A Ī Al-Bukhāri (Collector's Edition)

Qabeelat Nurayn Collectors Edition: An Introduction to the Sahih of Imam Al-Bukhari
January 2012 Shaykh Yasir Qadhi | AlMaghrib Institute

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Nurayn Master Notes: Table of Contents

The Importance of Isnad ........................................................................................................................................... 3
Life of Imam Bukhari ................................................................................................................................................. 4
The Sahih ..................................................................................................................................................................... 7
Book 2: The Book Of Iman ......................................................................................................................................... 9
Book 3: The Book Of Knowledge ............................................................................................................................... 9
Book 18:The Book of Shortening the Prayer ........................................................................................................14
Book 59: The Book of the Beginning of the Creation ..........................................................................................16
Book 60: The Book of the Stories of the Prophets ...............................................................................................17
Book 62: The Book of the Blessings of the Companions .....................................................................................19
Book 64: The Book of Maghazi ................................................................................................................................22
Book 65: The Book of Tafsir ....................................................................................................................................25
Book 67: The Book of Marriage...............................................................................................................................28
Book 68: The Book of Divorce .................................................................................................................................28
Book 77: The Book of Clothing ...............................................................................................................................31
Book 78: The Book of Manners ...............................................................................................................................31
Book 81: The Book of Heart-Softeners ..................................................................................................................35
Book 90: The Book of Tricks ....................................................................................................................................36
Book 91: The Book of Interpreting Dreams ..........................................................................................................38
Book 94: The Book of Desires ..................................................................................................................................40
Book 95: The Chapter of Akhbar al-Ahad ...............................................................................................................41
Book 96: The Book of Holding on to the Quran and Sunnah ............................................................................42
Book 97: The Book of Tawhid ................................................................................................................................. 43

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Bismillah Ar-Rahman Ar-Raheem
Intro & .I.
The Importance of Isnad
Book 1: the Beginning of Revelation

The first hadith that Imam Bukhari begins his book with is the hadith of intention. The hadith explains that every
reward for a particular deed is determined by the intention that the person has when committing the deed. Imam
Bukhari begins with this hadith to remind himself and others that his intentions have to be for the sake of Allah
alone in writing this book.
The second hadith of Sahih Bukhari talks about wahy (revelation) and the different ways in which the Prophet
(salAllahu alayhi wa sallam) received revelation. This Hadith contains what most scholars consider a golden
isnad (chain of narrators). This isnad includes Al-Harith ibn Hisham, who is the nephew of Aisha, mother of the
believers, and being the nephew, she did not have to observe the complete hijab in front of him and so he
narrated a lot of ahadith from Aisha (radhiAllahu anhu).

The phenomenon of the isnad is unique to this Ummah out of all other nations. Abu Hatim al-Razi said, There
has never been any nation since Allah created Adam, of trustworthy people who have protected the saying of its
prophet except in this Ummah, and Abdullah b. al-Mubarak said, The isnad is a part of the religion: without the
isnad, anyone could say anything.
The quran and hadith/sunnah of rasulullah are the only truly authentic religious books, with written works of
reference about who wrote what and when it was written. The Old Testament is unconfirmed because none of the
scholarly Jewish rabbis can decide when it was written, let alone by whom. The New Testament is similar to the
Old Testament however, they know who wrote the book (Mathew, Mark, Luke, and John), but do not know
anything about the people. The one thing Christian scholars agree upon is that they never actually met Jesus.
Aiisha (radhiAllahu anhu)
Urwah ibn al-Zubayr
Hisham b. Urwah
Imam Malik ibn Anas (Ansari and
Madani)
Abdullah b. Yusuf

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.II.
Life of Imam Bukhari
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His name is: Abu Abdullah Muhammad ibn Ismail ibn Ibrahim ibn Mughirah ibn Bardizbah al Jufi al Bukhari.
- Mughirah was the person who actually converted to islam from Zoroastrianism,
- The part of his name that is Al-Bukhari is actually a misbah, meaning its a title you get or place upon
yourself so people know where you come from. Bukhari came from Bukhara, a place in Khorasan, which
is now modern day Iran and Afghanistan.
- Imam Ahmed, a teacher of Imam Bukhari, met him at age 18, and said he had never met anyone from
khorasan better than him; scholars say if Imam Ahmed met Bukhari later in life, he would have said the
entire world. To mention a few of the greats that came from Khorasan are Imam Muslim and Imam at-
Tirmidhi.
- At age 16, Bukharis family came to mecca for Umrah, on that day he decided to stay in Mecca and begin
his studies.
- At age 18, Bukhari wrote his first book, and right after, he wrote a 9 volume book.

His Memory:
- Bukhari could memorize entire books without taking any notes.
- At a young age of about 12, Bukhari started attending halaqahs for his hometown sheikh. One time, the
sheikh was narrating a hadith with its chain, and at one point one of the narrators were incorrect, no one
expect young Bukhari picked it up. When Bukhari spoke up, the sheikh questioned thinking how can a
child tell him wrong, but Bukhari wasnt any ordinary kid. He had memorized the names of the narrators
and knew which belonged to which generation, so when Bukhari persisted, the sheikh rechecked and
realized his mistake.
- Another story about the amazing memory of Bukhari is the well-known story of when Bukhari was tested
by 10 muhadithoon in Baghdad. When Bukhari was visiting the city, the muhadithoon wanted to see just
how good Bukhari really was. So each muhadith took 10 hadiths and switched around chain of narrators
with another hadith. Now a normal lame man knows a hadith by hearing it so messing with that would
be simple. A regular scholar of hadith could tell you if a chain of narrators has been altered. But what
these muhadithoon did was they took a perfect chain and a perfect hadith and switched it with another
perfect hadith, so to even a good muhadith it would be hard. When Bukhari finally came to town, a large
gathering occurred to see Bukhari. The test started with each muhadith telling each of the 10 altered
hadiths to Bukhari. Now Bukhari hadnt heard these changed hadiths so he naturally said I havent heard
them. Now even the people had heard some of these hadiths, so they were confused this great man

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hadnt heard them. After all 10 muhadithoons were done, saying 100 hadiths, Bukhari started to show
just how amazing he was. Bukhari went back to the first muhadith and amazingly repeated the first
altered hadith he was told, perfectly, said which part was wrong, and then gave the correct hadith.
Bukhari did this to every one of the 100 altered hadiths.

Manners and Morals:
- Ever since Bukhari read the hadith about backbiting, he was very careful of what he said regardless of
anything situations. Even when he talking unacceptable narrators, Bukhari had his own terminology so
he didnt feel he was disrespecting such people. For example the worst thing Bukhari would say about
someone was a known fabricator of hadith was they abandoned him.
There is a story attributed to Imam Bukhari that shows just how sensitive Bukhari was about his credibility.
During Imam Bukharis travel, he was carrying with him, ten thousand gold coins, and at one point he was going
across a sea on a boat. While on the boat, someone else knew Bukhari had this large sum of money on him. So this
lying person devised a plan to take it by saying his ten thousand gold coins has been stolen. This lying person
even made the captain of the ship search everywhere for it in order to find it. Bukhari knew of this mans plan,
and to make sure he wasnt blamed for this lie, Bukhari threw this large sum of money overboard. After hours of
searching the boat, nothing was found and this man started to look foolish. After everything calmed down, this
lying man came to Imam Bukhari and asked about the gold coins, saying he knew Bukhari had them. This Bukhari
replied, My credibility and authenticity in narrating hadith is more important to me than those gold coins, so I
threw them overboard.

His Beliefs:
- The theology of Imam Bukhari is one of the litmus tests of orthodox Islam, if it doesnt coincide with the
main theological opinions of Imam Bukhari, it usually isnt orthodox Islam of Rasulillah.
- During Bukharis time, the Shia and Murtazilah said that we creat our own actions, but to this claim
Bukhari wrote a book refuting this claim.

His Fiqh:
- Not every scholar could master multiple Islamic sciences, but there are a select few who could, Imam
Bukhari being one. Others were Hasan al Basri, Imam Shafii, Ibn Taymmiah.
- He even had his own fiqh rulings; he didnt follow any other mathhab.

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- Imam Ahmad and Imam Bukhari master both fiqh and hadith like no other, and both of them were their
own authority in fiqh and hadith.

His Students:
- Imam Bukhari narrated to 90,000 students. It has been said that the best way to judge a teacher is by
their students. Imam Bukharis most known students are Imam Muslim (his main student), Al-Tirmidh,
Al-Nisai, Abu Hatim and others.

His Trials:
- After a lifetime of traveling and teaching, Bukhari returned to his hometown of Bukhara and finally
spend the last of his days. Unfortunately, Bukharis return did not stay without trouble.
o His first trial was with the governor of the city. Although the governor welcomed Bukhari with
open arms, the governor wanted to have Bukhari as his childrens private teacher. To this
Bukhari denied the offer saying that his knowledge is not something that is to be held from the
people. Of course the governor wasnt happy to hear this and said to Bukhari that he would
make his stay here very difficult.
o Bukharis other trial was with the local scholar of the city, Muhammad ibn Yahya al-Dhuhali.
Again the scholar was happy to see another known scholar in the city. Ibn Yahya even
encouraged his students to study with Bukhari. One of the closes students of Ibn Yahya al-
Dhuhali was the known Imam Muslim. Imam Muslim attended a few halaqas and realized that
Imam Bukhari was at a totally different level, soon leaving his old teacher to attend Bukharis
classes. Yahya al-Dhuhali didnt appreciate this and soon after losing the majority of students,
the scholar attributed a deviant sect to Bukhari. Of course it wasnt true and it was due to the
unfortunate jealousy that can take hold of anyone. When Imam Muslim heard this accusation,
he was so disgusted that he sent all of his notes back to the scholar Ibn Yahya al-Dhuhali,
emphasizing that he no longer needs the scholars knowledge. But Bukhari didnt believe this
and in one of his books, Bukhari narrates a hadith from Ibn Yahya al-Dhuhali, but uses the
scholars kunuya and not his actual name.
- After these unfortunate trials, Bukhari decides to leave his hometown, and he dies right outside the town
on the night of Eid al-Fitr, and since he was close enough, Bukhari was still able to be buried in his town
of Bukhara.

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.III.
The Sahih

The Book of Imam Bukhari has two titles attributed to it:
- Al Jami al Sahih al Musnah min Hadith Rasulillah wa Sunanih wa Ayyamih
o When breaking down each part, it translates to:
Al Jami- all aspects of islam are incorporated
Al Sahih- Fully Authentic
Hadith Rasulillah wa Sunanih wa Ayyamih- aspects of Rasulillahs life
- Al Jami al Musnad al Sahih al Mukhtasar min Umur Rasulillah wa Sunanih wa Ayyamih
The Al Mukhtasar part means- abridged or summarized and not all authentic hadiths
are included.
Reason for compiling this book:
- Imam Bukhari had a dream, that he was swatting flies from Rasulillah, and when it was interpreted, he
was told that he would protect that sunnah and get rid of any fabrications
- In addition, the idea of writing this kind of book was given to him during one of his halaqahs with his
sheikh who wished to write a book that contained only authentic hadiths.
o Note: Ibn Kathirs highly praised tafseer book was actually idea given to him by his sheikh Ibn
Taymmiyah.
- The book took Imam Bukhari 16 years to write it.
- The hadiths used in the book were meticulously chosen from his knowledge of 600,000 hadiths.
Conditions for his sahih:
- The scholars chosen to be mentioned in his book was such a high honor, that after his publishing, the
scholars would have in their biographies chosen by Bukhari or mentioned in Bukharis Sahih.
- As said before, Bukhari needed to make sure that every narrator had to have been a known student of the
previous narrator in the chain; otherwise it wouldnt be accepted by Bukharis standards.
o Note: this type of scrutiny was said to be unrealistic to Imam Muslim, the best student of
Imam Bukhari.
Number of Hadiths in Bukhari:
- There are 7563 hadiths, but in truth, nearly every hadith is repeated 3x at least, and each repetition
wasnt exactly the same, because although it was the same event, the hadith describing it had more or
less information, a different sahabi narrating it, or a different chain all together. So in truth to Ibn Hajar
there are actually only 2761 hadiths told.

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- Note: hadiths arent preserved in wording, but mainly in meaning, which explains why there may be
many different hadiths all saying the same thing with more or less added. The Quran is the only work
that has both meaning and wording unchanged from Rasulillahs time.

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.IV.
Book 2: The Book Of Iman

Chapter 1: The saying of the Prophet saw,Islam is built upon five.

- When talking about Eman, Imam Bukharis position was that if just one pillar of Islam was taken out, the
individual would not be considered a Muslim. Imam Bukhari believed that eman was not just an internal
understanding; internal eman is only confirmed with external actions.
- Imam Bukhari believed that the five pillars were a necessity for a Muslim, not a luxury.
- Note: Sunni muslims, regardless of aqeedah, all agree on the authenticity of the sahabahs. The deviant
sects in Islam dont believe they need to be respectful to the sahabahs, or feel the need to follow the
sunnah.

.V.
Book 3: The Book Of Knowledge

In the Sahih, Imam Bukhari puts the Book of Knowledge after the Books of Revelation and Eman because after the
message has been revealed through the Prophet (salAllahu alayhi wa sallam) and we have believed in it we are
required to perform some actions. As it is also evident from Book 2, Chapter 1 of the Sahih that Imam Bukhari
held the opinion that Eman is statements and actions. It increases and decreases. Knowledge should precede
actions. Without knowing how, when and what to do, acceptable actions cannot be performed. Understanding
the importance of knowledge gives a better sense of the arrangement of the chapter of Knowledge in the Sahih of
Imam Bukhari.

Chapter 4: Regarding a scholar of hadith saying the words: haddathana, akhbarana, anbaana.
The chapter begins with particular words we may not be familiar with since they are in Arabic and only
muhadiths or students of hadith may know. However, at Imam Bukharis time, these words were debated on
whether they could be used. To clear up any confusing, Bukhari includes some saying of Rasulillah that include
the debated words (haddathan, akhbarana, anbaana), showing they are allowed to be used.

- Note: Whatever Allah has forbidden, He has also forbidden buying or selling.

- The 61
st
hadith used in Bukhari is also the most mentioned in Bukhari, with it being mentioned 10 times
in the whole book, which under a different heading, providing a different ruling and benefit.

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- Note: there are 5 general guidelines to be met before a hadith can be considered authentic:
1. Continuous chain of narrators, meaning no one is missing
2. Every narrator needs be considered trustworthy islamically
3. Every narrator needs to have a good memory
4. The hadith cannot contradict anything else that is already considered authentic
5. The hadith cant have any hidden defects (I am not exactly sure what this means without
further study in science of hadith but Bukhari was sid to have mastered this final aspect and
it is said to be the hardest to master)

{And al-Humaydi said to us: haddathana and akhbarana, and anbaana and samitu.
And Ibn Masud said, The Prophet (salAllahu alayhi wa sallam) haddathana, and he is the one who tells the truth
and the one who is believed
And Shaqiq said from Abdullah, I heard (samitu) the Prophet (salAllahu alayhi wa sallam) say a word
And Hudhayfah said, The Prophet (salAllahu alayhi wa sallam) haddathana two hadiths.
And Abu al-Aliyah said, from Ibn Abbas, from the Prophet (salAllahu alayhi wa sallam), from what he narrated from
his Lord
And Anas said, from the Prophet (salAllahu alayhi wa sallam), narrating it from his Lord
And Abu Hurayrah said, from the Prophet (salAllahu alayhi wa sallam) This is what your Lord said}

The chapter headings in the Sahih are amazing as they explain fiqh opinions, hadith science, clear
misconceptions that were prevalent in that era and do much more. In this chapter heading Imam Bukhari is
proving the permissibility of a hadith scholar using the terms Haddathana (said), Akhbarana (informed) and
Anbaana (narrated) by bringing many narrations of the Prophet (salAllahu alayhi wa sallam) through different
companions, who said, informed or narrated ahadith using these terms from the Prophet (salAllahu alayhi wa
sallam) while the Prophet (salAllahu alayhi wa sallam) was using these terms. [NOTE: Imam Malik used some
different terms too]

61
Ibn Umar said that the Prophet (salAllahu alayhi wa sallam) said,

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{"There is a tree amongst the trees whose leaves never fall, and it is a symbol of a Muslim, so tell me
(haddithuni) what is it? The people started guessing all types of trees from the desert, but it came to my mind that it
was the date-palm tree, but I was too shy (to say it).
Then they said, Tell us what it is O Messenger of Allah!
He (salAllahu alayhi wa sallam) replied, It is the date-palm tree.}

-Relationship between Hadith 61, Book 3 and Chapter 4
a. Technical Hadith Science Benefit: The use of the term Haddithuni in this sahih hadith proves the
permissibility of hadith scholars to use this term while narrating the statements of the Prophet
(salAllahu alayhi wa sallam).
b. Method of Teaching Knowledge or generating interest: The leader and teacher quizzing his students,
asking questions to generate interest and teaching knowledge using interesting methods.
c. Blessings of Ibn Umar: Blessings of understanding the knowledge
d. Many similarities between a Muslim and the date-palm tree:
i. Muslim is ever hopeful
ii. Always optimistic and content with his situation
iii. Iman is always present and increasing
iv. Muslim is always beneficial to people and things around him/her; even in death he/she
benefits

- This hadith is used 10 times in the Sahih with different sanad and matan in different books and chapters. Since
there are multiple benefits in one hadith and the sanad and matan are also different the ahadith are repeated in
the Sahih.
This hadith (#61) is also used in following books and chapters:
a. Showing the elders respect and allowing them to speak: (This is a unique narration among the 10
because this is the only matan for this hadith where it is mentioned that amongst the Sahabah in
front of the Prophet (salAllahu alayhi wa sallam) were Abu Bakar and Umar; therefore, Ibn Umar felt
shy to say anything in front of them).
b. Shyness in seeking knowledge: Limited shyness is acceptable but not more than that because there
are two kinds of people who would never learn any knowledge; first the one who does not ask
questions because of shyness and second the one who also does not ask questions because of
arrogance.

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c. Book of Transactions-Buying and Eating the Tree Bark: The Prophet (salAllahu alayhi wa sallam) was
eating the palm tree bark (as mentioned in one of the other matan of this narration). One of the
rules we understand from this hadith is that [What is halal to consume is halal to buy and sell]. By
knowing this rule, it is much easier to understand why Imam Bukhari would put this hadith under
Book of Transactions (Book of Sales and Trade # 34 Hadith # 2248) and under Buying and Eating
the Tree Bark SubhanAllah.
d. Book of Tafsir: In reference to surah Ibrahim the tree mentioned in (14:24) is referred to as the date-
palm tree.
e. Blessed Fruit of the date-palm tree: The tree of the date-palm is blessed because the Prophet
(salAllahu alayhi wa sallam) eat from the fruit and the bark. It is also blessed because it is compared
to the Muslims
f. Teaching methods of the Prophet (salAllahu alayhi wa sallam): The Prophet (salAllahu alayhi wa
sallam) questioned the companions to generate interest and inquisitiveness.
g. Kitab-ul-Adab _ Regarding Shyness that Impeaches Learning: As mentioned above too much shyness
could easily not allow someone to gain knowledge. {In one of the narrations Ibn Umar(radhiAllahu anhu)
said I was too shy and Umar(radhiAllahu anhu) said I wish I would have given camels if you had said it (i.e the
answer). (This statement of Umar(radhiAllahu anhu) means that he would have wished for Ibn Umar to answer
the question)}

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Q&A Session
1) One of the Golden Chains (Isnad) is

2) Commentary of the ahadith is in the title headings of the Sahih
3) Intention can be revised as long as the deed is continuous (e.g Salah); after the act is finished the
intention can not be revised for the completed act.
4) Some of the criterion for Authentic Ahadith are
a. Continuous chain of narrators
b. Narrators are trustworthy
c. Narrators have good memory
d. The Hadith can not contradict itself
e. None of the above mentioned criterion are compromised
Ibn Umar (radhiAllahu anhu)
NafaI (Famous student of Ibn Umar)
Imam Malik
Imam Shafee
Imam Ahmed

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.VI.
Book 18: The Book of Shortening the Prayer

Explanation of the fiqh opinions on the issues of 1) how long can one remain shortening the prayer and 2) what is
the shortest distance that constitutes as travel. As we will discuss later Imam Bukhari may take a certain fiqh
opinion or sometimes leave the matter to the reader to analyze and understand the evidences.
Chapter 1 : What has been narrated regarding shortening the prayer and how long can he remain
shortening.
As discussed in the class many chapter headings in the Sahih are discussions of fiqh explanations by Imam
Bukhari and the ahadith within the chapters are evidence to support Imam Bukharis fiqh explanations. To
discuss the issue of how long can one remain a Musafir while staying away from home, Imam Bukhari brings two
ahadith with different number of days from Ibn Abbas (19 days) and Anas (10 days). The following ahadith are
mentioned in this chapter; however, Imam Bukhari does not appear to hold a specific opinion in regards to how
long can one remain shortening the prayer, and leaves it to the reader.

1080
{Ibn Abbas narrated, The Prophet (salAllahu alayhi wa sallam) remained for nineteen days shortening. So, if we
travel for nineteen days, we shorten and if we travel more than that, we pray the full prayer.}

1081
{Anas narrated, We left Madinah for Makkah with the Prophet (salAllahu alayhi wa sallam), and he would pray
two rakah until we returned back to Madinah. He was asked, Did you remain in Makkah for a period of time? He
said, We stayed there for ten days.}
Chapter 4 : What is the (distance) that one shortens in?
{And the Prophet (salAllahu alayhi wa sallam) called the distance of a day and night a travel
And Ibn Umar and Ibn Abbas would both shorten, and break the fast, a distance of four burud, which is sixteen farsakhs.}
From the chapter heading it is evident that Imam Bukhari gives a very specific fiqh opinion regarding the
distance of travel and that is one days distance is travel, which is 4 burud = 16 farsakhs. Before going into the
evidences presented by Imam Bukhari let us understand what is the distance of one-days travel.
Al-Bukhari mentions burud (plural of barid) and farasikh (plural of farsakh) and to understand the distance of
travel it is important to understand what these terms meant in that context.
a. 1 farsakh = 3 meel (mile in Arabic but not equal b/c it is measured differently)

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a. Milia = a thousand steps by roman foot soldiers. Umayyad had there own meel standard. Since
the arab soldiers steps are different from a roman soldiers, it is difficult to understand meel in
terms of steps by soldiers.
b. However, 1 farsakh = 3 meel is the famous opinion of the Hanbalis, Shafiis and Malikis. Since 16
farsakh = 48 meel, it is translated as 48 miles today.
b. 1 farsakh = 10,500 dhira (hand span, average hand span in 20cm)
c. 1 farsakh = 18000 dhira (possibly Imam An-Nawawis opinion)
d. Abdul Barr also has a different opinion on this issue

Ahadith are presented to support the above fiqh opinion of Imam Al-Bukahri:

1086
{Ibn Umar narrated that the Prophet (salAllahu alayhi wa sallam) said, A woman should not travel for three days
without a mahram.}

1088
{Abu Hurayrah narrated that the Prophet (salAllahu alayhi wa sallam) said, It is not allowed for a woman who
believes in Allah and the last day that she travels for a distance of a night and day except with her mahram.}

The above two ahadith clearly indicate that there are two time periods i.e. 3 days and one day and night; however,
the discussion is about the minimum distance of travel and 3 days is inclusive of one day and night therefore
Imam Bukharis opinion of travel being distance of a day and night is supported by the above mentioned ahadith.

What is the correct opinion with regards to the distance of travel issues?
First Opinion: One days distance; Al-Bukhari and Al-Awzai
Second Opinion: Two days distance; this is the famous opinion of the Hanbalis, Shafiis and Malikis (i.e. 48
miles)
Third Opinion: Three days distance; this is the standard position of the Hanafi school of law.
Fourth Opinion: There is no specific distance; Opinion of Ibn Hazm (d. 456h) (although he placed a minimum
of one mile), Ibn Qudamah (d. 610h), Ibn Taymiyyah (d. 728h), IBn al-Qayyim (d. 756h), Al-Sanani (d. 1182h),
Al-Shawkani (d. 1250h)
[NOTE: A very healthy and long discussion of the issue by Shaykh Yasir Qadhi on MuslimMatters.org is titled The
Definition of Travel (safar) According to Islamic Law and divided into 3 parts.]

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.VII.
Book 59: The Book of the Beginning of the Creation

Imam Bukahri started the Sahih with revelation, our belief in revelation (Eman), knowledge, pre-requisites for
actions (i.e Taharah issues) then he discussed different prayers, acts of worships (Ibadat) then variety of
transactions (muamlat). After all this it seems Imam Bukhari started a new phase in the Sahih with Book 59
Beginning of Creation. In these ahadith there are aqidah concepts, blessings of Yemenis and many lessons for the
rest of the Ummah.

3191 ( Complete hadith found in student binder)
{...So the Prophet (salAllahu alayhi wa sallam) said, Allah was there, and there was nothing other than Him (in a
later version: and there was nothing before Him), and His Throne was over the water. And He wrote in the Dhikr
everything. And He created the heavens and earth}

Many Lessons from this Hadith
a. Banu Tamim were offered glad tidings but they did not accept it and asked for something material
b. Gratitude of Yemenis: When the Prophet (salAllahu alayhi wa sallam) asked them to accept the glad
tidings they said, We accept it O Messenger of Allah.
c. Eagerness to Learn: Yemenis came to ask the Prophet (salAllahu alayhi wa sallam) about this creation.
a. In another narration the Prophet (salAllahu alayhi wa sallam) praised the people of Yemen for
their wisdom and Iman.
d. Creations other than us: His Throne was over the water
a. One of the opinions that Ibn-Taymiyyah refuted is that humans are the only creation of Allah.
Ibn-Taymiyyah said, what right do you have to think you are the only created being and he
uses the above hadith as one of the evidence. We are but one creation of Allah and Allah has
been creating even though this world will come to an end. This Hadith has two versions, the
other version is reported in a later chapter and Ibn-Taymiyyah(radhiAllahu anhu) prefers the
later version as it allows for perpetuity of creation.
e. No Ending to This Hadith: Because the companion went out. This ending is a reminder for all of us to
think long term and not cloud the important issues with focus on short term benefits.

3194
{Abu Hurayrah narrated that the Prophet (salAllahu alayhi wa sallam) said, After Allah finished creating the
creation, He wrote in His Book and it is with Him above the Throne that: My Mercy shall prevail over My Wrath}

Allah has decreed for Himself that His mercy will prevail over His wrath. Which do we let prevail in ourselves?

Page 17

.VIII.
Book 60: The Book of the Stories of the Prophets

After beginning a new phase of the Sahih with the Book 59 about the beginning of creation, Imam Bukahri starts
this book with the creation of Adam (as) as the first human being and a Prophet of Allah.
Chapter 1: Creation of Adam and His Progeny.
As we have discussed earlier that the title headings in the Sahih are more than just headings. Through this title a
concept Creation before Creation is brought into light. [NOTE: No facts contradict the Quran and Sunnah]

3326
{Abu Hurayrah reported that the Prophet (salAllahu alayhi wa sallam) said, Allah created Adam, and he was sixty
cubits (Dhira = Cubits = Hand Span (hand up to the elbow)) tall. And He said to him, Go and say salam to those
angels, and listen to their response (for it will be) your greeting and the greeting of your progeny. So he said to them:
as-salam alaykum, and they responded, Wa alaykum as-salam wa rahmatullah, and they added, wa
rahmatullah. So everyone who will enter Paradise will be in the form of Adam, and the creation has continued to
diminish (in size) until now.}

Some beneficial knowledge from this and similar ahadith about the creation of Adam (as)
a. Adam (as) was created 60 cubits tall, which is equivalent to 60 arms length.
b. From another narration we learn that the molar tooth of disbeliever in Jahannam is the size of Uhud.
c. The angels responded to the Salaam from Adam (as) and it is our greeting too.
d. Allah (subhanahu wa taala) fashioned the clay of Adam (as) with his own hands.
e. In a Hadith in Tirmidhi, the Prophet (salAllahu alayhi wa sallam) was asked When did Allah decree for
you to be a Prophet; he (salAllahu alayhi wa sallam) said when Adam was between clay and his complete
form.
f. From another narration we learn that Shaytaan runs in our veins and in a different narration the
Prophet (salAllahu alayhi wa sallam) advised us to fast to constrict shaytaans movement.
g. Allah (subhanahu wa taala) blew a Ruh from Him into Adam (as) from the head and when it reached the
nose Adam (as) sneezed and then said Alhamdulillah.
h. From the above narration it is clear that certain issues are engrained in our Fitrah as a mercy from Allah
(subhanahu wa taala) (e.g the need for everyone to turn to one creator)

Discussion on the Hadith

Page 18

Ibn Hajar al-Asqalani about 750 years ago said that this phrase of the Hadith creation has continued to diminish
(in size) until now. is problematic. We know that Aad and Thamud were of the same stature as us, so we dont
know how to understand this Hadith. [NOTE: Shaykh Yasir Qadhis Thought; It is a possibility that Adam (as) was
sixty cubit in Jannah and when he was placed on earth he was of the same stature as us and when we inshaAllah
go back to Jannah we will be in the same form as Adam (as)]. Dismissing any Hadith because we dont understand
it is completely wrong because the chain of narrators are trustworthy (i.e the Isnad are strong).
3334
{Anas narrated from the Prophet (salAllahu alayhi wa sallam), Allah will say to the one who is being punished least
in the fire of hell, if you had everything on earth to ransom yourself off, would you do it? He will reply: Yes! So Allah
will say, But I asked you something much easier than this, even while you were in the loins of Adam (as); that you
not commit shirk with me but you refused (even this) and insisted on shirk.}

This Hadith like the previous Hadith is very much related to the concept of creation before creation though a
careful analysis is necessary to find and understand the concept embedded in this Hadith. Allah (subhanahu wa
taala) created all of us at the time of Adam(as) and asked a question to all of us that Am I not your Rub. We
knew the answer because it is engrained in the Fitrah. Similarly, if a child was left alone without any external
influence he/she will come to the realization of the need to submit to the will of one creator (i.e. Allah). General
basics of morality are also engrained in the Fitrah.
Another misconception that is made clear by understanding the Fitrah is the question very often raised by people
who doubt and deny that How do you know Islam is the truth if you have never left it and observed it from the
outside? However, this argument is fundamentally wrong and as proven by Ibn Taymiyyah and Ibn Hazam
because we have a moral compos within us that naturally points in a certain direction and eliminates the need for
us to suffer by stepping out of the realm of Islam.
[NOTE: An excellent refutation of progressive ideas by Yasir Qadhi in an audio lecture titled Making Progress
with the Progressives]
The following few points were highlighted in the discussion on ahadith 3326 and 3334:
a. Allah created Adam in a larger frame than us
b. Blessings of the salam it is even how the angels greet one another!
c. Were the older generations of man larger in size than ours?
d. How desperate the people of the Hell-Fire will be.
e. Wisdom of harsh punishment
f. There was a type of creation and consciousness before the bodies came down to this earth.


Page 19

.IX.
Book 62: The Book of the Blessings of the Companions

This book defines who the companions are and then lists their individual blessings as companions of the Prophet
(salAllahu alayhi wa sallam) through ahadith and statements of other companions.
Chapter 1- Regarding the Blessings of the Companions of the Prophet (salAllahu alayhi wa sallam) and
anyone who accompanied the Prophet (salAllahu alayhi wa sallam) or saw him as a Muslim is his
Companion.

A definition of who is a companion of the Prophet (salAllahu alayhi wa sallam) is in this chapter heading. As
mentioned before that the title headings always clear some widespread misconceptions or explain the belief,
fiqh and more. As per Imam Bukhari the definition of a companion is to see or accompany the Prophet
(salAllahu alayhi wa sallam) as a Muslim and the evidence for it is in ahadith 3649 and 3650.

Status of Sahabah:
1. In the Quran
a. 3:110, You are the best nation produced, This ayah is primarily about the companions of the
Prophet (salAllahu alayhi wa sallam) as it was revealed to their generation
b. 9:100, Allah is pleased with them and they are pleased with Him, Since Allah is pleased with
them how we can talk evil about the companions. [It is a principle of the Aqidah of Ahl-Sunnah
wal Jamah to not say evil about the Sahabah.]
c. 4:115, Whoever follows a way other than the way of the believers (i.e. the companions), It
is evident that following the companions is not optional for Muslims if they want to have unity
and purity in Islam.
2. In the Hadith
a. Hadith # 3650, The best of my Ummah is my generation
b. Hadith # 3649, Some of the blessings of the companions and victory and honor given to their
generation
3. In the Statements of the Companions
a. Ibn Masud more or less said Allah chose the best of the hearts to be the final Prophet (salAllahu
alayhi wa sallam) of Allah and then the remaining best hearts to be the companions of the Prophet
(salAllahu alayhi wa sallam)
b. Ibn Abbas more or less said We are Ahl-Sunnah wal Jamah, who follow the sunnah of the Prophet
(salAllahu alayhi wa sallam) and the Jamah of the companions.
c.

Page 20

[Anyone who does not consider Abu-Bakar a companion is rejecting an ayah from the Quran (9:40) where Allah
called him a companion]

3649
{Abu Said al-Khudri reported that the Prophet (salAllahu alayhi wa sallam) said, A time will come upon the
people, and a group of them will go forth in an expedition and they will ask, is there any amongst you wh
accompanied the Prophet (salAllahu alayhi wa sallam)? They will say, Yes, and victory will be given to them Is
there any amongst you accompanied anyone who accompanied someone who accompanied the Prophet (salAllahu
alayhi wa sallam)? They will say, Yes and victory will be given to them.}

3650
{Imrahm b. al-Husayn said, I hered the Prophet (salAllahu alayhi wa sallam) say, The best of my Ummah is my
generation Then, after them shall be a generation who shall testify, but their testimony is not asked And they will
betray their trust and not be trusted And obesity will spread amongst them.}

The companions generation is the best generation and those were the golden years of Islam. For about the first
300 years the Sunnis were one group and everyone else was clearly known as, Khawari, Muatazilah etc. Around
320h is when groups among the Sunnah started forming.
The first three generations and the meaning of the word Qarn is
a. 100 years, a century
b. A generation (if the average generation time is about 40 years)
c. Both a. and b. are correct meanings of qarn.
Therefore, the first three generations could be the 120 years based on (b) or about 300 years based on (a).

Predictions in the above ahadith
a. Military victory in the first 3 generations
b. Where the companions, Tabai and TabaTabaI went is where the borders of the Muslim world are with
very few exceptions.
c. After these generations lie and corruption will spread
d. Obesity will be spread among the later generations. [A society that is obese loves this duniyah more
than the life of the hereafter]

Page 21

Is every single companion better than every single successor?
The companions always have a higher status than any generation; however, it is very possible to have a Tabai
more knowledgeable than one single companion. Among the companions some had a higher status than others
on the following basis
a. The 10 promised paradise (4 Khalifah, Talha, Zubayr, Abdur-Rahman, Sad, Abu-Ubaidah and Saeed)
b. Companions who participated in the battle of Badar
c. Companions who were present for Hudaibiyah
d. Companions who accepted Islam before Hijrah
e. Companions who accepted Islam after Hijrah
f. Companions who accepted Islam before the conquest of Makkah
g. Companions who accepted Islam after the conquest of Makkah

Chapter 25 The Blessings of Khalid b. al-Walid
By numbering these chapters Imam Bukhari is presenting the Sahabah in a specific order.

3757
{Anas narrated that the Prophet (salAllahu alayhi wa sallam) told them of the deaths of Zayd, and Jafar, and Ibn
Rawahah before the news reached them, and said, Zayd took the flag, but was killed and then Jafar took it, but was
killed and then Ibn Rawahah took it, but was killed and his eyes were crying, until a sword from the sword of
Allah took it and Allah gave them victory.}

The Prophet (salAllahu alayhi wa sallam) informed the companions of the death of others, who were thousands of
miles away. (A miracle of the Prophet (salAllahu alayhi wa sallam) by the permission of Allah) The battle was
taking place near Syria OR north of Arabia, where the Gassanids lived who harmed the Muslims and the Prophet
(salAllahu alayhi wa sallam) was in Madinah. This was the battle of Mutah.
[NOTE: There is a video lecture by Sh. Yasir Qadhi, entitled Mark of a Hero: Khalid Ibn Al-Waleed]

Page 22

.X.
Book 64: The Book of Maghazi

After the books on companions and then the Ansar Imam Bukhari moves to the expeditions of the Prophet
(salAllahu alayhi wa sallam). Blessings and status of some of the companions are also evident from some of the
expeditions of the Prophet (salAllahu alayhi wa sallam).
Chapter 44 The Expedition of Mutah to the land of Syria.
The Prophet (salAllahu alayhi wa sallam) never fought against a foreign army but he (salAllahu alayhi wa sallam)
approved of this battle, which indicated that it was allowed for Muslims to fight the foreign oppositions in the
future.
The battle of Mutah was against the Ghassanids (a tribe in the northern Arabia); however, they sought help of the
romans and they Muslims were facing the Ghassanids and the Romans. Muslims had never fought the Romans
who were equipped with their unique weaponry and battle tactics. However, Abdullah b. Rawahah said, By Allah
I will not turn my back to this battle because the Prophet (salAllahu alayhi wa sallam) had given him a
responsibility. Many companions did not expect to find the Romans in the opposite camp. Death of Zayd, Jafar
and Abdullah b. Rawahah during the expedition of Mutah were very difficult upon the Prophet (salAllahu alayhi
wa sallam) as mentioned in the following ahadith and explained later.

4260
{Ibn Umar narrated, I stood over (the body) of Jafar, after he had been killed and counted over fifty wounds,
between stabs and blows, not a single one of them was in his back.}

Ibn Umar (radhiAllahu anhu) was counting the stabs and blows on the body of Jafar (radhiAllahu anhu) because
these wounds are an indication of his bravery, strength and valor.

4261
{Ibn Umar reported, During the expedition of Mutah, the Prophet (salAllahu alayhi wa sallam) appointed Zayd b.
Harithah as its leader and said, In case Zayd is killed, then Jafar and in case Jafar is killed then Abdullah b.
Rawahah. And I participated as well in that expedition and (afterwards) we looked for Jafar and (finally) found his
body amongst the dead. And we found on his body over ninety stabs and wounds.}
In this narration Abdullah Ibn Umar counted and mentioned all the wounds from the back and front and the total
number of stabs and wounds on the body of Jafar (radhiAllahu anhu) were over 90. The wounds on the front and
the back indicate that he was surrounded and was attacked from all around.

Page 23

4262 (Same as Hadith 3757)
{Anas narrated that the Prophet (salAllahu alayhi wa sallam) told them of the deaths of Zayd, and Jafar, and Ibn
Rawahah before the news reached them, and said, Zayd took the flag, but was killed and then Jafar took it, but was
killed and then Ibn Rawahah took it, but was killed and his eyes were crying, until a sword from the sword of
Allah took it and Allah gave them victory.}

Zayd Ibn Harithah: He was very beloved to the Prophet (salAllahu alayhi wa sallam). Zayd Ibn Harithah
(radhiAllahu anhu) was originally from Yemen and he was illegally brought to Makkah as a slave. Eventually he
became a slave of Khadijah (radhiAllahu anhu) and she gave him as a gift to the Prophet (salAllahu alayhi wa
sallam). When the father and brother of Zayd found out about him being in Makkah they came with all their
wealth to free him and take him back to Yemen. The Prophet (salAllahu alayhi wa sallam) treated him like his
son, so Zayd (radhiAllahu anhu) refused to go with his father and brother and then in front of them the Prophet
(salAllahu alayhi wa sallam) gave him his (salAllahu alayhi wa sallam) name. Ibn Umar said until Surah Ahzaab
(33:37) came, I did not know Zayd was Zayd Ibn Haritha and not the son of the Prophet (salAllahu alayhi wa
sallam). Zayd (radhiAllahu anhu) is the only companion who is mentioned by his first name in the Quran and
people will read it till the end. He was the first among the three who were killed in the battle of Mutah.
Jafar b. Abi Talib: He was the older brother of Ali (radhiAllahu anhu) and he grew up with the Prophet (salAllahu
alayhi wa sallam). Very early in Makkah the Prophet (salAllahu alayhi wa sallam) had send Muslims under his
command to live in Abisyniah. He had just returned to Madinah after Khanduk and had not spent a lot of time
with the Prophet (salAllahu alayhi wa sallam). He was the second among the three who were killed in the battle
of Mutah.
Abdullah b. Rawahah was the last among the three who were killed in the battle of Mutah. Zayd, Jafar and
Abdullah b. Rawahah were very beloved to the Prophet (salAllahu alayhi wa sallam) and he felt very sad at the
news of their death.

until a sword from the sword of Allah took it and Allah gave them victory.
Khalid bin Walid was appointed leadership by the agreement of the companions and he was able to apply
unique tactics to save majority of the companions and minimize the loss on the Muslims. In the battle of Mutah
Khalid bin Walid got the title a sword from the sword of Allah. The above statement also shows that even in a
time of grief the Prophet (salAllahu alayhi wa sallam) was pragmatic. Since Khalid b. Walid died on his bed, some
scholars said that Khalid could not have been killed in the battle field because he was called a sword of Allah and
Allahs sword can not be broken. [NOTE: A lecture has been referenced in the previous section about the life of
Khalid bin Walid]

Page 24

4263
{Aishah narrated, When the (news) of the death of Ibn Harithah and Jafar b. Abi Talib and Abdullah b. Rawahah
came the Prophet (salAllahu alayhi wa sallam) sat down and grief was clearly visible from him Aishah said (to the
person who brought the news), May Allah throw dust on your nose! For by Allah you wont do this and neither did
you leave this pain from the Prophet (salAllahu alayhi wa sallam).}

{throw dust in their mouths}
It is a metaphor that means that the Prophet (salAllahu alayhi wa sallam) was irritated at the wrong actions of
the women of Jafar. The response of Aishah (radhiAllahu anhu) shows the concern she has for the Prophet
(salAllahu alayhi wa sallam) because she showed irritation towards the messenger, who did not help ease the
pain of the Prophet (salAllahu alayhi wa sallam) and in fact he added to the problem at hand by mentioning the
women of Jafar.

4264 (Statement of the Companions)
{Amir narrated that whenever Ibn Umar would greet the son of Jafar, he would say, al-salam alayka, O son of the
one with two wings!}
In Mutah Jafar lost both of his hands so the angels lifted him and provided two wings.

4265 (Statement of the Companions)
{Khalid b. al-Walid narrated, On the day of Mutah nine swords broke in my hands and I only had left a Yemeni
shield.}
This statement of Khalid b. al-Walid is not mentioned by Imam Bukhari in the previous section (Book 62 and
Chapter 25 Blessings of Khalid b. al-Waleed) because this is a statement of Khalid (radhiAllahu anhu) about
himself and not the statement of the Prophet (salAllahu alayhi wa sallam) about him. The title Sword of Allah
has been mentioned by early non-Muslim historians (such as Theophanes [d 818 CE] in his Chronicle). The
bravery of the companions who face their enemies head on is evident from these ahadith.

Page 25

.XI.
Book 65: The Book of Tafsir
Page 44

This book has exactly 114 chapters, one chapter for every surah. The heading for each chapter explains difficult
words in that surah, relative to a student proficient in Arabic, and these explanations were based on the
statements of the sahabah, tabioon and tabi-tabioon. In addition, a narration of a companion about a matter of
the unseen is considered to be a hadith, because the only way the sahabi could have known about it is through the
Prophet (pbuh).

Chapter 108: The Surah of We have Given you al-Kawthar.
And Ibn Abbas ssaid: Shanak means your enemy.

4964
{Narrated Anas: When the Prophet was made to ascend to the Heavens, he said (after his return), I came upon a
river the banks of which were made of tents of hollow pearls. I asked Jibril: What is this (river)?
He replied, This is the Kawthar.}

4965
{Abu Ubaydah said, I asked Aishah regarding the verse, Verily we have grandted you al-Kawthar.
She replied, The Kawthar is a river which has been given to your Prophet on the banks of which there are (tents of)
hollow pearls, and its cups are as numberless as the stars.}

4966
{Narrated Abu Bishr:
Said b. Jubayr said that Ibn Abbas said about Al-Kawthar: That is the blessings that Allah has bestowed upon His
Prophet.
I said to Said b. Jubayr, But the people claim that it is a river in Paradise? Said said, The river in Paradise is part
of the good which Allah has bestowed on His Messenger.}


Page 26

The three ahadith narrated in this section show the differences of opinion regarding the meaning of Al-Kawthar,
either being a river given to the prophet (pbuh) or all the good that has been given to the Prophet (pbuh).
There are two types of differences: Ikhtilaf tanawwu (complementary differences) and ikhtilaf taddad
(contradictory differences). The bulk of the early tafsir are complementary differences, including these ahadith
concerning the meaning of Al-Kauthar.

Summary of Tafsir of Surat Al-Kawthar: (Makki surah)

Inna
Means We. One meaning is the royal We. Another is Allah and the angels.
Ataynaka
Means given a gift without conditions, without doing something to get it in return. Allah refers to the prophet in
the singular tense to raise the status of the Prophet. The verb is in the past tense, which shows that it is destined
for him (already set aside for him).
Al-Kawthar-
Means the source/origin form which kathir (abundance) comes or the thing that springs forth kathir. This
abundance is the never ending stream, the river in Jannah. It is the source of all other rivers in Jannah and the
hawd. The hawd is the square pool given to the Prophet on the day of Judgment to quench the thirst of the
believers. Its water is whiter than milk, sweeter than honey, colder than ice. It has cups as frequent in number as
the stars in the sky and two spouts of silver and gold bringing forth water from Al-Kauthar.
Fassali li rabika
Means: so pray to your lord. The fa indicates that this action should be taken as a direct consequence of being
given the Kawthar. Therefore what you should do in return is increase your prayer and sacrifice more, doing so
exclusively to Allah. This shows that thanking Allah is demonstrated in actions more than speech.
Wanhar
Nahr is sacrifice, primarily the word referring to sacrificing a camel. The word thabh is used for other types of
sacrifice. Camels are the most expensive and most prized type of animal. This symbolized that the prophet should
maximize his ibadah, go the farthest possible with his ibadah.

Page 27

Nahr also includes 2 types of ibadah, monetary and physical, because this sacrifice involves both spending a lot of
money as well as bodily acts. Therefore any type of ibadah that is less than the maximum is also included in the
meaning of this word.
Some other interpretations of this word are:
o Eid al Adha. Specifically the Hajj after the conquest of Mecca because it was then that then act of
sacrifice was perfected
o Prayer at Muzzdalifah or Mina
o Ali ibn Abi Talib said: this means position of hands during prayer should be at the chest, because
this height is the level from which a camel is slaughtered.
o Raising hands during dua a the level of the chest
o Allah links blessings with worship
Inna shaniaka huwal abtar
The Prophet saw was said to have had 2 or 3 sons in Makkah. They are: Al Qasim, at-Tahi/At-Tayyib, and Abdallah.
At-Tahi/At-Tayyib might have been nicknames for Abdallah or could have been the name of a separate son.
When the prophets last son died in Makkah, he was very sad. The kuffar became overjoyed, specifically Al Aas
ibn Waail and/or Abu Lahab. This added to the pain of the Prophet. In addition, they would go around the streets
of Makkah saying : qad batara Muhammad, qad batara Muhammad. Muhammad has become batar (ie cut off,
his legacy is cut off, he has no future).
This surah was revealed to console the prophet and to show him that he has much more than a son. He has Allahs
support and all the good that he will give him.
Allah is saying; dont worry about them, the enemy. They are the ones who are cut off from any good.
Shaniaka meens the one who hates who, your enemy. This type of hatred is an irrational hatred.
Al-Abtar means the one who is fully cut off. He has no good coming to him in this world or the hereafter.
-In this way Allah Himself defends the honor of the Prophet saw and responds to the taunts of the kuffar!

Misc points:
The prophet (salAllahu alayhi wa sallam) said he was happier to receive this surah than the whole world and
what is contains.
Perhaps the bulk of the names of the surahs were given by the sahabah and tabioon as references to make it
easier to mention individual surahs. Some surahs are known by multiple names.

Page 28

.XII.
Book 67: The Book of Marriage
Page 47

Chapter 18: A Freed Lady under a Slave (husband is slave, wife has become freed)
5097
{Aishah narrated, There were three laws (revealed) because of Barirah: she was freed, so she could make a choice;
and the Prophet sallahu 'alayhi wa sallam said, Wala belongs to the one who frees; and once the Prophet sallahu
'alayhi wa sallam entered the house while there was a pot on the stove, but he was given bread and a condiment, so
he asked, Didnt I see a pot? so he was told, It was meat that was given as charity to Barirah, and you dont eat
charity! to which he said, It is charity for her, and a gift for us.}
Go immediately to the book of divorce to better understand this.

.XIII.
Book 68: The Book of Divorce
Page 49

Chapter 15: The choice of a freed-lady married to a slave
The freed lady has a choice if she wants divorce.
5282
Ibn Abbas said, Barirahs husband was an African slave by the name of Mugheeth he was a slave for
such-and-such a tribe. And I remember him walking behind her in the alleys of Madinah.
(Note that this is Ibn Abbaas saying: walking behind her = following her, trailing her)
Chapter 16: The intercession of the Prophet sallallahu alayhi wa sallam for the husband of Barirah
5283
{Ibn Abbas said, Barirahs husband was a slave called Mugheeth I still remember seeing him walking behind her,
crying so much that his tears were on his beard! So the Prophet sallahu 'alayhi wa sallam said, O Abbas! Arent you
amazed at how much Mugheeth loves Barirah, and how much Barirah hates Mugheeth?!
And the Prophet sallahu 'alayhi wa sallam said (to her): Why dont you take him back?
She said, Are you commanding me, O Messenger of Allah?

Page 29

He sallahu 'alayhi wa sallam said, No! I am just acting as an intercessor
So she replied, I have no need of him!}
The more we research within al Bukhari, the closer we get to the answer, the more details we get.
Rasulullah sallallahu alayhi wa sallam is telling Abbas this, Ibn Abbas was just a child listening there with them.
Abbas and Rasulullah sallallahu alayhi wa sallam were close in age and were close friends as well.
The incident of Barirah: Aisha wanted to free a slave, so she asked the Prophet Muhammad sallallahu alayhi wa
sallam about this and he said its a great idea. Aisha radiyallahu 'anha liked Barirah (the slave of a neighbor), so
she spoke to the owners of Barirah saying that she would pay the money and for them to free her. The owners
agreed, so long as they would keep the walaa (Walaa: relationship between a freed slave and the master who
freed them
1
). Rasulullah sallallahu alayhi wa sallam said: the walaa belongs to the one who frees. This is the first
of the three rulings derived from this incident.
The second ruling is that Barirah and Mugheeth were two slaves that were married together. When she was freed,
he was still a slave. When the lady gets freed she has the choice to annul the marriage without any recourse to
any higher authority. Barirah wants to end the marriage, have absolute freedom. So Mugheeth is trailing behind
her, he loves her so much, wants her to take him back, and Barirah isnt even giving him a glance.
When the slave girl is freed and married, she can choose to remain married or annul the marriage.
Note: Ibn Hajar comments that scholars have written treatises just on this Hadeeth, Some have derived over three-hundred
benefits and rules!
{Other benefits: (Class activity notes)
1. Freedom of decision making for the woman when freed
2. When reconciling between a couple, do so with recommendations, not force
3. Its permissible to be friends with slaves
4. Its permissible for women to free slaves
5. Slaves can give gifts
6. A freed woman can remain married to a slave
7. Slaves have the right to marry
8. Slaves have the right to marry outside of their tribe
9. There are blessings from freeing a slave
10. Rasulullah sallallahu alayhi wa sallam did not differentiate between a slave and free man in treatment
11. Women have the right to speak for themselves
12. The high value of slaves in Islam because 3 laws came from one incident

1
The importance of walaa comes in inheritance. The one who frees the slave has some benefits: inheritance
benefits. If the slave dies, some of the wealth goes to the owner as well.

Page 30

13. One act of good can bring about so much good
14. Women have the ability to give valuable Sadaqah (meat)
15. It doesnt go against masculinity to cry for a woman, Rasulullah sallallahu alayhi wa sallam did not make
fun of Mugheeth for expressing his feelings
16. You can speak about someone without them being present as long as it is positive
17. Encouragement to give charity, gifts, free slaves
18. Divorce is permissible
19. Women can ask for divorce
20. Its good to act as an intercessor if theres a couple that has tension and is planning to divorce, try to
reconcile between them
21. You cant agree to go against the Shariah (walaa aspect of Hadeeth)
22. Islam came to change the codes of conduct for Jaahiliyyah
23. You must listen to the commands of the Prophet Muhammad sallallahu alayhi wa sallam (Barirah asked,
Are you commanding me ya Rasulullah? if he was, she would have stayed with Mugheeth)
24. Shes asking the legal ruling before making a decision, asking questions, getting the proper knowledge of
Shariah before responding
25. Even if youre poor, you should give a gift
26. Humility is a virtue. Aisha radiyallahu 'anha phrased it in a way that she doesnt show that she freed her
herself
27. It is permissible for a man to walk behind a woman.
28. Race was not an issue in the marriage
29. You cannot give away what is not yours to give away
30. In any incident there are many benefits to be derived
31. It is permissible to cook meet in a pot
32. The wives respected sallallahu alayhi wa sallams decisions
33. There are specific rules that apeopley to sallallahu alayhi wa sallam and not to anyone elsehe cannot
take Sadaqah, he can only take gifts
34. Rasulullah sallallahu alayhi wa sallam cares so much about the feelings of even a slave that he gets
involved as an intermediary to bring about reconciliation, he didnt just focus his attention on the elite
Sahabah. He cares for all members of his Ummah.
35. Dont keep what you dont need (this is one of the points from my group, it was not mentioned by Sh.
Yasir) }

Page 31

.XIV.
Book 77: The Book of Clothing
Page 52

Chapter 76: A Menstruating woman combing her husbands hair

During the days of Jaahiliyah, the Arabs adopted some practices of the Jews including cutting off completely from
the woman when she is in her menses as she is considered complete Najis (according to the Jews).

5925
{Aishah radiyallahu 'anha narrated, I used to comb the Prophets hair (even) while I was menstruating.}
She is saying this to underscore the point that the practice of abandoning/cutting off completely from a woman
in her menses is not of Islam. The women of Madinah had done so, but now that Islam has come, she is making
clear that it is no longer the practice to be done. A woman in her mensesthere are no different rulings except
for a few rituals and acts of intimacy. We see the gentleness between the Prophet sallahu 'alayhi wa sallam and
Aishah radiyallahu 'anha. Although the Prophet sallahu 'alayhi wa sallam would mend his own clothes at times,
when his wives saw an opportunity to service him, they would. This narration shows the love and concern that
the perfect wives of Rasulullah sallallahu alayhi wa sallam had for him (the bonds between them). The clothes,
comb, everything that a menstruating woman touches doesnt change the status of the object into Najis.
.XV.
Book 78: The Book of Manners
Page 54

In this book, Kitaabul Aadaab, the point is to talk about the manners a person should have with everyone around
him and the overall manners for the day and night. Reading this as an average Muslim and even as a scholar you
will get lots of benefit.
Chapter 90: What is permitted of poetry, prose, and propaganda poetry, and what is disliked
(ProseAs-Saja=a style of Arabic similar to modern rap. Not quite poetry, but has some type of rhythmic beat to
it. Every few words have the same melodeous consonants.
Hijaaa special type of poetry that was used to criticize other tribes and other people and it was very common.
Smearing, propaganda (before war would begin they would incite the other tribes through hijaa).
From the chapter heading we see that some of all of these are haraam/halaal/makruh.

Page 32

And Allah says, And the poets only the wayward follow them! Do you not see that they wander about in
every valley? And they say things that they do not do? Except for those who believe and do good, and
remember Allah frequently [26:224-7]
Side explanations given during translation of above verses:
Only the misguided, lost people look up to the poets
they wander about in every valley i.e. they waste their time
And they say things that they do not do? Poetry talked about great sentiments and values in those
times, however the poets were the most evil, corrupt, etc. They were the exact opposite of the noble
sentiments and values they spoke of.
Except those who believe and do good, and remember Allah frequentlyonly one group/type of
poet(s) is okay
Poetry causes you to go away from the Dhikr (remembrance) of Allah, so Allah gives one mark of a real
believer of Allah and good poet. The one that is constantly remembers Allah is okay (allowed,
permissible).

6145
{Ubayy b. Kab narrated that the Prophet sallahu 'alayhi wa sallam said, Verily, some poetry has wisdom!}
Some poetry. Point is clear: not all poetry is bad. And the Prophet Muhammad sallallahu alayhi wa sallam is
praising it.
Hijaathe Prophet sallahu 'alayhi wa sallam permitted, encouraged people to write it

6147
{Abu Hurayrah radiyallahu 'anhu narrated that the Prophet sallahu 'alayhi wa sallam said, The most truthful line
of poetry any poet ever uttered is the phrase of Labeed, Indeed, everything, except for Allah, is of no value. And
Umayyah b. Abi al-Salt almost accepted Islam.}
This shows that Rasulullah sallallahu alayhi wa sallam has knowledge of what the poets are saying. He is aware of
what the media is saying and how its affecting others.

6149

Page 33

{Abu Qilaabah narrated from anas b. Maalik that the Prophet sallahu 'alayhi wa sallam was once (traveling) with
some of his wives, and Umm Sulaym was with them, and he said, O Anjashah! Slow downbe gentle with the crystal
glasses. }
Abu Qilabah said, So he sallahu 'alayhi wa sallam said something that some of you would have found worthy of
criticism.
(Anjashah was the name of the slave that was leading the camels.)

6153
{Al-Baraa b. Aazib said, The Prophet sallahu 'alayhi wa sallam said to Hassaan b. Thaabit, Write your poetry
against them, and Jibril is with you!}
This is the propaganda poetry, Hijaa. The Prophet sallallahu alayhi wa sallam is saying write it and Jibreel will help
you in doing so.

Chapter 92: Regarding the fact that it is disliked for a person to be immersed in poetry such that it
prevents him from the remembrance of Allah, knowledge, and the Quran.

6154
{Ibn Umar reported that the Prophet sallahu 'alayhi wa sallam said, Were the insides of one of you to be filled with
pus, it is better than for it to be filled with poetry.}

Notice here that this Hadeeth doesnt mention anything here related to the chapter heading. Chapter 92 regarding
that too much poetry is disliked, and then Imaam Bukhari brings the Hadeeth that criticizes poetry. Hes saying
dont take one Hadeeth over all others, look at the Hadeeth in context of the other Ahadeeth. Thats why he puts it
after the point where some of it is permissible. The interpretations are in the chapter headings. It is not good only
when one takes the poetry and gets themselves immersed in it.

Benefits from all of these points:
Most of poetry is lahw and laghw (a waste of time, of useless value) but not all of it. Immersing yourself in poetry,
is really wasting your time. The fact that the Prophet sallallahu alayhi wa sallam even quoted poetry (the line of

Page 34

Labid) and knows the lines shows that he was aware of the poets and what they said. He is cognizant of it.
Sometimes he sallallahu alayhi wa sallam even asked people to recite poetry to him, sometimes he even encouraged
some to write it (Hassan b. Thaabit). Umayyah b. Abi Salt is one of the poets who criticized idolatry and praised
Islam (wrote about the pure worship of Allah and against paganism) but never accepted Islam. He wasnt a pagan
but didnt accept Muhammad sallallahu alayhi wa sallam as the Messenger of Allah.
Hassaan ibn Thaabit was an Ansari and he was the official poet of sallallahu alayhi wa sallam. There are many
stories about Hassaan. He was once involved in spreading the slander against Aisha. He didnt invent it, but said
that I heard the people saying such-and-such. He was punished for this because you werent allowed to speak of
it or narrate it. Hassaan was known for his poetry and not for his bravery. So in the battles, he would not go on
the battlefield. In the battle of the trench, he found himself with the women and not with the men because he
didnt have the courage to go out to the battle.
Despite having these character flaws, he contributed to the Ummah in a way that no other contributed. He was
not known for some things but he was known for one thing: his eloquence. So the Prophet sallallahu alayhi wa
sallam encouraged him to use it. No one else of the Sahabah had such anability with poetry as Hassaan.
Once the Quraysh came and said evil poetry against the Muslims/ Muhammad sallallahu alayhi wa sallam, so the
Prophet said to (Hassaan) go and say something to them. The Prophet had Abu Bakr go with him and help him.
Here we see how every person has a role to play: Abu Bakr was the expert of geneology and knew it better than
anyone else. Rasulullah told Hassaan: Youre writing criticism of the Quraysh, but I am of the Quraysh. Hassaan
in his response was poetic : I will extract you like hair is extracted from dough. (Gently)
In the story of Hassaan (R) we should realize that there is something that we all have that we can contribute to
the Ummah and Rasulullah sallallahu alayhi wa sallam utilized him despite those other things and Jibreel
alayhissalaam helped him despite his faults. Never lose hope. You might not be the best person, but there is
goodness in you. Thats why you are Muslim, thats why you pray and fast. Theres something for all of us to
contribute despite our flaws.
One of the plots of Shaytan is that we feel so guilty of the sins that we do that it prevents us from doing good for
the Ummah. The thought that one is perfect is the biggest imperfection.
The story of Abu Qilaabah:
Abu Qilaabah is talking to his students (the Tabioon). Abu Qilaabah said, So he (sallallahu alayhi wa
sallam) said something that some of you would have found worthy of criticisma phrase that would
have seemed unmanly/ unmasculine for the people of the time. The metaphorical language is Halaal to
use. (The Prophet spoke like that, crystal glasses to refer to his wives.)

Page 35

Another point to derive from this: not only is it permissible, it is in fact encouraged to defend Islam using the
techniques and methods of ones times. Poetry was the propaganda, FOX News, and MSNBC, the language of
rhetoric, war, and love, and he sallallahu alayhi wa sallam used poetry for Islamic purposes.
The style that Hassaan used and the rhythms (the beat), where do you think he got it from? He followed the styles
already known amongst the Arabs and it was the most effective in getting the point across.
Modern equivalent can be rap, spoken word, nasheeds etc. Allowed as long as conditions of shariah are met: no
vulgarity, etc. There is room for artistic creativity in Islam.

.XVI.
Book 81: The Book of Heart-Softeners
Page 57

This book is about those Ahadeeth that should make you come closer to Allah; think more of the Akhirah and less
of the Dunya. This type of book, you dont need to be a scholar to read. There should be no hesitation. It makes
your heart melt and makes you want to apply it practically.

Chapter 30: Let one look at someone who is lesser than him, and not someone who is higher

6490
{Abu Hurayrah narrated that the Prophet sallahu 'alayhi wa sallam said, When one of you sees someone who has
been blessed more than him in money or appearance, then let him look at someone lesser than him, whom he has
been preferred over.}

When you start feeling the tinge of jealousyas soon as you feel it, stop it and look at someone who is less
fortunate than you and thank Allah for the position you are in. This is practical Prophetic advice on how to
eliminate jealousy. And notice the two things that he sallallahu alayhi wa sallam saidit shows that he fully
understands humanitythe one thing that men are most jealous about are money, and the one thing that women
are most jealous about are beautiful looks.
When you feel these things, look at someone lesser than you so that you get rid of the jealousy. Theres nobody
whos at the top of the ladder. Even the one with the best wealth doesnt have the best health/the best
marriage/the best looks/etc.

Page 36

Also notice: as you are in your place in the ladder looking at those above you, just like you are looking at that
person, there are millions and billions of people looking up at you thinking that same way (asking Allah, just give
me that!). Every one of us, we will find those above us and those below us looking up at us or at our level. We
ignore the blessings we have and look at those above us, taking things for granted. Thats how the cycle is with
everyone.
True happiness is to find contentment wherever you are.
Stop daydreaming, this is where you are, do the best you can with it.

.XVII.
Book 90: The Book of Tricks
Page 59
Book of tricks is Bukharis refutation of fiqh opinions that are no good, the loopholes. This chapter is difficult to
understand because you need to know the fiqh rulings he is opposing, but we can learn from his etiquette. He
never mentions/criticizes by name out of Adab and respect for the scholars.

Chapter 1: Regarding leaving tricks, and that every person will get what he intended, in oaths and in
all other issues

6953same as Hadeeth 1: Innamal amaalu binniyaat
If you have an oath and you try to get out of it by lying, your intention is to trick. Allah knows your intention and
Allah will judge you based upon your intention.

Chapter 4: Tricks in getting married
6960
{Nafi reported that Ibn Umar narrated that the Prophet sallahu 'alayhi wa sallam forbade shighaar.
Nafi was asked what shighaar was. He replied, It is when a man marries off his daughter or sister to another man in
return for the daughter or sister of that man, without any dowry.

Page 37

And some people said: If he worked out a trick to do shighaar, the marriage is permissible, and the condition is
invalid.
And he said for mutah: the marriage is null, and the condition is invalid.
And some other said: Both mutah and shighaar are valid and the condition is invalid.}
He brings positions that other scholars had. Swapping two women that are mahrams of these men and the
swapping is the dowry. (If this is to happen coincidentally with dowries, then it is allowed, as long as each one has
a separate dowry and a separate contract and the two are not conditional to one another.) This practice was
common in Jaahiliyyah and Rasulullah sallallahu alayhi wa sallam forbade this type of practice.
Two men agree to do shighar swap their sisters/daughters to each other. Shafi, Maliki, Hanbali say that such
marriages are null and void. In Hanafi madhab: If shighar is done, taken to a court of law, the condition is
annulled (the condition is that women are the mahr), monetary mahr is given and marriage remains valid.

Imam Bukharis argument:
o Shighar- Marriage with condition that the woman is the mahr (by swapping her with another
woman)
o Mutah- Marriage with condition that there is a specified time of termination of the marriage
(time clause in marriage).
Imam Bukhari said: Shighar is like Mutah. Mutah was forbidden by the Prophet. Abu Hanifa also says
that Mutah is haram and if taken to a court of law, it should be nullified.
Bukhari says that this position of Abu Hanifah is contradictory because mutah is similar to shighar in
that both have a condition that is invalid, and this makes the marriage invalid also. However Abu Hanifa
says that the invalid condition makes the Mutah marriage invalid, but the invalid condition does not
make the Shighar marriage invalid in court.
Shock factor: This doesnt make sense, and that is what lead a few others (like Abu Hanifas student
Zufar) to say that even Mutah marriage is valid, but the condition is invalid!
This book is a complex book and you need to understand the positions.
When there is an invalid clause that invalidates the contract, then the entire contract becomes invalid.

Page 38

.XVIII.
Book 91: The Book of Interpreting Dreams
Page 61

Chapter 18: Dragging ones garments below the ankle during a dream

The purpose in this book is to explain how dreams are interpreted. There are three types of dreams (reference
made to Sh. Yasirs Tafseer of Surah Yusuf, second lecture).
The dreams that are from Allah are of two types:
1. You see a vision in the future of you doing something that you will eventually end up doing (ex:
Ibraheem (A) sees himself sacrificing his son)
2. A symbolic dream: Everything that you see represents something else.
For example: Story of Yusuf alayhissalaamI saw 11 stars, and the sun and the moon, all prostrating to
me, the king seeing 7 fat cows, 7 thin cows, 7 ears of corn, etc. This is where the art of dream
interpretation comes in.
Dreams of prophets are true.
Dream interpretation is the only science of Islam that cannot be taught, it is a pure gift from Allah, you either
have it or you dont have it. The more righteous you are the more likely that you have the gift. You cannot study
or learn this science, unlike all the other sciences. That is why Yusuf (A), Allah says dhaalika min fadli rabbi this
is from my Lord, He has given it to me. Allah gives it to the chosen servants He wishes.
It is not a science that can be academically taught, but it is more of an art that Allah gives to people. The Ibn
Sireen book is not written by Ibn Sireen and is a fabrication. None of the classical scholars wrote such a book.
The symbolism is different from place to place and time to time (culturally relative). Seeing a fruit common to
your land versus someone else from a foreign land seeing the same fruit, it is different. The representations and
meanings are different because one would see the fruit as common while the other sees it as exotic.
We can take symbolism from the few Ahadeeth were Rasulullah sallallahu alayhi wa sallam interpreted because
those symbolisms may be more universal than others.


Page 39

7009
{Abu Saeed al-Khudri narrated that the Prophet sallahu 'alayhi wa sallam said, As I was sleeping, I saw people
being presented to me wearing shirts. Some of them reached down to the chest, others were lower. And Umar b. al-
Khattaab was presented to me, and his garment was dragging behind him.
They said: And how did you interpret that, O Messenger of Allah?
He sallahu 'alayhi wa sallam replied: The religion.}
(garment was dragging behind him i.e. below the ankles)
The Hadeeth doesnt say dragging below the ankles, but it is understood. Umars religion is perfect, great, long,
strong. The main point here is that Imam Bukhari held the opinion that dragging ones garment below the ankle
is unconditionally Haraam amongst men. This is a minority position. All the four madhaahib, including Ibn
Taimiyah, say that lowering the garment below the ankles without pride is acceptable. But this is Bukharis
position. Bukhari felt that the garment below the ankles is Haraam, but in the dream there is something that
seems Haraam. The point he is trying to make is that you may see some really weird things, but dont take them at
face value because it is symbolic.
Shaykh bin Baz was giving fataawa live on the radio and he was having a session and a lady called in saying that
she saw a dream and wanted him to interpret it for him. She said: I saw a man performing Tawaf around the
Kabah naked. (She didnt see his private parts, because Allah doesnt put vulgarity in the dreams, she just knew
that he was naked.) Shaykh bin Baz said that this is an indication that this man is a sinless man (when you come
back from Hajj clean without any sins as the day their mother bore you). She asked if she should tell the man who
she saw about this interpretation. He replied in the affirmative: Yes, it is good news to share with him! She said: It
was you ya Shaykh.
Be very careful about dream interpretation. If youre not qualified, be quiet. If you misinterpret the dream, it may
be harmful for the person. You may see something blasphemous but not vulgarity. Vulgarity is from the Shaytan
and not from Allah subhanahu wataaala.

Page 40

.XIX.
Book 94: The Book of Desires
Page 63

This is the book of optimism, Imaam Bukharis version of a self-help book. You dont need to be a scholar to
benefit from this particular book. What should be the thing(s) that you desire? What should you be thinking about all the
time?

Chapter 5: Desiring the Quran and knowledge
(Desiring knowledge of the Quraan and general Islamic knowledge)

7232
{Abu Hurayrah narrated that the Prophet sallahu 'alayhi wa sallam said, There is no jealousy except for two: a man
whom Allah has given the Quraan to, and he recites it throughout the day and night, and so someone says, If only I
too had what he had, I would do as he did; and a man whom Allah has given money to, and he spends it for Allahs
sake, so someone says, If only I too had what he had, I would do as he did.}
Everyone of us should feel a desire to be more in religion, Deen, being charitable, Quran. The more you daydream
about something, the more youll want it. Instead of wanting that which is of little benefit, go after these things.
This is what the Mumin is thinking about all the time.
In this book he also talks about desiring the Shahadah, desiring to be a better Muslim, the dangers of desiring this
world, the dangers of saying if only I had done this, then this would have happened (the past is the past, focus
on the future and have a positive attitude).
No jealousy is legitimate except in these two circumstances. You will be rewarded for wanting to be like someone
who is generous, a scholar, etc.

Page 41

.XX.
Book 95: The Chapter of Akhbar al-Ahad
(The Chapter of Solitary Narrations)
Page 65

A chain of narrators has come to us where theres only one or two narrators in the chain. In the time of Imaam
Bukhari and to this day, there are many who say that we arent going to base our theology on this type of
Hadeeth. Bukhari says NO: all Ahadeeth must be accepted if they are authentic.
The point of this book is to refute the Mutazila and those who will not follow Hadeeth if it is khabar al waahid.
(Mutawaatir is the opposite of Khabar al Waahid.)

Chapter 4: Regarding the fact that the Prophet sallallahu alayhi wa sallam would send envoys and
messenger, one by one
And ibn Abbaas said, The Prophet sallahu 'alayhi wa sallam sent Dihyah al-Kalbi with his letter to the
governor of Bosra to deliver to the Emperor of Rome.
The fact that he sallallahu alayhi wa sallam sent one person, when you have a trustworthy person, you will accept
what he says. Bosra (the s is pronounced more like a z) is in Syria, outside of Damascus, not the same as Basrah
of Iraq.
7264
{Ibn Abbaas narrated that the Prophet sallahu 'alayhi wa sallam sent his letter to the Khusraw so he (first) sent it
to the ruler of Bahrain, who then delivered it to Khusraw. When the Khusraw read it, he tore it up. (One of the
narrators said: So the Prophet sallahu 'alayhi wa sallam prayed against them that they too be torn up in each and
every way.)}
Khusraw = leader of the Persians.
This is exactly what happened: The Persian Empire was the strongest empire (reference to the first 2 ayaat of
Surah Room). The battle of Qaadisiyyah wiped them out. 10 years post dua during Umar b. al-Khattab radiyallahu
'anhus time.

Page 42

.XXI.
Book 96: The Book of Holding on to the Quran and Sunnah
Page 67

Comprehensive advice and reminders of very important things.

Chapter 10: Regarding the statement of the Prophet sallahu 'alayhi wa sallam, There shall remain a
group from my Ummah clearly upon the truth, and they are the people of knowledge.

7311
{Al-Mugheerah b. Shubah narrated that the Prophet sallahu 'alayhi wa sallam said, There shall remain a group
from my Ummah, clearly upon the truth, until the decree of Allah comes, even while they are still apparent.}
The purpose of this book is to talk about the importance of the Quran and Sunnah and following the guidance of
Allah and His Messenger and the dangers of going away from the Quraan and Sunnah. After Imaam Bukharis
death were the splits between Sunni groups, but in Bukharis time there was one solid Sunni group.
In this Hadeeth we learn something very clear: Allah will always protect the truth. And that there will always be a
group of people for whom the truth is clear. Allah will never allow for all of the Ummah to be misguided.
Who are these people? Bukhari has these in his title: the people of knowledge, the people of academics, the people
who know Islaam. If anybody comes along and says something that no one in the Ummah has ever heard before,
then this person is saying that I know the truth, everyone before me was not aware of the truth.
There will always be a correct understanding of Islam out there. The truth of Islam will be dominant and it will be
clear.

until the decree of Allah comes
- Ibn Hajar: this is the wind that will blow at the end of time and all the believers who smell it, will die
instantly (coming from Yemen, floral smelling. A detailed Hadeeth about the wind was referenced here.
This will happen after the Mehdi, Dajjaal, and Isa 'alayhissalaam.)
- When there will be no Ulamaa, after Dajjaal, Isa 'alayhissalaam, and the Mehdi. When there will be no
one who worships Allah. The last few generations before the Day of Judgment.
Notice that sallallahu alayhi wa sallam didnt say that they will be politically dominant/will rule the world.
Truth is clear from falsehood.

Page 43

.XXII.
Book 97: The Book of Tawhid
(and Refuting the Jahmites and Others)
Page 69

He leaves us with this book to give an Iman boost and refute the Jahmitesa group that misinterpreted the names
and attributes of Allah. And this is a really good book for theology to see what is the theology of Islam in 250 Hijri
and see at our time, which theology matches up with it. He is writing when there is only one understanding of
Sunni Islam and now we have many understandings of Sunni Islam out there. Sahih Bukhari is a litmus test.

Chapter 23: Regarding the statement of Allah The angels ascend up, and the Spirit within them
[70:4], and His saying, To Him ascends up a good word, and He is the one who raises up a righteous
deed. [35:10]

It reached Abu Dharr that the Prophet sallahu 'alayhi wa sallam had declared himself a prophet, so he asked
his brother, Find out for me information about this man who claims that news comes to him from the
Heavens.

And Mujaahid said, A good deed raises up a good word.

And the phrase The One of Ascension Dhi-l-maaarij, means: the angels ascend to Him.
(Sidenotes:
- Abu Dharr asked his brother because his brother was going to Makkah
- A good deed raises up a good word i.e. to Allah subhanahu wa taaala
Purpose of this chapter is to show that Allah is above us in opposition to the Jahmiyya who say that Allah is
everywhere.
After the time of Imaam Bukhari, another position was invented: that Allah is nowhere. As in, Allah cannot be
described with a direction.
Bukhari clearly believes that Allah (subhanahu wa taala) is above us, and he mentions many proofs from both the
Quraan and Sunnah.

7429

Page 44

{Abu Hurayrah narrated that the Prophet sallahu 'alayhi wa sallam said, The angels of the day and the angels of
the night take shifts, and they meet together at Asr time and Fajr time. So the batch that spent the night (or time)
with you ascends up, and He asks them even though He is more knowledgeable than them: How did you leave My
servants? So they say, We left them and they were praying dn we came to them and they were praying.}
The gist of this chapter is that Allah subhanahu wa taaala is above us and Bukhari wants to prove this through
the Quran and Sunnah.
Bukharis opinion: Allah is above us. Provides proof from Quran and Sunnah angels ascend up, Book sent
down. Raise up a good deed. Raise you (Isa) up to me, concept of Mairaj
Every time Allah says that He sends down the rain, when He will raise up Isa to Him, and the Miraj is the Prophet
sallallahu alayhi wa sallam going upshows that Allah is above us.

Chapter 58: Regarding Allahs statement: And We shall place the scales with justice for the Day of
Judgment [21:47], and that both the actions and statements of the Children of Adam will be weighed.
And Mujaahid said: Qistaas means justice in Latin.

Final Hadeeth:

7563
{Abu Hurayrah narrated that the Prophet sallahu 'alayhi wa sallam said, Two words are beloved to Al-Rahmaan,
light on the tongue, heavy in the scales: subhaan Allah wa bihamdih, subhaan Allah al-azeem.}
Qistas means justice. [21:47] is quoted, the word Qist. Qistas: means justice in Latin. Word justice comes from
latin noun eustis which comes from qistas. Both go back to the same roots.
The Quran is all in Arabic, however, like any language, people have adopted other words from other languages
and made them indigenous in their own language: rice, sugar, algebra, algorithm, admiral, alcohol. Classical
Arabic has also absorbed words from other languages.
Are there Quranic words whose origin goes back to a word that has also come down through a different chain
into modern English? History-asaateer, Eden-Adn, Firdaws-Paradise (Persian), Ard-Earth (Aramaic).
This is the last Hadeeth in Bukharis Sahih, but it seems out of place as it has nothing to do with the whole book.
But just like the introduction and the first Hadeeth seemed out of place, theres wisdom for that and for this. Just

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like I began this book with correct intentions, I want to end it by seeing the reward I will get for those intentions. If I have the
right intentions, I will see the effect on judgment day.
Another point here is that he is alluding to the fact that when you finish something, you should say Tasbeeh, so
he finds a Hadeeth where the last phrase is subhanallahi wa bihamdihi subhanallahil adheem. And therefore, he finds
a Hadeeth that has 2 major themes:
1. I began with a good intention so I want to see the reward for it filling the scales
2. Youre supposed to conclude with Tasbeeh, just as you do for Khatm of the majlis with tasbeeh, so this is
how he ends the book.

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Qabeelat Nurayn Collectors Edition: An Introduction to the Sahih of Imam Al-Bukhari

January 2012 Shaykh Yasir Qadhi | AlMaghrib Institute

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