Muhammad al-Bukhari
Islamic hadith scholar (810–870)
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Abū ʿAbd Allāh Muḥammad ibn Ismāʿīl ibn Ibrāhīm al-Juʿfī al-Bukhārī (Arabic: أبو عبد الله محمد بن إسماعيل بن إبرهيم الجعفي البخاري; 21 July 810 – 1 September 870) was a 9th-century Muslim muhaddith who is widely regarded as the most important hadith scholar in the history of Sunni Islam. Al-Bukhari's extant works include the hadith collection Sahih al-Bukhari, al-Tarikh al-Kabir, and al-Adab al-Mufrad.
13 Shawwal 194 AH
1 Shawwal 256 AH
Al-Bukhari | |
|---|---|
البخاري | |
Al-Bukhari's mausoleum | |
| Title | Amir al-Mu'minin fi al-Hadith |
| Personal life | |
| Born | 21 July 810 13 Shawwal 194 AH |
| Died | 1 September 870 (aged 60) 1 Shawwal 256 AH Khartank, Samarkand, Abbasid Caliphate |
| Resting place | Memorial Complex of Imam al-Bukhari in Samarkand, Uzbekistan |
| Era | Islamic Golden Age (Abbasid era) |
| Region | Abbasid Caliphate |
| Main interest(s) | Hadith, Aqidah |
| Notable work(s) | Sahih al-Bukhari al-Adab al-Mufrad al-Tarikh al-Kabir Juz Rafa Ul Yadain |
| Religious life | |
| Religion | Islam |
| Denomination | Sunni |
| School | Mujtahid |
| Creed | See School of Law and Theology |
| Muslim leader | |
| Arabic name | |
| Personal (Ism) | Muḥammad مُحَمَّد |
| Patronymic (Nasab) | Ibn Ismāʿīl ibn Ibrāhīm ibn al-Mughīrah ibn Bardizbah ٱبْن إِسْمَاعِيل ٱبْن إِبْرَاهِيم ٱبْن ٱلْمُغِيرَة ٱبْن بَرْدِزْبَه |
| Teknonymic (Kunya) | Abū ʿAbdillāh أَبُو عَبْدِ ٱللَّه |
| Toponymic (Nisba) | Al-Bukhārī al-Juʿfī ٱلْبُخَارِيّ ٱلْجُعْفِيّ |
Born in Bukhara in present-day Uzbekistan, Al-Bukhari began learning hadith at a young age. He travelled across the Abbasid Caliphate and learned under several influential contemporary scholars. Bukhari memorized thousands of hadith narrations, compiling the Sahih al-Bukhari in 846. He spent the rest of his life teaching the hadith he had collected. Towards the end of his life, he was exiled from Nishapur. Subsequently, he moved to Khartank, near Samarkand.
Sahih al-Bukhari is revered as the most important hadith collection in Sunni Islam. Sahih al-Bukhari and Sahih Muslim, the hadith collection of Al-Bukhari's student Muslim ibn al-Hajjaj, are together known as the Sahihayn (Arabic: صحيحين, romanized: Saḥiḥayn) and are regarded by Sunnis as the most authentic books after the Quran. It is part of the Kutub al-Sittah, the six most highly regarded collections of hadith in Sunni Islam.
Life
Ancestry and early life
Muhammad ibn Ismail al-Bukhari al-Ju'fi was born after the Friday prayer on Friday, 21 July 810 (13 Shawwal 194 AH) in the city of Bukhara in Greater Khorasan in present-day Uzbekistan.[2][3][4][5] He was of Persian descent[6][7][8] and his father was Ismail ibn Ibrahim, a scholar of hadith and a student of Malik ibn Anas, Abd Allah ibn al-Mubarak, and Hammad ibn Salamah.[6][9] Ismail died while Al-Bukhari was an infant. Al-Bukhari's great-grandfather, Al-Mughirah, settled in Bukhara after accepting Islam at the hands of Bukhara's governor, Yaman al-Ju'fi. As was the custom, he became a mawla of Yaman, and his family continued to carry the nisba "al-Ju'fi."[10]
Al-Mughirah's father, Bardizbah (Persian: بردزبه), is the earliest known ancestor of Al-Bukhari according to most scholars and historians. Bardizbah was a Zoroastrian Magi. Taqi al-Din al-Subki is the only scholar to name Bardizbah's father, who he says was named Bazzabah (Persian: بذذبه). Little is known of both of them except that they were Persian and followed the religion of their people.[6][7][8] Historians have also not come across any information on Al-Bukhari's grandfather, Ibrahim ibn al-Mughirah (Arabic: إبراهيم ابن المغيرة, romanized: Ibrāhīm ibn al-Mughīrā).[6]
Travels and education
According to contemporary hadith scholar and historian Al-Dhahabi, al-Bukhari began studying hadith in the Hijri year 821 CE. He memorized the works of Abd Allah ibn al-Mubarak while still a child and began writing and narrating hadith while still an adolescent. In the Hijri year 826 CE, at the age of sixteen, Al-Bukhari performed the Hajj with his elder brother and widowed mother.[9][11] Al-Bukhari stayed in Mecca for two years, before moving to Medina where he wrote Qadhāyas-Sahābah wa at-Tābi'īn, a book about the companions of Muhammad and the tabi'un. He also wrote Al-Tārīkh al-Kabīr during his time in Medina.[9]
Al-Bukhari is known to have travelled to most of the important Islamic learning centres of his time, including Syria, Kufa, Basra, Egypt, Yemen, and Baghdad. He studied under prominent Islamic scholars including Ahmad ibn Hanbal, Ali ibn al-Madini, Yahya ibn Ma'in and Ishaq ibn Rahwayh. Al-Bukhari is known to have memorized over 600,000 hadith narrations.[9][12]
Mihna, later years and death
“The Qur'an is God’s speech, uncreated, and the acts of men are created."
According to Jonathan Brown, following Ibn Hanbal, Al-Bukhari had reportedly declared that 'reciting the Quran is an element of createdness’. Through this assertion, Al-Bukhari had sought an alternative response to the doctrines of Mu'tazilites and declared that the element of creation is applied only to humans, not the Word of God. His statements were received negatively by prominent hadith scholars and he was driven out of Nishapur.[14][15][16] Al-Bukhari, however, had only referred to the human action of reading the Qur’an, when he reportedly stated "My recitation of the Quran is created" (Arabic: لفظي بالقرآن مخلوق, romanized: Lafẓī bil-Qur'āni Makhlūq).[17][18] Al-Dhahabi and al-Subki asserted that Al-Bukhari was expelled due to the jealousy of certain scholars of Nishapur.[19] Al-Bukhari spent the last twenty-four years of his life teaching the hadith he had collected. During the mihna, he fled to Khartank, a village near Samarkand, where he then also died on Friday, 1 September 870.[9][20] Today his tomb lies within the Imam Bukhari Mausoleum[21] in Hartang, Uzbekistan, 25 kilometers from Samarkand. It was restored in 1998 after centuries of neglect and dilapidation. The mausoleum complex consists of Al-Bukhari's tomb, a mosque, a madrasa, library, and a small collection of Qurans. The modern ground-level mausoleum tombstone of Al-Bukhari is only a cenotaph, the actual grave lies within a small crypt below the structure.[22]
Works
Sahih al-Bukhari is considered Al-Bukhari's magnum opus. It is a collection of approximately 7,563 hadith narrations across 97 chapters creating a basis for a complete system of jurisprudence without the use of speculative law. The book is highly regarded among Sunni Muslims, and most Sunni scholars consider it second only to the Quran in terms of authenticity. It is considered one of the most authentic collection of hadith, even ahead of Muwatta Imam Malik and Sahih Muslim. Alongside the latter, Sahih al-Bukhari is known as one of the 'Sahihayn (Two Sahihs)' and they are together part of the Kutub al-Sittah.[23] One of the most famous stories from the Sahih al-Bukhari is the story of Muhammad's first revelation.
Al-Bukhari wrote three works discussing narrators of hadith with respect to their ability in conveying their material. These are Al-Tārīkh al-Kabīr, Al-Tarīkh al-Awsaţ, and Al-Tarīkh al-Ṣaghīr. Of these, Al-Tārīkh al-Kabīr is published and well-known, while Al-Tarīkh al-Ṣaghīr is lost.[24] Al-Dhahabi quotes Al-Bukhari as having said, “When I turned eighteen years old, I began writing about the companions and the tabi'un and their statements. [...] At that time I also authored a book of history at the grave of the Prophet at night during a full moon."[11] The books being referred to here were Qadhāyas-Sahābah wa at-Tābi'īn and Al-Tārīkh al-Kabīr. Al-Bukhari also wrote al-Kunā on patronymics, and Al-Ḍu'afā al-Ṣaghīr on weak narrators of hadith.[25] Al-Adab al-Mufrad is a collection of hadith narrations on ethics and manners.[23][26]
In response to the accusations levied against him during his mihna, Al-Bukhari compiled the treatise Khalq Af'āl al-'Ibād, the earliest traditionalist representation of the position taken by Ahmad ibn Hanbal, in which Al-Bukhari explains that the Quran is God's uncreated speech, while maintaining that God creates human actions, as the Sunnis had insisted in their attacks on the free-will position of Qadariyah. The first section of the book reports narrations from earlier scholars such as Sufyan al-Thawri that affirmed the Sunni doctrine of the uncreated nature of the Quran and condemned anyone who held the contrary position as a Jahmi or Kāfir. The second section asserts that the acts of men are created, relying on Qur'anic verses and reports from earlier traditionalist scholars like Yahya ibn Sa'id al-Qatlan. In the last part of his treatise, Al-Bukhari harshly condemned the Mutazilites, defending the belief that sound of the Qur'an being recited is created.[27] Al-Bukhari cited Ahmad Ibn Hanbal as evidence for his position, re-affirming the latter's legacy and the former's allegiance to the Ahl al-Hadith.[28][29]
List of Works
The following is a list of Al-Bukhari's works:[30]
Extant works
- Al-Adab al-Mufrad (The Singular Book of Etiquette, also known as Al-Adab).
Al-Bukhari produced it in Bukhara after his departure from Nishapur. It is transmitted from him by Abū al-Khayr Aḥmad ibn Muḥammad ibn al-Jalīl al-ʿAbsī al-Karminī al-Bukhārī.
- Al-Jāmiʿ al-Ṣaḥīḥ (The Authentic Comprehensive Collection).
Al-Bukhari referred to it in abbreviated form as Al-Jāmiʿ and Al-Ṣaḥīḥ He produced it for the first time in Firabrī in Bukhara after his departure from Nishapur, and produced it once more in Nasaf after his departure from Bukhara in Ramaḍān 256 AH. Its principal transmitter is Muḥammad ibn Yūsuf al-Firabrī, who heard it in Firabrī between 253 and 255 AH.
- Khalq Afʿāl al-ʿIbād (The Creation of the Acts of Servants).
He produced it in Bukhara in 256 AH. It is transmitted from him by al-Firabrī (extant) and Ibn Rayḥān (lost).
- Rafʿ al-Yadayn fī al-Ṣalāh (Raising the Hands in Prayer).
He produced it in Bukhara after his departure from Nishapur. It is transmitted from him by Abū Isḥāq Maḥmūd ibn Isḥāq al-Qawwās al-Khuzāʿī al-Bukhārī.
- Al-Qirāʾah Khalf al-Imām (Recitation Behind the Prayer Leader).
He produced it in Bukhara after his departure from Nishapur. It is transmitted from him by Abū Isḥāq Maḥmūd ibn Isḥāq al-Qawwās al-Khuzāʿī al-Bukhārī.
- Iʿtiqād al-Bukhārī (The Creed of al-Bukhārī).
A treatise of several pages, transmitted from him by ʿAbd al-Raḥmān ibn Muḥammad ibn ʿAbd al-Raḥmān al-Bukhārī, who heard it in 256 AH. The text indicates that Al-Bukhari either dictated it in written form or orally to the aforementioned transmitter.
- Birr al-Wālidayn (Dutifulness to Parents).
He produced it in Nishapur during his stay there. It is transmitted from him by Abū Bakr Muḥammad ibn Aḥmad ibn Dalwayh al-Daqqāq al-Naysābūrī.
- Al-Tārīkh al-Kabīr (The Large History, also known as Al-Tārīkh)
Arranged alphabetically. He composed it for the first time in 212 AH in Medina. Isḥāq ibn Rāhawayh examined it around 224 AH when Al-Bukhari entered Nishapur on his return from Iraq. Its transmitters, in chronological order, are:
| Transmitter | Place | Date | Status |
|---|---|---|---|
| Abū ʿĪsā al-Tirmidhī | Bukhara | Before 241 AH | Cited in his Sunan and ʿIlal |
| Faḍlak al-Rāzī | Near Baghdad | c. 243 AH | Cited in works of Rāzī scholars |
| Ibn Sahl | Basra | 246 AH | Extant, with some lacunae |
| Yaḥyā ibn Saʿīd | Baghdad | 248–250 AH | Lost |
| Ibn Fāris and others | Nishapur | 250–252 AH | Partially extant |
| ʿAbd al-Rahmān ibn al-Faḍl al-Fasawī | Firabrī or Bukhara | 253–256 AH | Partially extant |
| Musabbiḥ ibn Saʿīd al-Bukhārī | Bukhara | 253–256 AH | Fully Extant |
| Muḥammad ibn Wāṣil al-Baykanī | Baykand | 253–256 AH | Cited by al-Ḥākim, and possibly al-Kalābādhī and Mughulṭāy |
- Al-Mukhtaṣar min al-Tārīkh (The Abridgement of the History, also known as Al-Tārīkh al-Awsaṭ [The Middle History] and Al-Tārīkh al-Ṣaghīr [The Small History]).
Its full title is Al-Mukhtaṣar min Tārīkh Hijrat Rasūlillāh ﷺ wa al-Muhājirīn wa al-Anṣār, wa Ṭabaqāt al-Tābiʿīn bi-Iḥsān wa man Baʿdahum wa Wafātihim wa Baʿḍ Nasabihim wa Kunahum wa man Yurghab ʿan Ḥadīthih. It is arranged according to generations and years. Al-Bukhari produced it successively in Basra, Baghdad, Nishapur, and Bukhara. Its transmitters, in chronological order, are:
| Transmitter | Place | Date | Status |
|---|---|---|---|
| Ibn Sahl | Basra | 243–247 AH | Cited by Ḥamza al-Sahmī |
| Ibn al-Ashqar | Baghdad | 248 AH | Cited by al-Khaṭīb, Ibn ʿAsākir, and others |
| Al-Khaffāf | Nishapur | 250 AH | Extant |
| Zanjawyh | Nishapur | 251 AH | Extant |
| Ibn Fāris and others | Nishapur | 250–252 AH | Cited by Abū Aḥmad al-Ḥākim |
| Ibn al-Faḍl al-Fasawī | Firabrī or Bukhara | 253–256 AH | Cited by Mughulṭāy |
| Jaʿfar ibn Nadhīr al-Karminī | Bukhara | 253–256 AH | Possibly cited by with al-Kalābādhī |
- Al-Ḍuʿafāʾ (The Weak Narrators). Al-Bukhari compiled two works on this subject, a smaller and a larger one. The smaller compilation — its transmitters, in chronological order, are:
| Transmitter | Place | Date | Status |
|---|---|---|---|
| Muḥammad ibn Ibrāhīm ibn Shuʿayb al-Ghāzī | Basra (approximate) | 246–247 AH | Cited by Abū Aḥmad al-Ḥākim and al-Khaṭīb al-Baghdādī |
| Ādam ibn Mūsā al-Khawwārī | Khawār al-Rayy | 250 AH | Extant |
| Muḥammad ibn Muḥammad al-Rawsānī al-Naysābūrī | Nishapur | 250–252 AH | Cited by al-Bayhaqī |
| Musabbiḥ ibn Saʿīd al-Bukhārī | Bukhara | 253–256 AH | Partially extant |
The larger compilation is lost. Its transmitters, in chronological order, are:
| Transmitter | Place | Date | Status |
|---|---|---|---|
| Al-Dawlābī | Baghdad (approximate) | 248–250 AH | Cited by Ibn ʿAdī |
| Ādam ibn Mūsā al-Khawwārī | Khawār al-Rayy | 250 AH | Cited by al-ʿUqaylī |
| Unknown | — | — | Cited by al-Mizzī, al-Dhahabī, and others |
Lost works
- Al-Ashribah (Beverages).
Mentioned and quoted by al-Dāraquṭnī.
- Aṣḥāb al-Nabī ﷺ (The Companions of the Prophet ﷺ, also known as Asmāʾ al-Ṣaḥābah [The Names of the Companions], Al-Waḥdān min al-Ṣaḥābah [The Solitary Narrators Among the Companions], and Man Laysa lahu illā Ḥadīthun Wāḥid min al-Ṣaḥābah [Those Among the Companions with Only a Single Hadith]).
Al-Bukhari produced it in Baghdad, where it was transmitted from him by Abū Bakr ibn Ṣadaqah al-Baghdādī and Abū Bishr ibn Ḥammād al-Dawlābī. He produced it again in Nishapur, where it was transmitted from him by Abū Aḥmad ibn Fāris al-Naysābūrī. Al-Baghawī, al-Ṭabarānī, Abū Nuʿaym, and others quote from it.
- Al-Iʿtiṣām (Holding Fast, also known as Kitāb al-Iʿtiṣām bil-Sunnah [The Book of Holding Fast to the Sunnah], per al-Ḥākim).
Al-Bukhari referenced it in his Ṣaḥīḥ (no. 7271): "Refer to the original copy of Kitāb al-Iʿtiṣām." Ibn Ḥajar commented: "His saying 'refer to the original copy' indicates that he composed it as a standalone work and transcribed into the Ṣaḥīḥ only what met his conditions therein, just as he did with Kitāb al-Adab al-Mufrad."
- Intiqād al-Bukhārī min Ḥadīthihi li-Ahl Baghdād (Al-Bukhārī's Selection from His Hadiths for the People of Baghdad).
He produced it in Nishapur during his stay there. It is transmitted from him by Abū Muḥammad ʿAbdullāh ibn Muḥammad ibn al-Sharqī al-Naysābūrī.
- Al-Tafsīr (Quranic Commentary).
- Al-ʿIlal (Concealed Defects [in Hadith]).
He produced it in Nishapur during his stay there. It is transmitted from him by Abū Muḥammad ʿAbdullāh ibn Muḥammad ibn al-Sharqī al-Naysābūrī.
- Al-Fawāʾid (Beneficial Matters)
Mentioned by al-Tirmidhī in his Sunan.
- Ṣaḥīfat Ismāʿīl ibn Abī Uways (The Sahifa of Ismāʿīl ibn Abī Uways).
Contained eighty hadiths.
- Al-Mabsūṭ (The Expansive Compilation).
He produced it in Bukhara after his departure from Nishapur. It is transmitted from him by Muhayb ibn Sālim. Ibn Ṭāhir stated that Al-Bukhari composed it before Al-Jāmiʿ al-Ṣaḥīḥ, and it is likely that his standalone books were originally constituent parts of it.
- Al-Hibah (Gifts).
Al-Bukhari's copyist reported him saying: "In Wakīʿ's book on gifts there are only two or three musnad hadiths, and in ʿAbdullāh ibn al-Mubārak's book there are five or thereabouts, whereas in this book of mine there are five hundred hadiths or more."
- Qadāyā al-Ṣaḥābah wa al-Tābiʿīn wa Aqwāluhum (The Legal Judgements and Opinions of the Companions and Successors).
Al-Bukhari composed it in Medina in 212 AH. It is the earliest of his known works.
Other lost works
Al-Khalīlī, in his biographical entry on Muhayb ibn Sālim al-Karminī, stated that Muhayb "transmitted extensively from Muḥammad ibn Ismāʿīl al-Bukhārī, transmitting from him Al-Mabsūṭ and other books that no one else transmitted." While Al-Mabsūṭ is attested through other sources, the phrase "that no one else transmitted" indicates that the remaining books are distinct from those whose titles are otherwise known. They are among the works Al-Bukhari produced in Bukhara after his departure from Nishapur.
Works of uncertain attribution
- Al-Jāmiʿ al-Kabīr (The Large Comprehensive Collection).
Ibn Ḥajar mentioned that Ibn Ṭāhir referred to it, without specifying its subject matter. It may be one of the books that Muhayb ibn Sālim alone transmitted.
- Al-Sunan fī al-Fiqh (The Sunan in Jurisprudence).
Mentioned by al-Nadīm in his Fihrist. It is likely that al-Nadīm copied the title from a manuscript copy he examined, and this book may be one of Al-Bukhari's well-known jurisprudential works. It is also possible that it is one of the books transmitted by Muhayb.
- Al-Musnad al-Kabīr (The Large Musnad).
Ibn Ḥajar mentioned that al-Firabrī referred to it. It may in fact be the same work as Al-Mabsūṭ.
- Mashyakhat al-Bukhārī (Al-Bukhārī's List of Sheikhs).
Al-Dhahabī mentioned it, reporting that Al-Bukhari "stated that he heard from a thousand persons, and he compiled a mashyakhah from them and transmitted it, though we have not seen it." It may be the same treatise in which Al-Bukhari mentioned the creed of his teachers and which Ghunjar transmitted.
School of law
In terms of law, scholars like Jonathan Brown assert that al-Bukhari was of the Ahl al-Hadith, an adherent of Ahmad ibn Hanbal's traditionalist school in law (fiqh), but fell victim to its most radical wing due to misunderstandings.[31] This claim is supported by Hanbalis, although members of the Shafi'i and Ẓāhirī schools levy this claim as well.[32][33] Scott Lucas argues that al-Bukhari's legal positions were similar to those of the Ẓāhirīs and Hanbalis of his time, suggesting al-Bukhari rejected qiyas and other forms of ra'y completely.[34][35] Many are of the opinion that Al-Bukhari was a mujtahid with his own madhhab.[36][37][38][39] Munir Ahmad asserts that historically most jurists considered him to be a muhaddith (scholar of hadith) and not a faqīh (jurist), and that as a muhaddith, he followed the Shafi'i school.[31] The Harvard historian Ahmed el-Shamsy also asserts this, as he states that he was a student of the Shafi'i scholar al-Karabisi (d. 245/859).[40]
A significant number of scholars, both historical and contemporary, maintain that al-Bukhari was an independent mujtahid and did not adhere to any of the four famous madhhabs. Al-Dhahabi said that: Imam Bukhari was a mujtahid, a scholar capable of making his own ijtihad without following any Islamic school of jurisprudence in particular.[41]
Theology
According to some scholars, such as Christopher Melchert, and also Ash'ari theologians, including Ibn Hajar al-'Asqalani and al-Bayhaqi, al-Bukhari was a follower of the Kullabi school of Sunni theology due to his position on the utterance of the Quran being created.[42][43][14] Other Kullabis, such as al-Harith al-Muhasibi, were harassed and made to relocate, a similar situation al-Bukhari found himself towards the latter years of his life by other Hanbalis.[16][44] He was also known to be a student of al-Karabisi (d. 245/859), who was a direct student of Imam al-Shafi'i from his period in Iraq.[45][40] Al-Karabisi was also known to have associated himself directly with Ibn Kullab and the Kullabi school of thought.[46][42]
Interpretation of God's attributes
According to Namira Nahouza in her work 'Wahhabism and the Rise of the New Salafists', al-Bukhari in his Sahih, in the book entitled "Tafsir al-Qur'an wa 'ibaratih" [i.e., Exegesis of the Qur'an and its expressions], surat al-Qasas, verse 88: "kullu shay'in halikun illa Wajhah" [the literal meaning of which is "everything will perish except His Face"], he said the term [illa Wajhah] means: "except His Sovereignty/Dominance". And there is [in this same chapter] other than that in terms of ta'wil (metaphorical interpretation), like the term 'dahk' (Arabic: ضحك, lit. 'laughter') which is narrated in a hadith, [which is interpreted by] His Mercy.[47]
Views on predestination
Al-Bukhari also rebuked those who rejected of qadar (predestination) in Sahih al-Bukhari by quoting a verse of the Qur'an implying that God had precisely determined all human acts.[15] According to Ibn Hajar al-'Asqalani, al-Bukhari signified that if someone was to accept autonomy in creating his acts, he would be assumed to be playing God's role and so would subsequently be declared a Mushrik, similar to the later Ash'ari view of kasb (acquisition, occasionalism, and causality, which link human action with divine omnipotence).[15] In another chapter, al-Bukhari refutes the creeds of the Kharijites. According to Badr al-Din al-'Ayni, the heading of that chapter was designed not only to refute the Kharijites but any who held similar beliefs.[15]
