, actions, and character, emphasizing his importance in the Muslim faith [4, 12, 17, 20-22, 40].
• Practical Application: The text discusses the concept of tawassul, which is using the recitation of Sahih Bukhari as a means to seek blessings, cure diseases, and ask for help from Allah [1, 6]. The sources emphasize that the true claim of love for the Prophet (Ishq Rasool) is shown through adapting to the actions and character of the Prophet Muhammad, including following his ways in eating, drinking, praying, and other aspects of life [22, 23].
• Levels of Authenticity: The sources describe a seven-level system for categorizing the authenticity of hadith, with Sahih Bukhari and Sahih Muslim at the top, followed by hadith recorded by either one of them, and then by other scholars who met specific conditions [31]. This highlights the meticulousness and systematic approach to hadith verification within Islamic scholarship [32].
• Sufism and Hadith: The sources note that both Muhaddith scholars of hadith and Sufi mystics were among the narrators of Sahih Bukhari [9, 10, 33, 42]. This connection between Hadith and Sufism indicates that these two traditions were not separate and that knowledge and spirituality were both important in the preservation and transmission of Hadith [43].
• Rejection of Extremism: The sources state that Imam Bukhari rejected the ideas of the Khawarij, an early Islamic sect, at the end of Kitab al-Tawheed, as a warning against extremism [14, 15, 44]. The Khawarij are considered the founders of innovation in the history of Islam, and the source emphasizes that Muslims should not take their interpretation of Tawheed or their ideas about who is a believer and who is not [15, 44].
• Importance of Scholars: Scholars are portrayed as having a vital role in preserving, transmitting, and explaining the Hadith [5, 11, 14, 23, 30, 40, 43-46]. They are urged to promote unity and solidarity, and to avoid selling their principles for personal gain [23, 46].

In summary, the sources highlight that Hadith knowledge is central to understanding and practicing Islam and that it promotes unity and love for the Prophet, while also warning against extremism and division. The sources emphasize that a true understanding of hadith comes from careful study, adherence to the chain of narration, and putting the teachings into practice.

Sahih Bukhari: A Comprehensive Overview

The sources discuss Sahih Bukhari as a central text in Islam, revered for its collection of hadith, and emphasize its importance in various aspects of Islamic faith and practice [1-4]. Here’s a detailed overview:

• Compilation and Significance: Sahih Bukhari is described as one of the most reliable versions of Sahih Bukhari and is a highly respected collection of hadith [3]. It was compiled by Imam Muhammad bin Ismail al-Bukhari, who is portrayed as a great scholar, with a deep love for the Prophet Muhammad [4, 5]. Imam Bukhari is said to have memorized 100,000 authentic hadith and 200,000 non-authentic hadith [6, 7]. He selected hadith for the book from a collection of six lakh hadith [6].
• Structure and Content:
• The first book of Sahih Bukhari, Bada al-Wahi, begins with the mention of Prophethood and how the revelation was revealed to the Prophet Muhammad [4, 8]. This is unique, as other collections of hadith begin with other subjects, such as the Book of Faith [9].
• The second book of Sahih Bukhari is Kitab al-Iman, or the Book of Faith. In this book, Imam Bukhari includes Bismillah, “In the name of Allah, the Most Gracious, the Most Merciful,” at the beginning of the second chapter, but did not do so in the first book, which is about the Prophet [10].
• The last book of Sahih Bukhari is Kitab al-Tawheed, which deals with the concept of the oneness of God [11].
• The book concludes with a condemnation of the Khawarij, an early Islamic sect considered heretical [12, 13].
• The last hadith in the collection is on the glorification of God [11, 12].
• The sources note that the hadith in Sahih Bukhari relate to the words and actions of the Prophet Muhammad but that the collection also includes the regulations, follow-ups, and comments of the scholars. The number of the hadith in the collection is approximately 7563, or 9082 if all the regulations, comments, and observations are counted. The number of hadith where only the words of the Prophet are recorded is 2607, with an additional 1341 pending [14].
• The collection includes 97 books and 386 chapters [15]. The narrators in the collection number 1597, with 42 female narrators. There are 153 Companions of the Prophet who are mentioned, and 304 sheikhs who are direct teachers of Imam Bukhari [15].
• Preservation and Transmission: The sources emphasize that the preservation of Hadith is a divine blessing. A specific manuscript of Sahih Bukhari written 750 years ago is highlighted to show the accuracy of transmission [3]. The manuscript, written by Imam Sharafuddin Union, was hidden and then rediscovered centuries later [3]. There are various manuscripts of Sahih Bukhari all over the world with little differences, which highlights its accurate preservation over time [3].
• Commentaries and Gatherings:
• The sources mention that scholars organize gatherings to celebrate the end of the reading of Sahih Bukhari, with the first such event held by Imam Ibn Hajar al-Asqalani [4, 16]. Such gatherings, and the recitation of the entire book, is referred to as Khatam al-Bukhari [17].
• Commentaries on Sahih Bukhari, such as Fath al-Bari, by Imam Ibn Hajar al-Asqalani, are also discussed, highlighting the tradition of scholarly analysis of this text [16].
• The sources note the historical practice of celebrating the completion of Sahih al-Bukhari, which involves large gatherings of scholars and other prominent people [16, 18].
• Such gatherings are described as a way to revive the culture of knowledge [18].
• Role in Islamic Life:
• The recitation of Sahih Bukhari is believed to avert diseases, and to bring blessings and solutions to problems [19, 20]. The concept of tawassul, using Sahih Bukhari as a means to seek blessings from Allah is mentioned [1].
• The text states that traveling with Sahih Bukhari can save a boat from sinking, highlighting the symbolic and spiritual value attached to the book [1, 19].
• The sources state that Imam Bukhari included many hadith about the love of the Prophet and the importance of following the Prophet’s example [21, 22].
• Authenticity and Scope:
• The sources note that not all authentic hadith are contained within Sahih Bukhari [7, 23, 24]. Imam Bukhari himself is quoted as saying that he did not include all authentic hadith in his collection to keep it from being too large [7, 23]. It is emphasized that other books of hadith also contain authentic material, and that it is ignorance to limit authentic hadith to the contents of Sahih Bukhari alone [7, 23].
• The sources discuss a seven-level system for categorizing the authenticity of hadith, which is based on which collections the hadith is found in, and whether the hadith meets the specific conditions of hadith scholars. According to this system, hadith in Sahih Bukhari and Sahih Muslim are the most authentic, but hadith in other collections may also be considered authentic [24].
• Imam Bukhari’s Character and Methods:
• Imam Bukhari is described as a very pious man, who was known for his devotion to prayer and reading the Quran [25]. It is mentioned that his mother prayed for him and that he was granted the blessing of having his eyesight restored.
• The text highlights Imam Bukhari’s refusal to bring knowledge to the courts of kings, and his decision to be exiled instead, which is used as an example of how scholars should not compromise their principles for worldly gain [26, 27].
• The text emphasizes Imam Bukhari’s love for the Prophet, as evidenced by the way he structured his book, by his selection of hadith, and by his personal devotion to the Prophet [8, 9].
• Imam Bukhari is said to have visited the grave of the Prophet before writing his collection [19].
• Narrators of Sahih Bukhari: The sources name various scholars who transmitted Sahih Bukhari and include both Muhaddith (scholars of hadith) and Sufi mystics [28]. The four most famous are Imam Ibrahim bin Muhaq Al-Nusr Ash’arabat al-Bukhari, Imam Abu Muhammad Hamad bin Shakir al-Nasfi, Imam Abu Talha Mansoor bin Muhammad al-Bazi, and Imam Abu Abdullah Muhammad bin Yusuf al-Farbari [15, 28]. Imam Farbari is considered the most reliable source for the text of Sahih Bukhari, and the lineage of the transmission of hadith to Imam Farbari is detailed [28].
• Relevance to Contemporary Issues: The sources connect the importance of Sahih Bukhari to the contemporary issue of sectarianism, stating that Muslims should unite on the basis of shared beliefs and practices, as taught in the hadith. They also emphasize the need to avoid declaring other Muslims infidels [1, 2]. The text argues that the Khawarij, who are condemned at the end of Sahih Bukhari, are an example of the dangers of extremism and declaring other Muslims as infidels [12, 13].

In summary, Sahih Bukhari is portrayed as a highly important and reliable collection of hadith, compiled by a great scholar who was deeply devoted to the Prophet Muhammad. The text emphasizes the book’s importance in Islamic life, while also cautioning against limiting Hadith knowledge to this book alone and using it to justify division and extremism [8, 9].

Love for the Prophet Muhammad in Islam

The sources emphasize the profound significance of love for the Prophet Muhammad (Ishq Rasool and Mohabbate Rasool) in Islam, portraying it as a core element of faith and practice, and a central theme in Sahih Bukhari [1, 2]. Here’s a detailed exploration of this concept:

• Centrality of Love for the Prophet: The sources assert that love for the Prophet is a fundamental aspect of Islamic belief and practice [2, 3]. It is presented not just as an emotion but as a defining principle that should shape the actions and character of a believer [4, 5]. This love is not just a matter of personal devotion but also a foundation for unity among Muslims [3].
• Manifestations of Love: The sources describe several ways in which love for the Prophet is expressed:
• Following the Prophet’s example: True love for the Prophet is demonstrated by adhering to his teachings and emulating his behavior and character [4, 5]. This includes adopting his ways in matters of eating, drinking, praying, and all other aspects of life [5].
• Deep respect and longing: The sources highlight a deep respect and yearning for the Prophet. Imam Bukhari is described as having a deep love for the Prophet, and this love motivated him to collect hadith [6, 7].
• Recitation of Sahih Bukhari: The text notes that the recitation of Sahih Bukhari, which contains the Prophet’s words and actions, is a form of expressing love and seeking blessings [8, 9].
• Gatherings and celebrations: Organizing gatherings to celebrate the end of the reading of Sahih Bukhari is seen as an expression of love for the Prophet and a way to revive the culture of knowledge [10].
• Love for the Prophet in Sahih Bukhari: The sources highlight Imam Bukhari’s emphasis on the Prophet’s love in his collection of hadith:
• Starting with Prophethood: Imam Bukhari begins his book with the mention of Prophethood, which is unique among other hadith collections [2]. This is presented as an indication of the Imam’s focus on the Prophet and his message [11].
• Hadith Selection: Imam Bukhari is said to have selected hadiths that show the love of the Prophet in various contexts [2]. He emphasizes the love of the Prophet in twelve places, while also including 33 hadith about the Prophet and his family, particularly Sayyida Fatima, Sayyidna Ali, Sayyidna Imam Hasan, and Sayyidna Imam Hussain [12].
• Recurring Themes: The sources highlight recurring themes in Sahih Bukhari that demonstrate love and respect for the Prophet. For instance, the incident of the Prophet showing his face during prayer is repeated six times, and the incident of Sayyiduna Siddique Akbar stepping aside during prayer to allow the Prophet to lead the prayer is repeated nine times in the collection [12-15]. These are seen as examples of the Imam’s emphasis on the Prophet’s importance and the love and devotion he inspired [16, 17].
• Emphasis on the Prophet’s character: The first few hadith in Sahih Bukhari highlight the Prophet’s character, including his good behavior after the first revelation, and Sayyidah Khadijah’s description of his virtues [11].
• The Trunk of the Date Palm: The sources describe how Imam Bukhari includes hadith relating how the dry trunk of a date palm cried when the Prophet began using a different place to deliver his sermons. This illustrates the love and connection between the Prophet and even inanimate objects [17, 18].
• Love as a Condition of Faith: The sources stress that love for the Prophet is so important that it is essential for the perfection of faith. The hadith states that a person’s faith is not complete until they love the Prophet more than they love their own lives, parents, and children [12, 19].
• Love and Deeds: The sources make it clear that love for the Prophet must be accompanied by righteous deeds [4, 5]. It should not be a mere claim or empty custom [4]. True love, according to the sources, manifests in adopting the Prophet’s character and following his teachings [5].
• Avoiding Extremism: The text emphasizes that love for the Prophet must be balanced with a proper understanding of Islamic teachings. It warns against extremism and declaring other Muslims infidels. The sources condemn the Khawarij, who are presented as an example of those who are considered heretics because they did not adhere to the Sunnah and the example of the Prophet and the companions [20, 21].
• Love as a Means to Divine Favor: The sources connect love for the Prophet with seeking divine favor and blessings from God. They highlight that those who love the Prophet and follow his example are more likely to receive Allah’s grace [4, 5].
• Unity Through Love: The sources portray love for the Prophet as a unifying factor for the Muslim community, and they emphasize the need to focus on the common love for the Prophet and his teachings as a means of overcoming division and sectarianism [1, 22].

In summary, the sources depict love for the Prophet Muhammad as an indispensable aspect of the Islamic faith, which is to be demonstrated through devotion, emulation of his character, and righteous deeds. This love is presented as a unifying force for the Muslim community, a means to seek divine favor, and a central theme in the teachings of Sahih Bukhari.

Islamic Schools of Thought: Unity in Diversity

The sources discuss religious schools of thought within Islam, emphasizing both their diversity and the need for unity despite differences. Here’s a breakdown of the key points:

• Diversity of Schools: The sources acknowledge the existence of various Islamic schools of thought (Masalik) [1], including:
• Schools of jurisprudence: Hanafi, Maliki, Shafi’i, and Hanbali schools of jurisprudence are specifically mentioned [2]. The speaker identifies as following the Hanafi school of jurisprudence [3].
• Schools of belief: The speaker identifies as being from the Ahle Sunnat Wal Jamaat in terms of belief [3].
• Sufi orders: The Qadri order (Tariqat) is mentioned [3].
• Other groups: The text also refers to the Deoband and Bareilly schools of thought [4].
• The text also refers to the Ahl al-Hadith or Salafi school of thought [5, 6].
• Commonalities: Despite the differences between these schools, the sources stress that there are more commonalities than differences [7].
• The core of the religion, the Hadith and Sunnah of the Prophet, is a common ground for all [1, 7]. The sources emphasize the need to focus on these commonalities rather than the differences to foster unity and solidarity [7].
• Love for the Prophet is presented as the greatest common asset of the Ummah, and a basis for unity [3].
• Validity of Different Schools: The sources suggest that all Islamic schools of thought contain some part of the truth [3, 8]. It is asserted that no single school possesses the entirety of the truth, but rather, each has a portion of it [3].
• The speaker argues against the idea that only one school of thought is correct, stating that “the right lies in all of them” [3].
• The speaker uses the analogy of heaven to demonstrate this point, stating it would be illogical for only one Imam to be admitted to heaven while others are excluded [8]. The speaker wonders where the Imams such as Sufyan Thori, Abdullah Bin Mubarak, Sufyan Ibn Aina, Waqi bin Al-Jarrah, Imam Bukhari and Imam Muslim will be placed if that were the case [8].
• The text states that the truth is contained in all Islamic schools of thought and religions, and everyone has some part of the right [3].
• Sectarianism and Conflict: The sources strongly condemn sectarianism and sub-religious conflicts, emphasizing the need to eliminate or minimize such divisions [7]. The sources express concern that differences have led to Muslims declaring each other infidels [1, 9]. The sources highlight that in the past, people used to bring non-Muslims into Islam through their good behavior, whereas now Muslims exclude each other from Islam because of minor differences [9].
• Unity and Solidarity: The text emphasizes the importance of unity and solidarity (Ittihad wa Ittifaq) within the Ummah [1, 7]. The speaker calls for the demolition of the “walls” of division and confusion [1, 9] and for focusing on what unites Muslims, such as the love of the Prophet and the knowledge of the Hadith and Sunnah [1, 3, 7]. The sources call for unity based on the knowledge of Hadith and Sunnah [7].
• Moderation and Centrality: The sources stress the need to create moderation and centrality within the Ummah and to eliminate extremism [3]. It is noted that there is a need to revive the culture of knowledge and connection with Hadith and Sunnah, which have been disconnected [5, 7].
• The Importance of Knowledge: The sources see a connection between religious knowledge and unity. By focusing on commonalities through the Hadith and Sunnah, Muslims can avoid the problems of sectarianism and conflict.

In summary, the sources advocate for a balanced approach that acknowledges the diversity of Islamic schools of thought while emphasizing the need for unity, mutual respect, and a focus on the common ground of the Hadith, Sunnah, and love for the Prophet. The sources call for setting aside differences and sectarianism for the sake of unity within the Ummah and the pursuit of common religious goals.

By Amjad Izhar
Contact: amjad.izhar@gmail.com
https://amjadizhar.blog

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