Hadrat Sayyidi Abu Abdullah Muhammad bin Ismail Bukhari Alayhir Rahmah
Sayyiduna Imam Bukhari رضى الله تعالى عنه was the dream of the great Imams who came before him. He was the pride of his grand teachers, and a means of honour for his contemporaries.
In that era, Hazrat Imam Ahmed ibn Hambal رضى الله تعالى عنه, Hazrat Yahya ibn Ma’een رضى الله تعالى عنه and Hazrat Ali ibn Madeeni رضى الله تعالى عنه were very prominent in Hadith Sciences, but when the sun of Sayyiduna Imam Bukhari رضى الله تعالى عنه shone on the horizon of Hadith Sciences, then the stars of all the other Muhad’ditheen disappeared like stars, in the presence of the sun.
The first personality to present the detailed compilation of the Sahih Mujar’rad was Hazrat Sayyiduna Imam Bukhari رضى الله تعالى عنه and only thereafter, did the people start to compile the comprehensive Books of Sihah.
His Blessed Birth
Hazrat Imam Bukhari رضى الله تعالى عنه was born on the 13th of Shawwal 194 Hijri in the city of Bukhara (which today falls under Uzbekistan).
Blessed Name & Lineage
His blessed name is Muhammad ibn Isma’eel ibn Ibrahim ibn Mughira ibn Bardiza Al Ju’fi. Afterwards, he adopted the epithet, ‘Abu Abdullah’.
His beloved father Isma’eel ibn Ibrahim ibn Mughira Al Ju’fi رضى الله تعالى عنه was a great Muhad’dith and an Allah-fearing personality. Ibn Hib’ban has considered him amongst the fourth generation of reliable scholars, and has mentioned him to be amongst the authentic and reliable narrators. Imam Zahabi discussed his life at length in Taarikh ul Islam, and Imam Bukhari has done so in Taarikh e Kabeer.
He was blessed with the honour of narrating Ahadith from grand masters of their time, such as Sayyiduna Imam Malik رضى الله تعالى عنه, Hazrat Abdullah ibn Mubaarak رضى الله تعالى عنه and Hazrat Ham’mad ibn Zaid رضى الله تعالى عنه. Great scholars like Hazrat Yahya ibn Ja’far Baikundi رضى الله تعالى عنه, Hazrat Ahmed ibn Ja’far رضى الله تعالى عنه, Hazrat Nasr ibn Husain رضى الله تعالى عنه and a huge group of scholars from Iraq heard (i.e. learnt Ahadith) from him.
Hazrat Sayyiduna Imam Bukhari’s رضى الله تعالى عنه father lived a very comfortable life and was blessed with immense wealth. Ahmed ibn Hafs says that, I was present when Isma’eel ibn Ibrahim ibn Mughira ibn Bardiza Al Ju’fi رضى الله تعالى عنه was about to pass away, and he said to me, from all the wealth which I possess, even a single dirham is not doubtful.
Imam Bukhari was a non-Arab by lineage. His forefather Mughira ibn Bardiza Al Ju’fi was a Zoroastrian (i.e. fire worshipper). He accepted Islam at the hands of the governor of Bukhara Yamaan Ju’fi. It is due to this that Imam Bukhari is also known as Ju’fi.
His Early Life
While he was still a little boy, his father passed from this world. After the passing away of his father, his beloved mother took the responsibility for his studies and for all his other affairs. The historians have written that, at a very young age, Sayyiduna Imam Bukhari رضى الله تعالى عنه had lost his vision. Many great physicians and specialists of the time were consulted, but it did not yield any results. His mother was a very pious woman and was always restless due to the situation of her son. She would weep in the Court of Almighty Allah, making Dua for her beloved son, praying for his vision to return and for him to be able to see.
One night, she saw in her dream Hazrat Sayyiduna Ibrahim عليه الصلاة والسلام. In this dream, He عليه الصلاة والسلام gave her glad tidings by saying, Almighty Allah has returned the vision of your beloved son, due to your sincere Duas. That morning when Sayyiduna Imam Bukhari رضى الله تعالى عنه woke from his sleep, his vision had returned and he could see clearly once again.
After completing his basic education, and when Imam Bukhari رضى الله تعالى عنه reached the age of ten, then by the Will of Almighty Allah, the desire to attain the knowledge of Hadith entered his heart and he enrolled for Hadith Lessons which were being taught in Bukhara. With immense sincerity and devotion, he learnt from the great Muhad’ditheen of that era. He memorised the actual texts, and he guarded the information regarding every one of the narrators which he came across. After only one year, he attained such expertise regarding the actual texts of the Hadith and narrators, that at times even his teachers would take corrections from him.
Once, while narrating a Hadith, his Ustadh said,
حدثنا سفيان عن ابي الزبير عن ابراهيم
Sufyan narrated to us a Hadith from Abu Zubair, who narrated it from Ibrahim, so upon that Imam Bukhari رضى الله تعالى عنه said, There is no narration of Abu Zubair from Ibrahim.
The teacher became upset at Imam Bukhari رضى الله تعالى عنه and rebuked him, so Imam Bukhari رضى الله تعالى عنه said, You have the original text with you, please have a look at it.
When the Ustadh looked at the original, he said to Sayyiduna Imam Bukhari رضى الله تعالى عنه, Now you tell me how it should have been, so Sayyiduna Imam Bukhari رضى الله تعالى عنه said, It should be,
حدثنا سفيان عن زبير بن عدى عن ابراهيم
Sufyan narrated to us a Hadith from Zubair ibn Adi, who narrated it from Ibrahim, and in doing so, he said that the Shaykh of Sufyan was not Abu Zubair, but rather it was Zubair ibn Adi.
On observing his amazing Allah-given memory, his Ustadh was pleasantly surprised, and praised him in the presence of the entire class.
He continued to attain knowledge, attaining Uloom e Aqaliyah (i.e. rational sciences) and Uloom e Naqaliyah (i.e. transmitted sciences) very swiftly, and by the time he reached the age of sixteen, he had already memorised the words of Abdullah ibn Mubaarak, Wakee’ and other great Hanafi Scholars, and he became well-versed with the views of the Ahl e Kalaam.
Hajj & Ziyaarat & Commencement of Writing
In 210 Hijri, Sayyiduna Imam Bukhari رضى الله تعالى عنه journey with his brother Ahmed ibn Isma’eel and his beloved and noble mother to Haramain Sharifain for Hajj. After completion of Hajj, his brother returned to their motherland with his noble mother, while Sayyiduna Imam Bukhari رضى الله تعالى عنه remained behind to further his education. During this period, he wrote the book Qadaya As Sahaba Wa Al Taabi’een, and then he sat in the shade of the Rauda e Rasool صلى الله عليه وسلم and wrote the Taarikh e Kabeer.
Imam Bukhari رضى الله تعالى عنه himself says, I knew some narrative or the other from the lives of every one of the personalities whom I have mentioned in Taarikh e Kabeer, but since I intended for it to be a concise work, I did not include these details.
Immediately after completion of the Taarikh e Kabeer, the compiling of copies from it commenced. Muhammad ibn Yusuf Faryabi states, ‘I had already commenced copying the Taarikh e Kabeer when Hazrat Imam Bukhari’s beard had not yet sprouted’.
His Journey To Acquire Knowledge
Imam Bukhari رضى الله تعالى عنه then made his first journey for the sake of acquiring knowledge of Hadith to Makkah Mukarramah in 216 Hijri.
It is mentioned that if his journey had commenced earlier, then he too would have been able to narrate from those great Muhad’ditheen whom his contemporaries narrated from, because he too also got to live in the era of the narrators who are categorised in the exalted category, such as Imam Yazeed ibn Haroon رضى الله تعالى عنه and Imam Abu Tayaalisi Dawu رضى الله تعالى عنه
In the period when Imam Bukhari رضى الله تعالى عنه journeyed to Makkah, Imam Abdur Raz’zaaq رضى الله تعالى عنه was still alive. Imam Bukhari رضى الله تعالى عنه intended to go to Yemen in order to attain narrations of Hadith from him, but someone misinformed Imam Bukhari رضى الله تعالى عنه that Imam Abdur Raz’zaaq رضى الله تعالى عنه had already passed away.
On hearing this, he cancelled his trip to Yemen, and then through one intermediary he began narrating Ahadith from Hazrat Imam Abdur Raz’zaaq رضى الله تعالى عنه.
Imam Bukhari رضى الله تعالى عنه went on lengthy journeys to acquire the knowledge of Hadith. He journeyed to Maru, Haraat, Nishapur, Egypt, and Syria etc.
Talking about his trips to Kufa and Baghdad etc. he personally says, I cannot count how many times I journeyed to Kufa and Baghdad with the Muhad’ditheen.
An Amazing Memory
Imam Bukhari possessed an extraordinary memory. When one looks at the incident pointing to his extraordinary memory, it seems as if from head to toe he was the splendour of his powerful memory, and it seemed as if he was a spiritual descendent of Sahabi e Rasool Hazrat Sayyiduna Abu Hurairah رضى الله تعالى عنه, due to his memory.
Imam Haashid ibn Isma’eel رضى الله تعالى عنه reports that in his youth, Imam Bukhari رضى الله تعالى عنه was in our company at the court of the Masha’ikh of Basra. We would all write down the Ahadith which we heard (from the Masha’ikh), whereas Imam Bukhari رضى الله تعالى عنه would not write them down.
After sixteen days had passed, we realised that he had not been noting down the narrations so we rebuked Imam Bukhari رضى الله تعالى عنه by saying, You have wasted so much of time and effort. On hearing this he said, Bring forth whatever you have compiled. When we brought our compilations which equaled about fifteen thousand narrations, Imam Bukhari رضى الله تعالى عنه started to narrate the Ahadith e Mubaarak, until he had read to us fifteen thousand Ahadith from memory, which we had compiled. After listening to him, it felt as if it was Imam Bukhari رضى الله تعالى عنهر who had actually dictated to us all which we had compiled.
Muhammad ibn Azhar Sijistaani says that, I accompanied Imam Bukhari رضى الله تعالى عنه in the court of Sulaiman ibn Harb رضى الله تعالى عنه in order to listen to Hadith. I would write down the Ahadith, while Imam Bukhari رضى الله تعالى عنه would not do the same.
Due to this, someone said to me, Why is Bukhari not noting the Ahadith? I replied to them by saying, If while noting the Ahadith, you miss anyone of them, you may note it down from the memory of Bukhari.
Imam Muhammad ibn Haatim رضى الله تعالى عنه states that, We were seated in the Dars (i.e. during the lessons) which were being conducted by Imam Faryabi رضى الله تعالى عنه when Imam Faryabi quoted the Sanad (i.e. the chain) of a Hadith, and while doing so he said,
حدثنا سفيان عن ابي عروة عن ابي خطاب عن ابي حمزه
In other words, Sufyan narrated to us a Hadith, from Abu Urwah, from Abu Khitaab, from Abu Hamzah. In other words, in this chain, with the exception of Sufyan, he mentioned the appellations of all the other narrators (i.e. the names by which they were famously known).
He then asked the actual names of all those narrators, and the entire gathering became silent, and none was able to give the answer to this. Finally, all those present looked towards Imam Bukhari رضى الله تعالى عنه so Imam Bukhari رضى الله تعالى عنه said, Abu Urwah’s name is Ma’mar ibn Raashid, Abul Khitaab’s name is Qatadah ibn Da’aama, Abu Hamzah’s name is Anas ibn Maalik. As Imam Bukhari رضى الله تعالى عنه mentioned these names, all the other scholars present there were left speechless.
His Allah-given memory was so powerful that if he read any Kitaab once, he would end up memorising it (i.e. the Ahadith which were in it). Later on, he was able to memorise two to three hundred thousand Ahadith, from which one hundred thousand were Sahih Narrations, and the other two hundred thousand were not in the category of Sahih, but a mixture of different narrations.
Once, while seated amongst some people in Balkh, they requested him to narrate a Hadith each from his Shuyukh (i.e. from his masters) whom he attained Hadith. On their request, he narrated from memory one thousand Ahadith from one thousand Shuyukh.
Hazrat Sulaiman ibn Mujahid رضى الله تعالى عنه says that, Once, when I attended the Majlis (i.e. the Hadith session) of Imam Muhammad ibn Salaam Baikandi رضى الله تعالى عنه, he said to me, If you had come a little bit earlier, I would have shown you that child who has committed to memory seventy thousand Ahadith. Sulaiman ibn Mujahid says, After the session I went out in search of Imam Bukhari (as he was the child being mentioned).
After searching for him, I finally located him, so I asked him, Are you that blessed and fortunate child who has committed to memory seventy thousand Ahadith. Sayyiduna Imam Bukhari رضى الله تعالى عنه replied by saying, I know more Ahadith than that and I also know the dates of birth and dates of passing away of most of the narrators whom I narrate from, and their places of residence as well.
When Imam Bukhari رضى الله تعالى عنه went to Baghdad Shareef, he was tested in the presence of a huge gathering of scholars. One person stood up and read a Hadith with the incorrect Sanad (i.e. chain of transmission), and then asked if he had knowledge of that Hadith. He replied in the negative.
Similarly, he read ten Ahadith with incorrect Sanads, and after him, ten others stood up one after the other, and each read ten Ahadith, with incorrect Sanads. When there was a silence over the gathering and none was left to ask any question, Imam Bukhari رضى الله تعالى عنه started to reply to all of them. Addressing the first person he said, the first Hadith which you mentioned, the chain was incorrect and this is where it was wrong, and this is what it should have been.
He then did the same with the second, and third person, until he responded to all the narrations which were read to him and in doing so, he pointed out all the errors in the Isnaad (i.e. chains of transmission), and thereafter recited all the correct chains of transmission. The entire gathering was left in awe, and were stunned by his in-depth knowledge, and everyone immediately acknowledged his knowledge and brilliance.
Another similar incident comes to light when paging through the archives of history. Once, four hundred Muhad’ditheen of Samarqand, in order to confuse Imam Bukhari رضى الله تعالى عنه mixed up the Isnaad. In other words, they mixed the Iraqi chains with the Syrian ones, and the Syrian ones with the Hijazi ones and the Hijazi ones with the Yemeni ones.
Similarly, they mixed the texts of the Ahadith with one another, but Imam Bukhari رضى الله تعالى عنه did not become confused or make any error regarding the Sanad or words of any of the Ahadith, and they failed to confuse him. Imam Bukhari رضى الله تعالى عنه then quoted to them all those Ahadith with the proper texts and chains.
Acquaintance With All The Different Forms of Transmission
Imam Bukhari رضى الله تعالى عنه was well acquainted with all the intricacies and faculties of the science of Hadith. He was well acquainted with how many different chains of transmission every Hadith was transmitted through. He was an expert in all of its Turuq (i.e. forms of transmission). There was none in his era who was a greater expert in this field than him.
Hafiz Abu Ahmad A’mash says, Once, during a Majlis, Imam Muslim ibn Hajjaj رضى الله تعالى عنه came to meet Imam Bukhari رضى الله تعالى عنه In the Majlis, someone presented the narration,
عن ابي جريج عن موسىٰ بن عقبة عن اسماعيل بن ابي صالح عن ابيه عن ابي هريرة عن النبي صلی اللہ تعالیٰ علیہ وسلم قال كفارة المجلس اذا قام العبد ان يقول سبحانك اللهم و بحمدك الشحد أن لا إله إلا أنت، أستغفرك وأتوب إليك
On hearing this Hadith, Imam Muslim spontaneously said, Subhaan’Allah! What a beautiful Hadith it is. There is no other example to it in the world. In other words, it is only transmitted through this one chain of narrators. When Imam Bukhari رضى الله تعالى عنه was asked about this Sanad, he said that the Sanad was Ma’lool (i.e. defective; a hidden defect which does not allow the Hadith to reach the level of soundness). Imam Muslim رضى الله تعالى عنه insisted that he explain the defect which was in this chain of narration, so he dictated the Sanad of the Hadith in this manner,
حدثنا موسىٰ بن اسماعيل حدثنا وهيب حدثنا موسىٰ بن عقبة عن عون بن عبد الله قال قال رسول الله صلى الله عليه وسلم كفارة المجلس اذا قام العبد ان يقول سبجانک اللهم و بحمدك اشهد ان لا اله الاانت استغفرك و اتوب الیک
On hearing this, Imam Muslim رضى الله تعالى عنه became ecstatic and immediately said, ‘O Imam! I Testify That You Are Peerless In The Science Of Hadith. There Is None Like You (In This Time), And Only An Envious Person Will Refuse To Acknowledge Your Excellence In Knowledge.’
To be thoroughly acquainted and skilled with the ability to recognise the defects in the Narrations (i.e. in the chains of transmission), is something which is regarded as very important in the principals of Hadith, and this capability and proficiency is a very difficult one to acquire. Regarding this, Abdur Rahmaan ibn Mahdi says that the capability (i.e. the skill) to recognise such defects in Narrations cannot be attained without Ilhaam (i.e. without it being inspired upon the person by Almighty Allah). A Hadith e Mu’allal is that Hadith in which there is some hidden weakness, which is a blemish on its soundness.
In other words, apparently it seems like a Sahih Hadith, but in fact it is not completely free from some sort of weakness or flaw, like mentioning a Mawquf narration to be Marfu’ or Marfu’ narration to be Mawquf, or by mentioning Mawsul to be Mursal or Mursal to be Mawsul, or to mix up the text of the Ahadith with one another, or if some other doubtful thing is noted, then due to these weaknesses, it is classified as Hadith e Mu’allal.
War’raq has mentioned that, once Imam Muslim رضى الله تعالى عنه visited Imam Bukhari رضى الله تعالى عنه and during their discussion he said, O Teacher of the Teachers! O Leader of the Muhad’ditheen and O Specialist and one who is adept in recognising and remedying the weaknesses found in the Narrations! Which weakness is found in this Sanad?
اخبرنا ابن جريح عن موسىٰ بن عقبة عن سهيل عن أبيه عن أبي هريرة
Imam Bukhari رضى الله تعالى عنه said, It is not proven that Musa ibn Uqba heard Hadith from Suhail. In fact, that Hadith which seems like it is a Mut’tasil (i.e. having a continuous Sanad) is in fact Munqati’ (i.e. its chain is disconnected or broken).
His Piety, Ibaadat & Striving For The Pleasure of Almighty Allah
As well as being a great Muhad’dith and a critic of any weakness in Narrations, Imam Bukhari رضى الله تعالى عنه was also a very pious and Allahfearing personality. He was so pious that leave alone abstaining from Haraam, he would even abstain from those things which were doubtful.
It is mentioned that he had a zest for archery. Once an arrow fired by him struck the bridge which was over the river, thereby damaging one of its pegs. Imam Bukhari رضى الله تعالى عنه became very upset with this and sent Salaam to the owner of the bridge, Humaid ibn Al-Akhdhar, informing him of the damage that the stray arrow had caused. He said, Either permit me to change the peg or take the payment for it.
On receiving this message from Sayyiduna Imam Bukhari رضى الله تعالى عنه, Humaid ibn Al-Akhdhar replied with Salaam and said, O Abu Abdullah! Leave alone this one peg; I am now surrendering whatever I own to you. You may use all of it as you wish. On hearing this, Imam Bukhari’s رضى الله تعالى عنهر blessed face lit up, and in ecstasy he narrated five hundred Ahadith, and distributed three hundred dirhams in Sadaqa.
The condition of his Ibaadat and his sincere striving for the pleasure of Almighty Allah was such that he would usually stay awake at night performing Nawafil in abundance. He would complete one Qur’an recitation daily in the Holy Month of Ramadaan, and every night he would wake after midnight and recite ten paaras of the Holy Qur’an.
Abu Bakr ibn Muneer reports that once Imam Bukhari رضى الله تعالى عنه was performing Namaaz. After completing his Namaaz he picked up a portion of his Qamees and asked his students to see what was under his Qamees.
When they checked under his Qamees, they found a wasp or hornet which had already stung him fifteen or sixteen times, which caused immense swelling on numerous parts of his blessed body. Ibn Muneer says, I asked him, Why did you not break your Namaaz when the wasp stung you for the first time?
Imam Bukhari رضى الله تعالى عنه replied, I was so absorbed in the verse of the Qur’an which I was reciting that I did not even feel any pain at that time.
Acknowledgment of Imam Bukhari’s Knowledge
The excellence and grand status of Imam Bukhari رضى الله تعالى عنه can be well understood after observing what his teachers, his contemporaries and his students said about him.
Imam Ishaaq ibn Rahawaih رضى الله تعالى عنه said, Report Ahadith from Bukhari and write it down. Indeed, if Bukhari were in the era of Hasan Basri رضى الله تعالى عنه even he would have turned to Bukhari in the science of Hadith.
The great Ustadh of Imam Bukhari Abu Mus’ab Ahmed ibn Abi Bakr رضى الله تعالى عنه said, Imam Bukhari had a deeper insight in the science of Hadith compared to Imam Ahmed ibn Hambal رضى الله تعالى عنه. When he said this, some were astonished, so in order to remove their doubt he said, If you had to see Imam Malik رضى الله تعالى عنه you would not find a hair’s breadth difference between him and Imam Bukhari رضى الله تعالى عنه.
There was no Muhad’dith born in the land of Khorasaan equal to Bukhari Imam رضى الله تعالى عنه
There was no Muhad’dith equal to Imam Bukhari رضى الله تعالى عنه in that era, in Hijaz, Syria or Iraq.
A contemporary of Imam Bukhari رضى الله تعالى عنه Haatim ibn Mansoor said, Imam Bukhari رضى الله تعالى عنهر is a sign from amongst the signs of Almighty Allah.
Imam Bukhari رضى الله تعالى عنه was peerless in his knowledge and in practising accordingly.
Imam Bukhari رضى الله تعالى عنه was created only for the service of Ilm e Hadith.
Ishaq ibn Khuzaima said, Beneath this sky there is none who has the amount of knowledge in Hadith like Imam Bukhari رضى الله تعالى عنه.
His blessed student, Imam Tirmidhi رضى الله تعالى عنه said, I have not found anyone more knowledgeable in the science of recognising the chains of transmission and its weaknesses.
Another one of his blessed student’s said, In sixty years, I have not seen anyone like him, in knowledge and in practising accordingly.
The Fiqhi Maslak of Imam Bukhari
In his own words, the clear mention of his Maslak (i.e. school of thought) in Fiqh is not found. However, there are many Ahadith in the Jaami e Sahih (i.e. in the Bukhari), which support the Madhab (i.e. the school of thought) of Imam Shafi’i رضى الله تعالى عنه and it is probably because of this, that some of the well-known Ulama have mentioned that he was an adherent of the Shafi’i school of thought, like Imam Qastalaani رضى الله تعالى عنه who while relying on Imam Taajud’deen Subki writes,
وقد ذكره ابو عاصم في طبقات اصحابنا الشافعية
Imam Aasim has included Imam Bukhari in the category of our Shafi’i scholars.
Regarding Imam Bukhari رضى الله تعالى عنه Imam Taajud’deen Subki writes,
وسمع بمكة عن الحميدى و عليه ثقة عن الشافعى
And Imam Bukhari رضى الله تعالى عنه heard (i.e. learnt Ahadith) from Humaidi in Makkah, and attained from him the knowledge of Shafi’i Fiqh.
In another place he writes,
ذكر ابو عاصم العبادى ابا عبد الله فى كتابه الطبقات وقال سمع من الزعفرانى وابى ثور والكربيسى قلت و تفقه عل الحمیدی و كلهم من اصحاب الشافى
While discussing Imam Bukhari رضى الله تعالى عنه in his illustrious book, ‘At Tabaqaat-ush Shafi’iyah’, Abu Aasim Ibaadi wrote that Imam Bukhari رضى الله تعالى عنه heard (i.e. attained knowledge) from Zafarani, Abu Thawr and Al Karabeesi, and I say that Imam Bukhari رضى الله تعالى عنه acquired the knowledge of Fiqh (i.e. Islamic Jurisprudence), from Humaidi, and they were all from the students of Imam Shafi’i.
All these statements and references are testimony to the fact that Imam Bukhari رضى الله تعالى عنه followed the Shafi’i Madhab.
However, he was not simply an adherent of the Shafi’i Madhab, but he was in the category of the Fuqaha (i.e. the Grand Jurists), and he was in the third level (i.e. the third category) of jurists, and he was a Mujtahid Fil Masa’il. It is for this reason that he differed in certain rulings with the view of Hazrat Imam Shafi’i رضى الله تعالى عنه and he practiced in accordance with his Ijtehaad.
Hence, according to the men of true knowledge, Sayyiduna Imam Bukhari رضى الله تعالى عنه holds amongst the Shafi’i that position which Imam Abu Ja’far Tahaawi رضى الله تعالى عنه holds amongst the Ahnaaf.
His Renowned Writings
It is amazing that even though Sayyiduna Imam Bukhari رضى الله تعالى عنه was so occupied, he still wrote many works.
If we page through the archives of history, we will ascertain that he spent most of his life in search of Ahadith e Mubaaraka, and thus did not get sufficient time to remain in one place consistently; yet with all this, he was still able to write many books.
His works which have been mentioned by Imam Ibn Hajr Asqalani رضى الله تعالى عنه and other personalities are as follows:
Al Jaami’ us Sahih (The Bukhari)
At Taarikh ul Kabeer
At Taarikh ul Awsat
At Taarikh us Sagheer
Kitaab-ud Du’afa
Kitaab ul Kuna
Al Adaab ul Mufrad
Juz Rafa Al Yadain
Juz ul Qira’at Khalf ul Imam
Kitaab ul Ashraba
Kitaab ul Ilal
Birr ul Waalidain
Kitaab ul Habbah
Al Jaami ul Kabeer
At Tafseer ul Kabeer
Al Musnad ul Kabeer
Khalq Af’aal Al Ibaad
Qadaya As Sahaba Wat-Taabi’een
Kitaab ul Wahdaan
Kitaab ul Mabsoot
Kitaab ul Fawa’id
Asaami us Sahaba
A Few Distinctive Features of The Sahih Al Bukhari
The aim of compiling the Sahih Bukhari was not simply to gather the Sahih (i.e. Sound) Ahadith in one compilation, but it was also to configure the chapter headings (which explain the chapter) and to deduce and extract the rules of Fiqh from the Sahih Ahadith. This is why under the Chapter Headings and in accordance with it, Imam Bukhari رضى الله تعالى عنه first presents verses of the Holy Qur’an, and at times he brings forth the impressions and the traditions of the Sahaba and the Taabi’een, and the statements of the great Imams in support of this. Then in the same chapter he presents the entire Hadith with its Sanad (i.e. with its chain of transmission).
Under one particular chapter Imam Bukhari رضى الله تعالى عنه sometimes mentions many Ahadith and at times he ends it with just one Hadith. This is when he finds the appropriate Hadith fulfilling all the conditions which are related to the chapter heading; otherwise, he does not mention any Hadith (in that particular chapter), but rather he establishes a chapter with the actual words of the Hadith, or he does so using words which are of the same meaning as the Hadith, and his reason for doing this, is because in that Baab (i.e. chapter), he did not find any appropriate Hadith which meets all the conditions.
The reason for Imam Bukhari رضى الله تعالى عنه sometimes presenting one Hadith repetitively is to deduce diverse rulings from it, based on the Chapter in which that Hadith is being mentioned.
It is the habit of Imam Bukhari رضى الله تعالى عنه that if in the Hadith there is a word with a weak context, but it can be explained further from an example relating to it in the Holy Qur’an, then he explains it further through the statements of the Mufas’sireen.
Sometimes in the beginning of the Book, Imam Bukhari رضى الله تعالى عنه makes mention of the era when the said revelation occurred and when its legitimacy came into effect.
When completing that Kitaab (i.e. that particular Book; like Kitaab ul Imaan etc.) he categorically brings such a word which suggests the end of that Book.
His Journey Into The Hereafter
In 250 Hijri, Sayyiduna Imam Bukhari رضى الله تعالى عنه journeyed to Nishapur, and the people there welcomed him with immense happiness and excitement, and huge crowds would gather during his educational sessions, so the jealous could not stomach his acceptance, and they thus raised the issue about the Holy Qur’an (Allah Forbid) being a creation, and they asked Imam Bukhari’s رضى الله تعالى عنه view regarding this. He replied,
القرآن كلام الله غير مخلوق
The Holy Qur’an is The Divine Word Of Allah, Not A Creation
They then began to argue with him and said, then tell us the ruling about those words. In response he said,
افعالنا مخلوقة والفاظنا من افعالنا
In other words, Our actions are a creation and our words are from our actions (i.e. they too are a creation). The moment the envious ones heard this, they misconstrued it and said that Imam Bukhari رضى الله تعالى عنه said that the words of the Qur’an are a creation. When this incorrect information reached Muhammad ibn Yahya, he commanded that none should attend the sessions of Sayyiduna Imam Bukhari رضى الله تعالى عنه. Except for Imam Muslim رضى الله تعالى عنه all the other seekers of the knowledge of Hadith distanced themselves from him. After this, he returned to Bukhara which was his motherland.
When he reached Bukhara, the governor of Bukhara Khalid ibn Ahmad Zahli was already displeased with him because he refused to give private tuitions to his son, so taking the support of the Fatawa of those Ulama who were slaves of the leaders, he too ordered Imam Bukhari رضى الله تعالى عنه to leave Bukhara.
Disheartened, he decided to journey to Samarqand, but even before reaching Samarqand he stopped at a place called Khartang and it was there that he had become severely ill, and on the 1st of Shawwal 256 Hijri, he journeyed from this world into the hereafter. After Zuhr Salaah, he was laid to rest there.
After his burial the fragrance of musk and amber emanated from his Holy Grave and this fragrance stayed for a long time. When people started to take a lot of the sand of his grave as a blessing, the fragrance stopped.
His Acceptance in The Most Exalted Court of Nabi Kareem ﷺ
Imam Bukhari رضى الله تعالى عنه spent his entire life in search of Ahadith e Mubaaraka and in practicing accordingly, and he was blessed with an exalted status in the Exalted and Sacred Court of Sayyiduna ﷺ
War’raq says that one night I had a dream in which I saw that Imam Bukhari رضى الله تعالى عنه was walking behind the Beloved Rasool ﷺ and wherever the Beloved Rasool ﷺ would place His ﷺ Sacred Foot, Imam Bukhari رضى الله تعالى عنه would also place his foot there.
Farbazi says, I saw myself at some place in a dream, and there I was also blessed with seeing the Beloved Rasool ﷺ. He ﷺ asked me, Where are you going? I said, To Muhammad ibn Isma’eel. He ﷺ said, Go! And convey My Salaam to him.
These occurrences are clear and manifest signs that just as the Sahih Bukhari has been blessed with great acceptance in the Muslim Ummah, it has also been blessed with grand acceptance in the Exalted Court of Sayyiduna Rasoolullah ﷺ.
We pray in the Exalted Court of Almighty Allah that Almighty Allah blesses us all with the blessings of Imam Bukhari رضى الله تعالى عنه and may He continue to shower rains of Mercy upon his Holy Grave.