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Sahih al-Bukhari (Arabic: صحيح البخاري, romanized: Ṣaḥīḥ al-Bukhārī) is the first hadith collection of the Six Books of Sunni Islam. Compiled by Islamic scholar al-Bukhari (d. 870) in the musannaf format, the work is valued by Muslims, alongside Sahih Muslim, as the most authentic after the Qur'an.
 | |
| Author | Al-Bukhari |
|---|---|
| Language | Arabic |
| Genre | Hadith collection |
| ISBN | 978-1-56744-519-0 |
| OCLC | 47899632 |
Original text | Sahih al-Bukhari at Arabic Wikisource |
During the reign of Abbasid caliph al-Wathiq (r. 842–847), al-Bukhari organized the book mostly in the Hijaz at the Sacred Mosque of Mecca and the Prophet's Mosque of Medina and completed the work in Bukhara. The work was examined by his teachers Ahmad ibn Hanbal, Ali ibn al-Madini, Yahya ibn Ma'in and others.
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Sources differ on the exact number of hadiths in Sahih al-Bukhari, with definitions of hadith varying from a prophetic tradition or sunnah, or a narration of that tradition. Experts have estimated the number of full-isnad narrations in the Sahih at 7,563, with the number reducing to around 2,600 without considerations to repetitions or different versions of the same hadith. Bukhari chose these narrations from a collection of 600,000 narrations he had collected over 16 years.[1][2] The narrations are distributed across 97 chapters covering fiqh (Islamic jurisprudence), among other subjects. Each chapter contains references to relevant verses from the Quran.[3][4] It provides proper Islamic guidance in almost all aspects of Muslim life such as the method of performing prayers and other actions of worship directly from Muhammad.
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Collection
It is reported that Bukhari traveled widely throughout the Abbasid Caliphate from the age of 16. Bukhari found the earlier hadith collections including both ṣaḥīḥ (authentic, sound)[5][6] and hasan narrations. He also found that many of them included daʻīf (weak) narrations. This aroused his interest in compiling hadith whose authenticity was beyond doubt.[1]
What further strengthened his resolve was something his teacher and contemporary hadith scholar Ishaq Ibn Rahwayh had told him. Bukhari narrates, "We were with Ishaq Ibn Rahwayh who said, "If only you would compile a book of only authentic narrations of the Prophet." This suggestion remained in my heart so I began compiling the Sahih." Bukhari also said, "I saw the Prophet in a dream and it was as if I was standing in front of him. In my hand was a fan with which I was protecting him. I asked some dream interpreters, who said to me, 'You will protect him from lies'. This is what compelled me to produce the Sahih."[1][7]
Bukhari imposed four conditions the narrators of a hadith must meet, in order for the narration to be included in his Sahih:[8][9]
- being just,
- possessing strong memory and all the scholars who possess great knowledge of hadith must agree upon the narrators' ability to learn and memorize, along with their reporting techniques,
- complete isnad without any missing narrators,
- consecutive narrators in the chain must meet each other.
Bukhari began organizing his book in the Masjid al-Haram in Mecca, before moving to the Al-Masjid an-Nabawi in Medina.[10] Bukhari completed writing the book in Bukhara around 846 (232 AH), before showing it to his teachers for examination and verification. Ibn Hajar al-Asqalani quoted Abu Jaʿfar al-'Uqaili as saying, "After Bukhari had written the Sahih, he showed it to Ali ibn al-Madini, Ahmad ibn Hanbal, Yahya ibn Ma'in as well as others. They examined it and testified to its authenticity with the exception of four hadith." Ibn Hajar then concluded with al-'Uqaili's saying, "And those four are as Bukhari said, they are authentic."[11] Bukhari spent the last twenty-four years of his life visiting other cities and scholars, making minor revisions to his book and teaching the hadith he had collected. In every city that Bukhari visited, thousands of people would gather to listen to him recite traditions.[12]
Transmission
Each version of the Sahih is named by its narrator. Ibn Hajar al-Asqalani in his book Nukat asserts the number of narrations is the same in each version. There are many books that noted differences between the different versions, the best known being Fath al-Bari. The version transmitted by Muhammad ibn Yusuf al-Firabri (died 932), a trusted student of Bukhari, is the most famous version of the Sahih al-Bukhari today. All modern printed version are derived from this version. Al-Khatib al-Baghdadi quoted al-Firabri in History of Baghdad: "About seventy thousand people heard Sahih Bukhari with me." al-Firabri is not the only transmitter of Sahih al-Bukhari. Many others narrated the book, including Ibrahim ibn Ma'qal (died 907), Hammad ibn Shakir (died 923), Mansur Burduzi (died 931) and Husain Mahamili (died 941).[13]
Transmission from Bukhari to present day:[14]
From later to earlier -
- Yemani sheikh Habib al-Jafri/Jifri
- Imam Ahmad bin Abd al-Rahman al-Saqqaf
- His sheikh Imam Ali bin Muhammad al-Habashi
- His sheikh Imam Aidaroos bin Omar al-Habashi
- Musnad of Hadhramaut
- Nahhat al-Fattah al-Fatir
- His sheikh Imam Abdullah bin Ahmad Basudan
- His sheikh Mr. Imam Omar bin Abdul Rahman al-Bar
- His sheikh Mr. Al-Baqiyya, Hamid bin Omar bin Hamid Al Abi Alawi
- His sheikh Abdul Rahman bin Abdullah Belfaqih
- His sheikh Al-Musnad Al-Hasan bin Ali Al-Ujaimi and Sheikh Ahmed bin Muhammad Al-Mathili
- His sheikh Muhammad bin Alaa Al-Din Al-Babli
- Abu Al-Najah Salem bin Muhammad Al-Samhouri
- Muhammad bin Ahmad al-Ghaiti
- Sheikh al-Islam Zakaria ibn Muhammad al-Ansari
- Hafiz Ahmad ibn Ali ibn Hajar al-Asqalani
- Sheikh Ibrahim ibn Ahmad al-Tanukhi and Abd al-Rahim ibn Razin al-Hamwi
- Abu al-Fadl Ahmad ibn Abi Talib al-Hajjar
- Al-Hussein al-Mubarak al-Zubaidi
- Abu Al-Waqt Abdul Awal bin Issa Al-Harawi
- Abu Al-Hasan Abdul Rahman bin Al-Muzaffar Al-Daoudi
- Abu Muhammad Abdullah bin Ahmed Al-Sarkhasi
- Abu Abdullah bin Muhammad bin Yusuf bin Matar Al-Farbari
- Abu Abdullah Muhammad bin Ismail Al-Bukhari
Manuscripts
The Orientalist Manjana said in Cambridge in 1936 that the oldest manuscript he had come across up to that point was written in 984 CE/370 AH, according to the narration of al-Mirwazi from al-Farbari.[15] The oldest full manuscript which was printed by ISAM is from 1155/550 AH.[16] As is the norm in hadith studies, Bukhari would have recited his Sahih to a large number of his students who would not only listen to it, but memorise it word for word from him and copy it in its entirety. Students would then check their own copies against Bukhari’s personal copy and would only receive permission to transmit and teach once Bukhari himself was happy with their ability to do so. This way, the isnad (chain of narration) would be traceable and also have multiple routes back to the teacher.
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The oldest full manuscript is a version on the narration of Abu Dharr al-Heravi (died 1043) written in Maghrebi script, present in the Süleymaniye Library in Istanbul is from 1155 (550 AH).[17] Another manuscript that is hand-transcribed by Shaykh Muhammad ibn Yazdan Bakhsh Bengali in Ekdala, Eastern Bengal is well preserved in Khuda Bakhsh Oriental Library. The manuscript was a gift to the Sultan of Bengal Alauddin Husain Shah.[18]
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The number of detailed commentaries on the Sahih are numbered around 400,[19] Ibn Khaldun said: “Explaining Sahih al-Bukhari is a debt owed by this nation.” As a result, numerous scholars have raced to settle this debt over time, and numerous commentaries on Sahih al-Bukhari have been produced.[20]
Classical commentaries
The six most popular commentaries in history are:[20]
- A'lam al-Sunan fi Sharh Sahih al-Bukhari by al-Khattabi (d. 388 AH).[21][22]
- Sharh Ibn Battal by Ibn Battal (d. 449 AH)[23]
- Al-Kawkab al-Darrari by Shams al-Din al-Kirmani (d. 786 AH).[24][22]
- Fath al-Bari by Ibn Hajar al-'Asqalani (d. 852 AH)[25]
- Umdat al-Qari by Badr al-Din al-Ayni (d. 855 AH)[25]
- Irshad al-Sari by al-Qastallani (d. 923 AH)[25][26][22]
Modern commentaries
- Fath al-Bari ala Sahih al-Bukhari and Anwar al-Bari sharh Sahih al-Bukhari by Anwar Shah Kashmiri
- Lami al-Darari ala Jami al-Bukhari by Rashid Ahmad Gangohi and Kashf al-Bari Amma fi Sahih al-Bukhari by Saleemullah Khan.
Modern commentaries are also written by Saeed Ahmad Palanpuri, Kausar Yazdani, Muhammad Taqi Usmani,[27] and Muhammad Zakariyya Kandhalawi.[28]
Arabic commentaries & annotations (and other works)[22]
- Ikhtisār Ṣaḥīḥ al-Bukhārī wa Bayān Gharībihi, by Imām Abu ‘l-ʿAbbās al-Qurṭubī (d. 656 AH).
- At-Tanqīḥ li Alfāẓ al-Jāmiʿ aṣ-Ṣaḥīḥ, by Imām Badr ad-Dīn az-Zarkashī (d. 794 AH).
- At-Tajrīd aṣ-Ṣarīḥ li Aḥkām al-Jāmiʿ aṣ-Ṣaḥīḥ, by Imām Zayn ad-Dīn Aḥmad ibn ʿAbd al-Laṭīf az-Zabīdī.
- Taghlīq at-Taʿlīq ʿalā Ṣaḥīḥ al-Bukhārī, by Hāfiẓ Ibn Ḥajar al-ʿAsqalānī (d. 852 AH).
- Taʿlīqāt al-Qārī ʿalā Thulāthiyyāt al-Bukhārī, by Mullā ʿAlī ibn Sulṭān Muḥammad al-Qārī (d. 1014 AH).
- Tuḥfat al-Bārī bi Sharḥ Ṣaḥīḥ al-Bukhārī, by Shaykh al-Islām Zakariyyā al-Anṣārī (d. 926 AH).
- At-Tawḍīḥ li Sharḥ al-Jāmiʿ aṣ-Ṣaḥīḥ, by Imām Abū Ḥafṣ ʿUmar ibn ʿAlī al-Anṣārī Ibn al-Mulaqqin (d. 804 AH).[22]
- At-Tawshīḥ Sharḥ al-Jāmiʿ aṣ-Ṣaḥīḥ, by Imām Jalāl ad-Dīn as-Suyūṭī (d. 911 AH).
- At-Talkhīṣ Sharḥ Jāmiʿ aṣ-Ṣaḥīḥ li ’l-Bukhārī, by Imām Abū Zakariyyā Yaḥyā ibn Sharaf an-Nawawī (d. 676 AH).
- Ḥāshiyat as-Sindī ʿalā Ṣaḥīḥ al-Bukhārī, by ʿAllāmah Abū ‘l-Ḥasan as-Sindī (d. 1139 AH).
- Ḥāshiyah at-Tāwudī ibn Sawdah ʿalā Ṣaḥīḥ al-Bukhārī, by Imām Abū ʿAbdillāh Muḥammad at-Tāwudī ibn Sawdah (d. 1209 AH).
- Sharḥ Thulāthiyyāt al-Imām al-Bukhārī, by Imām Aḥmad ibn Aḥmad al-ʿAjamī ash-Shāfiʿī (d. 1086 AH).
- Sharḥ Ṣaḥīḥ al-Bukhārī, by ʿAllāmah Shams ad-Dīn as-Safīrī (d. 956 AH).
- Sharḥ Tarājim Abwāb al-Bukhārī, by Imam Shah Waliyyullāh ad-Dihlawī (d. 1176 AH).
- Ḍiyāʾ as-Sārī fī Masālik Abwāb al-Bukhārī, by Imām ʿAbdullāh ibn Salām al-Baṣrī (d. 1134 AH).
- ʿAwn al-Bārī bi Ḥalli Adillat al-Bukhārī, by Ṣiddīq Ḥasan Khān al-Bukhārī (d. 1308 AH).
- Fatḥ al-Bārī Sharḥ Ṣaḥīḥ al-Bukhārī, by Imām ibn Rajab al-Hanbalī (d. 795 AH).
- Kifāyat al-Qārī bi Sharḥ Thulathiyyāt al-Bukhārī, by ʿAllāmah Ḥamīd ad-Dīn as-Sindī (d. 1009 AH).
- Al-Kawthar al-Jārī ilā Riyāḍ Aḥādīth al-Bukhārī, by Imām Aḥmad ibn Ismāʿīl al-Kūrānī (d. 893 AH).
- Al-Lāmiʿ aṣ-Ṣabīḥ bi Sharḥ al-Jāmiʿ aṣ-Ṣaḥīḥ, by Imām Shams ad-Dīn al-Birmāwī (d. 831 AH)
- Maʿūnat al-Qārī li Ṣaḥīḥ al-Bukhārī, by Shaykh Abū al-Ḥasan ʿAlī ibn Muḥammad al-Manūfī al-Mālikī (d. 939 AH).
- Maṣābīḥ al-Jāmiʿ, by Muḥammad ibn Abī Bakr ad-Damāmīnī (d. 827 AH).
- Al-Mutawārī ʿalā Abwāb al-Bukhārī, by ʿAllāmah Nāṣir ad-Dīn Aḥmad ibn Muḥammad ibn al-Munīr (d. 683 AH).
- An-Naṣīḥah fī Sharḥ al-Bukhārī, by Abu Jaʿfar Aḥmad al-Asadī ad-Dawūdī (d. 402 AH)
- An-Nīrayn fī Sharḥ aṣ-Ṣaḥīḥayn by Abū Bakr ibn Al-ʿArabī (d. 543 AH) (raḥimahullāh).
- An-Nāẓir aṣ-Ṣaḥīḥ ʿalā ’l-Jāmiʿ aṣ-Ṣaḥīḥ, by Imām Sibṭ ibn al-ʿAjmī (d. 884 AH).[22]
Urdu commentaries & annotations[22]
- Irshād al-Qārī ilā Ṣaḥīḥ al-Bukhārī, by Muftī Rashīd Aḥmad Ludhyānwī.
- Inʿām al-Bārī Durūs Bukhārī Sharīf, by Muftī Taqī ʿUthmānī.
- Īḍāḥ al-Bukhārī, by Mawlānā Sayyid Fakhr ad-Dīn Aḥmad.
- Ikrām al-Bārī Sharḥ al-Ḥadithayn li ’l-Bukhārī, by ʿAllāmah Ikrām ʿAlī, the previous Shaykh al-Ḥadīth of Jāmiʿah Taʿlīm ad-Dīn Dabhel.
- Taqrīr Bukhārī Sharīf, by Mawlānā Muḥammad Zakariyyā Kandhlawī.
- Tashrīhāt-i-Bukhārī, which includes the benefits of Mawlānā Rashīd Aḥmad Gangôhī, Mawlānā Husain Aḥmad Madanī, and Shaykh al-Ḥadīth Muḥammad Zakariyyā Kandhlawī.
- Tuḥfat al-Qārī Sharḥ Ṣaḥīḥ al-Bukhārī, by Muftī Saʿīd Aḥmad Pālanpūrī.only includes the first four volumes.
- Taysīr al-Bārī, by Mawlānā Wahīd az-Zamān.
- Tafhīm al-Bukhārī, by Mawlānā Ẓuhūr al-Bārī Aʿẓamī.
- Tabshīr an-Nās fī Sharḥ Qāla Baʿḍ an-Nās, by Mawlānā Qāḍī Bāqī bi ’llāh Zāhid, the teacher of Madrasah Ashrafiyyah Muslim Town, Lahore.
- At-Tajrīd aṣ-Ṣarīḥ li Aḥadīth al-Jāmiʿ aṣ-Ṣaḥīḥ.
- Thamīn ad-Darārī Muqaddimah Ṣaḥīḥ al-Bukhārī, by Shaykh al-Ḥadīth Mawlānā ʿAbd al-Bāqī, the head of Jāmiʿah Islāmiyyah Miftāḥ al-ʿUlūm.
- Al-Khayr as-Sārī fī Tashriḥāt al-Bukhārī, by Mawlānā Muḥammad Ṣiddīq.
- Al-Khayr al-Jārī Sharḥ Ṣaḥīḥ al-Bukhārī, by Mawlānā Idrīs Kandhlawī.
- Dars-i-Bukhārī, by Mawlānā Niẓām ad-Dīn Shāmzai Shahīd.
- ʿInāyat al-Bārī li Ṭalabat al-Bukhārī, by Mawlānā Muḥammad Idrīs Hūshyārpūrī.
- ʿAtāʾ al-Bārī Sharḥ Ṣaḥīḥ Bukhārī, by Mawlānā Muḥammad ʿAtāʾ al-Munʿim.
- Fayḍ al-Bārī, by ʿAllāmah Abū ’l-Ḥasan Siyalkūtī.
- Naṣr al-Bārī Sharḥ Ṣaḥīḥ al-Bukhārī, by Mawlānā ʿUthmān Ghanī.[22]
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Few scholars have commented on Bukhari's reasons behind naming the chapters in his Sahih, known as tarjumat al-bab.[29] Ibn Hajar al-Asqalani is noted to be one of them. Shah Waliullah Dehlawi had mentioned 14 reasons, later modified by Mahmud al-Hasan to make it 15. Kandhlawi is noted to have found as many as 70, even writing a book on the topic, Al-Abwab wa al-Tarajim li Sahih al-Bukhari.[28][29]
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Sahih al-Bukhari was originally translated into English by Muhammad Taqi-ud-Din al-Hilali and Muhammad Muhsin Khan, titled The Translation of the Meanings of Sahih al-Bukhari: Arabic-English (1971),[30] derived from the Arabic text of Fath Al-Bari, published by the Egyptian Maktabat wa-Maṭba'at Muṣṭafá al-Bābī al-Ḥalabī in 1959.[31] It is published by Al Saadawi Publications and Darussalam Publishers and is included in the USC-MSA Compendium of Muslim Texts.[32] Large numbers of hadith narrations included in Hilali and Khan's work have been translated by Muhammad Ali and Thomas Cleary. The book is also available in numerous languages, including Urdu, Bengali, Bosnian, Tamil, Malayalam, Albanian, Malay, and Hindi, among others.[33]
In 2019, the Arabic Virtual Translation Center in New York translated and published the first complete English translation of Sahih al-Bukhari titled Encyclopedia of Sahih Al-Bukhari, including explanatory notes, a glossary of every term, and biographies of all narrators in the isnad.[9]
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Muslims regard Sahih al-Bukhari as one of the two most important books among the Kutub al-Sittah alongside the Sahih Muslim, written by al-Bukhari's student Muslim ibn al-Hajjaj. The two books are known as the Sahihayn (The Two Sahihs).[4][34][35] Al-Nawawi wrote about Sahih al-Bukhari, "The scholars, may God have mercy on them, have agreed that the most authentic book after the dear Quran are the two Sahihs of Bukhari and Muslim."[36] Siddiq Hasan Khan (died 1890) wrote, "All of the Salaf and Khalaf assert that the most authentic book after the book of Allah is Sahih al-Bukhari and then Sahih Muslim."[37]
In the Introduction to the Science of Hadith, Ibn al-Salah wrote: "The first to author a Sahih was Bukhari [...], followed by Abū al-Ḥusayn Muslim ibn al-Ḥajjāj an-Naysābūrī al-Qushayrī, who was his student, sharing many of the same teachers. These two books are the most authentic books after the Quran. As for the statement of al-Shafi'i, who said, "I do not know of a book containing knowledge more correct than Malik's book [Muwatta Imam Malik]", [...] he said this before the books of Bukhari and Muslim. "The book of Bukhari is the more authentic of the two and more useful."[38] Ibn al-Salah also quoted Bukhari as having said, "I have not included in the book [Sahih al-Bukhari] other than what is authentic and I did not include other authentic hadith for the sake of brevity."[38] In addition, al-Dhahabi quoted Bukhari as having said, "I have memorized one hundred thousand authentic hadith and two hundred thousand which are less than authentic."[39]
Criticism
Criticism has also been directed at apparent contradictions within Bukhari regarding the ahruf of the Quran. Some narrations state the Quran was revealed only in the dialect of Muhammad's tribe, the Quraysh, while others state it was revealed in seven ahruf.[40][41][42] Certain prophetic medicine and remedies espoused in Bukhari, such as cupping, have been noted for being unscientific.[43] Sunni scholar Ibn Hajar al-Asqalani, on the basis of contrary archaeological evidence, criticised the hadith[44] which claimed that Adam's height was 60 cubits and human height has been decreasing ever since.[45]
In the 2003 book The Idea of Women in Fundamentalist Islam, Lamia Shehadeh used gender theory to critique an ahaad hadith about women's leadership.[46][47] Another hadith reported by Abu Hurayra was criticized by Fatema Mernissi for being reported out of context and without any further clarification in the Sahih. The clarification is given in a hadith reported by Aisha in al-Zarkashi's (1344–1392) hadith collection. According to Charles Kurzman, this case raises the question of whether other narrations in Bukhari have been reported incompletely or lack proper context.[48] In 2017, Rachid Aylal, a Quranist, published a book criticizing the Sahih, titled Sahih Al-Bukhari: The End of a Legend. It was banned in Morocco for disturbing spiritual security, due to pressure from Islamists.[49][50]
On August 29, 2022, Ministry of Justice of the Russian Federation has included Sahih al-Bukhari into the federal list of extremist materials (except containing surahs, ayahs and quotes from the Quran) after the Supreme Court of Tatarstan supported the Laishevo District Court's decision to recognize the Sahih as extremist with its appellate ruling of July 5, 2022.[51][52]
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