Authentic Interpretation of Sahih al-Bukhari

Authentic Interpretations and Explanations of Sahih al-Bukhari

The explanation of a hadith is defined as the interpretation of statements attributed to the Prophet Muhammad - peace be upon him -, clarifying its legal rulings and meanings in accordance with Arabic linguistic and Islamic scholarly principles, while also examining issues related to chain of transmission (isnad) and sources. These sources include the hadith itself, the statements of the Companions - may Allah be pleased with them -, the early scholars (salaf), and the Arabic language, which is the language of the hadith. This enables scholars to identify what is acceptable for practice and reject what contradicts it. ^[1] Scholars and commentators have shown exceptional interest in Sahih al-Bukhari compared to any other book, making it the most widely explained and commented upon work. By the 13th century, over 131 commentaries and scholarly works had been written on it, though the actual number may be higher due to the difficulty of cataloging all writings across the entire Islamic world. ^[2] The following are among the most significant books dedicated to explaining Sahih al-Bukhari: ^[3]

• Explanation by Abu Nasr al-Dawudi, the first known commentary on Sahih al-Bukhari in the Western Islamic world, composed in the year 405 AH. It was cited extensively by Imam Ibn Hajar, who referred to the author as "the commentator".
• Explanation by Abu Sulayman Ahmad ibn Muhammad ibn Khitab al-Busti, included in his work *A'lam al-Sunan* by al-Khatib. Completed in 383 AH, this is one of the major commentaries on Sahih al-Bukhari, praised for its valuable insights and refined observations. The author wrote it in response to a request from the people of Balkh after finishing his commentary on Sunan Abi Dawud.
• Explanation by Abu al-Hasan ibn al-Batal, completed in 449 AH. A Maliki jurist from Córdoba, his work is considered a valuable contribution to the commentary of Sahih al-Bukhari, frequently cited by Ibn Hajar.
• Explanation by Abu Muhammad Abdullah ibn Sa'd in his book *Bahijat al-Nufus* by Ibn Abi Jumra al-Andalusi, completed in 695 AH. This is a concise version of his larger work, focusing exclusively on clarifying meanings, incorporating scholarly investigations and subtle observations.
• Explanation titled *Al-Kawkab al-Durari* on Sahih al-Bukhari by Shams al-Din Muhammad ibn Yusuf ibn Ali al-Karmani, begun in 782 AH and completed in 775 AH. The author focused on linguistic analysis, grammatical structure, verification of chains and texts, and reconciling apparent contradictions between narrations.
• Explanation *Fath al-Bari* on Sahih al-Bukhari by the renowned scholar Imam al-Hafiz Abu al-Fadl Ahmad ibn Ali ibn Muhammad ibn Hajar al-Asqalani, composed in 852 AH. This work emphasizes the legal, linguistic, literary, and rhetorical insights of the hadiths, includes references to related narrations within the same chapter, assesses their authenticity, and explains their relationship to Sahih al-Bukhari. The introduction provides an overview of the status and biography of Sahih al-Bukhari, addresses criticisms raised against it and their authors, and offers detailed responses. In 1255 AH, Imam al-Shawkani was requested to write a commentary on Sahih al-Bukhari but replied: "There is no need for another journey after the conquest," underscoring the book’s esteemed position among scholars.
• Explanation *Umdah al-Qari* by the distinguished scholar Badr al-Din Mahmud ibn Ahmad al-Ayni, completed in 855 AH. This work focuses on legal rulings, literature, linguistic and grammatical analysis, meaning, and clarification. It includes narration tracing, mentions of authors who transmitted each hadith, and uses a question-and-answer format. The work began in 821 AH and concluded in 847 AH.
• Explanation *Ishrad al-Sari ila Sahih al-Bukhari*, authored in 922 AH by Imam Shahab al-Din Muhammad ibn Muhammad al-Khatib al-Qastalani. This commentary relies heavily on Ibn Hajar's *Fath al-Bari* and al-Ayni's *Umdah al-Qari*.
• Explanation by Abu al-Hasan ibn Abd al-Hadi al-Sindi, completed in 1138 AH. This work concentrates only on clarifying ambiguous and difficult parts of the text, including some linguistic and hadith-related insights.

Some commentaries remain incomplete, such as those by al-Nawawi, Ibn Kathir, and Ibn Rajab al-Hanbali.

Islamic Ummah's Care for Sahih al-Bukhari

Sahih al-Bukhari has received great attention and reverence from the Muslim community and its scholars throughout history. It has been transmitted through reliable chains of oral transmission, authorization (ijaza), physical possession, differentiation between manuscripts, recognition of textual variations, and identification of errors made by copyists. Notable transmissions include those by Abu Dharr Abdullah ibn Ahmad al-Harri al-Hafiz, Ibn al-Sakan Abu Ali Sa'id ibn Uthman al-Hafiz, al-Asili Abu Muhammad Abdullah ibn Ibrahim, all via al-Farabri, and by al-Nasafi Abu Ishaq Ibrahim ibn Maqil from al-Bukhari himself. Scholars have also diligently worked to verify and correct the text, such as al-Hafiz Sharaf al-Din Ali ibn Muhammad al-Yunini, whose goal was to make the text more accessible for benefit. They have also devoted extensive efforts to interpreting the text, clarifying meanings, verifying the names of narrators, and evaluating scholarly opinions about them. For example, *Al-Hidaya wal-Irshad fi Ma'rifat Ahl al-Trust wa al-Sidq* by Abu Nasr Ahmad ibn Muhammad al-Kalabadhi, and the emphasis on commentary, such as *Tushih al-Jami al-Sahih* by Jalal al-Din al-Suyuti. ^[4]

Introduction to Sahih al-Bukhari

Sahih al-Bukhari, also known as *Al-Jami al-Sahih al-Musnad al-Mukhtasar*, is a collection of authentic traditions from the Prophet Muhammad - peace be upon him -, covering his sayings, actions, and way of life. It is regarded as the most reliable book after the Quran, as stated by Imam al-Nawawi. It is considered one of the most authentic, well-known, and beneficial works. Imam Muslim used to rely on Bukhari's book, and Imam al-Dhahabi said: "The greatest and most excellent book after the Quran is Sahih al-Bukhari." ^[5] The high status of this book stems from al-Bukhari's meticulous care and deep dedication during its compilation. Al-Farabi reported that al-Bukhari would only record a hadith after performing ablution and offering two rak'ahs of prayer. According to Abu Ja'far al-Aqili, when al-Bukhari completed his work, he presented it to Ahmad ibn Hanbal, Yahya ibn Ma'in, and Ali ibn al-Madini, all of whom approved of it and attested to its authenticity. ^[6]

Several rigorous conditions set by al-Bukhari contributed to the elevated status of Sahih al-Bukhari. A narration must have a continuous chain of transmission, its narrator must be a trustworthy Muslim, truthful, free from deception or mixing, possess qualities of justice, accuracy, and strong memory, hold sound creed, have a clear mind, and be free from error. Al-Bukhari stated: "I did not include anything in my book except what is authentic; what I left out of authenticity is greater." This was done to prevent the book from becoming excessively large—not because he omitted any valid prophetic guidance, but because he excluded even authentic narrations that did not meet his strict criteria. ^[6]

References

1. ↑ Basam bin Khalil al-Safdii (2015), Science of Hadith Commentary, Gaza: Islamic University, pp. 10–11. Adapted.
2. ↑ Muhammad ibn Umar ibn Salim Bazzamul, Science of Hadith Commentary and Its Research Foundations, pp. 11–12. Adapted.
3. ↑ Abu al-Hasan Ali al-Nadwi (1993), Imam Muhammad ibn Ismail al-Bukhari and His Book Sahih al-Bukhari, India: Dar Irfan, pp. 14–16. Adapted.
4. ↑ Abu Jamil al-Hasan al-Ilmi (2005), Foundational Books of Hadith and Classification Methods Among Scholars, Quneitra: Institute of Iqtirab al-Islami, pp. 88–90. Adapted.
5. ↑ Abu Bakr Kafi (2000), Methodology of Imam al-Bukhari in Authenticating and Justifying Narrations (Through Al-Jami al-Sahih) (First Edition), Beirut: Dar Ibn Hazm, pp. 58–61. Adapted.
6. ↑ Abd al-Kareem ibn Abdallah ibn Abdur-Rahman ibn Hamad al-Khazir, Comparison Between Commentaries on the Six Canonical Books of Hadith, pp. 4–5, Volume 1. Adapted.
7. ↑ Khalid ibn Murgub ibn Muhammad ibn Amin al-Hindi (2010), Biographies of Sahih al-Bukhari, Amman, Jordan: Jordan University, p. 2. Adapted.
8. ^ ^{A B} Muhammad Jamal al-Din al-Qasimi (1992), Life of al-Bukhari (First Edition), Beirut, Lebanon: Dar al-Nafais lil-Nashr wa at-Tawzi', pp. 29–31. Adapted.