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    Fadl Al-Bari by Shabbir Ahmad Al-Uthmani

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    This document provides a list of contents for Volume I of the commentary Fadl al-Bari on Sahih al-Bukhari. It includes introductions and biographies on important Islamic scholars such as Shaykh al-Islam Mawlana Shabbir Ahmad 'Uthmani, the author of the commentary, and Imam Muhammad ibn Ismail al-Bukhari, the compiler of Sahih al-Bukhari. The list of contents outlines the chapters covered in Volume I and provides background information to contextualize the commentary.

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    Fadl Al-Bari by Shabbir Ahmad Al-Uthmani

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    Niaz R
    140 views589 pages
    This document provides a list of contents for Volume I of the commentary Fadl al-Bari on Sahih al-Bukhari. It includes introductions and biographies on important Islamic scholars such as Shaykh al-Islam Mawlana Shabbir Ahmad 'Uthmani, the author of the commentary, and Imam Muhammad ibn Ismail al-Bukhari, the compiler of Sahih al-Bukhari. The list of contents outlines the chapters covered in Volume I and provides background information to contextualize the commentary.

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    This document provides a list of contents for Volume I of the commentary Fadl al-Bari on Sahih al-Bukhari. It includes introductions and biographies on important Islamic scholars such as Shaykh al-Islam Mawlana Shabbir Ahmad 'Uthmani, the author of the commentary, and Imam Muhammad ibn Ismail al-Bukhari, the compiler of Sahih al-Bukhari. The list of contents outlines the chapters covered in Volume I and provides background information to contextualize the commentary.

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    © All Rights Reserved
    Download as PDF, TXT or read online from Scribd
    Download as pdf or txt
    140 views589 pages

    Fadl Al-Bari by Shabbir Ahmad Al-Uthmani

    Uploaded by

    Niaz R
    This document provides a list of contents for Volume I of the commentary Fadl al-Bari on Sahih al-Bukhari. It includes introductions and biographies on important Islamic scholars such as Shaykh al-Islam Mawlana Shabbir Ahmad 'Uthmani, the author of the commentary, and Imam Muhammad ibn Ismail al-Bukhari, the compiler of Sahih al-Bukhari. The list of contents outlines the chapters covered in Volume I and provides background information to contextualize the commentary.

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    ENGL ISH TRANSLATION OF THE

    - -
    F ADL AL-BARI
    •

    COMMENTARY ON THE

    - - -
    SAHIH
    •• •
    AL-BUKHARI
    D ISCOURSES OF

    ' ALLAMAH SHABBIR AHMAD ' UTHMANI

    COMPILED

    By

    OADI 'ABDUR RAHMAN

    VOL. I
    TRANSLATION
    BUREAU OF TRANSLAT ION AND COMP ILATION
    ' -
    IDARAH 'ULUM-1-SHAR'IYYAH
    .
    KARACHI (PA KIST AN)
    The translation of this Tradition is as under .

    The Prophet (peace be upon him) 'iays. God wi U make


    prosperous that person who hears somet hing from us
    a nd conveys it to others. as he has heard it. (from US).

    The Series of Chapters on Traditions

    The treatise Fadh-al-Bari, the English Commentary


    on Sahih-al-Bukhari is ex pected to comprise ten volumes.
    The ldarah has the honour to present the first volume,
    which begins with the " Book on Revelation" a nd ends
    wit h Chapter 49 a nd Tradition No. 65. It w ill be fo llowed
    by the Second Volume beginning with C hapter 50 a nd
    T radition No. 66 a nd ending with C hapter 240 and Tradi-
    tion No. 338. The Second Volume will cover ··Book o n
    knowledge", " Book on Ablution", "Book on Bath'',
    " Book on Menses .. , a nd " Book o n TA YMMUM" includ-
    ing the re lated Traditions a nd their elucidation . Then wo uld
    fo llow the th ird volume starting with " Book on Prayers··.

    I DA RAH

    All rights o f printing and publi-..hing rc~c rved by the


    ldarah-e-Ulum-c-Shariah, Karachi.
    May God bless this enterprise with ultimate success

    lmam Muhammad Bin bmail was a living miracle of Prophe1


    Muhammad (peace be upon him) and an eternal proof of the
    truth of l slam. His world-famous treatise on the Holy Prophet's
    traditions, Sahih Bukhari, presents a complete picture of the
    life or the Prophet of hlam (peace be upon him). In fact it is
    a _very strong fortress of faith which cannot be assailed or demo-
    lished by forces enemical to Islam, such as atheism, secularism.
    communism, or for that matter any kind od "ism·· repugnant
    to Divine ~upremacy.
    During the la~t twelve hundred years the Islamic Millat ha~
    spared no effort to explain 10 the mankind the truth embodied
    in Sahih Bukhari and hundred~ of people have devoted their
    life time to the under~tanding of and expounding this truth.
    Commentarie~ on Sahih Bukhari have so far been generally
    written in Arabic. But times have now changed and there i~
    a general demand for bringing out an English tram.lation of a
    recognised Commentary on the Sahih so that the message or
    blam may abo be conveyed to those who speak or understand
    English. Such a tran~lation becomes all the more nece:-.:-.ary
    in the face of thecha llenge thrown out hy anti-1,lam clcmcnh
    now more active than ever before. It has therefore become
    obligatory for u~ to make the world aware of the actions and
    commands of the Holy Prophet (peace be upon him). The
    mankind has already experimented with various ways of life,
    but ha~ failed to find spiritual solace. Sahih Bukhari show"
    the way that immediately leads to spirit ual peace as well a~
    material progre~s. It embodies a complete code of life and i~
    the most effective means of propagating Islam. We are thankful
    to Almighty God that He has enabled us to bring out an English
    version of a well-known Commentary on Sahih Bukhari for
    the benefit of the people of Europe and of other English speaking
    countries as well a~ for those who are admirers of western mate-
    rialism. This Commentary was written by Allama Shabbir
    Ahmad Uthmani in Arabic entitled " Fateh-al-Mulhim". The
    towering scholarly personality of the Allama is well known
    throughout the Islamic world. His deep insight, masterly
    approach to intricate issues, a nd tho rough research are a cknow-
    "
    !edged by a ll .. Fadhl-al-Bari is o ur annotated version o f this
    Commentary, with the fullest possible e lucidation of important
    points and full referenc~s o f a ll Quranic and o ther quotations.
    IL is for the first time that a Commentary on Sahih Bukhari
    is being presented to the world in English. It will not only make
    known to English ~peaking a nd English knowing peoples of
    va rious countries as to how the Holy Prophet (peace be upon him)
    passed his days a nd nights as a lso his character a nd personality
    but will a lso prove an effective weapon to defend Islam against
    the ever-rushing onslaught of a theism and communism. It will
    a lso help remove doubts a nd misgivings spread out by the
    o pponents of Islam.
    So far as our academic and technical requirements a re
    concerned the Idara is well equipped with bodks o n Traditions,
    Commentaries thereon, books on the life and character o f
    na rrators o f Traditions, dictionaries and books on o ther related
    t~c hnical s ubjects. But it is not possible to accomplish such a
    gigantic task o n a commercial basis. The Idarah therefore invites
    1hose who in their hearts feel the urge fo r the propagation of
    1-..lam to join it in its journey to the sacred destination. This
    a ppeal is a imed a t accomplishing this task to a good end in the
    ~a me goodly manner in which it has been started, so that it
    might not be left unfinished for lack o f necessary means.
    May Allah reward in this world and in the Hereafter o ur
    co-travellers a long wi th us fo r the serv ic~s rendered for the cause
    o f Hadith.
    FADL AL-BARI
    COMMENTARY ON THE

    SAHIH AL-BUKHARI

    Volume I
    FADL AL-BARI
    Commentary on the

    SAHIH AL-BUKHARI

    LIST OF CONTENTS
    S.No . Subject Pages

    1. Foreword by D r. fshtiaq Hussain Qureshi 24


    2. Faq! al-Barz in English: ~aklm al-Islam Mawlana
    Mul).ammad 'fayyib, Rector, Dar al-'Uliim, Deoband . . . 26
    3. Incentive for translating the Facfl al-Barz into English 33
    4. How man can attain immo rtality 35
    5. Role of the Ummah in guarding Islam 36
    6. Our present responsibility 36
    7. Background o f the Far.fl al-Barz by Mawlana Mul).ammad
    Yal).ya Siddiqi, Son-in-law of the late Sbaykh al-Islam
    ' AJJamah Sbabbir Al).mad 'Uthmani 38
    8. ~akim al-Islam Mawlana Qari Mul).ammad 'fayyib,
    Rector, Dar al-'Uliim, Deoband (India) 41
    9. Shaykh al-~adith Mawlana Mul).arnmad Zakariya 43
    10. Panegyric by the learned scholar, sincere friend, and
    excellent poet Al-Sbaykh Al-Sayyid Mal).mild bin Nazir
    Al-'farazi Al-Madani (Lecturer at the M asjid-e-Nabawi,
    Madlnah Munawwarah) 44
    11. Mawlana Shams al-~aq Afghani, formerly Head of the
    Department of Tafsir, Dar al-'UlUm, Deoband 48
    12. MawJana Mul).ammad Yusuf Binnawrl, Rector, Jami'ah
    'Arabiyab, New Town, Karachi 49
    13. Mawlana Mufti Mul).ammad Shafi', Rector, Dar al-
    'Uliim, Karachi 51
    14. Mawlani 'Abd al-Ra]).lnan, Rector, Ja.mi'ah Ashrafiyah,
    Lahore 52
    15. Mawlana Mul).ammad Salim Allah Khan, Rector,
    Jimi'ah Firuqiyah, Karachi 54

    (3 )
    S. No. Subject Pages

    16. Shaykh al-Islam Mawlana Shabbir Al)maC: 'Uthmani. A


    short biographical sketch by Professor Anwar al-~asan
    Sherkoti . . . 56
    17. Family background 56
    18. Formal education and graduation 57
    19. D a bbel 58
    20. Participation in Islamic C o nference o f Makkah 58
    21 . Journey to ~yd e rabad 59
    22. Back to Deo ba nd 59
    23. The 'Al1am i.h 's participation in the Pakistan Movement 59
    24. Death 61
    25. Tributes paid to th e 'AJJamih ... 62
    26. 'Allamah'sworks 64
    27. The chapters in relati on to the A/:iiidith fixed by Imam
    Bukhari, his interpretations , and ' Alli mah 'Uthma nl 65
    28 . Main traits of th e A f:ziidlth and ' Allamah 'Utbmanl 66
    29. QaQI ' Abd al-Ral)man's felicity . . . 68
    30. A brief life- sketch of the editor . .. 68
    31. A s hort Biography of Imam Mul)ammad bin Isma' il
    Bukhari 71
    32. G e nealogy and name 71
    33. The parents of the Imam 71
    34. Birth and educati o n . .. 72
    35. Imam BukharI's travels in search of traditions 73
    36. Teachers of Bukhari in Makkah and Madinah 74
    37. Journeys afte r the soj ourns in Makkah and Madlnah 74
    38. The rank o f Imam Bukhari in the Science of the tradition 75
    39. The method of argumentation and evaluation adopted
    by Bukhari 77
    40. Bukhiri's role regarding Asma' al-Ruwat and 'I/al 78
    41. Imam Bukbari's rank in Tradition science . .. 79
    42. Compilation of the A/:iiidith: A brief survey of its history 80
    43. Transcription of lJadith during Prophet's life-time 81
    44. Compilation of the ljadith and ~aQrat 'Umar bin Khattab 82
    45. 'Umar Bin 'A bd al-' Aziz and compilation of the ljadlth 83
    46. The first phase of the compilation of the lJadlth 83

    (4 )
    S.No. Subject Pages

    47. The seco nd phase in the compilation of the Tradition 84


    48. The third phase in the compilation of the Tradition 85
    49. Tncentive to compile th e $alJ,llJ, . . . 85
    50. A brief survey of the Book 86
    51. Works by Mul.iammad bin Isma'il Bukhari ... 86
    52. The Juridical Schoo l folJowed by Bukhari 90
    53. Imim Bukba1i and Imam Abu J;lanifah 90
    54. The P iety of Bukhari 91
    55. A su btle point 91
    56. Similarity betwee n Imam Bukhari and Imam Malik 92
    57. Acceptance of Prayer 93
    58. BukbarI's Poetry 94
    59. Bukhari's Life at Nisbapur 95
    60. T oleran ce .. . 97
    61. Simplicity and contentment 97
    62. Humility . . . 97
    63. Exercise 97
    64. Austere Living 97
    65. The number of AIJ,adlth in the $a/:izlJ. Bukharz 91
    66. Tmam Bukhari's death 98
    67. Prolego mena 100
    68. The Qur'a n and the lJadzth by J;Iakim al-Islam Qiri
    Mul;lammad Tayyib, Rector, D ar al-'UlUm, Deoband 101
    69. Different ways of preserving religion 102
    70. Live group conforming to the tenets of Islam 103
    71. The benefit of I slam in all ages ... 104
    72. Two fundamental sources of Islam 104
    73. The Prophet: A means of bringing light unto darkness 106
    74. The Prophet's words as a means for understanding the
    Qu~an 107
    75. The re~ponsibility for the descent of the Qur' ln and its
    exegesis 109
    76. God has not authorised anyone to interpret the Qur'an 110
    77. lfadith: An exposition of the Qur'an 111
    78. Determining the relationship between the Qur'an and
    the Sunnah 113

    (5)
    s. Ho. Subject .Pages
    79. lfadlth as standing authority of Sharl'ah II3
    80. Relation of l;ladlth to the Qur'anand Muslim Jurisprudence 115
    81. The scope alJowed in questioning the authority of AIJ.adfth 115
    82. Provisions in the Qur'an for sustaining and preserving
    the lfadlth 116
    83. Four kinds of the lfadlth with respect to the number of
    narrators 117
    84. Continuous narration: Kinds and grades 119
    85. Continuous narration and its authoritativeness 120
    86. The narrative mode of the Qur'iin 121
    87. Two alternatives for the negators of lfad'ith 121
    88. Absoluteness of uninterrupted narrative established from
    the absoluteness of the Qur'in 122
    89. The Mashhur, 'Azlz and Ghalib in the light of the Qur'iin 122
    90. Dependence or every religion on one person only 124
    91. There came a Prophet to every people 125
    92. Report of the Holy Prophet (~J ~ -:ill J,o) is adduction
    ciccording to the principles of narration ... . .. 127
    93. Proof of entity of individual report from Non-Prophets 128
    94. The report of evil-liver: Not reject~d altogether 129
    95. l)ifferent kinds of lJaclith according to the attributes of
    narrators ... 131
    96. The Qur'an as the basis of the $czf:i.zlJ. Li-dhatihl 132
    97. Ten weaknesses explained by the Qur'an . .. 134
    98. Negation of $af:i.l~i Li-dhatihl is negation of the Qur'an 138
    99. The Qur'an has acquainted us with lfadlth and narration 139
    100. Discrediting Islam by discrediting the Qur'an 140
    101. The guardianship of the Qur'an and the lJadith by God
    unto the heart of the Prophet (~-'~-:ill J...) 140
    l 02. Divine protection of the Qur'an and its exposition for
    the Ummah 142
    103. The guardianship of the Qur'an and its exposition for
    all time 144
    104. Scientific preservation of the lJadlth 148
    105. The negators of ljadlth: A forewarning 149
    106. Fabricators 149
    107. The negators of the lJadrth 149
    (6 )
    S.No. Subject Pages

    108. The distorters are unreliable I 50


    109. Divine strategy and the negators of the Qur'an and the
    If.adlth 151
    110. The correlation between the Qur'an and the Holy
    Prophet (iJ-J ~ ..Jil J...) 152
    111. The Qur'an and its translation 152
    112. The peculiar manner of Imam Bukhari in commencing
    this book . . . 155
    113. Replies to the objection 156
    114. The best answer to the objection 157
    115. Imam Bukhari's headings 158
    116. Introduction to the different works on Bukbarl's headings 158
    117. Headings: An index to Bukhlrl's sciences ... 159
    118. Heading and its elucidation 159
    119. Why commencement of the book with mention of
    revelation? 160
    120. Concordance between the chapter on the commencement
    of revelation and the A~adfth reproduced thereunder 161
    121. Shah Wali Allah's viewpoint 161
    122. Mawlani Mu~mud al-J;lasan 's view 162
    123. Propbethood is bestowed, not acquired 164
    124. The end of Prophethood 164
    125. Rational for beginning with revelation 165
    126. Difference in Sharl'ahs does not mean difference 10
    revelation 166
    127. The meaning of Kayfa 167
    128. Similarity of headings 169
    129. Imam BukharI's remarkable ingenuity in selecting the Ayat 169
    130. No one can describe the complete nature of Wa~l 110
    131. The meaning of Wa/Jl 170
    132. Ibn al-Qayyim on Wa/Jl 172
    133. I/ham (Inspiration) . . . 173
    134. The $iddlqs and MulJ,addaths 173
    135. Reason for fetching simiJitude between the Holy Prophet
    (iJ--' ~.,,iii J.-) and preceding Prophets 174
    (7 )
    S.No. Subject Pages
    136. Man a Microcosm 174
    137. Reasons for the similitude 175
    138. Authority for the above Ifadlth 176
    139. Concord between the lJadlth and its heading 178
    140. The occasion for the above lJadlth 179
    141. A well known exposition 181
    142. Purport of the Ifadlth: Two instances 181
    143. Good intent in bad act: Misgiving removed 182
    144. The lJadfth: In the light of tbe Qur'an 183
    145. Persistence: Verbal and significatory 183
    146. Distinction between intention and volition ... 183
    147. Acting out of desire ... 184
    148. Imam Gha7ali's interpretation of Mens 184
    149. A special interpretation of the lJadlth 184
    150. Intention stressed 186
    151 . Abu al-Hasan Sindhi's elucidation 187
    152. Why woman's mention after the World? 189
    153. Why Imam Bukhari bas excluded "For the sake of God
    and His Prophet"? 190
    154. Two problems 191
    155. Ibn Khaldun's illustration 193
    156. Similitude of the Wal,iz 194
    157. 'Alla.mah Anwar Shah Kashmirl's viewpoint 194
    158. Ibn ~azrn's view 194
    159. Relation of this Ifadlth to the heading 195
    160. Linking the laudable with the abominable 196
    161. A caveat ... 197
    162. Bearing of Wal,iz and divine light: An anecdote 199
    163. Sequestration in the cave of l)ira 205
    164. Nature of worship in ljira 206
    165. Overwhelming zeal in search of truth 206
    166. The interpretation of Ma Ana Bi-Qari'zn 207
    167. Perturbation does not mean diffidence 210
    168. The incident of Shaykh Jalal al-Din Ra~I 212
    (8)
    S.No. Subject Pages

    169. Another illustration from Prophet Musa's life 212


    170. Shaykb Mul].i al-Din Ibn al-' Arabi's elucidation 212
    171. Period of surcease of Wabl and the Prophet's gloominess 213
    172. Who first embraced Islam? 218
    173. Love for home 219
    174. In the cave of Qira after the advent of Wa/:tl 222
    175. Misgiving removed 222
    176. Which Ayah descended first? 224
    177. Descent of SU.rah Al-FatibalJ 226
    178. The SU.rah A.l-Fati/:ta/:t: Epitome of the Qur'an 226
    179. Concord between the l!adlth and its beading 228
    lhO: Final remarks 228
    181. A miracle . . . 231
    182. Correlation of the Ayat 231
    183. Correlation of different parts of A.l-QiyO.mah: Qafal's
    explanation 232
    184. Ibn Kathir's view 232
    185. Mawlana Anwar Shah's comment 232
    186. Relevance of this Efadlth to the heading 233
    187. Authority for the above lf.adlth ... 233
    188. Distinction between charity and beneficence 233
    189. Some incidents showing the Prophet's genarosity 234
    190. Prophet's beneficence: R~fl.ection of divine beneficence 234
    191. Exaltation of places and times 236
    192. Relevance of the IJ.adlth to the book of Wa/:t1 237
    193. Preliminary discussion of the IJ.ad!th respecting Heraclius 241
    194. Second invitation to Heraclius to embrace Islam 243
    195. Brief history of Rum ... 244
    196. Discussion of the EJadlth 244
    197. A problem 246
    198. The nature of Shirk and Shah Wall Allah 247
    199. Distinction between reverential a nd devotional prostra-
    tion: Not a valid measure for all occasions 247
    200. Varieties of Shirk 248

    ( 9)
    S.No. Subject Pages

    201. Credos of the infidels in tbe light of the Qur'an 248


    202. Beliefs of the polytheist: Shah Wall AJlah's view 249
    203. Elaboration of tbe distinction between the creed of the
    Muslims and the polytheists 249
    204. Associat ing partners with Allah in respect of form 251
    205. D istinction between the second type of Shirk and follo-
    wing the Imams 251
    206. The murder of Chosroe 255
    207. Gentleness in correspondence 256
    208. lslam and Muslim- exclusive or geoeral- Al-Suyuti's
    View 257
    209. Tbe Writer's View : 258

    CHAPTER II

    210. (The Book of Faith) 260


    211. Different Muslim Sects 261
    212. The Sunnites 261
    213. Different Sunnites Schools 261
    214. Literal meaning of I man 262
    215. Significance in Shari<ah 264
    216. fbn Sina's definition of testimony 265
    217. The authority of Shar/:t-e Wiqayahand 'AlJamah Taftazani 266
    218. Deterministic knowledge and faith distinguished 266
    219. Meaning of Iman in Shar'iah 267
    220. Heraclius definitely a non-believer 268
    221. The interpretation of Iman according to RazI and
    Ghazali 270
    222. Interpretation by Ibn Burnam, Ibn Taymiyah , and Abu
    Talib Makkr 270
    223. Heraclius and the Negus differentiated 272
    224. Surrender: A cond ition or part of fa ith 272
    225. Verbal affirmation 273
    226. Scholastics mutaka//imeen and verbal affirmation 273
    227. Jurists and verbal affirmation 273
    ( 10)
    S.No. Subject Pages

    228. THE DEFINITIONS OF IMAN IN DIFFERENT SECTS 274


    229. The Karramiyab 274
    230. The Murjiah 274
    231. The Mutazilites and the Kbarijites 275
    232. The Sunnite Creed 275
    233. Refutation of a doubt concerning Ima m Abu I;Ianifah 277
    234. Faith based on 'Taqlld' 219
    235. Shaykh 'Abdul Qadir Jilani on the J:Ianafites 279
    236. Sum and substance of the foregoing 279
    237. Examination of the concept of Iman by the I;Iana:fites
    and the preferential arguments advanced by them 280
    238. Dispelling a misgiving 281
    239. Imam Abu I;Iaolfah and the lf.ad'lth concerning the Angel
    Ji bra '11 281
    240. Arguments advanced by the Mubaddithln 281
    241. Imam Ghazali's dubiety on the Mu/Jaddithln's approach 282
    242. Imam RazI and Mul}addithtn 282
    243. l;lafi~ Ibn l.fajar's stand: A brief discussion . .. 282
    244. Nature of difference in the interpretations of faith 283
    245. Standpoints of the Mul;.addithln and Imam Abu Hanifah:
    An illustration 285
    246. Cause of divergence in interpretation : Mawlana
    Mul;tammad al-l;lasan's view 286
    247. Progress and deterioration of faith 286
    248. Mawlana Sayyid Anwar Shah's viewpoint 286
    249. Another statement of Imam Abu I;Ianifah 287
    250. Faith waxes; it wanes not 287
    251. Subject of discussion: Famous statement of Imams and
    Imam Abu .l.fani:fah 288
    252. Imam Razl's investigation 288
    253. Jmam Nawawi's view 288
    254. The view of Ibn J;Iazm 289
    255. Author's view- 'Uthmani's viewpoint 289
    256. Reasons for difference in the characteristics of faith 290

    ( 11 )
    S. No. Subject Pages

    257. The second reason of the difference in the nature of


    faith 291
    258. A question put to f mam Abu l;lanifab regarding increase
    and decrease in faith 291
    259. The third reason for the difference in the nature of faith 292
    260. Controversy due to faulty transcript 292
    261. The nature of erroneous transcript 293
    262. The statement of Imam Abu l;lanifah as reproduced by
    'fal,la wI 293
    263. The truthful and the false people 294
    264. A detailed exposition of the stand of Imam Ahn I:Ianifah 296
    265. Varieties of Kufr (infidelity) 299
    266. Iman (Faith) and the successive traditions 299
    267. Succession or continuation of authorities 299
    268. Hierarchical succession 299
    269. Constancy of a common factor . . . 300
    270. Iman a light and its grades are determined by Acts 301
    271. The meaning of '~~I c U~I IJ.) l.).r.J' 'That they may
    add faith to their faith' 303
    272. The oath of Ric;:lwan 303
    273. lmarn Abu l;lanJfab and 'Alla mah ZamakhshrI 305
    274. The Ayah explained 305
    275. By excess of guidance is implied continuation and pre-
    servation of the guidance itseJf... 306
    276. Relationship between organs and natural capacity 308
    277. Susceptibility is a condition to avail benefit of faith 311
    278. Possibilities for the excess of faith 312
    279. An admonition 312
    280. Another admonition . . . 314
    281. Obligations, Sharai', lj.udfid, and the tradition explained 316
    282. A detailed explanation of ~ ~ 318
    283. Distinction between advice and actual observation 319
    284. Rebuttal of false doubts about '\iJI Y;" and '\,..._µ rJ_,I" 320
    285. Distinction between the negHgence of the pious and the
    negligence of the impious 322

    ( l2)
    S. No. Subject Pages

    286. Complete belief saves one from si ns 324


    287. The reality of piety ... 324
    288. Degrees of piety 324
    289. A glance at the arguments of Imam Bukhari 327
    290. Imam Bukbari's view according to the f!adlth 328
    291. The disorder of words in the f!adlth 329
    292. The secret of precedence of fasting in narration 329
    293. The order of the precedence of fasting and pilgrimage
    in the Qur'an 330
    294. I mp ortance of Chronology 332
    295. The first doctrine 333
    296. Rejoind er to Ibo Taymiyah on ;,_;.. ;-~ 334
    297. Com ment on Imam Ghazal'Is argument 334
    298. Imam Abu ~anifah and Imam Ja'far al-Sadiq on Ism
    Al-A'zam 334
    299. Back to the topic again 335
    300. Arkan Arba'ah Explained 335
    301. The magnificence of God and Mal}.bu blyat 335
    302. $alat and Zakar 336
    303. The reality of $alat in the light of its components 336
    304. Explaining the words used in the call for prayer 336
    305. Etiquette prescribed for presenting oneself before God 337
    306. Reverence due to the direction of Ka'bah (Qiblah) 338
    307. The grandeur of the office of Imam of prayer 338
    308. SU.rah A/-Fati}Jah: Titles of honour, courtesy, and
    su bstance of supplication 339
    309. A brief survey of the con tents of the Surah Al-Farl/:zah 340
    310. Sanction by G od on the sentences of the Surah
    Al-Fati}Jah 340
    311. The Qur'an as an answer to prayer 341
    312. Prayer for safety and asking blessing the Holy Prophet
    (r1--' ~ .!ii J.,..) 342
    313. The significance of Zakat 342
    314. The wonderful wisdom governing the scale of taxation 343
    315. The relationship between Zakat and prayers 343
    ( 13 )
    S.No. Subject Pages

    316. Fasting and lfajj 344


    317. Fasting and 1JaJ1 as manifestation of the Love of God 345
    318. ll]ram 345
    219. Tawaf, Ejajar Aswad, and Multazam 346
    320. Objection to the ",.:;. .~u~" "loveliness" of God Answered 346
    CHAPTER III

    321. On matters relating to faith 348


    322. Relation between chapter and the Ayah 349
    323. Difference in the words employed in the narration 352
    324. Alla.mah Ibo l:fajar's lapse in this regard 352
    325. Difference between preference and application 352
    326. Researches by scholars on sections of faith 353
    327. The best thesis on the different aspects of faith 353
    328. The literary meaning of " l::~" ... 354
    329. The meaning of " l:~" in the Sharl' ah 355
    330. Modesty and the status of IfJsan (benevolence) 355
    331. Modesty observed by l:fadrat 'Uthman 356
    332. rslam modifies th e practice of good attributes 357
    333. Sum total of the discussion 358
    334. The different kinds of foul aspects of modesty 358
    335. Modesty intellectually defective 358
    336. Comparison of the different kinds of modesty and the
    reasons for preference 359
    337. Criticising lawful act of the Holy Prophet (~-'~~ I J,..)
    on the plea of convention should be avoided 359
    CHAPTER IV

    338. Due regard for the interpretation of the wisdom of the


    Holy Prophet(~-'~ ~ 1 J...) 361
    CHAPTER V
    CHAPTER VI
    339. Greetings (Salam) the best gift M 363
    340. Greetings from God and salutations among the inhabitants
    of paradise 364
    ( 14)
    S. No. Subject Pages

    341. Salam by the Angels 364


    342. An investig~tion into the different answers concernmg
    the above lfadith 365
    343. An excelJent explanation for the difference in answers
    to the same question 367
    344. Priority as a whole or in part 367
    345. Difference in replies because of variation in the stages
    346. of pre-eminence 368
    347. Priority of some acts is based upon universal truth 368
    348. Pre-eminence of some acts due to the dignified reward
    in after-life 369
    349. Pre-eminence of some acts due to extreme humility M 370

    CHAPTER VII

    350. Dubiety No. l and its answer M 272


    351. The meaning of lfadfth, ""='"-':J ~ ~,, 372
    CHAPTER VIII

    352. The meaning and kinds of love 375


    353. Natural love 375
    354. Love due to favours ... 375
    355. Love due to beauty . . . 375
    356. Love on account of merits 375
    357. Love based on reason 376
    358. What kind of love is intended in this lfadith1 376
    359. An example of love by wisdom and love by Faith 376
    360. An An~arI Woman 377
    361. 'Abdul1ah bin Zayd bin 'Abdi RabbihI 377
    362. Hadrat .
    . . 'Abdullah bin Hadhafah SahmI 377
    363. Love for Prophet(~-'~ .iill J,..) is included in Love for
    Allah 378
    364. Qa<;li 'Ayac;l and QurtabI's interpretation 380
    365. Objection and its reply regarding ~a<;lrat 'Umar's lfadith 380
    366. Beauty of f.Iac;irat 'Urnar's statement 380
    367. Results of love 381

    t 15)
    S. No. Subject Pages

    CHAPTER IX TASTE OF FAITH 381


    368. Sweetness of belief and nearness to Allah and Prophet
    (rJ--' ~..:ii i J.....) 382
    369. Meaning of nearness to A11ah 382
    370. Explanation of t....i. 1_,... L..... " Things other than the two ,
    i. e., AIJah and His Prophet (rJ-_, ~ ~ 1 j.P) 383
    371. Loveliness of the Prophet (cJ--' •# ..:iii J..,..) 384
    372. Refinement of expression 385
    CHAPTER X 386
    373. Disputes among companions about fighting aga inst
    infidels 386
    CHAPTER XI 387
    374. The meaning of Bay'at 389
    375. A significant point in the A.yat about slaying children 390
    376. A significant point in the Qur'an about Ramac;lan 390
    377. Contradiction in Al]adrth 392
    378. Are l!udud Kajfarah or not? 393
    379. l;Ianafis' first argument 393
    380. Modern critics of Islamic I;Iudud 394
    381. I;Ianafis' second argument 395
    382. The statement of Shaykh al-Hind on l;Iudud 396
    CHAPTER XII
    383. It is religious to run away from mischief 396
    384. The theme of the chapter 396
    385. Running away from corruption and Rahbaniyat 397
    386. Secluded and social life 398
    CHAPTER XIII
    387. The saying of the Prophet (rJ--' ~ ..:ii i j...) 398
    388. 'llm and Ma'rifat 398
    389. The object of Imam Bukhari 399
    390. Stages of knowledge .. . 400
    391. The law of nature 403
    ( 16)
    S. No. Subject Pages

    392. Ao example of "T know more than you do" 403

    CHAPTER XIV

    393. The object of Imam Bukhari 404


    CHAPTER XV

    394. Imam Bukhari's purpose 405


    395. Spiritual matters will be manifest in the Hereafter 405
    396. Comprehensive knowledge is reserved for Allah 406
    397. Refutation of the Murji'ah and Mutazilites 406
    398. Stream of lf.ayat or lf.aya 406
    399. An objection and a reply 407
    400. Superiority of Abu Bakr ~iddiq 407
    401. Excellence of 'Umar 408
    CHAPTER XVI
    402. Imam Bukhari's object 408
    403. Modesty has been enjoined by all Prophets 409
    CHAPTER XVII
    404. ~ifi~ Jbn ~ajar'i view regarding the above 410
    405. l:lafi~ Badruddin 'Ayni's opinion 410
    406. Imam AJ;imad and abandonment of prayers 411
    407. An interesting dialogue between Imam Shafi'i and Imam
    AJ;imad 411
    CHAPTER XVIII

    408. Imam Bukbari's first argument in support of the above 412


    409. An objection to the word inheritance used above 412
    410. Jmam Bukhari's second argument 413
    411. Imam Bukhari's third argument M 414
    412. Imam Bukhari's fourth argument 414
    CHAPTER XIX
    413. Imam Bukhari's object and 'Alla.mah 'Utbmani's fourth
    discourse 415
    414. Three formal ways of embracing Islam 416
    415. Explanation of the lf.adith of the Chapter 416

    ( 17)
    S. No. Subject Pages

    CHAPTER XX

    416. Publicity and flourishing of Islam 417


    417. The first point in ~ac;lrat 'Ammar's discourse 418
    418. The second point 419
    419. The third point 419
    420. ~ac;lrat 'Ammar and l:iafi?-
    ' AynI 419
    421. Why did Imam Bukhari repeat one IJ.adlth 419
    422. The Tma m's special me rits of reasonin g 420
    CHAPTER XXI

    423. "j;s- c)., ~ (Disbelief below disbelief)


    /'' 422
    424. The e.lernents of belief In a disbeliever 423
    425. No disbeliever can be called a Muslim fo r having certai n
    qualities of a Muslim 424
    426. Stages of Iman and kufr 424
    427. ?ulmun duna ~ulmin 425
    428. Shlrk duna Shirk 425
    429. Nifaq duna Nifaq 426
    430. Ku fr, ?ulm and Nif aq 426
    431. The meaning of Duna 426
    432. Difference between kufr and kufran 427
    433. The final discourse on the word duna 427
    CHAPTER XXlf
    434. Objects of IJ.adzth 430
    435. Use of an adjective for a verb 430
    436. To can a person ka.fir 431
    437. Priest Funder's Fraud 433
    438. Difference between what bewilders intellect and what is
    impossible 433
    439. An evidence regarding 'Uzayr (Ezra) 434
    440. Truthfulness of the Qur'an and disbelievers' nonsensical
    views 434
    441. Difference between intentions and anxiety 436
    CHAPTER XXIII
    442. Kinds of ?ulm 439
    ( 18)
    S. No. Subject Pages

    443. Why did not the Companions interpret ?-ulm as Shirk? 440
    444. Evidence for interpreting ?ulm as Shirk 440
    445. Contest with the Mu'taziJites 441
    CHAPTER XXIV
    446. Imlm Ghazali's discourse on breach of promise 445
    447. Difference between hypocrisy m work and hypocrisy
    belief 446
    448. Iman, .fisq and nifaq according to Shah Waliullah 447
    449. The Qur'an and characteristics of a hypocrite 448
    450. PbiJosophy behind three signs of hypocrisy 449
    451 , Reason for not calling a Muslim hypocrite 450
    452. ~asan Ba~ri's change of view 450
    CHAPVER XXV
    CHAPTER XXVI
    453. A martyr goes to Paradise immediately 457
    454. I:Iabib Najjar's martyrdom 457
    CHAPTER XXVII
    455. Relevancy with objective 458
    456. Remission possible only when nothing repugnant to it 459
    457. Attributes of acts 459
    CHAPTER XX.VIII
    458. A dubiety to the arrangement of chapters 460
    459. Dubiety W 461
    460. Explanation 461
    CHAPTER XXIX
    461. l!ana.fiyyat, Judiasm, and Christianity 465
    462. Relevancy and the purpose of translation 465
    463. Rewards far in excess in comparison with prayers 466
    464. Direction for mediation and moderation 468
    465. Obligatory and optional observance 469
    466. Happy tidings or basharat 470
    467. Times of gladness 471
    468. Periodical aid 471
    ( 19 )
    S.No. S ubject Pages

    469. The meaning of isti'anat (help) 472


    CHAPTER XXX
    Prayers a re a part of the Faith . . . 472
    470. The connection 473
    471. The meaning of the Qur'anic verse in the present
    chapter 473
    472. The natural predilection of the H oly Prophet towards
    the Ka'bah 475
    473. Owners of the Elephants 476
    474. Why was Je rusalem th e fi rst Qiblah of Islam? 477
    475. commandment or personal judgment 478
    CHAPTER XXXI
    476. What is the meaning of beauty of Islam : 483
    477. Why did Bukhari omit the second part of the lfadlth 487
    478. Opinions regarding th e good work of disbelievers 487
    479. Good deeds devoid of spirit 489
    480. Good deeds of a disbeliever and benefits in the hereafter 490
    481. Alleviation of punishment 490
    482. Alleviation of punishment in the beginning and in
    the end 491
    CHAPTER XXXII
    483. The best obedience t o AlJab the Mo~t Exalted is one
    which is perpetual 49 J
    484. Objec t of the lfadith 49 1
    485. ~afi~ Ibn ~ajar's view 492
    486. Praise on one's face ... 492
    CHAPTER XXXIII
    487. Connection 494
    488. Doubt of repetition and its removal 494
    489. Comment on Imam Bukhari's argument 495
    CHAPTER XXXIV
    490. Zakat (poor-due) is a part of Islam 497
    491. The meaning and relevancy (of the quotations) 498
    492. The problem of Witr (Prayer) 500
    ( 20)
    S.No. Subject Pages

    493. On repeating nafl prayer when not timely performed 501


    494. Shawafi' on repetition of Na.ft not being necessary 502
    495. l_Ianafites on tne necessity of performing non-obligatory
    Prayers again 502
    496. Preference of the arguments of the ~anafites 503
    497. Some difficulties 504
    498. Negligence in performing acts according to tradition 504
    499. An interpretation by Shaykh al-Hind 506
    500. On differences and conflicts in narrations 506
    501. No exemption from obligatory prayers 507
    CHAPTER XXXV
    502. The object of chapter 509
    CHAPTER XXXIV
    503. The objective 511
    504. A reply to Zamakhshari's argument on destruction
    of deeds 512
    505. Reply to the interpretation of Ibn al-Qayyim on the
    destruction of deeds 513
    506. Meaning of lfabt 514
    507. The view of Ibrahim Taymi 515
    508. The view of Ibn Abi Mulaykah 515
    509. .
    Hasan Basri's
    . view 517
    510. Reply to the Murjites' view 520
    511 . The second dubious view of the Mu1jites 521
    512. On the Day of Judgemnt qualities will assume the form
    of object itself 521
    513. Qura' nic interpretation by the Prophet (rl--' ~.ill ~) 523
    514. Quarrelling with each other is the cause of deprivation 524
    515. The verdict of religious scholars on repetition of sins 526
    CHAPTER XXXVII
    516. The real implications of Iman, Islam and llJ,san 533
    517. Religious Jaws, mystic path, spiritual knowledge 534
    518. The stage of being chosen and of turning (towards God) 534
    519. Interpretation of llJ,san by lbn ~ajar 535

    ( 21)
    S.No. Subject Pages

    520. The place of Mushahdah (personal observation) and


    Muraqabah (meditation) . .. 535
    521. Comments of Nawawi and Maw Jana Sindhi on JIJ.san 537
    522. Summary 537
    523. The mention of Iman (faith), Islam and I}J.san in the
    Qur'in 538
    524. Arrangement of Jibra'il's questions and the connection
    with each other 539
    525. A doubt ... 540
    Answer 540
    526. Universal knowledge is the attribute of God alone 542
    527. The title of 'Alim al-Ghayb (knower of the unseen) 544
    528. An anecdote about Imam Malik... 544
    529. Keys of the invisible 545
    530. Why were five unseen things particularised? 545
    531. The meaning of Ghayb (unseen) 546
    CHAPTER XXXVIII
    532. Reason for the chapter without subject-matter 546
    533. Shaykh al-Rind's view 547
    534. Partition of lfadfth 547
    CHAPTER XXXIX
    535. The object and connection with the subject-matter 548
    536. Detailed discussion on Mushtabahat 549
    537. Difference between Mushtabahat and Wasa wis 550
    538. Reason is located in heart or brain 551
    CHAPTER XL
    539. Distinguishing position of the teacher 553
    540. Four or five things 556
    541. 'Alla.mah Sindhi's expJaoation of the controversial points 557
    542. Why is lfajj not included in the IJadlth ? 557
    543. Relevancy and object of the IJadlth 558
    CHAPTER XLI
    544. Relevancy and object of [Jadith 559
    CHAPTER XLII
    545. The meaning of Nasihat 562
    CHAPTER XLIII
    546. Relevancy of The Book of Knowledge aud The Book of
    Faith 564
    547. What is 'Ilm (Knowledge) 564
    ( 22)
    S. No. Subject Pages

    548. To understand ' Ilm depends on our understanding of 'Aql 564


    549. 'Aql (Reason) and Sbari'at (Islam) 565
    550. Excellence of Knowledge 565
    551. Grades of knowledge 566
    552. 'AynI's and Sindhi's opinions regarding "J_,i" 567
    CHAPTER XLIV
    553. Explanations of the above 568
    554. Relevancy and Object 568
    CHAPTER XLV
    555. The substance of lf.adlth 569
    556. Relevancy and object of the lf.adlth 562
    CHAPTER XLVI
    557. Different ways of narrating AIJ,adlth 571
    558. I;>ifferent ways of acquiring lf.adlth 571
    559. Relevance of lf.adlth and its subject-matter ... 572
    560. Comparison of a Muslim with palm tree 573
    CHAPTER XLVII
    561. Relevancy and object 574
    562. The substance of lf.adfth 575
    CHAPTER XLVIII
    563. There is no mention of lf.ajj in this lf.adlth 579
    564. Ibn al-Tin, Waqidi and Ibn ~ajar 579
    565. Connection between lf.adlth and subject-matter 580
    CHAPTER XLIX
    566. Connection 581
    567. Relevancy of lfadlth and subject-matter 583
    568. Relevancy of lf.ad'ith and subject-matter 584
    569. The End 584

    The composing, transliteration, Block-setting and layout of


    Fad/ aJ-Barl Sharhe Bukharl Vol. I in English have been carried out
    b~ · Idarah t.Hume Shariah. The printing has been done by Javed and
    Anjuman Presses, Karachi.

    ( 23)
    F OR EWO R D
    by
    Dr. lshtiaq Husain Qureshi
    Most of us who have been educated in accordance
    with the academic methods of the West are ignorant of
    the depth of the tradition of Islamic learning still kept
    alive in some of our Madrasahs and Dar al-'U/Ums.
    Indeed the dialogue between scholars in the two tradi-
    tions has ceased to the extent that they have become
    total strangers to one another. The world of Islam is
    for that reason, the poorer. If some of us get an inkling
    of the depth of scholarship available in our old style
    academic institutions we are stricken with a sense of
    loss that defies quantification.
    lt was my good fortune to come into contact with
    the late 'Allama Shabbir Al,lmad 'Uthmani during the
    early years of Pakistan and the last years of his I ife. I
    cannot claim even a superficial knowledge of the sc iences
    jn which be excelled, but J could discern a sharp in-
    tellect, a depth of learning and a mastery of religious
    and scholastic disciplines that be professed. Indeed he
    was, as would be readily conceded by many deeply
    learned scholars of these subjects; a true and ilJustrious
    representative of the tradition to which be belonged .
    He has left behind him a valuable contribution to
    the exegesis of the Qur'an and his commentary on the
    well known collection of Hadlth known as Sahih Muslim
    bas gained not only acceptance but recognition in all
    learned circles which deal with the traditions of the
    Prophet, on whom be peace and blessings of the
    Almighty.
    Scholars in the West are fully aware that some
    valuable books have originated in courses of lectures
    delivered to students by learned professors; but there
    would be very few instances of a book of such dimen-
    sions as Facf.l al-Barr having grown from class room
    lectures. This in itself is a commentary upon the
    excellence of the quality of some of the teachings in the
    leading seminaries of Islam. Mawlana Mul).ammad
    Anwar Shah, a well known scholar of lfadlth lectured
    on Bukhari in the Jami' al-lslamiah Dabhe1. MawJana
    Sbabblr Ahmad 'Uthmani at that time lectured on
    Muslim and Baaycf.ii.wl. On the retirement and subse-
    quent death of Mawlana Mul)ammad Anwar Shah,
    Mawlana Shabb1r Al).mad •Uthmani started lecturing on
    Tirmidhl and Bukhii.rl. This book has come out of the
    Mawlani's lectures on Bukhiirl.
    His commentary upon Muslim, Fatl;z-al-Mulhim
    though still incomplete is a regular book, written as such
    in three vo]umes, but his lectures on Bukharz were de-
    livered to students, one of whom took copious notes
    and showed them to the Mawlana. But they remained
    notes, taken during lectures. Naturally they were not
    organized into a book, the documentation and cross
    references ware sketchy and needed amplification and
    even verification. The Mawlana had a prodigious
    memory, because he spoke without notes; yet his com-
    ments were so rich and learned that it would have been
    a terrible loss if they had been lost to prosterity.
    The production of a book from such materials was
    not easy, therefore those who looked at the notes were
    overwhelmed with the awe-inspiring magnitude of the
    work needed to organize it properly into the form of
    a book. Mawlana Qagi 'Abd al-Ral)man undertook
    the onerous task and has produced the first volume, of
    Faq/ al-Barz, another has been completed and he is now
    working on the third. The book is to cover twelve
    volumes, which shows what a large undertaking it is fo r
    one scholar. The publication of the book, when com-
    pleted, in Urdu will be a great achievement in itself,
    but almost a simultaneous publication of an English
    translation is a very great venture indeed.
    Mawlana Qagi 'Abd-al-Ra~man has done an ex-
    ceJJent job in the Urdu version, which reads as fluently
    as a detailed version would have been by Maw Jana Shabbir
    Al).mad 'Uthmani himself. He has left no missing links
    either in the documentation or tbe cross references- a
    stupendous task in itself-and has entered so thoroughly
    into the spirit of the material that the reorganisation
    bears the hall mark of learning and full understanding.
    Bukh?i.ri's Saht:h is an extensive collection and con-
    sists of trad itforis °(A/:iaduh) on practica1Iy every aspect
    of Muslim belief and religious life. Mawlana Shabbir
    Al)mad 'Uthmani's commentary has assumed encyclo-
    paedic comprehensiveness and proportions. The scholar,
    the research worker and the layman alike wilJ find it a
    store house of information on Islam. This book is
    most certainly a land mark in the history of the litera-
    ture on Islam and will have to be consulted by every
    student-Muslim or non-Muslim-in future.

    lshtiaq Husain Qureshi


    FADL AL-BARI IN ENGLISH
    Hakim al-Islam Mawlana Muhammad Tayyib
    Rector, Dar al-'Ulum, Deoband
    GLAD TIDINGS FOR EUROPE AND AFRICA
    MAY GOD RAISE SUPPORTERS IN ALL DIRECTIONS
    Congratulatory messages have been pouring in from
    all par ts of the Muslim world on the editing and pubJi-
    cation of the Urdu Commentary on the $a/JllJ. Bukhari
    entitled, Fa<j/ al-Bari on the lectures by Shaykh al-Islam
    MawJanl Shabbir Ahmad 'UthmanI. Prominent scholars
    of lf.adlth and theology experts in Islamics and thinkers
    and o thers interested in the promotion of spiritual
    knowledge alJ have acclaimed it as an important con-
    tri butio n to the real understanding of the traditions of
    the H oly Prophet (ri--' ~ .iiil J,..).
    T o carry th e message of the H oly Prophet
    (~L._, ~ ..iii
    J.-) to the EngJiah knowing world as well,
    it was decided sim ultaneously to publish the English
    tr:inslation of Farjl al-Borl, and by the grace of Almighty
    Allah we are now in a position to present to scholars all
    over th e world, both Muslim and non-MusJim, the
    Engl ish translation of the first volume of Faql al-Barz. ft
    proved to be a herculea n task, but it is hoped, carried
    out equitabl y despite innumerable hurdles.
    The ldarah-e-'UJUm-i-Shar' Iyyah bas maintained
    regular contact with its academic centre, Dar al-'UIUm
    (Deoband), as also with its Rector, Mawlana
    MuJ:iamrnad Tayyib, the patron of Ida.rah . He too has
    conveyed to the ldarah his es teem ed views on the pub-
    lication of English translation of Facjl al-Barz, as under:-
    "Praise be to Allah, and peace be on His Prophet.
    J t is difficult to find proper words to recompense
    the great service done by Maw lana Qa<;ii 'Abd C:l 1-RaJ:iman
    to scholarly circles by editing and publishing Facj/ al-Barr.
    Jt i::; an Urdu Commentary on the $a~l/:t al-Bukhari, as
    annotated by the great scholar of Islam Mawlana Shabbir
    AJ:lmad •UthmanI.
    The treatise is of permanent value, its scope is aJl
    embracing, and its reward beyond description. This
    Commentary encompasses not only theological know-
    ledge but is also the repository of general knowledge of
    mundane affairs. And to crown this laudable effort a
    beginning bas been made to render this Commentary
    into the English language. Some of its preliminary
    portions have been sent to me for my perusal. I am
    confident that not only Muslims will benefit spiritually
    from this work of everlasting value, but the people in
    the European countries in genera] and the Westernized
    people in particuJar, who are now in the grip of material-
    ism, also will find spiritual solace and guidance. They
    too will now become familiar with IsJamic knowledge
    and wisdom.
    The Dean of the Faculty of lfaquh at Dar al-'UIUm
    a t D eoband {l ndia) and founder of th e Institution
    MawJ ana Mul}.ammad Qasim sometime, before his
    demise, had expressed the wish that he might learn the
    EngJish language and go to Europe to tell the Western
    sch0lar that wisd om was n ot that which they held to be
    wisdom, but it lay in the instruction imparted to man-
    kind by the Final Prophet of God Mul}.ammad
    (cJ-J ~ .:ii i J.,.>) to enlighten th e hearts and brains of the
    people on the basis of divine inspiration. But un-
    fortunately Mawlana Qasim died before his wish could
    materialise.
    It is very much gra tify in g tbat Maw1ani Qa<;II 'Abd
    al-Ral}.man has undertaken to give a practical shape to
    the wish of Maw Jana Qasim. The main reason for under-
    takin g th is stupendous task is the fact that the compiler
    of Fadl al-Baff 'Allama 'Uthmani bad full command of
    the teachings of Mawlana M u~1arnmad Qasim and used
    to refer to them in his lectures on the Qur'an and lfadith.
    The impress of Mawlana Qasim's teachings is found in
    Mawlana 'UthmanI's Commentary on the Qur'an en-
    titled Fawa'idi Qur'an and his ex.:!gesis of the $af.zlf.z Muslim,
    entitled Fat}J. al-Mu/him .
    The same trend of tbjnking is lully reflected in
    Facf.I al-Barz. So when its English translation would
    become available to the peopJe of Europe and Africa, it
    would mean that the last wish of Maw Jana Qasim would
    have been fulfilled. It would prove to be a great boon
    to the peoples of the two continents. Let us hope that
    people will come forward every where to spread this
    Islamic knowledge and spiritual guidance to every nook
    and corner of the world.
    MawJana Qa<;ll 'Abd al-Ral).man deserves our grati-
    tude and congratulations for giving a practical shape
    to the wish of Mawlani Qasi m by publishing Fa41
    al-Barz, in English. He bas proved to be a true scion
    of bis alma mater, the Darul 'UlUm at Deoband.
    Undoubtedly, as the spiritual light enkindled by
    Mawlani Qasim would spread far and wide, his soul
    also would feel more and more peace in the Hereafter.
    Qa<;II 'Abd al-Ral}.man too has secured for himself
    both in this and the next world a place of pride. While
    be bas improved bis own mundane and spiritual pros-
    pects, he has also undertaken to diffuse the spiritual light
    enkindled by Mawlana Qasim all over the globe.
    The task is stupendous, its amplifications defy des-
    cription, and spiritual advantages limitless, How one
    can pay tribute to such a gigantic effort except say:
    " The periscope of my sight is limited while the
    beauty of thy flower is so variegated."
    The only recompense we may ma\ce is to offer our
    heart-felt and sincere prayers that God may recompense
    him with a good reward both in this world and the
    Hereafter.
    Tt is hoped that the English Version of Facf./ al-Barz
    wilJ be found even more useful than its Urdu counter-
    part because of its approach to a much larger number of
    people.
    May G od enable the author to complete the work
    as early as possible.
    It is also my si ncere prayer that dedicated people
    will come forward to help complete this noble task.
    May God help them all.

    Mul).ammad 'fayyib

    14 Rajab, 1395 A.H .


    Transliteration
    Please read the ' Arabic words according to the symbols of
    transliteration given hereunder :-
    b y

    t Ct

    th o.!..

    J ~
    1;l c.
    d .)

    dh ~

    r J
    z J
    s t.Y'

    sh ,,;
    I? ~

    ~ d'
    ! 1
    z j;

    t
    gh t
    f ~

    q J
    k ..s
    J
    m (
    n cJ
    w .J

    h ,.
    y t.S

    a a
    Q h
    'i i
    $ s
    4 d

    ,
    ~ z
    t
    q k
    'ALLAMAH SHABBffi AHMAD UTHMANI
    COMMENTARY ON THE HOLY QUR'AN IN ENGLISH
    A CLASSIC TREATISE ON THE SUBJECT

    Among the memorable academic achievements of


    ' Alla.mah Shabbir AJµnad UthmanI, his Commentary on
    the Holy Book entitled, "Tafsir-e-Uthmani" has won
    universal approbation.
    Commentaries on the Holy Qur'an abound in
    number, but 'Al1amah Shabbir AJ:lmad's Commentary is
    unique in its appealing style, vivid elucidation of the
    issues involved and its close relationship with the
    Qur'anic text. It has therefore rightly been acclaimed as
    one of the best Commentaries on the Holy Qur'an. One
    of its distinguishing features is that it is in alignment
    with modern thinking and requirements.
    It is therefore not surprising that Muslims living in
    countries having a non-Muslim majority are keen to
    have an English translation of this Classic Com mentary.
    In order to meet this urgent religious need of the
    Muslims of these countries, we have undertaken to
    publish in two Volumes an EngJish version of the Com-
    mentary. A former Pakistani Judge, who is also an
    English scholar with a style of his own, is now engaged
    in executing this task.
    We confidently hope this endeavour of the ldarah
    will be welcomed throughout the English-knowing
    Muslim world.

    Ida rah
    Praise be to Allah that he enabled me to go through a final proof
    of the last pages of the First Volume of Fa<;ll al-Ban in English during
    the late hours of night, this twenty-seventh day of September 1975
    (C. E.) corresponding to 20th of Ramac;lan 1395 A.H.

    How can this humble servant thank Thee, My Lord, for Thy
    abiding grace that guided him an
    through the first stage of his journey
    now successfully completed

    May Thy guidence continue to grace the humble servant till the
    end of his long journey and may this humble effort find acceptance in
    Thy sublime presence. May Thou popularise this treatise among all
    peoples and in all clines. Qac;li 'Abd al-Ra]).man
    This is the first attempt of its kind so far as the
    Science of 'lfad'ith is concerned. However, it will be
    presumptuous on our part to claim that we have been
    able to achieve what we have set out to accomplish.
    This volume covers the complete translation of
    Fa<;ll al-BarI Vol. I in Urdu. However some very difficult
    portions have not been translated which are meant only
    for research scholars. Such portions may be seen in the
    Urdu Version.
    The task indeed is very much demanding, requiring
    utmost care and devotion. Hurdles are many, sometime
    even disheartening. So whatever bas been accomplished
    is beyond our expectations. We are convinced that our
    readers will share this view. We also hope that useful
    and thought-provoking suggestions will be forthcoming
    from our learned readers for a better get-up of the second
    volume of this Commentary. All such suggestions for
    improvement will be duly considered and gratefully
    acknowledged.
    In the Name of Allah, Who is Excessively Compassionate, Extremely Merciful

    Incentive for Translating


    The Fadl al-Bari into English
    The precise title of what is known as the $a/:zl/:z Bukharl (Collection
    of Authentic AI;i.adith by Imam Bukhari) is Al-Jami' al-Musnad m;n
    lJadlth+RasU/ Allah wa Sunanihi wa Ayyamihl. No better and more com-
    prehensive titJe could have been possible for such a work on the Tradi-
    tion. The recognition and importance accorded to it can be judged
    from the simple fact that no other work on the Tradition couJd attract
    such a vast number of eminent exegetes. Commentaries on the $af,zlf,z
    Bukharl have appeared in English and French and so have its translations.
    'Allamah I;fafiz ibn I:Iajar 'AsqaJanI, 'Allamah ~afi z Badr al-Din bin
    AI;i.rnad 'AynI, Imam Fakhr al-Din Yal_lya Nawawi, Imam Abu Su layman
    KhitabI (..:iii ~""J) the author of the Mu'alim al-Sunan and I:Iafiz JaJaJ
    al-Din SuyutI (4# ..:iii ~J) are among the foremost commentators of the
    $alJ,l/JBukharl. Mawlana 'Abd al-Salam MubarakpurI (4# ..:ul ~.....J) has men-
    tioned the titles of as many as 143 commentaries in his Slrat al-Bukharl
    (the Life of Bukhari). But even this number is incomplete. None of
    the anthologies of the A1).adith except the $a/:tl/:z Bukhari has received
    compliment of the A$a/:ilJ al-Ku tub B'ada Kit ab a/-lah- The Most Authen-
    tic Book after the Holy Qur'an- and it is placed next to the Holy Qur'an
    because of its unique excellence.
    Tbe $alJ,lf.z Bukharl and the $alJ,l/J Muslim are particularly held to be
    more authentic than the other anthologies of the Al;i.adith. But while
    both are authentic, the question naturally arises which of the two has pre-
    cedence over the other. The general consensus is that the $a/Jl}J Bukharl
    jg the more authentic. But some Orientalists incline in favour of the
    latter. Such a view, how ever, is not tenable because the Bukharl has
    precedence over the Muslim on some very cogent grounds. In scientific
    and logical arrangement of the A'IJadlth suitability of captions, veracity
    of the narrators, deductive power, total absence of obscurities,
    contjnuity of the chain of narrators, causation and excellence
    of diction, both can be evenly compared. But it must not be overlooked
    that the Bukharl is the first in the field, clearing the way for the $a/Jl/J
    MusUm. Therefore, even if the .M'uslim shows improvement in arrange-
    ment and other matters, it does not diminish the comparative merit of the
    $alJ,l}J Bukharl. Such flaws of minor nature do not decrease the worth
    of a book, particularly when the writer had no model before him to
    follow.
    It would seem that MawJana Shabbir AI;i.mad Uthmani (~..:ii i 4 ...J)
    a reputed religious scholar, had been ordained by his Creator for the task
    of writing a comprehensive commentary on the $a/:il}J Bukhari in our
    times. It is well that this invaluable work relating to the Tradition is
    appearing at a time when misconceptions about I slam are being fanned
    by its antagonists. The distjnguisbing merit of the scholarly contribut-
    ions of Shaykh al-Islam Alla.mah Shabbir Al;i.mad Uthmani (~ ..:iii ~J) is
    34 FAJ;:>L AL-BARI Volume I
    that the misunderstandings created by the opponents of Islam have
    been eradicated through very sound arguments, and the distortions :nade
    by the heretics have been quashed by means of authoritative texts and
    1-.)gical reasoning. Every line of these invaluable elucidations reflects the
    exceptional greatnesss of the writer.
    Imam Bukhari has classified different A':zadfth into appropriate
    chapters according to the subject-matter deducing conclusions useful
    for human society. Mawlana Sbabbir Al)mad Uthmant has fo1Jowed
    the same course and studied the sayings of the Holy Prophet (~-' .i.::~ •.ri1 ~)
    in the light of present-day knowledge and cfrcumstances.
    Imam BukharI has displayed remarkable scholarship and compre-
    hension in his exposition of the different chapters, and various exegetes
    of the succeeding generations have concentrated their energie8 and
    thoughts on interpreting them. But it is not within the reach of everyone
    to benefit from these discourses. This work by Mawlana Shabbir Al)mad
    UthmanY (~ .u>I i..-J) on the $al:ztl:z Bukhari is meant for the present gene-
    ration. So the MawJana has assumed the stance of a teacher who has to
    carry across the significances of the Tradition to those who have no
    acce:ss to the Arabic originals or to the more advanced works on them.
    Thus, those who can not attend lectures on the Tradition or have no
    knowledge of Arabic can readily benefit from this work which has been
    given the title of the Far:Jl al-Barz (the Grace of God). In this book, side
    by side with the interpretation and exposition of the chapters and their
    significances, their relevance to the Tradition, the lectures and discus-
    sions with regard to the text, citation of the legal rulings deducible
    from the Tradition supported by sound arguments and logical proofs,
    and the reasons for preference of the approved rulings, we find niceties,
    witticisms, anecdotes and episodes. In short, there is, in this anthology,
    everything delightful and easily intelligible, in popular language, requi-
    red for both teachers and students of the Bukhari.
    It is evident from the writings of Mawlana Mul)ammad Yal)ya
    SiddiqI (JWI .iJ.1; .i...) and other scholars that this treasure of knowledge
    consists of a coJJection of lectures on the Bukhari by the late Shaykh al-
    Islam ("'-::~ .uit i........J) for which he had enjoined thorough revision with refe-
    rence to all the relevant books and authorities. It was not very much of
    a problem to get these lectures published. The real difficulty was to get
    the whole matter thoroughly revised with reference to the indicated
    allusions. This really was a matter of grave responsibility. I have left
    the language and exposition of these drafts as they were. But I have
    rearranged and adjusted the subject-matter of the exegesis. So the reader
    will find in it a concordance of the lectures and the recordings thereof.
    Now that the lectures of the Shaykh al-Islam (~ ..:iii 6-...,,..J) have been put
    into writing and the relevant books have been consulted in accordance
    with his instructions. It is still possible that some flaws in diction and
    exposition may be noticed by readers. I am fully conscious of it. But
    in view of the unusual circumstances under which the work was
    undertaken I hope the readers will overlook them.
    Men of letters, perhaps, may not be able to assess correctly the
    difficulties faced by me in this venture. It is comparatively easy to write
    on any topic according to one's own plan. But it is far more difficult to
    collate, rearrange, and revise the scholarly and erudite writings o f a
    savant of the calibre of the late Shaykh al-Islam(~ ..:iii i.......J) whose know-
    ledge and erudition have been aclCnowledged by scholars of eminence
    Volume I COMMENTARY ON THE ~AI:IIl:I AL-BUKHARi 35
    of this half century. I entertain the hope from servitors of and heirs to
    the heritage of the Prophet (r1--' ~ ..:iii j.....) that they would apprise me of
    their valuable comments and suggestions. This task is a long-term one.
    When I took it up I had no idea of its arduous nature. I am, therefore, in
    great need of the prayers of sincere friends and well-wishers who, all aflame
    with the love of the Prophet, are aflutter like a moth in its yearning for
    the flame; and I look forward to my fellow brothers in Islam that in dis-
    seminating the message of the Holy Prophet (~-' .Y.... ..:iii j ... ) they would
    join bands with me and keep me posted with their valuable suggestions.
    The late 'Alla.mah Uthmani (~ .Jili........;) had processed these valuable
    discourses before Pakistan came into existence. He hoped to get them
    published on migration to the new-born state of Pakistan. But his
    wish could not be fulfiJJed in his life-time. The votaries of the Prophet's
    heritage were anxiously awaiting that this treasury of knowledge should
    come to light. Thank God, to-day the dream of Alla.mah Shabbir Al).mad
    Uthman1, (~ ..:iii i........;) is at last being translated into reality.
    The proposal for translating the FarJ.l at-Barz into English was made
    at Madinah when I had the privilege of visiting the Holy City after years
    of toil in the field of the lf.adlth and presenting the fruits of my efforts
    at the shrine of the Holy Prophet(~-' .Y.... ..:ill j...). My Shaykh (Spiritual
    Guide) Mawlana Mul).ammad Zakariya (JWI & ..1..) also happened
    to be there and I had the felicity of his company which I treasure as a
    great honour and a great asset of my life as it proved a great stimulus to
    me in undertaking this task.

    I was also advised by many friends to get the work translated into
    English as the mission of the Holy Prophet (r1--' .Y.... ..:iii J ...) is for all man-
    kind and Muslims are spread all over the world. The English translation
    of the work would be useful for Muslims and non-Muslims alike, parti-
    cularly for the former in view of the fact that the present-day thinking
    is being influenced by secular thought, and for the latter, in general, in
    order to remove the misunderstandings about Islam prevailing among
    them. The following ayah was recited at a sitting in Medina:
    And We have not sent thee (0 Mul_lammad) 'Cl,., . ; \'.::,'('"oe:~~\,., ,,;.,,ff",,;
    save as a bringer of good tidings and a warner _,~~~.....':J>"y~,;\ \...-'
    unto all mankind, but most of mankind know ~,.... "'cY' ' ' 1"'-:°',,... ,~,, ~ ,..." ctt,..\~~ ,,,.
    not. (Qur'an 34:28) <~'l:-1'-='~~u,:! l:..l ~\~..h.r..~

    This ayah moved all of us deeply and inspired us to get this work
    translated into English as early as possible, for the mission of the Holy
    Prophet (rl--' ~ ..:iii j.....) is not confined to Arabia only but is for the whole
    of humanity in order that good and evil may be made distinct.
    How Man Can Attain Immortality
    I firmly believe that the inspiration to render Facj.l al-Barl into
    English was received as a boon from the sanctum of the Holy Prophet
    (r1--' ~ ..:iii j ...) and a succour from God to serve the cause of lsJam.
    Those who were instrumental in giving this idea a concrete shape deserve
    their names to be inscribed in letters of gold. There is no doubt that their
    devotion to the Holy Prophet (~-' .i..::U:. ..:iii j...) and to the eternal message
    he has brought for mankind has made them immortal.
    36 F AJ;>L AL-BARI Volume I
    Man is mortal but the desire to attain immortaJity is there in him.
    Devotion to truth makes him immortal. Although those who were asso-
    ciated with the idea are now far off and thousands of miJes intervene
    between us and th em, nevertheless, the unity of purpose has removed
    a]] geographicaJ distances and it seems as if we were members of the
    same fraternity Jiving in different pJaces and co-operating in the com-
    pletion of this task. The names of the iJJustrious persons who gave birth
    to this idea are :
    AL-HAJ GOOLAM HOOSEN MOHAMMED RANDEREE
    AL-HAJ ABDULHUQ MOHAMMED JASSAT
    AL-HAJ EBRAHIM AHMED BHABHA, BELFAST
    AL-HAJ HAFEZ AHMED ISMAIL BULBULIA
    I have mentioned these names so that readers of the English version of
    the Facf.I al-Barz, wherever they might be, should cherish their memory and
    pray for them.
    Role of the Ummah in Guarding Islam
    N othing can match the achievement of Muslims in preserving the
    sayings, Jife-events, and deeds of the Holy Prophet (r1-.J ~ .ui1 ~).What
    could be more astonishing than this that the names and biographical
    sketches of n o Jess than thirteen thousand persons who had the privilege
    of the company of the Holy Prophet (r-1-.J ~ -Ull j ....) were recorded in an
    age when the art of writing and compilation was in its inception. The
    Tabaqatibn S'ad, Kitab al-$a~abah ibn Sakan, KitabLe 'Abd Allah Bin 'Ali
    ibn Jarud, Kitab al-'Aqzli fi al-$ahlJ.abah, Kitab ibn 'Ali Hatim al-Razz,
    Kit ab al-Azrak, Kitab al-Dulabz, Ki tab al-Baghawz, T abaqat ibn Makula,
    U$d al-Ghabah, Al-lsti'ab and al-I$abah an~ exclusively concerned with an
    account of th e life-events of these illustrious persons. Was it possible that
    the names and biographical notices of so many companions of any other
    individual could ever be recorded?
    Whoever is born in this worJd is bound to depart, and we are
    thankful to God Almighty that He has set us to this work of enduring
    value.
    Our Present Responsibility
    With the undertaking of the English translation, our responsibili-
    ties have doubled, as we are carrying on work in both the languages
    English and Urdu, simultaneously. The work with regard to the Facf.l a/-
    Barz, the Urdu annotation of the $alJ.ilJ Bukhari, alone requires references
    to hundreds of standard Arabic books and the preparation of the final
    draft is, therefore, a very long and arduous process. Only after sur-
    mounting the initial hurdles, can the work of printing commence.
    The English translation ntight appear to be an easy job but in fact
    it is not. In the first place, the translated passages have to be compared
    with the original and the typescripts are sent to th e members of the
    Board who examine the translation. The staff of the Idarah-i-Ulum-i-Shar-
    'iyyah then consults the translator who gives the scripts the final touch.
    Great pains have to be taken by the staff to ensure correct transliteration
    without which the English renderings of Arabic words and names can-
    not be pronounced correctly.
    Volume 1 COMMENTARY ON THE ~AI:JJl:i AL-BUKHARi 37
    Recourse has been taken to slight omissions in the English version
    of the book, particularJy with respect to technical and minute matter.
    This decision was reached at Madinah with the approval of my preceptor
    Mawlana Mul).ammad Zakariya (JL..J1 ill; .i....) and is being given effect to.
    The Engish version of the Fa41 al-Barz would be appearing simultaneously
    with the Urdu edition. The whole work is expected to run into 12
    volumes and we have been, by the Grace of God, able to acquire the
    services of eminent scholars who can handle this task efficiently in a de-
    dicated spirit.
    I pray to God to condone my lapses in the performance of this task
    and bless this offering with His Grace, and by disseminating its benefits
    to all mankind, make it a means of enhancing the ranks of Mawlana
    Shabbir AJ;imad_ Uthmani (.!.Js. ..)ii 4,..J) and my father, Mawlana Nur
    ~usayn (.i.Js. ..)ii ....,,..J) as also a means of my salvation.

    I feel happy that I have been able to acquit myself in performing a


    part of the great task that has been assigned to me by the Grace of God
    Almighty.

    Qa.<;ii 'Abd al-Ral,lman,


    a servant dedicated to Islamic learning.

    Shawwal, 29, 1394 A. H.


    November, 15, 1974
    Background of the Fadl al-Bari
    By
    Mawlana Muhammad Yahya Siddiqi,
    Son-in-law of the late Shaykh al-Islam Allamah Shabbir Ahmad Uthmani
    Mawlana Shabbir Al).mad Uthmani (~ .ui1 "-J) was endowed with a
    special gift of communicative power and the capacity to illustrate his
    point. His contemporaries, therefore, often turned to him for resolving
    important religious problems of the day. The 'Alla. mah could explain
    higly complicated problems lucidly and was equal to any task. He had
    the same pith and substance in his conversations as he had in his formal
    writings. The points gathered from bis talks and speeches yielded a rich
    treasure of knowledge. The Mawlana's outstanding works are the Tafs'ir-
    i-Qur'an (Exegesis of the Qur'an) and the Fat}J al-Mu/him (Manifestation
    of the Inspirer), a commentary of the Muslim Sharl/. MawJana Sayyid
    Anwar Shah (~ .ui1 "-J) desired that the 'Alla.mah should undertake a
    commentary on the $a}Ji}J Bukhari also on the same Jines as he followed
    in his Urdu exegesis of the Holy Qur'an. In fact, it was MawJana Sayyid
    Anwar Shah (~ .ui1 "-;)who was the prime mover for him to undertake
    a commentary on the $a}Jll:z Bukhari in Urdu. Mawlana Anwar Shah's
    wish was virtually realised when, after his death, the seat of teaching the
    $a}Jl}J Bukhari was shifted to Dabhel under' AIJarnah Uthmani (~ .ui1 6..-;).
    After having rendered singular service in teaching the $a}Jl/:z Muslim for a
    long time, and compilation of the FatlJ. al-Mulhim, he turned his attention
    to delivering lectures on the $ab'l}J Bukhari, although it was by no means
    an easy task to discharge the onerous duties of his distinguished prede-
    cessor. This was the golden period of 'AJJamah's life because it pertained
    to the elucidation of the $a'l:zih Bukharl by him. In the very first year of
    his lectures, he associated one of his learned pupils for taking them
    down. The process of revision, additions and alterations went on for
    years. And he left instructions to turn to standard reference books as
    mdicated so far so that he specifically n oted down even the chapters of
    the books in some cases. It is thus evident that the 'Alla.mah was very
    keen to see that his work also should be a standard one, specially, with
    regard to the Bukhari and its bibliographical references. On migration to
    Pakistan, the 'AIJamah, despite his many preoccupations, was highly
    desirous of getting the book published. But he died in the meantime. A
    brochure named the Mas'alah-i-Taqdlr (The Problem of Predestination),
    from among his lectures on the Bukhari, was printed and published by
    his younger brother, the late Fac;ll-i-Haq Uthmani (~ .ui1 • ......;).The title
    was given by Mufti Muhamma9 Shafi' (JWI ill; .i...) who collated its subject.-
    matter as well.
    The question arises why the publication of such an invaluable
    work was held up for so long. I think it necessary, therefore, to shed light
    upon the reasons for the delay.
    In the margin of the manuscripts, the 'AUamah put down certain
    instructions with respect to points arising therefrom. If there was to be
    any deficiency left in some discourse it could be removed by referring to
    the elucidation of any standard commentator with regard to any parti-
    cular Tradition, opinions of the exegetes, the works of acknowledged
    Volume I COMMENTARY ON THE ~Al:IIJ:I AL-BUKHARI 39
    authorities on the Tradition like Shaykb Mul).y al-Din ibn al-' ArabI, Imam
    Ghazali, Ibn Taymiyab, Ibn Qayyim, Shah WalI alJah (~.iii 4....1 ), and
    so on. Then the 'Alla mah indicated the names of various books to be
    consulted. Research on these references and translating their original
    Arabic text into Urdu was by no means an easy task. In other words,
    the 'AlJamah made the completion of his work dependent upon these
    references. This constituted the main difficulty. Even if the brochure
    bad been published in 'Allarnah's lifetime, the same problem would have
    to be tackled. Further, the lectures as taken down by t he 'Allamah's
    pupil were to be rearranged with reference to the text of the Bukhari
    besides giving captions to the various chapters.
    In view of the importance of the book and the contribution it would
    make towards the l:Jadlth in the Indo-Pakistan subcontinent, we presis-
    tently strove to get it published and negotiations were conducted with nu-
    merous academic institutions and scholars interested in the work. These
    negotiations unfortunately failed because of serious difficulties which
    made everyone diffident. At last Mawlana Shaj'i al-~asan (JWI & ~),my
    contemporary an_d fellow student at Deoband, took Mawlana Fa<;ll-1-~aq
    Uthmani ("-:-~ .ui1 ......1 ) to Qac;li 'Abd al-Ral)man. The latter naturally asked
    why the work had remained unpublished so for Jong. The difficulties in its
    publication were explained to him. Mawlana Qac;U 'Abd al-Ral,iman
    (JWI & ~) asked for time to examine the manuscript. When I calJed on
    him again, be had made up his mind and agreed to the financial propo-
    sition. But it was advised by some eminent scholars, particularly, by
    the" AJiamah's disciples, that the benefit of the mere text would be limiteo
    only to those who are keenly interested in the literature on the Tradition.
    Moreover, there were certain portions where the expositions of the Tra-
    dition were either inadequate or absent. There was no doubt about the
    valuable nature of the lectures but these were not for the common reader.
    It was consequently decided by mutual consultation that the work based
    on the original lectures must be elaborated to highlight the 'Allamah's
    scholarship. This work of collection and incorporation of the references
    has been performed by Qac;lI 'Abd al-Ral).man with great industry and
    earnestness. It was dedicated that the full text of the Ahadlth in the
    $alftlJ. Bukharz should be incorporated along with diacritical marks so
    that the readers may recite them just like the Qur'an. The
    translation of the Tradition by Mawlana Wal;lid al-Zaman into Urdu
    was to be given side by side in the opposite column, a matter personally
    stressed by me, as the 'AJJamah liked this translation. The problem of a
    fresh translation of the Bukhari also came up for consideration. But
    Qac;lI 'Abd al-Ral_iman regretted his inability to undertake this additional
    responsibility.
    Qa<;ii 'Abd al-Ra9man (JWI & ~) deserves our profoundest thanks
    for checking up the references and comparing them with the originals.
    This alone bespeaks h is dedication to and love for the cause of Islam.
    When Hakim al-Islam Qari Mul)arnmad Tayyib (JWI & .i....), Rector, Dar
    al-'Ull.lm, Deoband, visited Pakistan, he saw for himself the progress of
    the work and offered suggestions that might serve as guidelines. Qac;lI
    'Abd al-Ral).man (JWI & ..L.) also kept Qari Tayyib (JWI & ~) informed
    of the progress through correspondence. The latter has given his appraisal
    of the 'AJlamah's work and we, therefore, need no further comment in
    this connection. It would suffice to reproduce an extract from QarI
    'fayyib's (JWI .ill> .i....) letter to Qac;lI 'Abd al-Ral)man (JWI "11; ~) on the
    completion of the first volume which says :
    40 FAI;)L AL-BARI Volume l
    May God maintain your zeal and dedication! The maxim: "every one is
    provided with facilites for the purpose be is created" fully befits you. He
    who devotes himself to the good of humanity has everything. Had geogra-
    phical barriers not kept us apart, I would have co- operated with you with all
    my heart in this sacred venture. But now I can only pray for your success.
    However, if not physically, I am sp iritually with you, as are all scholars of the
    Da r al-'Ulu m which is the result of the mutual association of learned people.
    All the learned and pious, living and dead, are with you, as in such a
    venture physical separation bas no meaning whatsoever. Neither spacial nor
    temporal proximity is necessary for a spiritual and scholarly work like this.
    Please. therefore, go ahead with your work with the same dedicated spirit.
    God is with you. Even if such a work costs one's life the achievement would
    be worth a thousand blessings. All those who are lightening your burden,
    whether they belong to Karachi or to your native town (Rawalpindi) deserve
    my felicitations. The work which you have embarked upon is in fact my
    own and that of the Dar al-'Uliim and everyone associated with you deserves
    our heart-felt gratitude.
    By the grace of God, the 'Allamah's desire has at last come to frui-
    tion and a priceless treasure on the Science of the Tradition is being
    presented to the public, of which learned scholars, students of the lf.adlth
    and even lay readers interested in Islamic literature could feel rightly
    proud. May the Almighty Allah shower His Blessings on 'Qa<;fi Abd aI-
    Ral). man who has exerted himself to the utmost in rescuing the work
    from oblivion. He has made good use of the education acquired at the
    Dar al-'UlUm and facilitated the understanding of the f!adlth. There is
    a large number of exegeses of the Qur'an in Urdu ; the same does not
    hold good about the Tradition. This deficiency has been made good by
    the present work. The 'Alla.mah had earlier completed an exegesis of the
    Qur'an called the Fawaid-i-Qur'an (Benefits of the Qur'an) after the
    death of the Shaykh al-Hind (4-" 4iil '-"";). Similarly, Maw Jana Qa<;li 'Abd
    al-Ral).man (Jl...Ji .i.U; ..i....) has taken over the task of completing the com-
    mentary on the $alJ.ll:i Bukharl left by the 'AJlamah, a service which we
    are bound to acknowledge. Now the original lectures have been turned
    into an academic work of high order and I thank Mawlana Qa<;II Abd
    al-Ral;lman (Jt...JI .i.U; ..i....) from the depth of my heart for his painstaking
    efforts.
    I pray to G od to bestow His approbation on this votive offering,
    grant a higher status to AlJamah Uthmani (.i.J."- 4iil 6--;) and make this work
    a means for the well-being of the ummalz . It is hoped that the succeed-
    ing volumes wiJJ maintain the same high standard. God will surely bless
    Mawlana Qac;li Abd a1-Ral;lman (Jl..JI .i.U; ..1...) for his efforts in bringing out
    the remaining volumes during his life-time.
    I pray and the whole world echoes :
    May be so this.

    Mul.J.ammad Yal;lya Siddiqi


    Karachi.
    17th August, 1973
    EXALTED
    Hakim al-Islam Mawlana Qari Muhammad Tayyib
    Rector, Dar al-Ulum, Deoband (India)

    Such is the Bounty of Allah

    I have before me the first volume of the Commentary on the $a/:ii/:i


    Bukharzby Shaykh al-Islam Mawlana Shabbir A1).mad UthmanI (~ ..111'-......;)
    and the views expressed about it by renowned scholars of Pakistan.
    There js no doubt that it is a very happy news and a good augury th~t
    a commentary of the A$/:i/J. al-Ku tub b'ad Kitab Allah ($aliilJ. Bukharz) is
    coming out before the ummah after passing through the highly cultivated
    mind of an outstanding thinker and religious scholars of the day.
    It is enough to say about the excellence and authenticity of this Com-
    mentary that it has been written by an eminent scholar like Hac;irat
    'Allamah Shabbir Al).mad Uthmani (~ ..111 ...,,.;).
    The more Almighty God had endowed the'AJlamah with a bright mind
    and probing intellect. These became all the more brilliant by the light
    gained on the one hand, from spirtual insight resulting from strenuous
    exercises and practice, and on the other from the Qur'an itself. Because of
    this he became an embodiment of knowledge and mysticism, extensive
    sch olarship and deep insight. Hence bis knowledge was very deep and
    saturated in the Qur'an and sunnah. A peculfar positive slant to his
    approach was provided by the scholarship which he imbibed from Ha<;Irat
    Qasim aJ-'UlUm Nanawtwi, and he often used to refer to his debt to
    Hac;irat Qasim (~ ..111 '-...,..;) by stating that had he not read Hac;irat
    NanawtwI's writings, he would have been led·astray towards mu'tazilah
    doctrines. Hadrat Shaykh al-Hind's statement about Maw Jana Na.nawtwI
    ( ~ -Ull '-...,..;)'was that even a dunce could be made into an intelligent being
    through his writings. Such gifted persons are very rare.
    Itis obvious more how briJliant a person would one be who possess,
    in telJigence to such a high degree. Because of these varied qualifi-
    cations and intellectual discipline, which had become 'Allamah's second
    nature, he could steep himself in philosophy and theology as well as
    exoteric and esoteric knowledge. Hence, whatever the problem about the
    Tradition came before him, it acquired a logical and rational character.
    Such a mind would obviously be able to penetrate more deeply into
    the Qur'an and the Tradition and to unravel their implications to which
    the commonality of mankind cannot have access. The 'Allamah, there-
    fore, acquired two singular distinctions : that of writing a commentary
    on the Qur'an in Urdu which can be called unique in its own way and
    of preparing a commentary on the Tradition. The Arabic commentary
    on the $abifJ- Bukhari written by the 'Alla.mah under the title of the FatlJ.
    a/-Mu/h;m is a remarkable work which has wrung plaudits even from Arab
    countries. The Urdu commentary on the $abzlJ. Bukhari reflects the
    'AJJamah's deep scholarship and love for knowledge and the mi/lat would
    no doubt derive the utmost benefit from it.
    What more greater blessing can one have than that he should expound
    the Qur'an, the most authentic of the Divine Books ; the $ab1/J. Bukhari,
    the most authentic work after the Qur'an and the $a/:il/J. Muslim, which
    42 F AJ;>L AL-BARI Volume I
    ranks next to the $alJ.l}J. Bukhari. It seems as if he was providentially
    destined to render this triple service to the cause of Islam.
    Such is the bounty of Allah, which He
    bestowetb upon whom He will
    (Qur'an 57:21)
    What better appeJlation could the 'AJlamah have given to such a
    choice work on sacred matters than Fadl Allah as he himself was an em-
    bodiment of God's blessings and not ·only his original name happened
    to be Fatf.l Allah but the favours bestowed upon him also constitute God's
    blessings? In fact this ayah which I have quoted is fully applicable to him
    both nominally and conventionally, superimposing the applause upon
    another. In keeping with the excerpt from this Qur'anic verse, it was
    thought befitting to caption this cursory appraisal of the 'Allamah's scholar-
    ship as the Fafj.l al-Bari. May the Almighty God shower his blessings
    on Qac;li 'Abd al-Ra\lman who undertook the overall arrangement of the
    book, fixed the headings of the chapters, and furnished translations of
    the reference material. Destiny had him marked for this noble work.
    Wrule ' AlJamah Shabbir A\lmad 'Uthmani (.i.Js. ~1 ~J) deserves the
    mil/at's gratitude for unravelling the difficult knots of the ~a~i~ Bukhari in
    a Jucid manner thereby providing healthy matter for its nourishment, it is
    no less beholden to Qac;li 'Abd al-Ral)man (JWI ill .i...) for enabling
    ummah to derive benefit from these invaluable treasures of tearing.
    ,~~~\-:',....,"(.PJ.\..DP ,~,....'- _\_~~1~\ 1.:::9\~~\r'
    ~ y.v ~1 ~ _p/b p ' I~ ~ c..:;- U 1)-J )

    He who guides to virtue is like one who acts virtuously;


    requital ! may God grant him the best

    May the remaining volumes of this book also appear in quick suc-
    cession so that they may prove a source of light to ns and add to our
    insight.

    Mul)ammad 'fayyib
    Rector, Dar ul-' UlUm,
    Deoband (India)
    Shaykh al-Hadith Mawalana Muhammad Zakariya
    Immediately after the publication of the Fart! al-Bari, Qaq.1 ~Abd al-RaJ:iman (Zlda
    Majduhum) took a few copies of the book to the holy city of Madinab to consecrate them
    to the resting place of the Ho!y Prophet (Sa/lay All_iihu alayhi wa sail am) so that these could
    be ensh_rined there. Here QaQ.i 'Abd al-RalJman _(Zida Majduhum) met his teacher, Shaykh
    al-I:ladith Mawl~na ~ul;iammad Zakariya (Zida Majduhum) and Mawlana Mu_J:iammad
    Manzur N'umani (Zidii Majduhum). Both of these divines read the Fadl al-Bari and ex-
    pressed very_favourable opinions about it. The views of Shaykh al.:I:ladlth Mawlana
    Zakariya (Zidii Majduhum) are being reproduced below. While the book had been printed.
    it had yet to be bound, and the views of the Shaykh are being included as blessings. The
    readers will be thereby enabled to evaluate the overall nature of the work through the
    comments of the Mawlana.

    Praised be God and blessed be His most august Prophet (~J ~ .uilJ,o).
    I had been hearing of the publication of the Facf.l al-Barl (Com-
    mentary of the $alfi/J Bukharl in Urdu) for about a year and a half, and
    was praying from time to time for its completion, printing, to the satis-
    faction of the readers and for the benefits that it would confer on the
    learned circles. In the beginning of the eleventh Muslim month of
    Dhiq'adah Mawlana Qac;lI 'Abd al-Ral)man (JWl.u.t; ..1..) who was responsible
    for its arrangement and printing, came to Madinah and presented to me
    a recently printed copy of the work. I was Jaid up with ·h igh fever. Still
    I could not resist the desire to listen to parts of the book. It is my pra-
    yer and one that wells up from the innermost recesses of my heart that
    his efforts may bear fruit. May he be blessed in the temporal world and
    the world Hereafter! May the scholars gain new insight from this book
    which is now before them! A Persian adage goes:
    To shower eulogies on the sun is to
    shower them upon oneself.
    This is what I feel when I write about 'Allamah Shabbir Al)mad
    Uthmani (~ .ui1 i...""J).
    Be that as it may, Qac;li 'Abd al-Ral)man is to be felicitated
    for copying the notes and references prepared by the late 'Allamah
    with utmost integrity and sedulousness. There is no doubt in their
    being most usefol, but may I suggest that these references need not be
    reproduced in full but just succinctly. There is little reason to harbour
    the suspicion that those interested in such scholarly pursuits would not
    choose to refer back to the originals and there is every reason to believe
    that a full reproduction, while extremely useful in itself, will only leng-
    then tne text of the book. This might result in delay in printing.
    May God bless Qac;li 'Abd al-Ral)man with a long life and may he
    see the completion of the task he has embraked upon!

    Mul)ammad Zakariya
    Dhiq'adah 12 A. H. 1393
    Madinah Munawwarah
    »_:) ~~
    ~l\>.' \'"'
    . ~; 1'A\\<Y'
    '!.,., ~ ~•
    ~~ 'I ... ~\JW,, ""'
    /11 the Name of Allah. Who is Excessively Compassionate, Extremely Merciful

    PANEGYRIC
    By
    The Learned Scholar, Sincere Friend, and Excellent Poet
    Al-Shaykh AI-Sayyid Mahmud bin Nazir
    Al-Tarazi AI-Madani
    (Lecturer at the Masjid-e-Nabawi, Madinah Munawwarah)

    (May Allah prolong his life to enable the scholars to b er_iefit


    from him and may He continue to shower His blessings on the Muslims.
    Amen!)

    '~ ~\'1J:.;;:~q' '~W'i:P'v~}fl#


    1. The book, the ~l:zall:z Bukhari, by Imam al-Kul (Imam of all
    Imams) Mul,lammad Ibn Isma'Il, is one that wili endure for ever.
    ~,,..,

    r..>Jl\1' -._ ;.,, ~\1.-j\.:.(~


    \ ' • \ ,;a ;' -,/ ) I r

    ~4,,,.. ., . ., - . d...o~
    ',, :' ::>'< ~\ :;\",
    \:)~ !)
    ~~
    • .,.

    2. It ranks second only to the Holy Book in authority and guidance.

    \x:,{"'.:\)
    . ,~--!~ ,\/ .,_; ,,..
    ~ , -".J l:) ~
    _,, ,,.. .. I..>- .. ,,..~•.)
    d"'""~-::;
    • .,,..r.., ,. "'-.a
    ,"'- '; ,, ~ih .
    ~_) ~~ .r \ ~ ~/r.,\.:..)
    ,,..t'
    /
    3. It is such that the Holy Prophet(~-'~ .Jil j ,.,) spoke highly of
    it! in a dream1 and directed to repose trust in it and to turn to it for
    guidance.
    -:. ~ ~ " : \ ~ ..P\ ,,..
    \,,..:>~~\ ZS~
    ''U
    4. God bestowed upon Imam Bukhari the distinction of colJecting
    Al;zadlth. He excluded from this collection all the sayings that did not
    bear proper testimony or authority.
    ( ~ , . ~~- \'.~;:s,
    ~
    ..P !'-!,,,,,, ~
    ~__,.,_,s. I~
    ,. '-'-! ?z~\
    ~•• _,• ,. h ' - )
    -~
    /
    t.rp -:.\
    5. Because of this, the scholars of the Muslim world to-day acknow-
    ledge Imam Bukhari (~ .ui1 i....,.;) as their leader and the foremost
    authority on the Tradition.
    11:;J afiz Ibn t} ajar (may peace be upon him) bas_ stated that the Holy Prophet (sallay
    Alliihu alayhi wa sal/am) asked Abu Zayd Narwa zi (may peace be upon him) in a dream,
    " How long would you go on teaching the Kitab al-Shaf'ii and not my book" Abu
    Zayd (may peace be upon him) submitted, "0 Prophet (sallay Allahu a/ayhi wa sail am)
    of God ! which book is that?" The !foly Prophet_ (sa/lay Alliihu alayhi wa sal/am)
    replied, "Jami' Mu];iarnmad bin Isma'i l (Al-Bukhari)".
    (lntroduction to the FatfJ al-Bari, Vol. II, p. 262).
    Volume I COMMENTARY ON THE ~AI;iII;i AL-BUKHARI 45
    ~ " a ,,,,.,,,., .)_,,.
    (~·-9'"
    1//,-
    ·\ ~t"U;,;i\-:J,
    ;.
    ~ v
    , .... ., ~ ..... \ -'·"'zy;"-:i"-''\:."'\
    ur"-»~
    ...,,,,,,,,
    .)~~v:-;, ,,.<..;)'! ~-:.. ~µ ,, ...,, u~_,
    6. And the scholars of all the schools of jurisprudence1 have
    acknowledged that Ibn Tsmai'l is non pareil.
    \~~~~JJ\J~~~
    :r..,;;- / . ?~s
    ~ -
    k;!,ta}~
    ~
    \ LL)~$:$
    ~ ~ ;••
    7. The Imam of every age has praised him; and as Jong as this book
    Jasts, it wi11 receive admiration from aJJ.
    \~, j~\--L~~ ,. it"' ~ ~ ~~,,,. ~ d~\-:r\$ ~.,,,
    ~
    U,;" ,, \7 ;.•• .. ,,, ~- l:,.) ,,. c ~
    8. Whosoever reads this book will feel himself t o be the most fortu-
    nate of human beings.
    \~'\"'-:'"'J...:!j\ ,,,,, :~Q &>~/-'' !;~~\'\~(9~\
    ~-'~ ... ,,, ~· ~ -' ,,, ~\ ,
    9. Mul).ammad bin Isma'Il is a venerable Imam and compiler and
    interpreter of the Tradition. From him the Muslims have benefited and
    received constant guidance.

    '~~~SJ '-.!rW""
    .:..;r-- , ~- -;.. \$._;;-:-;,. -~ -' ~\"~~~~j\-''\~~
    "" ) J - .. \' ,,,,, ~ ' ~
    10. The Islamic world will always be proud of it and its teachings wilJ
    endure for ever among the Muslims.
    ,,, ...,,,,.
    \~ _,~
    . -,,J ~\""-::0 ,,,,\ ~.... , :.
    J ,, '
    "'8",..... '-''\ """':§"'.-'- .'U
    •"'"'
    'J\ ,. . • ,,,.
    ,,._:;!. ~_r.. ~~
    ••;\::::,,
    cV• ,, ~_,-~~ ~ 'll'~-

    11. In every age, commentaries on this book would be written,


    doubts dispelled and objectives explained.
    w~)'~'\ ..
    ~j\ "°~-j\\\
    ,_J J,_,...... _/:-) . '" ,, ~
    '·' ~~J~_.,;;s,
    .... ~ .u
    ;.~-:.-~~~
    ~..?~
    12. God bestowed upon Bukhara the honour of being the birth place
    of this Imam non pareiJ .
    ,-/,,..Pl~~ -:--:.,..,,,,. ,,, ,,,,
    . \ v.::/~~ .... ' .. ~~
    -~ ~~
    13. 0 Khart:ink! Blessed be the soil that holds within its bosom th e
    sacred remains of a man so great.

    \"-:
    /
    ::>\"'
    ~ -'U~..)"
    \!'..9_,,\ ,~
    . . ,,,,. <S_j.)
    . . ,,, ~.
    ~~
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    .• ,,, ~ \~ :$'!'....P_\ ~\ ~
    ~<..>-
    .P.
    ...
    ,,:J .. Q ,

    14. 0 People of Turkistan! You have every right to pride yourself in


    a forbear who presented to the world an authentic book about the
    sayings, of the Holy Prophet (cJ--' ~~ I j ... ) habits and ways of living
    with such meticulous and painstaking authority.

    ,,.,
    , ~
    ,, :. '. _,
    "'\ ,n ,,
    ~7 ,.. ,_; \ ' :·,-
    \.) . ~¥ ~:r- .)--'.) ~
    ~ ~\ -:........ ... , ,,,
    (;.:~"'-~\\(.:.)') . ?.c~\
    ,, ~ ..... / ~ <Sy>:
    ,,· " . \

    15. May God Almighty recompense, on behalf of His Prophet


    (cJ--'~~I j.P) and his followers, the savants who founded institutions
    for imparting the l:f.adlth.
    lThat is, the four juridical schools, Shaf'ii, I:Ianafi, I:Ianbali and MalikL
    46 FAI;>L AL-BARI Volume I

    . . ::: -'-l\l;:: ;~>~\~~ ....


    \~A .. ~ ~ • :.&-'
    ~~t'.). ~\ "\:.\,}"?'" ...
    _, .~ .. ~ ,_ ,.- ~ ~ \_,
    16. One of these magnificent institutions is at Deoband, the scholars
    of wich are unsheathed swords on behalf of Islam.
    \ ~;' -:-><\V';'~~\"'::
    . -'~' .. , , . , -1)-1
    17. God has also produced a group of scholars among them whose
    ~<' ~4=4
    ~ • .. ~
    . \"J\-!U\;1 '..$~ I,,/ -'

    sole avocation is to surrender to the Will of Allah.


    < "' ~ ~ ": ..P ,;
    - -
    /..P /.
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    •• <.:.>
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    ~
    p .JI
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    ..... ~
    '~ ~. ~
    ,}

    • ~ ~- ~.;A.>
    ~ J-'\.1i\ .\\
    "
    '\\
    18. The disciples of Shaykh al-Hind Mawlana MaJ.imud al-J~la san
    are the lion-hearted soldiers of I slam while he himself was the Revivalist
    of his age.
    '.".E,, :J '; "' \
    \1.)7~ <.:.) \!::::l~
    ~ , ~ ~~(:;:°\ _,..
    - ·~ .
    19. Among those who probed deep into the respository of guidance
    and implicit and explict aspects of Islam, one was Shabbir AJ.imad.

    \~~
    ? .I ~\~1i1, c) ~~~ -;}~
    ,, """'~ _, , t:il~dhl~~\S_;
    ,,,, .. ,, .. ,,,, -,,,, _...

    20. He was a scholar and commentator of the lf.adlth and the Qur'an,
    possessed remarkable insight in fiqh and had a unique juristic
    personality.
    \~~ ~ .. . ·w\~· \~,~~
    Lt'... .. "' .~~
    .. \._,-;,.
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    ..,,.
    9

    21. He was an eloquent speaker, distinguished writer, seized with


    scholarship and was master of oratorial exposition and lucidity of
    expression.
    ,~~zJb. iL ,· ~~
    ,,. ~ <...F~ ':.-
    2~. A devoted friend and an ardent lover of the Prophet (~L.._, ~ ..iii j.....),
    his life was swayed by his greatness and sense of fidelity to him.
    p ., ... ... ,; ,,,,,.
    /"'A;; ,, ,~-::~ ,. ~ ·· ... ..--!. l~~-"'~\ ""':. ~ ~\:k;
    \~vu.Y~
    ... ... ~ ... '-'~ ~~(:~ ~ l?
    23. Read bis commentary on the $alJ.llJ. Muslim and it will surely bear
    testimony to what I say.
    ,; ,,9 ...
    \~.)\ <.?~~\ ~~~4
    , ~~ f ~ ,I, ~ ' ,, \ ,,,,_
    ~ .:>~.-' ~_,
    - ... ( ~ .. .
    "' ... / , ... :.:·:"'
    .. ~
    , V""" ~V' u-:--
    24. God has accepted his commentary of the $alJ.llJ. Muslim and his
    endeavours in this regard, as a result of which he was guided towards
    undertaking a commentary on Bukhari.
    "~ ~
    .P.
    _, ,,; ,_.
    \v...., ,,; /
    . \ ~.>D~\ :!'
    .......- ~ ~., , . ~ _, ..,; / (,
    ...P~·,· !P , ... ~ - ,,.
    / .., I

    .. v,; ... ~ \;.\.:.) .. ~~ ,,..)-' ' ... ~'{-'


    25. It is a commentary written in the language of his people so that
    its benefits may not remain confined to a few. '
    Volume I COMMENTARY ON THE SAHlH AL-BUKHARI . 47

    \d~~l\--?~~&~\"'
    ,,,(::__~--
    ,/ . ~.)
    / •;
    ~~~~'~"'~:;
    -
    \ / . ~ ~; ;;

    26. The printing of the book could not take place during his life-time
    and it could not be revised for that purpose.
    \~ 6 ~~?1"' -·p -~~
    - <..J; /<..:> ~Y"~
    ~~/~_;;~\\~(>'€)
    V' r

    27. In this delay there was some divine purpose and this pre-ordain-
    ment proved in the end very useful.

    \~j_S.; Vµ\ ~<_;:\_j.+ ~~~~~\t~I-;(;\


    28. God ordained the completion of this commentary at the hands of
    one who possessed knowledge in all the relevant branches of Islamic
    learning.
    / ~
    \i.). e, _..
    ,/ ~ ,~,V--.)
    , :." \~~ : J; ~_y
    /': ).!,
    .. "' .. "' "' ~
    29. The credit for bringing into reality, this objective goes to a favou-
    rite pupil of Mawlana ~u sayn Al:unad Madani (.i.µ ...iii 4....~1 ) who was
    a sincere and devoted scholar.
    ( _......,~j\~(Z\~I~\ _ "-·-:_,].\ ~ ,..P~,,, -:"\..bJj ~\)j\""""
    \ v-...>J; \; . / '-' ~ ~y. ~ <..:.> . / --'., u I/-J.~ '"' .
    30. It was the earnest prayer of his father that he should be well
    versed in the knowledge of Islam and devotedly follow the Prophet
    ( ~J .i.µ ...iii J...).

    \~~_,
    /~
    t:J~ ~~
    '~\ ~\ ~;; /
    ("r.\~))~)\:
    ~ "'
    :~\~_;_;
    ·· :.. /

    31 . The society of his teacher and the prayer of his father bore fruit
    and our brother turned to be a scholar and righteous man.
    ~,, ,,,._ . ~J,;
    ... -:• \ J,";_j\I~ [°I/~ ,, 1""~"' ~,, • -: I(.;.~
    ,, . 1-:w
    ,,. ~ \.?'.~ M.
    ,, /_,;,JI
    \~ ...~ ~~
    ~ ,,. v-;. ". ~ ,, .> .. ,,,•
    32. Felicitations on Qac;li 'Abd al-Ral)man (JWI & .M), for by this
    service of his, he will please his master, the Prophet Mul)ammad
    (r-.l...J .i.µ ...ill J...).
    ' ; , .... / -'1' ""'" _,
    \$$\-!&\"
    ••
    -·:>~\\ / ~
    ~~-',,,. •• ,,,.....
    _,..)~~\~..9~\.;..,,\
    '~. ('~y · -
    ~'~
    ,;
    33. Men of insight and knowledge chose Qac;li 'Abd al-Ral)man
    (JWl & .M) for this undertaking and God sustained and succoured
    him.
    "' "" ,, ,.,~• - ,, \~
    \v.::'.> "' ..,,, "'-=.... ,~ ,~
    ~ \ -- \
    ' _, _,,,,
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    '7{_

    Cl""'-' ,,..,,
    34. So he revised and corrected the text and the commentary with
    great care and arranged the chapters and captions appositely.
    "<j ,.. ., ..... :> • _, ,; \ ;' /
    ~
    ' ~
    ~ ~ ~,,,
    ,,, ,
    -, ...__..... \ ..& .... ; '
    - , \ .. , .-::
    ... ..... ; ;
    • •
    .,).-> ;' ;'
    ... ~ ;- ~ ~ I/-'
    \ ~/~<.,,...:> 11 ,..,, •• ,,, U!-1...-·
    35. And in this analysis and examination he took recourse to every
    source and completed the work in a praiseworthy manner.
    48 FAI,)L AL-BARI Volume 1

    ... ,~-" :> ,.....1!'\"''1 ,,,,,,,..... ~~~~'?< \\~/ ~ ..


    \ ~-'""° ~ .J_,.i ~ ~ \-'' • • ,, ~ • vlS..Y':'
    36. ~ay God requite him and his father, Mawlana Nur al-f.Iusayn
    (~..:iii ........J), on our behalf.
    J' ,, ...
    \ ~\ ..~-'
    -:J"' ... ,,
    ~ -""' ~4!.j\ Tt-. ~'·
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    ...
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    ~,,.,...
    i...:...A-'
    \:-;.
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    ~~I). 0 _ . . _ . , I

    37. And may God inspire all of us and the beneficiaries to live accor-
    ding to the principles of piety and the model set by the Prophet
    (~J ~ ..iii j+>).
    .... ~ .... / ""-? . \ '-". ~, .... \ ........, _, ~
    \.)~-'~ 1...-)\,,,..0 ~
    .......... .
    u ,...

    38. And may God produce among us enlightened scholars who have
    sagacity to foresee the dangers and tribulations that might befall the
    Muslims.
    ~' ~ - ~~,/,\~G" 8 ~
    ~ ..._, ~\ _, . ~.? ~ -:9\ ".'"~""
    (
    ~Y,.<.:.> ~ v-_..:>......i........ U""--:'-'
    <..S .... ~ > . . ~ ) ~ .J..f!
    39. And who show us the path of righteousness and rectitude, save
    us from our enemies and inspire us to work for Jslam that it may generate
    unity among the Muslims.
    \. .A,,. .:.... ,~J~,
    \ "'

    C..5~~
    ....... , ,,
    c:U~\....
    -,,, ~ '.,, -'
    .. \ .... :'_.... / ...._,
    ~ ~ --_.':--::
    ~
    '\ ...
    .. " .. !'

    )~y ~
    o
    ~... ~ ....
    l~/
    i...;--_,
    40. ~a]at-o-Salam on the Crowned Head of the living world, the
    Honour of the Earth and Time, I:Jac;lrat Mul).ammad (r-1--' ~ ..iii j...)
    and also on his offsprings and his comrades so long as the guidance is
    in vogue and who are the source of guidance .

    r9
    ~WI J ';'~ I o;_,, ( _,.;.
    .?

    ~I ~Y,J~~ ~\"->~
    .->cr<S1~'./~ ~~ ->''<"f/ ,./ '"

    Mawlana Shams al-Haq Afghani


    Formerly Head of the Department of Tafsir, Dar al-'Ulum, Deoband, and
    Jami'ah Islamiyah, Dabhel: presently, Head, Department of Tafsir,
    Jami' ah Islamiyab, Babawalpur
    While Imam Bukhar'i (~..ill i...'""J) has exercised meticulous care in
    reproducing in th e $al:zif:t Bukharr the most authoritative sayings of the
    Holy Prophet (r-1--' ~ ..iii j+>) be has also dwelt upon matters of juridi-
    cal mterest and deep significance. He has derived impJications from
    different A/:zadlth and divid ed them into chapters according to their
    themes together with excerpts from the Holy Qur'an from which
    principles governing life could be deduced. Imam Bukbari's quick wit,
    his remarkable memory and his vast scholarship are the other factors
    that elevate the $al:zrlf, Bukhari to a level higher than that possessed by
    other books on the subject. Just as the Holy Prophet (r-1--' 4 ... ..iii ~)
    said about the Qur'an "~~ u...;:.;.;.:;"d" (its wonders wiH never wane)
    similarly the mil/at (Muslim brotherhood) has averred its consensus
    Volume I COMMENTARY ON THE :?AI.if~ AL-BUKHARI 49
    about the $a1Jz/:t Bukhari by saying "~~ 1.$..;:...A:.:;':i" (its wonders
    never wane). 'Alla.mah lbn Khaldun states that to annotate the $2/J.l}J.
    Bukhari is an obligation of the ummah. The savants of the ummah,
    therefore, have made it the gravitational centre of all their collective
    attention and scholars of different ages have written commentaries on it
    according to their respective capabilities and expended their capacities
    in unraveIJing its mysteries.
    Now this rich treasure of knowledge and spiritualism enshrined in
    the $a}J.z}J. Bukharz is coming to the ummah in the Urdu language. The
    gems of knowledge which comefromascholarof the calibre of 'Alla.mah
    Shabb'ir Al.unad 'Uthman'i (~ .iii! ~J) are by themselves a testimony
    of their importance. Study of the Holy Qur'an and the lfaduh was the
    field in which the 'Alla mah especially excelled. I have gone through parts
    of the Commentary written by the 'AU a mah from one end to the other.
    Take, for instance, the doctrine of predestination. This is not only
    among the most baffling problems in the Muslim faith but one of the
    hardest that man's speculative and ratiocinative faculties can come
    across. The reason for difficulty in resolving this issue is the irreconci-
    ability between reason and authority. I have myself collected some
    material on it. But the 'AlJamah has advanced, through his remarkable
    intellectual grasp and eloquence, extreme] y cogent arguments towards
    its resolution. This shows that his contribution towards annotating the
    $alJi}J. Bukhari is a singular one. The analogies, arguments, and deduct-
    ions made by the 'Alla.mah as well as the forceful language suitable to
    the theme under discussion, would impress the most sceptic amongst us.
    In short, in th e sceptic world of today, the 'Allamah's work is like a
    lighthouse. In the modern age of agnosticis'TI publications like these are
    most essential; in fact, more so than they ever were. The publication
    of the' AlJamah's full work would be rendering a great service to Islam.
    The' Allamah's work, unfortunately, has so far beenJying in the Jimbo
    of obscurity. All of us, particularly those specializing in the literature
    relating to th e Holy Prophet (rl--' ~ .ui1 J.o) should feel themselves be-
    holden to Qa<;li 'Abd al-Ral;lman (JWI ill; ..L.) for reshaping this work by
    fixing the headings subject-wise, comparison and collation of cross refer-
    ences given in the text with their original counterparts, translation
    into Urdu of the original references and the inclusion of Arabic excer-
    . pts alluded to by the 'Alla.mah.
    · Preserving and treasuring the repositories of knowledge left by
    our forbears is a great service. I should like to felicitate Qa<;li 'Abd aI-
    Ral;lman (JWI ill; ..L.) for undertaking this arduous task and pray for
    God's succour to him in the completion of this enterprise.
    Shams al-J:Iaq Afghani
    Jami'ah Islam'iyah
    BahawaJpur
    ($afr 28, 1393 A.H.)
    Mawlana Muhammad Yusuf Binnawri
    Rector, Jami•ab 'Arat.• iyah, New Town, Karachi
    God be praised and may peace and tranquillity repose upon the
    slaves whom He has chosen. Now to begin. The degree of authenticity and
    acceptance enjoyed by the $a}J.l/:i Bukhari among the compilations of
    the Traditions is known to all and the attention bestowed upon it by the
    50 FA]!L AL-BARI Volume I
    ummah (may salutations and blessings be upon its founder) is evident
    from the number of commentaries written on it which next to those on
    theQur'an outnumber thoseonany other work. And since the degree of
    authenticity enjoyed by it is next to the Book of God, the ummah has
    paid so much attention to it that Muslim scholars throughout the ages
    have written many commentaries upon it and one feels astonished at
    the output which this book has generated. And just as the Holy Prophet
    (r1--' ~ .uil J...) has said about the Qur'an "~~ lJ.,a.A;.j'}" (its wonders will
    never wane), the mU/at bas also expressed a similar view about the $a/Jl}J.
    Bukhar1 "~~ u.,;..i.:S~". Every scholar of the lJadzth and student of Islam
    bas been, in bis own way, expounding the points that arise in the Prophet's
    sayings according to his own understanding. And yet their significations
    have not been fully fathomed and more work needs to be done. Among
    the scholars of Deoband who rendered service in recent years, one was
    the pre-eminent scholar of his day, Mawlana MuJ;iammad Anwar Shah
    Kashmiri, who made a singular contribution to the expounding of this
    book and bringing out the deep and subtle significations contained in
    it. It was a momentous work which he alone could accomplish (may
    God bless him). Parts of this contribution have appeared in Arabic by
    the name of Fay4 al-Barz, published in Egypt, in four volumes. After
    him, 'Alla mah Shabbir A.l).mad 'Uthmani (~ .ui1~J) was chosen by God
    to undertake this work on the same lines. It was the earnest desire of
    Mawlana Mu.l)ammad Anwar Shah (~ .uil ._,_J) that just as Shaykb al-
    IsJam 'A11amah Shabbir Ahmad ' Uthmani had written a monumental
    book in Urdu on the significance of tb e Holy Qur'an, similarly be should
    write a scholarly work on the subtleties of the $al)lb Bukharl in t~e
    same language fo r the benefit of the ummah. The' A11amah's approach m
    explaining the intricate points of the $alJ,l}J. Bukharz during his discour-
    ses on this book, was so fresh and o riginal and his language so lucid,
    elegant and exalting that no other previous exposition could equal it.
    While at the Jami' ah Islam'iyah, Dabhel, the 'Alla.mah lectured on the
    $a/JllJ. Bukharl many a time with. authoritative references, s~me of his
    advanced students took down his lectures. The 'Alla.mah revised these
    notes with necessary corrections, and gave directions regarding the autho-
    ritative books to be consulted. The difficult and trying task of colJating
    and referencing bas been undertaken by our esteemed brother, Qac;iI
    'Abd aJ-Ral)man, a distinguished alumnus of Dar al-'Ulum, Deoband.
    This volume consists of the preliminary lectures in Urdu on the $_a}:zl}J.
    Bukharl spotlighting its invaluable treasures of knowledge and enhght-
    enment:

    -: {' t.~ "'{ ~.1·A }I ~ ~1,f;:)Li ~JI/;')~


    Thank God , for what the heart desired has at last
    come out of the lap of destiny.

    Through the devoted efforts of my brother, QadI 'Abd al-Rahman


    (JWl ill ..i... ), a monumentaJ work by the Shaykh al-Islam 'Alla mah Shabbir
    Al;lmad 'Uthmani (.i.J.~ .uil 4-J), an erudite scholar of the day, eloquent
    spokesman of the ummah, and unrivaJJed researcher has been presented
    ~o t~e Muslim bro~hers. When I rece_ived the first volume I went through
    it with rapt attent10n and observed its mternal and external merits.
    Indeed, Faif.l al-Barr as a commentary on the Sahch Bukhari, is a
    name befitting its great merits: · · ·
    Volume! I COMMENT ARY ON THE ~Al:Jll:I AL-BUKHARI 51

    From head to foot wherever I survey my beloved, the magical charm of


    every part beckons to the heart that the object of attraction is here.

    1~·~1~.\-?'J'· ~1::'~u1;~~ ~~ l"-":,\""t::°f:Ji' ,.,.. -~~'~"TU::-


    . ,,,., ....,...., .. ..
    ~ \.;;;1 1 l ~
    - ., ..
    ...::TVofll ~ ~ •• ~ ..:./~. 0 ~

    > tr.'/~~. r-:. ;' "<i '1\ v.;;;--


    t'.~"-"'~~J,l._Z,./9:>~ I,.:::;J ~~-"°-'""
    --=- ....h~' ~
    ... . J,... ~,. '~1>iP
    - o
    Like the full moon to whichever part of it you turn your vision,
    you will see it directing a glow of light towards your eyes. Like
    the sun at its zenith in the firmament, it<i rays flood the countries
    in the east and the west with warmth and illumination.
    Ardent seekers and students of Bukhari and lovers of the heritage
    of the Holy Prophet (ri--' 4s- -Uil J..o) can fill their hearts with these gems
    of the purest ray serene. Heirs to the Prophet's heritage should be grateful
    to the Maw Jana Qac;lI 'Abd al-Ra~man (JWI & J...) that through him these
    invaluable treasures are becoming a pubJic property. May AlJah accept
    his service to the science of the Hadlth and make it a means to his
    attaining a rich requital and reaching soaring heights. And may A11ah's
    blessings be upon His friend, the Crown of a11 Creation-Mu~ammad
    (rl--' 4s- -Uil J... ), his Progeny and all his Companions.
    Muhammad Yusuf BinnawrI
    Wednesday, Shawwal 17, 1393 A.H.
    Madrasah-i-' Arablyah,
    New Town, Karachi

    Mawlana Mufti Muhammad Shafi'


    Rector, Dar al-'Ulum, Karachi

    It does n0t beg description to pin-point the high position enjoyed


    by Shaykh al-Islam, Maw1ana Shabbir A.Q.mad 'UthrnanI (4s- .ui1 4-;) in
    tlieological learning, especially Tafsfr, lfadlth and discourse thereof as
    well as of the Qur'an. The commentary which he wrote under the title
    FatlJ al-Mu/him on the $alfilJ Muslim is a work of such high order that
    it evoked praise from a11 the four corners of the Muslim world. He was
    blessed with a keen analytical mind and quest for research, but to this
    were added the twin gifts of lucidity and eloquence. The 'Allamah
    (4s- .ui1 • -;) devoted a co nsiderable period of his life to the preparation of
    commentaries on the Sahlh Muslim at Deoband and Dabbel. After the death
    of the great teacher, Maw.Jana MuJ;Jammad Anwar Shah (4s--Uili.-;), lectur-
    ing on the $a1Jl}J. Bukhari also came to the 'Allamah's share. This conti-
    nued for years together in the 'Allamah's unique way. The more
    assiduous students of his took down his lectures. The 'Allamah at last
    assigned the responsibility of taking down his lectures in writing to one
    of his brilliant students and while reviewing the written material, himself
    revised it, making alterations by means of necessary additions and
    excision. Thus was God pleased to have entrusted to the 'Allamah the
    completion of the exegesis of the $a/:il/:i Bukharl.
    52 FAJ;>L AL-BARI Volume I
    The'AJJamah (~..:ill~J)aftermigratingto Pakistan, was very keen
    to have the manuscript printed as early as possible, but his wish, because
    of supervention by death shortly afterwards, remained unfulfi]Jed. Thus
    for a long, long time did the work remain hidden. May God bless Qa.Q.I
    'Abd al-Ral:,lman (JWI & ..1...) for the indefatigable labour and sheer hard
    work which be has put into editing this work and it is as the result of
    his efforts that the first volume has made its appearance.
    It wouJd be sheer temerity on my part to speak about the value of
    this commentary, since the 'AJlamah'sname alone should be a guarantee
    sufficient unto itself. My regret, however, is that this work is making
    public appearance when I am bedridden and am a victim to many kinds
    of ailments. I could not therefore derive satisfactory benefit from the
    work. But quite a while ago I bad the occasion to go through a part of
    the manuscript and I had had the singular privilege of having partaken
    in the printing of a remarkable article by the 'Alla mah (~ ..:ill i.......J) on the
    doctrine of predestination. It is my impression that these lectures represent
    a unique contribution to the exegesis of the $a}:z'il:z Bukhari in Urdu.
    There are certain subjects in it which are not found even in the Arabic
    reference books as regards eloquence and lucidity of presentation. It is
    hoped that, by the Grace of God, this commentary will satisfy and
    refresh many an avid scholar and serve IsJam to an enviable degree.
    The cause of Islamic learning would have been served even if the
    lectures were printed in their original form. But tbis would have been
    Jess satisfying. Therefore, Qac;H 'Abd al-Ral)man (JW1 .i..i.J; ..1...) has re-arran-
    ged the work, fixed the chapter headings, quoted original references in
    full at many places and added explanatory footnotes wherever required.
    Although I have been prevented by old age and ailments from seei ng
    the whole work, nevertheless, I bave great respect for Qac;lI 'Abd
    al-Ra~man (JWI ill ..1...) and wish from the depth of my heart that God
    may requite him. I wish him a11 the best in the completion of the-
    undertaking so that students of the science of the ljadlth may benefit
    from this remarkable work.
    Muhammad Shafi'
    Shawwil 16, 1393 A. H.

    MAWLANA 'ABD AL-RAHMAN


    (son of Mawlana Mufti Muf}ammad lfasan)
    Rector, Jami'ah Ashrafiyah, Lahore
    The superiority of Shaykh al-Islam ' Alla mah Shabbir A~mad
    'Uthm ~ nI (~..:ill t.......J)
    with regard to scholarship, capacity to elucidate,
    and ratiocinative ability has wrung testimonies from the scholars of the
    last half century in the subcontinent and in the Islamic world. The
    'AJJamah first wrote glosses on the Qur'an and commentary on the
    $abl/J. Muslim, named the Fat/;. al-Mu/him. Thereafter he directed atten-
    tion to the Sahih Bukhari. Scholars who had the occasion to meet the
    ' Alla.mah towards the end of his life know how keenly he was engrossed
    in revising the manuscripts of the present work. Whenever anyone
    requested him to fulfil his promise to undertake a detailed cornmentar)'
    on the Qur'an, be said that he was concentrating on the commentary of
    Bukharf.
    Volume I COMMENTARY ON THE $AI:£ll:l AL-BUKHARI S3
    Shaykh al-I;Iadith Maw Jana Idris. Ka_ndhlawI (JL..JI ..,J; ..L.) and
    other scholars repeatedly expressed their wish that this work should
    come out so that the scholars of exegesis and the Efadlth may derive
    full benefit from it. Maw]ana :Mul_lammad Yal).ya. ~iddiqI (JWI ill; ..L.)
    and other scholars invited MawJana Qac;li 'Abd al-Ra])man (JWI .ul; ..1....),
    who is an alumnus of Deoband, to undenake this venture, after which
    alone could printing be possible. There were hundreds of occasions
    where references were made to Qastalanl, Kirmanr, 'Umdah al-Qarl,
    Ruh al-Ma'anl, FatlJ. al-Mughfth Iii-' Iraqf, A'lam al-Muwaqqi'ln, Zad al-
    Ma'ad, A/:zk am al-Qur'an lil-Ja$$G$, Madarij al-Salikfn and many other
    books for purposes of revision. It was also essential that the comments
    which were apposite to the original text of the $a/Jf/:i Bukhari should
    be relevant to the appropriate captions. Moreover, the :fixation of
    chapter or sub-chapter headings was also a very perplexing task, keeping
    in view the high quality of scholarship of the 'AJJamah and the sacred
    nature of the work. Wherever quotations were offered from the original
    references, it was necessary to collate them therewith. After composi-
    tion, the book had to pass through the stages of correction. Only
    those who have bad the occasion to reduce a study to an academic work
    would appreciate the almost insurmountable difficulties involved.
    I;Iakim al-Islam Qa.rI Mu}_lammad Tayyib (JWI $ ..L.) has written in a
    recent letter of bis on the selection of Mawlana Qac;II 'Abd al-Ra}_lman
    (JWI & ..L.) for this undertaking as follows:
    Mawlana Mu}_lammad Ya}_lya (JWI $ ..L.) has acted in time in
    entrusting this momentous task to MawJana Qa<;if 'Abd al-
    Ral;lrnan (JWI & ..L.). May God grant him still higher places!
    It was some twenty-one years ago in 1952 that I first met Qa<;iI
    'Abd al-Ral_lman (JWI AU; ..L.). He requested my father, the late Mawlana
    Mufti Mu-lJ.ammad i:,lasan (.ys. ..:iii i......J), to teach him the Mathnawf of
    Mawlana Rum, saying, 'Despite the fact that I have graduated from
    Deoband, I have had no teacher with whom I could study the
    Mathnawf.' My father said, •rt appears from your talk that you teach
    Tafsfr. Can you tell me the difference between the Tafs'lr-i-Bayan a/-
    Qur'an by MawJana Ashraf 'AlI Tbanwi (~..:iii i......J) and the other
    commentaries on the Qur'an ?" Qa<;li 'Abd al-Ra}_lman replied, 'After
    seeing the expositions of other commentators, one is led to the real
    trend of the subject-matter discussed in the Tafslr-i-Bayan al-Qur'an.'
    My father was very pleased with this reply and said, "Bring the first
    volume of the Mathnawl. I will surely teach you.'
    It seems_ that God, the Prime Source o~ all Bou.J?.ty, has gra.~ed
    Mawlana Qa.c;t1 'Abd aJ-Ra}_lman (JWI .u.1; ..L.) with the fehc1ty of dedica-
    tion to the Qur'an and the Tradition, perseverance, capacity to work
    and respect and affinity for the savants. I felicitate him and pray for
    God's blessings on him, here and J1ereafter, through the Holy Prophet
    (~-' ~ .ui1 j..>). Seeking your Grace, 0 the Most Gracious!

    'Abd al-Rahman
    Jami'ah Ashrafiyah,
    Lahore
    MAWLANA MUHAMMAD SALIM ALLAH KHAN
    Rector, Jami'ah Fuuqiyab, Kuacbi
    Imam Bukhari holds the most elevated position among Tra-
    ditionists. He is without a peer as regards memory and collation,
    sound judgment and deductive ability, research and penetrating
    insight. He stands supreme in the memorization of the text of the
    lJad'lth. Similarly, his pre-eminence is admitted on all hands in the
    matter of testing the chain of transmissional authorities, the procedure
    and all related sciences. Nature had chosen him from the very
    beginning for this momentous task. Therefore, he began to exert
    himself in this branch of learning from his very childhood and carried
    this art to such an extraordinary state of perfection by dint of his
    inborn ability that only one who is consumed by animosity or is
    obtuse in understanding can deny his greatness. From his time to
    this day, scholars of every age have been unanimous with regard to
    his greatness and glory. Besides his pre-eminence in learning and
    scholarship, the life of Imam Bukhari (~ .:u1 i.........;) testifies to his piety
    and God-consciousness, self-sacrifice, generosity and selflessness.
    Imam Bukhari is the author of many books, but the $a&l/J. Bukhari
    has a place of its own among them. It bas been acknow ]edged as
    the most accurate book after the Book of God. Imam Bukhari
    not only garnered the different Abadlth in the book but also devoted
    his attention to the problems and injunctions deducible from them.
    Imam Bukhari is researcher absolute. He presents his juristic point
    of view through the captions themselves. That is why he divided his
    book into chapters under appropriate captions. He established his
    point of view in such convincing and novel ways that men of culture
    and ]earning, after going through the book repeatedly, turn to it
    again and again with renewed wonder and appreciation.
    Scholars have suggested many principles for analysing the different
    sections of the book under various captions. These principles help
    in arriving at an understanding of the captions . Shah WaJI Alla h
    Mu}Jaddith Dehlawi (~ .:iii i.........;), a distinguished Traditionist of
    Delhi, and Shaykh al-Hind Mawlana Mal).mud al-~asan (4~ .:iii i....,..1 ) of
    Deoband have laid down certain guidelines for unravelling the captions.
    MawJana Mul,lammad Zakariya (JWI & ..L.), Shaykh al-~adith (Head
    Traditionist) of Mazahir-i-'UHim, Saharanpur, also collated the
    principles of both the masters, Bukhari and Muslim, in the introduction
    to his Lam'i, adding some principles of his own, and bas brought
    the number of these principles to seventy. Similarly; Imam Bukhari
    is punctiliously particular in quoting the appropriate Qur'anic verses
    in captions under different chapters; underlining the purposes
    of annotations, he indicates as to which verse of the Qur'an solves the
    problem suggested in the caption. Tb is is in addition to a separate
    book of his entitled the Kitab al-Tafsfr (Book of Interpretation).
    Matters of faith and belief, the Prophet's wars (Maghazl), relevance
    and concordance of different verses, disorders and confusions, demerits
    and merits of men, formalities, etc. are the chapter headings and
    captions under which Traditions have been coilated by the Imam.
    He has taken meticulous care to maintain this characteristic approach
    throughout. The book and its author have reached the pinnacle of
    fame and popularity. It is for this reason that anyone who has the
    good fortune to devote himself to the service of the $abl'/:i Bukharl in
    any manner becomes the envy of the age and deserving of mention,
    whether it be in the form of imparting lessons to the students,
    Volume I COMMENT ARY ON THE ~AI:Iif:l AL-BUKHARI SS
    systematic revision, marginal notes, annotations of the Qur'an or
    in any other manner.
    The Dar al-'UlUm, Deoband, has produced scholars of such emin-
    ence in the present century that the like of them is hard t o find. Such
    are Shaykh al-Hind Mawlana Ma1;lmud al-~asan of Deoband,
    Hakim al-Ummah Mawlana Ashraf 'Ali ThanwI, 'Alla.mah
    al-'Asr Mawlana Mul).ammad Anwar Shah KashmirI, Shaykh al-Islam
    Sayyid ~usayn A~mad Madani and Shaykh al-lslam MawJana Shabbir
    Al).mad 'UthmanI (.;iii ~""'J), all shining luminaries in the firmament of
    knowledge and erudition.
    The marginal notes on the Qur'an and the commentary nam~d
    the Fatl:z al-Mu/him on the $alfi/:z Muslim by the last mentioned scholar,
    'Alla.mah Shabbir Al).mad 'UthmanI (~~ .;iii L....J), have long been guid-
    ing the scholars and exercising profound influence on them. Undou-
    btedly, these services to both the Qur'an and the Tradition are of
    great moment and consequence. Further, the 'Allamah's scholarly
    ability, his mind whetted by the wisdom of Qasim Nanawtwi
    ("'-# ..lit L....J), his unique capacity for exposition and explanation and
    skill in resolving most intricate problems through examples and illus-
    trations, lent great weight to his lectures on Bukhari.
    May God requite Maw Jana 'Aziz al-I:.Iaq (Jl.JI $ .>....) for his great
    pains and care in taking down notes of his lectures on the Bukhari.
    Ver ily he bas fully repaid his debt to his mentor by performing this
    task. The 'Alla.mah had kept this collection with him for necessary
    revision and correction, and for this purpose he had also noted down
    many standard reference books on the Prophet's heritage. But since
    his death this work Jay in abeyance. Now, at long last, it is attaining
    completion under the able guidance and supervision of our esteemed
    brother and highly intelligent scholar, Mawlana Qac;II 'Abd al-Ral).man
    (JWI $ .J-...). No doubt, he has endeavoured his utmost to carry these
    notes to a high standard of excellence by the exercise of his judicious
    taste. His assiduous efforts in collating references in a scholarly manner
    and appropriate assortment of the material show how very successful
    he has been in presenting these invaluable treasures of learning in a
    complete work, thereby deserving thanks from all scholars. H e is a class-
    mate and fellow writer of mine. Qac;li 'Abd al-Ral).man (JWI $ .>...)
    and I completed the course of the I-jadlth together at Deoband. I
    think these lectures of Shaykh al-Islam 'Uthmani (J WI & .>....)
    would, by the Grace of God, prove extremely useful and of inestimable
    value to scholars and students of the Nizami academic course provid-
    ing them with satisfaction in respect of many problems, on innumerable
    occasions, which they cannot get anywhere else. They would also open
    new paths in respect of so many problems for the Urdu-reading public,
    making it realize what scholarship realJy means and in what way the
    scholars of Deoband have discharged their obligations apropos of its
    promotion and development. It is hoped that the 'Allamah's research
    would prove a veritable rampart of defence against perversions of
    thoughts and understanding that are prevalent today.
    I pray that God Almighty may by His Grace and Beneficence,
    bless the efforts of the initiator, compiler, reviser and collator of this
    book and make it a means of felicity for all Hereafter. Amen.
    Mu.J;iammad Salim Allah Khan, Ja mi'ah Faruqiyah
    Drigh Colony, Karachi-4.
    RamaQan al-Mubarak 2, I 393 A. H .
    Shaykh al-Islam Mawlana Shabbir Ahmad 'Uthmani
    A Short Biographical Sketch.
    By
    Professor Anwar al-Hasan Sherkoti
    While it is true that an individual's fame rests upon his good deeds
    and the noble life he has led, it is also true that it rests primarily on
    the significance of his life and works, and for this loftiness in acts and
    deeds is essential. An individual who performs significant deeds will
    automatically leave behind a blazing trail of memory and the future
    generations will be keen to know almost everything about him.
    It would be hard to deny that the more significant and epoch-
    making the acts or thoughts of an individual, the more exalted,
    respected and greater would he be. And particularly those who study
    his achievement closely would remember him. Imam Abu I,Ianifah,
    Imam Bukhari, Imam Razi, Imam Ghazali, Ibn al-' Arabi, I bn
    Khaldun , Mujaddid Alf-ThanI, Shah Wall Allah, Sbiih 'Abd al-' Aziz
    and Mawlana Mulfammad Qa.sim (4i>I r+"""'"l) have left their names embos-
    sed in gold on the pages of history because of their thoughts and acts:
    ~ r,.) J rv O-'!',../. /. ~, ~· 2 ?._j:, ~""·; ~.) 1-·r)/..;!A
    He whose heart is enlivened with love never dies ;
    and so our name is written on the scroll of the universe for ever.
    In the subcontinent, during the last era or earlier, Sayyid Alfmad
    Shahid, Shaykh al-Hind MawJina Mal,lmiid al-l_iasan, MawJana Ashraf
    'Ali ThanwI, MawJana Mul;lammad Anwar Shah, Mawlana 'Ubayd
    Allah Sindhi, Mawlana J:Iusayn Alfmad Madani, MawJana Mufti
    Kifayat Allah, Mawlana A~mad 'Ali and Sayyid Sulayman NadwI
    (4i>I r+"""'"l) have tended the garden of scholarship, planting odoriferous
    plants whose scent still refreshes us to-day. But there are also scholars
    whose names do not figure in history because they have not left an)'.
    legacy by which we would remember them in formal writing. Thus, if
    one wishes to be remembered by posterity one should leave behind some-
    thing by which he may be remembered, both for his deed and writing.
    One such name is that of Shaykh al-Islam 'Alla.mah Shabbir Al).mad
    'UtbmanI (4-" 4i>I i.....1) who was a scholar of Islam, a master of erudi-
    tion, authority, and reason, whose gift of oratory and eloquence has
    been acknowledged by almost all his contemporaries. For this reason
    it is but essential tbat bis name should be listed among the most famous
    Muslims.
    Family background.
    'Alla.mah Shabbir Alfmad 'Uthmani (~ .ui1 l.......;) was the scion
    of a learned family, which connects itself with J:Ia<;lrat 'Uthman
    <~ 4i>I ~1). His father, Mawlana Fa<;ll al-Ral).man (~ 4i>1 i.....1), a scholar
    well versed in Urdu Jiterature, was a Deputy Inspector of Schools.
    The 'Alla.mah was born in 1305 A.H. and lived to the age of 64
    according to the QamarI lunar mode of computation. He christened his
    child with the name of Fa<;ll Allah which was later changed
    to Shabbir A~mad, most probably due to the fact that he happened to
    Volume I COMMENTARY ON THE ~Af:Ilf:I AL-BUKHARl 57
    be born during the first ten days of the honoured month of Mu},larram.
    It was this name with which he later achieved fame.
    He left no issue but had a prodigious progeny in the form of accom-
    plished scholars. These were his renowned pupils who received the
    benefit of his instruction mostly at Deoband or some at Dabhel. The
    names of some of these renowned scholars are : Mawlana Manazar
    Ahsan Gilani, Mawlana Abu al-Ma'athir Muhammad Habib al-Rahman
    A'zamI, Maw Jana MuftI Mu},lammad Shafi', Mawlana Mu},lammad.Idris
    Kandhlawi, Maw Jana Muhammad YusufBinnawri, Mawlana Muhammad
    Manzur Nu'mani and Mawlana Ghulam Allah Khan each one of whom
    is an" institution of learning by himself.
    Formal education and graduation.
    In 1312 A.H. I;Iafi~ Mul)ammad 'A?.im of Deoband performed
    the Bismil/a.h ceremony of the child which initated him into reading.
    Two years later, in 1314 A.H., he became the pupil of Munshi Man~Ur
    Ahmad of D eoband, a Teacher of Persian at the Dar al-'U!Um, from
    whom he learned Persian. Mawlana Muhammad Yasin, Head Teacher at
    the Dar al-'Ul'iim, taught him the more advanced Persian books. In 13 l9
    A.H. he started his education in Arabic language at the Dar al-'U!Um.
    His teachers in Arabic included such distinguished names as Mawlana
    Muhammad Yasin Sherkoti, Mawlana Ghulam RasUl HazarvI, Mawlani
    l;lakim Mul)ammad I;Iasan of Deoband, and in particular, I:;Iagrat
    Sbaykh al-Hind Mawlana Mal)mud al-Hasan (.oil ~J)-the lastoneisre-
    puted for his incarceration in Malta. He completed his formal education
    in 1325 A.H. and won distinction in the B.adlth. Thereafter he
    taught for some ti me at the Dar al-'UlUm Deoband and later became the
    Head Teacher of the Madrasa Fatehpuri at Delhi. Mawlana Sayyid
    Sulayman NadvI, in his book Yad-i-Raftagan, has given some very
    interesting information about his education and his talents. He writes :
    It was during 1902 that be (MawJana Shabbir AJ:.imad 'Uthmani)
    was receiving his education at the Dar al-'Ullim Deobond and the
    present writer at the Dar al-'Ul'iim Nadva. This was the golden
    period of both these institutions. At the Dar al-'Ulfim Nadva,
    Mawlwi Sayyid Mul).amrnad Qasim, who belonged to my
    home town, was my classmate as also a dear friend of mine.
    H e bad later migrated to the Dar al-'Ul'iim Deoband at the instance
    of his father. He bad a great knack for establishing students'
    unions and streamlining their activities through organisa-
    tions. When at Deoband he had established a sort of union of
    the students to encourage their literary and debating activities.
    The young Shabbir A},lmad 'Uthmani who was of equal age and
    was endowed with the natural gifts of literary writing and oratory,
    used to take keen interest in the meetings. Later, when Mawlwi
    Sayyid Mul)ammad Qasim put forth a scheme for the amalgama-
    tion of Nadva and Deoband, he would refer to Mawlana
    Shabbir Ahmad 'Uthmani in his letters written to me
    which also contained greetings for him, with the result that both
    of us became better acquainted with each other. It was during the
    period when both Deoband and Nadva had their own Journals
    "A/-Qasim" and "Al-Nadva" respectively and our contributions
    used to appear in the Journals of our respective institutions.
    During those days he happened to visit Lucknow once on some
    errand and had the courtesy to call on me at my institution. This
    58 FAJ;>L AL-BARI Volume 1
    was my first meeting with him during my student days. In
    1906 I was graduated and at the function held on the occasion
    I made an extempore speech in Arabic which was greatly
    appreciated and much publicized in the Arabic schools of the day.
    Mawlana Sh(\bbir Al)mad 'Uthmani also completed his education
    at the same period and he became a teacher at Deoband and I at
    Nadva.
    DABHEL
    'Al1amah 'Uthmani taught from 1328 to 1345 A.H. at D eoband,
    after which, because of special circumstances, he together with MawJana
    Anwar Shah and Mufti 'Aziz al-Ra},lman (.iiil r*"' ...J), went to the Jam'iah
    Jslamiyah, Dabhel, where he lectured on the Baycf,awl Sharlf and the
    ~abl/:l Muslim. In 1352 A.H. Mawlana Anwar Shah succumbed to piles
    and the 'AIJa mah took up the teaching of the Tirmidhi and the Bukharl.
    Participation in Islamic Conference of Makkah
    Jn 1926 His Majesty Sultan 'Abd al-' Aziz(~ .Jil •-J) had called an
    Islamic Conference at Makkah. He had invited two delegations from
    I ndia. 'Alla.mah Shabbr.r Ahmad 'Uthmani was one of the members of
    the delegation sent by the Jam'Iyatal-'Ulama. Mawlana Sayyid Sulayman
    NadvI, who headed the delegation sent by the Khi/afat, gave a lively
    account of 'Allamah 'Uthmani's visit to the Holy City. He writes in his
    book Yad-i-Raftagan :
    When Sultan 'Abd al-'Aziz (~ .Jil .._J) called at Makkah an
    Islamic Conference in 1926, I was privilged to head the delegation
    sent by the Khilafat. The members of the delegation included
    Mul)ammad 'Ali, Shaukat 'Ali, Shu'ayb Qurayshi and the delega-
    tion of the Jam'Iyat al-'Ulama was headed by Mawlana Kifayat
    Allah of Delhi whose members included Hafiz Ahmad Sa'Id,
    Mawlana Shabbir Ahmad 'UthmanI, Mawl[na' ' Abd al-'Alim
    Siddiqi and the late Mawlana 'I rfan ~ahib. Both these delegations
    sailed in the same ship and, thus, [ had an opportunity to see the
    deceased ('Alla mah 'Uthmani) from very close quarters. He
    had a very fastidious nature which expressed itself every time he
    conducted himself. That is why his fellows had a special regard
    for him. A student from Yemen studying at Deoband attended on
    him throughout this journey to Hija.z. From Jeddah to
    Makkah we travelled in a lorry. When we approached
    Makkah he was as if in a trance. He had put on the A/:zram
    which is known as Qir'an and all others that type of Af:z,ram
    which is called Tamattu'. As we drew nearer to Makkah
    tears had the better of him and he cried bitterly. This was his
    second ~ajj. In Makkah the sessions of the M~'~mar continued
    for a month or so and all of us took part m it and Mawlana
    Shabbir Al;imad did quite often also. During this tour it had
    dawned upon me that he had great command over spoken and
    written Arabic. Sultan 'Abd al-' Aziz gave audience to
    both the delegations, one from the Khilafat and the other from
    the Jam'lyat al-' Ulama together and held conversation with the
    members on different topics. On this occasion Mawlana Shabbl r
    Al)mad spoke so well and eloquently about the beliefs of the
    celebrities of Deoband and on juridical schools that Sultan 'Abd
    al-' Aziz listened to him with rapt attention.
    Volume I COMMENTARY ON THE SA~ff:l AL-BUKHARI 59
    JOURNEY TO HYDERABAD.
    In 1928, the 'Allamah visited Hyderabad, Deccan, and delivered
    several speeches which won the hearts of the citizens of that place.
    When the Nizam heard about the speeches, be became keen to hear
    the 'Alla.mah, which he did in the Makki Masjid and liked his address
    very much. Later on he beard the 'AJlamah deliver a sermon and was
    all the more impressed. This was the period when the Nizam was
    inclined towards Tafcf.llzyyat and there was a constant tug-of-war between
    the Muslim nobles and the ministers. The 'Alla mah, through his
    speeches, suppressed this schismatic tendency, changing the attitude of
    the Nizam and the nobles. The 'Alla.mah went to Hyderabad several
    times afterwards and the Nizam held him in very high esteem. He was
    designated the Principal of the Dar al-'UHim 'Arabiyah, but, since the
    'A11amah bad migrated to Pakistan, he could not accept this appoint-
    ment.
    BACK TO ' DEOBAND
    In 1354 A.H. (1936 A.D. ), the Governing Body of the Dar al-'Ufiim
    felt that the 'Allamah should return there, and after a great deal of
    persuasion, the 'AJlamah acceded to the request. He taught at Dabhel
    all the same and visited Deoband frequently till at last he finally
    returned to his alma mater. In the meantime, he brought about a change
    for the better, both administratively and academicaJJy, at the Dar al-
    'UIUm. It was at his suggestion that the Old Boys' Association of Dar
    aJ-'UlUm was founded and its meetings were heJd in Delhi and Deoband.
    The Dar al-'Ullim, meanw bile registered financial, academic and adminis-
    trative progress. Seven years later (in 1361-62 A.H.) he relinquished his
    responsibilities at the Dar al-'UHim, of his own accord. The year 1942
    was one of turmoil. The people of India had already risen against the
    British. Maw1ana f.Iusayn Al).mad MadanI (~..:iii "-;)and other leaders
    were arrested. The Dar aJ-'UlUm itself co uld not escape the general
    turmoil. The students also participated in the political strife, and as a
    result of aJI this, the 'Alla.mah retired.

    THE 'ALLAMAH'S PARTICIPATION


    IN THE PAKISTAN MOVEMENT
    Having left the Dar al-'Ullim, 'Allamah 'Uthmani took up the
    teaching assignment again at Jam'iah Islamiyah, Dabhel. In early 1945,
    he returned to D eoband owing to a severe attack of arthritis and by
    the end of the year became actively associated with the country's poli-
    tical movement on a practical level. On 18th Rama<jan 1366 A. H. (6th
    August 1947) the 'Alla.mah left Deoband for Pakistan and Mawlana
    l'mad al-Din and I had the privilege of meeting him for a short while
    at the Jullundhar Railway Station. On 14th August 1947 (27 Rama<jan
    1366 A. H., on the Shab-i-Qadr, Pakistan celebrated its independence,
    in which the 'A Ha mah participated and later, at the request of the Quaid-
    i-A'zam (~.Jil i.-;) hoisted the flag of Pakistan. The 'Allamah inaugura-
    ted the first session of the National Assembly by reciting:
    Thou givest sovereignty unto whom Thou
    wilt, and Thou withdrawestsovereigntyfrom ~.:;'' C.~,~ •'\\l-·'- ......,-rt~,~~,.. ,,
    1~~ r'.t'='J·~-,• ~.Y
    whom Thou wilt. (Qur'an, 3:26)
    60 FAl;>L AL-BARI Volume I
    It was his ambition to establish a religious institution in Pakistan
    on the pattern of tbe Dar a1-'U1Um, but could not implement it as he
    breathed his last before it could be given pr~1iminary shape.

    His association with the Pakistan movement is such a striking


    proof of his political sagacity as no historian of Pakistan can ignore.
    The services rendered by him in bringing to fruition Pakistan are worthy
    of being indelibly inscribed on the pages of the history of Pakistan. If
    one impartially writes tbe history of Pakistan it is impossible that the
    name of this unique scholar of Traditional and Rational Sciences and
    authoritative exponent of Inspirational Sciences (those relating to the
    Qur'an and tbe Tradition), should not be included among the front-rank
    architects of Pakistan. If one analyzes the approach of the Shaykh al-
    lslam 'Alla.mah Shabbir Ahmad 'UthmanI in relation to the Pakistan
    movement, some very pertinent points emerge.

    'AJJamah 'UthmanI was vehemently opposed to the kind of


    nationalism that regarded the Hindu-Musfim unity as axiomatic. His
    view was that to deny the separate entity of a hundred miJ1ion Muslims
    was a denial of reality; it would be a travesty of facts to promote the
    ideology of single nationhood. The Hindu and Muslim approaches to
    and views on life are so far apart that it is impossible for them to team
    up and undertake any positive effort. The 'Alla.mah knew well the men-
    tality of the Hindus and the sleight of hand practised upon the Muslims
    by them during the Khilafat movement, the scars of their machinations
    being stiJJ evident. When the 'Alla.mah made Pakistan his objective, he
    put forth the most reasonable and cogent arguments in its favour and
    bis speeches were all through pt:inctuated by such remarkable eloquence
    as they were largely instrumental in generating religious fervour
    amongst the Muslims and the Kalimah (expression of faith): "There is
    no God but AJJah and Mul)ammad is His Prophet", became the rallying
    omphalos for the attainment of Pakistan. The movement soon gained
    momentum and made the Muslims oppose the Hindus rejecting the
    one-nation theory, as a result of which 'Alla.mah Iqbal's dream was
    after aJl realized, and Partition of the subcontinent took place. The
    Muslims of the subcontinent refused to accept the Hindu hegemony
    after throwing off the yoke of the British. Another stimulus which drove
    the 'AlJamah to this movement was the desire to create a dar al-haram
    for the Muslims in the subcontinent so that all efforts could be directed
    to the estabJishment of a state where the work of promoting and pro-
    pagating I salm could be carried on without let or hindrance.

    The Objectives Resolution was presented by the first Prime Minis-


    ter of Pakistan, the late Liaquat 'All Khan, before the House which was
    seconded by the 'AJJamah on March 9, 1948, in the Constituent
    Assem bJy in a memorable speech, a masterpiece of scholarship, literary
    exce11ence, political acumen, a~ also from the viewpoint of Sharl'ah.
    He said:

    Many among us believe that it would be virtuaIJy impossible


    to bring about a volte face in our administration and
    approach, and the change brought about by announcing the
    establishment of Islamic Jaw and system of Government,
    Volume I COMMENT ARY ON THE ~Al:H!:I AL-BUKHARI 61
    - - - --- - - - -
    will bring in its wake such a change in our social set-up as
    would wholly transform it. We shall have to produce new
    administrators, thinkers, and bureaucrats to run the new
    Constitution. All this would take a Jong time. I concede
    there is some substance in what they say. The proponents
    of the Islamic order are well alive to these problems. The
    objective of the announcement of the Islamic state and
    ideology is to make clear our r eal purpose and the ultimate
    goal of our journey, so that whatever step we take should
    bring us near it. It is quite obvious that this is a Jong and
    slow process and can only take place gradually. What, how-
    ever, needs to be done immediately should be done forthwith
    and what requires patience and for which the circumstances
    at present are unfavourable, will not be immediately imple-
    mented: instead, efforts would be made, wisely and realisti-
    cally to render the circumstances favourable. However, man
    can do only what he is capable of. This has been my conten·
    ti on throughout in my pre-Independence speeches and lectu-
    res. Tn the Labore speech I bad the occasion to point out
    that this high and noble objective, it is possible, may be at-
    tained in phases. Nevertheless, the second step would bring
    us closer to the final objective like the dispersal of the night
    gradually and inexorably before the advent of the morn or a
    chronic patient gradually regaining health as he can not re-
    cover overnight. Similarly, our nation would gradually
    march towards the meridian of complete recovery and
    freedom.
    DEATH
    Such veteran scholars are rarely born. The present exegesis of
    the $a~i/:z Bukhari being completed by Qa<;li 'Abd al-Ra\lman, a student
    of Mawlana J:Iusayn At:irnad MadanI, (~ .ui1 A......J) is the work of this
    very sc~ olar. Like all mortal men 'Alla.mah Shabbir Al;lmad 'Uthmani
    (AJ..c. .ui1 '""""J) passed away on 21st $afr al-Muz.ajfar, 1369 A.H. (December
    13, 1949) on Tuesday at 11.40 a.m. at Baghdad al-Jadid, Bahawalpur, and
    was buried in the compound of IsJamiya College, Karachi Oil. the
    foJJowing day. The last rites were performed by Mawlana Badr-i-'Alam
    (4.c. .ui1 ~J) and the obsequious prayers were Jed by Mufti Mul;lammad
    Shafi' (JWI & ..>...). The whole of Pakistan went into mourning;
    offices were closed, and the whole country shed tears of blood.
    Obituary notes and articles were splashed in newspapers and periodi-
    cals. Radio Pakistan broadcast in the national hook-up speeches,
    discussions on bis contributions, and his intimate reminiscences. Elegies
    poured in endless succession. The whole subcontinent, in short, was
    plunged in grief and sorrow.
    Lo! we are Allah's and lo! unto Him
    we are returning. (Qur'an, 156: 2)

    'Alla.mah Shabbir A\lmad 'Uthmani (~ .ui1 A......J) was, indeed, an


    evergreen, ever blooming flower of the garden of learning whom the
    cruel hands of Death have snatched from us but its exhilarating frag-
    rance W! II keep our minds always refreshed. The following Qat'ah aptly
    applies to him:
    62 F AJ;>L AL-BARI Volume I
    -- - -------~

    A man of learning lives for ever even if his physical parts become one with dust,
    whereas a living ignorant person is really dead, even though he moves about on
    the earth; despite being considered alive, in fact, he is dead.

    TRIBUTES PAID TO THE 'ALLAMAH


    Let me now direct the attention of the reader to the tributes
    which were paid to the 'Ailamah by different scholars and savants who
    were specialised in similar fields of knowledge. Let us first see what
    Mawlana Ashraf 'Ali ThanwI (~ ...u1 ..._....J) thought about him from an
    episode which concerned a sylJabus committee appointed by the
    Jam'Iyat al-An~ar, Deoband, in connection with raising the standard of
    teachmg at the Dar al-'Ul'ilm with respect to Mawlana Mul).ammad
    Qasim 's works and the special suitability of the 'Alla mah in giving
    lectures on them. In the Report of the Mu'tamar al-Ansar Mawlana
    'Ubayd AJJah Sindhi (~ ...u1 4-;) writes:
    MawJana Ashraf 'Ali ThanwI (~ ...u1 L;), while discussing
    Mawlana Mul).amrnad Qasim's works, told MawJana Mawlwi
    Sayyid Murtac)a ~asan that Mawlwi Shabbir Al).mad 'UthmanT
    had a special insight into Mawlana Qasim's works and that he,
    therefore, wanted to pass on his turban 1 to him, and that Maw-
    lana Sayyid Murtac;la should announce this fact. The latter, of
    course, made public this decision about Maw Jana's elevation.
    After this the Mawlana sought the permission of the Prince
    of Scholars, Maw1ana Sayyid Ma~mUd al-~asan (~ ...u1 ...._....;)
    and placed Mawlana Qasim's turban on the head of MawlwI
    Sbabbir Al,lmad 'Uthmani.
    (Report of the Mu'tamar al-Ansar, Muradabad.)
    'A1Jamah 'Uthmani had a placid and serene temperament and
    possessed the ability to explain difficult points, like his teacher, Mawlana
    Qasim (~ ...UI 4-J), in the light of rationalism and ratiocination. This is
    known as 'Jim a/-kalam. 2 About this characteristic of the 'Alla.mah,
    MawJana 'Abd al-Majid Daryabadi (JWI .oJ; .i...) writes :
    'Alla.mah Shabbir Al,lmad 'Uthmani ("'="'"'" ...ul ...._*";) was a great
    scholar, a very pleasjng and spell-binding orator, exegete,
    and commentator of the Tradition in his day.
    ($idq, Lucknow, December, 1949.)
    After these statements, would it be too much to say that Shabblr's
    glory was a reflection of Qa.sim's scholarship ? Besides enjoying this
    unique privilege of being Qasim's successor, he was the educational
    adviser to his teacher, Shaykh al-Hind Mawlana Ma~mud al-~asan
    (~ ...UI LJ), famed for his incarceration in Malta. The htter often chose
    him for dealing with scholarly discussions involving scholastic and
    polemical rejoinders. Sayyid Sulayman NadwI (~ ...UI i.-J) writes :
    1Tbat is, to appoint him as his successor.
    2That is, rhetoric, elocution and by extension, dialectics.
    Volume l COMMENTARY ON THE ~Al;Ifl;l AL-BUKHARI 63
    - ----- ------ -
    So far as r can recall, the Shaykh al-Hind was released from
    incarcer~tion i.n Malta th~ same year (1920 or in early 1921)
    along with his compamons, among whom was Mawlana
    I;Iusayn AlJ.mad Madani (~..:iii ~J ). But the Shaykh al-
    Hind did not live beyond a few months thereafter. He used to
    be invited by his admirers from all over the subcontinent, but
    he could not go himself. As his representative vr spokesman
    he always deputed Mawlana Shabbir AJ:imad ' Uthmani.
    His deputation at the gathering at Delhi is memorable. He
    specially delivered a forceful speech on the issue of the renu-
    nciation of cow-slaughter-an issue that was raised by ~akim
    Ajmal Khan (~ ..:ill •-J). This speech on behalf of Shaykh
    al-Hind n ot only points to Mawlana's greatness but also his
    devotion to his master.
    (Ma'arif, April 1950, p. 300).
    Mawlana Mul).ammad 'fayyib (JWI & .>...)says about the 'Allamah:
    'Al1amah Shabbir Al) mad 'Uth manl was a repository of the
    scholarship which he had acquired from the senior scholars
    of the Dar al-'Uliim. He possessed a deep insight into the
    knowledge bequeathed by the founder of the Dar al-' Ufiim,
    and delivered his lectures lucidly and cogently.
    (Tajalllyat, p. 405)
    Mawlana Mul)am mad Miyan (JWI & .>...), Member, Jam'Iyat al-
    iUJama-i-Hind, reviewing the Tafsir-i-'Uthmanr, says!
    This exegesis has been written by a scholar a bout whom the
    consensus of opinion of the Muslims of India is that, inso-
    far as the und ers tanding of the Qur'an , intellectual insight,
    lucidity, sustained interest and general intellectual appeal are
    concerned, he, that is, the exegete of the age, Qasim the
    Second, 'Alla.mah Mawlana Shabbir Ahmad 'UthmanI
    (~..:iii ~J), commentator of the Muslim ·sharlf, remains
    unsurpassed.
    ( Ibid, p. 405)
    In the above passage, the reference to " Qasim the Second" is
    significant as Mawlana Ashraf 'AlI ThanwI says about Mawlana
    Mu}Jammad Qasim :
    ~ajI lmdad Allah's thoughts have been interpreted by
    Maw Jana Mul)ammad Qasim. ~ajI I mdad Allah's purport
    was that every saint is granted a special exponent. His expo-
    n ent was MawJana Mul)ammad Qasim (~ .ui1 '-~J) .
    (Al-Nur, Sha'han 1352 A. H ., p. 357)
    . This writer's view, therefore, is that just as Mawlana Mul)amma~
    Qas1m, on Mawlana ThanwI's authority, was the exponent of ~iJI
    J mdad AJJah , so was the 'AlJamah the exponent of Maw Ian a
    Mu}Jammad Qasim (~..:il l ~J). This surrogateshipwasmainly scholastic,
    and the 'Alla.mah often interpreted the ideas of Mawlana .Muhammad
    Qasim. The late AbU Sa' id Bazmi, a former editor of Madlnah,' Bijnor,
    and later of IFJ,san, Lahore, spoke rather significantly :
    64 FAi;:>L AL-BARI Volume I
    The personality of Mawlana 'UthmanI was distinguished by
    bis singular capacity to interpret and highlight the Islamic
    concepts, commands, edicts, and codes and their significance
    in the light of reason and the title of Mutakallim-i-lslam
    was unanimously conferred upon him from all parts of the
    undivided India.
    (Daily Il)san, Lahore, December 14, 1949.)
    Thus, he was not only an exponent of the ideas of MawJana
    Mu)J.ammad Qasim and Shaykb al-Hind but a very forceful executive
    head of the external affairs of the Dar al-'UlUm, Deoband, and a very
    powerful controller of its internal affairs also. In effect, he was the
    ayah (sign) of one of God's ayahs (signs) and a great son of Islam. A
    similar view was expressed in the obituary statement by the then Sa'udI
    Ambassador in Pakistan :
    Mawlana Shabbir A)J.mad 'UthmanI was th e interpreter of
    Islamic learnin g which is a source of pride and honour for
    the Islamic world. He was a synthesis of Islamic learning
    and unshakable faith. The idea of maintaining self-respect,
    jihad and the religious traditions of Islam was so much to
    the fore in him that the respect enjoyed by him reached new
    heights and he was considered unique in the age he lived.
    (Daily Zamindar, Lahore, December 16, 1949.)
    A foreigner held the 'AJJamah to be peerless in scholarship and
    ability in the contemporary times. In an editorial AbU Sa'Id Bazmi
    expresses a similar view:
    The 'Alla.mah held so high a position among his contempo-
    raries because of high character and scholarship, that, to
    speak nothing of Pakistan, he was without an equal in whole
    of the Islamic world.
    (Daily I}Jsan, Lahore, December 14, 1949.)
    Mawlana J::Iusayn A)J.mad MadanI (~..:ill .........;), in his statement on
    the 'Alla.mah 's death, said:
    Mawlana Shabbir AJ;Jmad •Uthmani's personality was unique.
    He was a scholar of high merit and one of the foremost
    amongst the scholars of the subcontinent. No one can deny
    the Mawlana's scholarship and his magnetic personality. His
    position as an outstanding scholar is acknowledged on all
    hands. He had full command over writing and speech. He
    had, in short, great virtues.
    (Daily Al-Jam'iyat, Delhi, December 16, 1949.)
    Thus, his scholarship was acknowledged in the whole world and
    he was respected both in India and outside.
    'ALLAMAH'S WORKS
    Among the more celebrated of the 'Allamah's works are :
    1. The Tafsir-i-'Uthmanz which has been held to be a work of
    high order both in scholarship and interpretation. It has
    gone into several editions and is very popular to this day.
    2. The FatlJ. al-Mu/him, which comprises several volumes of
    commentary on the Muslim.
    Volume l COMMENT ARY ON THE ~Al~II:l AL-BUKHARI 65
    Thjs is his second major work which commands considerable
    respect from Muslims the world over. Mawlana Anwar Shah's view
    about it is as foJlows : ·
    No one indeed has been able to do better
    service to this book than Mawlana
    Mawlwl Shabbir Ahmad ' Uthmani,
    the leading scholar or' Muslim Tradi-
    tion, exegete and master of erudi-
    tion of the present age. As far as I know,
    no one else could accomplish this
    work in a better manner. He has, by
    taking up this subject, placed the
    learned under his debt.
    (Last page of the Fat,lz al-Mu/him, Vol. I)

    This view of MawJana Anwar Shah, because of his profound and


    unquestioned scholarship, is like an indentation made on a stone as he
    is the last authority on the subject whose soundness of opinion and
    scholarship are acknowledged on all hands.
    The Muslim world thus recognized the high merit of the FatlJ, a/-
    Mu/him, and the present Rector of the Dar al-'UHim, Deoband, Qari
    Mul).ammad rayyib (JWI .ill; ..l...), stated in his condolence speech that
    this Arabic commentary on the $alfi}J. Muslim is a work that will command
    respect for ever throughout the Muslim world. Besides the above works,
    the 'AJlamah also wrote A/-'Aql Wa-al-Naq/ (Rationalism and Revelation),
    Al-Islam, A'jaz al-Qur'an (the Miracle of the Qur'an), Aj-RulJ,fi al-Qur'an
    (The Meaning of the Soul in the Qur'an), Khawariq 'Adat (Supernatural
    Phenomena), Hadyah Sanryah (The Sublime Gift) and Al-Shihab (The
    Meteor) which are treatises too scholarly for the lay reader but are, aJJ the
    same, masterpieces. The 'Allamah's public addresses and sermons
    on the ideology of Pakistan have also been compiled and published
    under the title, Khu!bat-i-' Uthmanl (The Speeches of 'Uthmani). Then
    there are his scholarly letters which have been collected and published
    under the title, Anwar-i-' Uthmanl.
    We have just referred to the Tafsfr-i-'Uthmanl and the FatlJ, al-
    Mulhim which would rank as permanent achievements and make the
    'A11amah a flower that should adorn the vase of history, but there is
    still another work of very_ high merit: the Facf.l al-Barl, the Urdu
    commentary on the $alJ,'i/J. of Abl 'Abd Allah al-Bukhari.
    Fad/ al-Barl Sharh Urdu Sahlh Bukharl-tbe title of which was
    suggested by this writer-is a tour
    de force by the 'Alla.mah. The first
    volume, out of the twelve contemplated, is before the reader. It would
    be a landmark in the science of Muslim Tradition and would occupy
    a special niche among the different commentaries on the $alJJIJ,. Bukharl.
    It would be especiaJJy beneficial to the teachers of the lfadlth. The
    reader should be able to judge for himself t he merits of the book.
    THE CHAPTERS (IN RELATION TO THE AHADITH)
    Fixed by Imam Bukhari, his Interpretations, and 'Allamah ' Uthmani.
    The headings of books that h ave been devised by Imam Bukhari
    and tbe Tradition which he has discussed thereunder are connected
    with each other by means of a very close relationship. Commen tators
    66 FAJ;>L AL-BARI Volume 1

    of the Tradition have considered this function of determining the


    concordance of one l}adith with a slightly different one a very serious
    problem and have discussed it at length. The 'Alla mah has also done
    the same thing, even though it is a very hard and delicate undertaking.
    He has succeeded in a singular manner in bringing out this concordance.
    MAIN TRAITS OF THE AlfADlTH AND 'ALLAMAH 'UTHMANI
    Whether it is his commentary on the $al:zl/:i Muslim (Fat/:i a/-
    Mulhim) or on the Bukharl, the ' Alla.mah elaborates all the aspects of
    every l}adith thoroughly, as has been done by 'Alla.mah Zahid al-
    KawtharI (~ ..iii i-..J). The approach which he had adopted in the
    Fatl} al-Mu/him is also witnessed in the present commentary, the mai n
    traits of which are set out below :
    1. Investigation of differences in matters of detail among the
    various Sunnite juristic schools and the presentation of
    versions which, as far as possible, minimize the differecne.
    2. Account of the salient life events of the narrators of the
    AIJ,adfth in relevant captions, citing the names of the more
    unfamiliar narrators as required, and economy in scrutiny as
    to veracity of the Al)adlth.
    3. Citations from original sources for clarification at places
    where there was either some difficulty or doubt.
    4. Scrutiny of the words employed in the Al)adlth and explana-
    tions of their significance or meaning.
    5. Analecta from famous authoritative books on specific prob-
    lems, so that their background is explained to the reader, and
    the arguments in favour of the problem are so many and so
    thorough that the students of the lfadlth need not have to
    refer to any other book. At times even the authorities outside
    the scope of the lfadlth have been brought in and unexpected
    support has been fou nd in aid of a complex problem.
    6. References to standard books on the implications of the
    Sharl'ah, e. g., those of Shah Wall Allah, Imam Ghazali,
    Shaykh Mul)yi al-Din ibn al-' Arabi {..iii r*""'"J), and s.o on, to-
    gether with extracts of their works so that the reader may, if
    he so wishes, refer to them.
    7. Consolidation of the different discussions in the Fath al-Barz
    at one place, if the themes are identical. ·
    8. Quotations from different authorities of the Hanafi school in
    order to clarify the problems thdt arise in this school of
    jurisprudence.
    9. Putting into writing findings which were inherited orally from
    the teachers and famous scholars or which are found in works
    that are unfamiliar to the Jay reader or were to be found in a
    language other than Arabic, together with their detailed
    discussion.
    10. Findings that were not known until now and whose value
    would be evident only after perusal, and from which it would
    be seen that the conferment of benefits on the mil/at by God
    and His Prophet (iJ-J~..i>IJ....) has not been intermittent but,
    on the contrary , has been continuous.
    Volume J COMMENTARY ON THE ~Al:lll:l AL-BUKHARI 67
    11. Discussions of problems not for the sake of dialectics or
    sophistry, but such as would appeal to intellect and reason.
    12. Employment of expressions like "I said" or "this humble one
    said", for discussing subjects and elucidation of such points
    with perspicuity and clarity so that no obfuscation of any
    kind may arise.
    13. Efforts at reconciliation by discussing the different narratives,
    even though they might not be relevant to the madhhab (juri·
    dicaJ school) concerned, through the narratives themselves
    and mention of the aim of such narrative, so that there is no
    contradiction.
    14. Attempt on many occasions that the origin of the A.IJ,adtth is
    traced from the Qur'an as far as possible.
    15. Analysis of the arguments of the Hanaft school as well as
    those of the other schools and an 'unbiased discussion of
    their arguments and preference of one viewpoint over the
    other.
    16. Problems not discussed or discussed cursorily have been
    marked so that the investigator may undertake a more detailed
    study on them.
    17. Sceptical questions raised about the Tradition-especially in
    modern times-have been answered wherever necessary.•
    These are some of the characteristic features of the Fath al-Mu/him
    which characterize the Fad/ a/-Barl as well. These are the· 'Allamah's
    significant distinctions which bespeak his artistic, technical, and schol-
    arly approach to the Science of the IJ.adlth.
    'Alla mah 'UthmanI wanted to see the book published in his own
    lifetime. This was unfortunately not possible because of his sad demise.
    This unique commentary in the form of a manuscript was left in the
    possession of his brother, Babu Fac;ll-i-~aq 'UthmanI (~ .Jil 1-.;). When
    I visited Karachi in May 1948, I met the 'Alla mah and discussed with
    him the completion of the work. He said he intended to take it up
    after his disentanglement from the problems which then confronted
    Pakistan. When I visited Karachi next in May 1951, the 'AJJamah had
    departed from the world of the flesh, and I met Babii Fac;ll-i-Haq
    'UthmanI at his house situated at M.A. Jinnah Road. I went through
    the manuscript at different places and could not help admiring the
    'Alla mah 's approach; it is like an ocean whose waves have within them
    a treasure of the highest order of scholarship. The 'AJlamah, as should
    be expected, has particularly discussed the more important problems
    exhaustively. He had gone through the manuscript and had made
    marginal remarks and revisions. References were made to the original
    Arabic texts relating to the Qur'an and the IJ.adlth.
    I mentioned about the manuscript to Mawlana Yusuf Binnawrl
    (JWI "1.l; .1..) who became very keen to get it printed. He and his son-in-
    Jaw, Maw1ana '.fasin, Director, MajJis-i·'IlmI, accompanied me to Ba.bu
    Fadl-i-Haq 'UthminI. AJJ the pros and cons were discussed at length but
    due to certain unavoidable circumstances the book remained unprinted.
    l Fat/} al-Mu/him Vol. I, title, p. 4
    68 · . F AI;>L AL-BARI Volume 1
    QADI 'ABD AL.:.RAHMAN'S FELICITY
    '
    The felicity of seeing through the compJetion of this book was,
    however, reserved for QaQI 'Abd al-Ral)man ( JW1 & ...1....), a n aJumnus
    of Deoband. Babu Fac;ll-i-J::Iaq called upon the Qac;li and an und e rstand-
    ing was reached with respect to th e manuscript. Since t hen the latter
    bas devoted himself to th e task of editing the book , arrangin g the
    ref.erence material thereof, and translating the passages to which refer-
    ences were· indicated on the glosses of th.e original manuscript, a nd he
    h~s even sat for some time at the Bab-i-Jibril of th e Masjid-i-Nabawi
    long upto the time of tahajjud prayers and the present work hespeaks
    his labour of Jove for the Holy Prophet (r-1-.J ~ ~ 1 j..>). He ha<;
    thus added to th e exceJlence of the book to such an extent hy his
    judiciousness and ingenuity that his contemporaries, the elite, the rel i-
    gious scholars and even his teachers have nothing but praise fo r the
    work. I have gone through several pages of the proofs and praise
    poured out of my heart for the service he has rendered. The following
    couple.t is .my inscription of praise for it :

    How envious I felt, O A nwar. on this felicity of the editor who has
    gained the nea rness of the Almighty by reshaping a nd editing the book.

    This book , besides being a reckonab)c addition to the Science of


    the lJadith, wiJJ draw this branch of knowledge out of the four walls
    of the.ologica] schools and its message wiJl reverberate throughout the
    length .and breadth of this country.
    A BRIEF LIFE-SKETCH OF THE EDITOR
    M awlana Qa<;fi 'Abd aJ-Ral)ma n comes of a family which has
    been consistently devout. His father, Mawlwi Nur I:Iusayn (~ ~I i....J),
    was a very pious Muslim, and the same spirit inspires QaQI 'Abd aJ-
    Ral).man w·h o has remained throughout very devoted to his teachers and
    scholars from whom he bas benefited, and he has had to make sacrifices
    1

    because of his c0nvictions. He bas been a devoted disciple of Mawlana


    'Abd al-Qadir Raipuri (~ ..:ut i.....J) and Mawlana Mul;lammad Zakariya
    (Jl...JI .i.U; ...1....) . His association with Mawlana .Al)mad ' Ali(~ .:iii i......J) .is
    not nominal and be is furthering the former's mission with regard t o the
    exegesis of the Qur'an. Before going . to Deoband to complete his study
    of t he ljadi1h, be studied books on philosophy and Arabic literature,
    as pr-escribed in the Niz~mi Course, undera scbofarof outstanding ability,
    Maw,ana MuJ:.lammad Fa<;til GujratI ( ~ ~1 i-...J); the present work ref-
    lects bis training. H e bas great love and respect for his mentor who inducted
    him intothe IJadlth- MawlanaSayyid ~u saynAJ:.lmad Madani (~~t i....J).
    During the 1953 movement in connexion with the Finality of Prophethood
    he foJlowed the Jead of Mawlana Sayyid 'A!a ·Allah Shah Bukhari
    (~..:ill i.-.J) and spent some time with him during imprisonment. He
    received the heart-breaking news of the death.pf bis eldest sqn, 'Ubayd,
    al-Ral,lman, while his wife and relations were' sitting by his side in the
    prison. He was externed for one year because of his participation in
    the anti-QadyanI movement. He bas bad several critical reverses in life
    but has remained unsullied insofar. as compromise · with respect to
    religious beliefs is concerned. Ordeals have the miracle of generating
    Volume J COMMMENTARY ON THE ~AI:H~ AL-BUKHARI 69
    - - -------------------
    further resistance, and a man's progress depends upon his capacity to
    withstand the onsJaughts of adversity :

    When seized by the fervour of love, I left my home,


    stones were pelted on me as soon as 1 came out.

    When the future compilers would write descriptive notes on


    the learned personalities of this country they would feel pride in men-
    tioning the editor of the Fa<f.l al-Barz who, guided by Allah, concentrated
    al] his taJents on this remarkable work. He did his utmost to extract
    light from the aforesaid book of the late ' Alla.mah 'UthmanI
    (.i.~ .LUI i.......J) and spread it in all parts of the world.

    We pray to Allah that this important and sincere service


    of presenting the Traditions of the HoJy Prophet (r"l..-' ~ .LUI J ...) in the
    present form by Qa.~I 'Abd al-Ral;lman (JWI & ..i...) may prove success-
    ful in all respects. On bis part be is of the opinion that he could not
    do full justice to it, but we hope that by the Grace of Allah it would
    be taken by the Jslamic world in the same spirit as it should have been.
    It would also help him reap the harvest of this imperishable service in
    this world as well as in the world hereafter. We also pray to Almighty
    Allah that He may grant peace to his parents, his teachers, his
    spiritual masters and colleagues and save them all from every kind
    of affliction in this world and in the world hereafter.
    ., '
    \ I I ' \ ! \. ! 1

    In the end we also pray to AJlah: may the tomb of 'Alla.mah


    Shabbir Al;lmad 'Utbmani (~ .LUI i.......J) be kept lit for ever and be
    strewn by flowers of His Grace. Although the great religious scholar
    as he was, is not now physically present amongst us, but we fervently
    hope that his good deeds and religious services would be enough to
    give him an eternal life.

    For years the world will keep on chanting


    these notes which he has raised under the sky.

    I am sure that the book which we have with us is the fine fruit of
    these sacrifices and noble associations. May Qac;li 'Abd al-Ra)J.man
    complete the Fa<f./ al-Barz in his lifetime! In fact God has created for
    him a means to perpetuate himself and have an abiding name, upon
    which I cannot help saying:

    Such is the bounty of Allah, which He


    bestowetb upon whom He will (Qur'an, 57:21)

    11 Rabi' al-Akhir, 1393 A.H. .


    Muhammad Anwar al-Hasan Sherkoti .
    (Tuesday, the 18th of May 1973) (Professor)
    LIFE SKETCH

    IMAM MUHAMMAD BIN ISMAIL BUKHARI


    A Short Biography of
    Imam Muhammad bin lsma'il Bukhari
    ~~i'!~~it~~~*~r~';t.;uJ\;~~~~
    Praise be to Allah, the Sustainer of the worlds, and peace upon the
    most exalted of Prophets and on all his Descendants and Companions.
    Genealogy and Name
    The full name of Imam Bukhari(~ .Jil 4.....;) is Mul).ammad bin
    Tsma'il bin lbrah'im bin Mughirah bin Baruzbah al-BukharI al-Jua'fi.
    His patronym is Abu 'Abd Allah and the title given to him out of
    respect by the whole MusJim world is the Amir al-Muminin fi al-~adith
    {The Commander of the Faithful in the ~adith.) The great grandfather
    of Imam BukharI, Mughirah, embraced Islam at the hands of Yaman
    Jua'fi who was the Governor of Bukhara at that time. He then settled
    down in Bukhara. It was the custom in those days that, if a per~on
    accepted Islam at one's hands1 , an association was established between
    the two known as wila (kinship) and people also made this relationship
    a part of their names. Hence the Imam is also known as Jua'fI. The ances-
    tor of the Imam, Baruzbah, was a Magian, and nothing beyond this is
    known about him. The nature of the name shows him to be of Persian
    origin. ~afi~ ibn Hajar has stated that Baruzbah followed the religion
    of his race, that is, the Zoroastrian religion, which leads to the inference
    that he was a fire-worshipper2 • Despite all efforts the life of Ibrahim,
    the grandfather of the Imam, has also not been cleared of obscurity.
    The Parents of the Imam
    The father of Imam Bukhari, Isma'Il, was a prominent MulJ,addith
    (compiler of Trad itions). Many scholars of the lf.adlth refer to him, and
    Jike Imam Malik and ~ammad bin Zayd (.Jil * ..;).
    he had had the privilege of learning at the feet of outstanding scholars
    Despite having
    been blessed with opulence, he was a devout and pious Muslim. One
    mulJ,addith 3 narrates that be was present near the death-bed of lsma'il,
    who said : "I am leaving a great deal of weaJth, but, by God, not even
    one dirham is of doubtful means." This shows how far gone he was
    in the path of piety, and, while these words may not appear magniloquent,
    their practical significance is great. It indicates the noble character
    which f rnam Bukhari inherited from his parents, and his being brought
    up in an atmosphere surcharged with piety, nobility, integrity and
    wholesomeness. This is how those intellectually great are brought up.
    Imam Bukhari was thus uniquely fortunate in bis parentage4 ; his mother
    •Also known as bay' at in which the hands of the spiritual bead are grasped as a
    symbol of allegiance by the disciple to establish the religious bond between the two.
    2He might also have been a Turk (Uzbek) culturally belonging to Greater Persia.
    lThat is, a scholar of the lJadlth.
    4The piety of the parents stands in good stead for the children both in this world and
    the Hereafter. Being useful in the Hereafter is mentioned in the Qur'an : "And they who
    believe and whose seed follows them in faith because we cause their seed to join them
    (there)." 52:21. As fo r its positive results in the world, the incident of the Prophet Moses
    and Khiqr (may peace be upon them) would testify to it where "And Thy Lord desired"
    is conuected with "And the fathers of both were good."
    72 FAJ;)L AL-BARI Volume l
    was also very pious and devout. His father died when he was of a
    tender age and he owes his upbringing to his mother. He lost his sight
    while very young due to some illness. This grieved his mother beyond
    all description and she prayed to God for the recovery of his eyesight.
    She dreamt one night that the Prophet lbrahim (~)\.J I "-::~) and our H oly
    Prophet (r!-.J ~ .ui1 J.o) informed her that her prayers had been blessed
    with Acceptance by God and that her son would recover his eyesight.
    When she awoke in the mornin g, she foun d that her son had his eyesight
    restored ; In fact, the Imam's eyes ight became so sharp that he wrote
    out the manuscript of the Tarzkh al-Kabfr (Major Chronicle) during
    moon-lit nights.
    Birth and Education
    Imam Bukhari (~ .ui1 •-1) was born on 13th Shawwal, 194 A. H .
    after Friday prayers at Bukhara. This in itself was a doubl e honour,
    for the month of Shawwal is a sacred one and Friday enjoys precedence
    in auspiciousness over a11 the other days. This shows th at the date of
    birth of the Imam is also of special significance.
    Once a pupil of th e Imam, AhU Ja'far Warraq queried him :
    "S_,...1 •~ i:.i!)' ~": "How is it that you have achieved such a stature?"
    Bukhari replied : " Because in my childhood J was imparted education
    in the memorization of the }J.adith." H e learnt by heart every l;.adlth he
    came across during his studentship , and from his childhood was devoted
    to the science of the Tradition to an extraordinary degree. It seems as
    if his Creator had him marked for this field of study . He completed
    bis studies at the early age ot ten; his proclivity towards the f,ladrth kept
    on gaining in intensiveness and he became associated with the different
    schools of the lf.adlth . His precocity, memory and mental alacrity were
    almost miraculous, and there are many incidents to highlight this
    fact. There was a mul;.addith by the name of D akh iJi, whose lectures
    Bukhari attended. One day the teacher quoted as authority: Sufyan 'an
    Abi Zubayr 'an Ibrahim. Bukhari objected that this was not so, since
    Abu Zubayr bad not narrated the IJ.adith from Ibrahim. DakbilI was a
    famous mu/Jaddith and did not like to be corrected by so young a pupil.
    He asked : "What did you say?" Bukhari said: " The authorities are
    not correct; please refer to the original source, if you have it. " D akhili,
    treating Bukhari as a brash young pupiJ, unaware of bis place, repri-
    manded him for his interruption. As the obj ec tion was, however, valid,
    he thinking that the oversight might have been his and the book might
    have carried the correct entry, took out the book, where also the entry
    was wrong. D akhilI did n ot tell Bukhari the correct authority, and in-
    stead asked him what were the correct authorities. Bukhari said:
    "~l~I ~.c. 4S.J.s. IY--"' ~ .r-->.JI": "Al-ZubaX! and he i~ the son of .'Adi, on t~e
    authonty of Ibrahim. " When Dakh1h heard this, he complimented him
    and bad the entry corrected by Bukbali with his own pen. Someone
    asked Bukh~ri as to how old he was ~hen, and Bukhari repJied that
    he was eleven at the time. This was the first incident that established
    BukharI's reputation for learning.
    There are other incidents from the life of Bukhari which etch out
    his remarkable memory. He was once attending a course on the lf.adith ,
    and all his classmates, except he, had pen and notebooks. Bukhari
    never took down anything. This prompted his classmates to ask him
    Volume I COMMENTARY ON THE ~Al:HJ:I AL-BUKHARI 73
    why he wasted his time. Many days passed during which some 15,000
    AIJadith had been desc ribed at that institution. The students repeated
    their qu estion and began to pester him. Bukhari asked them to
    lay open their note-books before them and repeated correctly all th e
    Afzadith in the same order as his teacher had narrated them. The
    stud ents were aghast at this display of memory and those who had put
    down the entries wrongly, corrected them. This further went to enhance
    his reputation.
    Bukhari at first coJJected the Ahaduh from the authorities at
    Bukhara. Am ong the scholars of the Tradition at that time were 'Abd
    Allah ibn Muhammad Musnadi, Ibrahim bin Al-Ash' ath and Muham-
    mad bin Salam BaykandI 1 {..:ill r*"-""J). It was during this period ·that
    Bukhari memorized all the books by ' Abd AJlah bin Mubarak and even
    his teache rs became aware of his remarka ble memory with respect to the
    l:)adlth and h.is outstandingabilities. They were always wary in his presence
    Jest th ey should yield ground to him for being corrected. The cele-
    brated teacher of Bukhari, Baykandi, once said: " The presence of Mul)am-
    mad bin Jsma'il in my lec tures on th e lfadlth fills me with amazement.,,
    One day when SalTm bin Mujahid came, BaykandI said to him: " Had you
    come earlier, I would have introduced to you a student who remembers
    70,000 AIJadfth.,, He was impressed t o hear this and began to look for
    Bukhari. When Salim met Bukhari, he asked him if that information
    was correct. Bukhari: replied : " This is no doubt true; in fact, I
    remember even more. And, if need be, I can give, in most cases, the
    names of the places where these narrators had settled down and the
    dates of their death. A11 the quotations that I have reproduced from
    the Companions of the H oJy Prophet (~-' ~ ..:iii j...) and the Tabi'ln 2
    can be Jinked by me with the relevant ayat of the Qur,an and the
    l:)adlth." Although Baykandi was the Imam (Pontiff) of his age,
    stilJ he requested Bukhari to correct the errors in his book. When
    Baykandi's colJeagues expressed their amazement over this, he said :
    "He (Bukhari) has no equa1." AJl these incidents relate to the period
    when Bukhari had not left his native town for other places to acquire
    learning.
    Imam Bukhari's Travels in Search of Traditions
    The period of Bukhari's studentship was the period of Islamic
    conquests. Hence, due to the expansion of the Islamic world, the
    persons knowing AIJadlth had spread far and wide in various regions.
    So, in order to secure a IJ,adlth or its authority, scholars had to travel
    over Jong distances. These travels are equated in the language of the
    mu'/Jaddithfn with rib/at (peregrination). The Companions and the
    vicarious followers of the Holy Prophet (~-' ~ ..:iii j...) undertook
    numerous such journeys and for the sake of a single IJadlth only, spent
    even a month in journeying. The Qur'an in the ayah ",;> '1 _,.!" : "Why
    not a group of you ... " (9: 122) directs that journeys be undertaken to
    gain religious knowledge. The celebrated mystic, Ibrahim bin
    Adham (~..:il l ~;) , has stated in respect of such journeys that the
    IAn_lranian scholar who belonged to Baykand, a city reputed to have been built
    by .Tamshid, a legendary monarch of Persia.
    2Those who bad the felicity of meeting the Prophet's Companions and learnt
    about Islam through them.
    74 FAT,>L AL·BARr Volume J
    blessings of the collectors of Traditions relieve the ummah of its cala-
    mities. Imam Bukhari imbibed education till the age of 16 from the
    religious savants of Bukhara, and in 210 A.H. embarked on fJ.ajj along
    with his moLher and brother, A}.lmad. This was his first j ourney.

    Teachers of Bukhari in Makkah and Madinah

    While his mother and brother returned after the performance of


    the IJ,ajj, BukharI decid ed to stay at Makkah in order to increase his
    knowledge about the Jife and the Tradition of the H oly P rophet
    ( ~-' ~ ~I j.o). The h oly city being the place where the Qur'a n was
    revealed, enjoyed a special distinction.

    During BukharI's sojourn at Makkah, the prominent savants were


    Abu 'Abd Allah bin Zubayr, 'Abd AJJah bin Yazid, Abn Al-Walid
    Al,lmad bin AJ-Azraqi and Isma''il bin Salim Al-Saigh. Having learned
    from these scholars in 212 A.H. Bukhari left for Madinah, where 'Abd
    al-'Aziz bin ' Abd AJJah Al-UwaysI, Ibrahim bin al·Mundhir , Mutrif
    bin 'Abd AJJah, AbU Thabit MuJ.lammad bin 'Ubayd Allah and Ibra-
    him bin Hamzah were held to be authorities on the Hadl!h. These his-
    torical data show that Bukhari stayed in I.Jijaz fo r sfx years but it did
    not comprise one journey only, and has to be divided into several.

    Journeys after the Sojourns in Makkah and Madioab


    After his stay in Madinab, Bukhari went to Ba~rah. By this time,
    bis reputation bad gone up so much that the news of his arrival spread
    in the whole city. He had gained so much fame as to have his itiner-
    aries regarded with the utm ost eagerness by the denizens of the city he
    visited, and acad emic and scho1arJy discussions came to the fo re. His
    mem ory and mental acum en were responsible fo r the spread of his
    fame, and he was fla nked by the students of the lfadlth. Ba~ rah at that
    time was a known repository of memorable successors of the Comp::in-
    ions and Tabi'In of th e Holy Prophet (~-' ~ ~I J,.>). They could not
    but express their amazement when they saw an unexpectedly youngman
    combined in himself at such early age, extraordinary scholarship and erudi-
    tion. The scholars of the city made arrangements for a scholarly gather-
    ing and Bukhari was requested by the prominent doctors and mu~addi­
    thln of the city to participate in it. 1 Bukhari accepted the invitation
    and showed humility on the occasion. At the gathering he said that he
    would recite the Af}.aduh which bear the isnad of Ba~rah, and that would
    be of benefit to those present. He then recited these A~aduh so that all
    those present were amazed at his knowledge and bowed in respect to
    him. Historians have also quoted BukbarI's statement that he travelled
    to Ba~rah four times. When he went to Ba~rah for the first time, the
    famous mufJ.addithin resi_2ing in that city were Abu al-WaJid al-'fiyalisI,
    ~afwan bin 'Isa, Abu 'A~im al-Nabil, Mul,lammad bin 'Ararah, SuJay-
    man bin Harb, HarmI bin 'Ammarah, 'Affan bin Muslim and Muham-
    mad bin Sinan (~I ~~J) from whom he acquired further A~adrth. ·
    lThis was an age of arguments and disquisitions, e.g., verbal battles between the
    d ifferent juristic schools and a rguments and counter-arguments between the Mu'tazillte
    and the Ash'arite schools of theology.
    Volume r COMMENTARY ON TRE ~Al::HJ:i AL-BUKHARI 75

    From Basrah Bukhari went to KUfah. His famous statement regar-


    ding his journey to Kufab and Baghdad, which has been copied by
    'Varraq, is :
    It is beyond me to estimate bow many
    times I have been to K iifab and Baghdad ;;J~\Jt~l;.;~~~ j)
    in the company of the mu!Jaddithln.
    -~~ ,..,,., ~
    ,..,. "t ,...,,,, ......., .... ..

    Imam Nawawi, in his Tahdhlb-al-Asma' (The Enlistment of the


    Narrators' Names), has described the names of the scholars on whom
    Bukhari has relied. The most celebrated of them are ' Amr bin Hafs,
    'falq bin Ghanam, Sa'Id bin l,Iaf~, l sma'il bin Aban, Khalid bin Mukhai-
    lad, Al-l,Iasan bin Rabi' , Al). mad bin Ya' qub, Abu Na'im, 'Abd Allah
    bin Musa, Qabi~ah bin 'Uqbah and ' Urwah. Baghdad being the capital
    of the Abbasid Caliphate was the cradle of learning and culture; it
    was for this reason that Bukhari frequently repaired to Baghdad. His
    search for A/:taduh and th e transmissional chain of authorit ies (;sn?i.d)
    led him far afield from his home. After Makkah, Mad£nah, Ba~ra h, and
    Kufah, where he learned from scholars well versed in the transmis~ional
    chain of each J:iad1th, he finally came to Baghdad to glean the flowers of
    knowledge. There the shaykhs and scholars of the city decided to assess
    the soundness and depth of his knowledge. A spe~ial meeting was
    called for this purpose. The shaykhs decided to put Bukhiri to a test,
    and ten mu!J,addithln were selected to put questions to him. Each mu~ad­
    dith recited ten A/:iadl!h in which the text was deliberately distorted or
    inverted and the transmissional chain had also been distorted or altered.
    Bukhari listened to the Af}adlth very carefully. His remarkable memory
    is evidenced by the fact that although he heard the altered A~adith for
    the first time, nevertheless, he managed instantly to recite the A ~adlth in
    their correct order. He addressed the first narrator and pointed out the
    alterations in the text of the Ahadith quoted and their transmissional
    chains. He finally recited the one hundred Af:zadlth in their correct fo rm
    and order along with the isnad. The gathering was dumbfounded by
    this display and everyone present carried with him an indelible impres-
    sion about Bukhari. Among the mu/:taddithln of Baghdad who enjoyed
    universal fame were Imam A ~mad bin l,Ianba], Sarij bin Al-Nu' man,
    Mu t ammad bin 'Isa , Al-~ab bagh and Mul)ammad bin ~a iq. In the
    Taqyyld al-Muhmal. Shaykh Abu' Ali Ghassanl has referred to BukharI's
    visit to Imam l,Ianbal before leaving Baghdad, and how the great Iml.m
    expressed his deep sorrow at his departure. Bukhari then visited Syria
    for acquiring knowledge whe!_e he met noted scholars like l,Iaywah bin
    Sharayih, J:lakam bin Nafi', Adam bin abI Ayas, Abu Na~r I sJ:iaq bin
    Ibrahim and Yusuf FaryabL In Egypt he met amongst others the
    shaykhs, Ya\lya bin ' Abd Allah, Al,lmad bin Shu'ayb, 'Uthman bin Al-
    ~a igh, Al,lmad bin ~i lil)., Sa'id bin Abi Maryam, 'Abd Allah bin ~alil). ,
    and Sa'td bin Kathir. Thus Bukha ri traversed the whole of the Muslim
    world in quest of the AIJ,adlth and their transmissional chains. Ja'far bin
    Mu~ammad J:la !an has reproduced Bukha.rrs statement that he had,
    within his lifetime, heard AIJ,adlth from more than a thousand
    mulJaddithrn and that each IJ.adith he had was fully backed by isnad.
    The Rank of Imam Bukhari in the Science of the Tradition
    Muslim mystics believe that there are two k inds of seekers. One
    kind is known as the abu al-IJ,al (the father or master of ecstasy). They
    exercise control over their subjective states, impulses and passions.
    76 f AJ;>L AL-BAR.I Volume I
    They are also called O$/:iab-i-ta111kln (men of prowess). The other kind
    is known in the mystic parlance as ibn al-}J.al (children, that is, subjects
    of ecstasy). They succumb to their trance and are called a$/:iab-i-talwln
    (wavering persons). On this analogy the masters in any field can also
    be divided into two categories, namely, those that have mastery over an
    art to such an extent that they can mould it according to their will;
    the second comprises those who, despite their knowledge and learning,
    cannot acquire mastery over the art ; on the other hand, it is the art
    that takes mastery over them. BukharI belongs to the first category.
    His book, the $a}J.l/:z Bukhari, shows his complete dominatio n over the
    science of Hadlth. He has the whole treasurehouse of the Ahadlth before
    him, and can prove or disprove any point on the strength ·of the know-
    ledge he possesses about them. This is the differe nce between Bukhari
    and Muslim. Bukhari bas written a book named the Kitab al-Hibalz on
    the subject of endowments. Imam WakI' bin al-Jarah and ' Abd Allah
    bin Mubarak have also written on the same subject, but whereas WakI'
    bin al-Jarah has been able to reproduce only two A/:iadlth (Ma'ruf) that
    go back to the Holy Prophet (~'~ ~ I J ,p) and ' Abd Allah bin al-
    Mubarak only five A/:zadlth, Bukhari bas come out with an array of five
    hundred A~adith. This is only one instance sh owing bow superi or
    Bukhari is as compared to such famous mulJ.addithln as Waki' and al-
    Mubarak. Bukhari had a tutor, Shaykh Faryabi, whose lectures he
    sometimes attended. One day Faryabi read the transmissional chain of
    one l:zadlth as follows : " This Tradition is on the auth ority of Sufyan
    on the authority of Ibn 'Urwah on the authority of Abi Al-KhaHab on
    the authority of Abi Hamzah who heard it from the Holy Prophet
    (r1--' 4'- ..7il J..o ). " The students could not identify any authority after
    Sufya n, as the latter had the idiosyncrasy of testing the kn owledge of his
    studen ts by using patronyms of the authorities who were more celebrated
    by th eir own names and vice versa. Thus, he was able to adjudge the
    students' capacity to relate each f!adlth with its proper source and his
    mental alertness. Faryabi, on this occasion, described th e enigmatic
    approach of Sufya n to his students, to their great amazement. But
    Bukhari was not the one to be daunted. He stood up and offered his
    exegesis : " Sufyan on the authority of Ma'mar bin Rashid on the
    authority of Qatadah bin D'amah on the authority of Anas bin Malik
    from the Holy Prophet(~-'~~' J.,..)." In this way Bukhari was able
    to explain that Abu ' Urwah was Ma' mar bin Rashid, Abi al-Kha!tab,
    was the attributive name of Qatadah and Abu J.Iamzah that of Anas bin
    Malik. Every one present was astonished at Bukhari's presence of mind
    and precision.
    Fadlak Razi, a famous muhaddith , was once asked which of the
    two, Mu.l)ammad bin I srna 'il Bukh.arI or Abu Dhar' ah, was the greater
    scholar of the Tradition. RazI replied : "I had the privilege of
    meeting Imam Bukhari between J.lalwan and Baghdad. I changed the
    course of my journey and accompanied him. During this long journey
    I was by his side. All the while I was keen to recite before him some
    Aryadlth which might have escaped him, but was utterly unsuccessful in
    my effort. As for Abu Dhar'ab, I can recite several AIJ.adlth which he
    does not know, although no one can deny his greatness as a mulJ,addith,
    especially as be was one of the teachers of Tirmidhi, Jbn Majah and
    Nisa'L"
    The life of Imam Bukhari abounds in such incidents. From his
    Jife and works, it would appear as if through a miraculous transforma-
    Volume J COMMENTARY ON THE SAf.Ill:I AL-BUKHARI 77
    tion, the Science of the Tradition, so difficult and trying, had been
    facilitated for him by his Creator. Such are the ways of God that if He
    wills that someone may serve Him, then He facilitates things for him.
    This has been a11uded to in the Qur'an in the ayah : "Js.;-JJ 'o.;~"
    "Surely We will ease his way unto the state of ease." There is also a
    fJadith to this effect : ""'J ~ L..J ~ J'" "Everything is made easy to
    a person for the purpose he is created."
    Bukhari has cited in the Sahlh Bukhari from Hasan bin AbI Sinan
    Tabi'I that he had not seen anyth)ng more easy than piety and abstin-
    ence, for piety means only this : "~~-'~ ~ L JI ~.r. L. t.:" " Whatever is
    haza rdous you should avoid and whatever is not so, you should adopt."
    This is, on the face of it, far from being difficult. But everyone knows
    that piety an d abstinence are the hardest to achieve, but for the chosen
    ones Jike Hassan, God has made its attainment none too difficult. A
    poe t has said abou t lrnam AbU Da'Ud :

    Hadith and the Science of the Tradition , with all their


    s·plendour, became pliant for Abu Da' ud , the mu~addith
    par excellence; in the same manner as tbe melting
    of iron became easy for the Prophet Da'ud.
    Some mu/Jaddithln have been impressed to such an extent
    by Bukhari that they have coined the expression ".!.!..l.>JJ ~I J~! ~", that
    is, God sent him into our mortal world just for doing work on
    the Tradition. There was once a man who could reach Delhi from
    Nanawta with in a day on foot. When the late Mawlana Mut:iammad
    Qasim Nanawtwi asked him how he could do this, he was taken aback
    by th is question.
    The Method of Argumentation and Evaluation Adopted by Bukhari
    While the revered mulJaddithfn have tried to record and preserve
    the sayings, the acts and the message of the Holy Prophet (~-'~ ~I J ... )
    as well as his demeanour at the same time they have placed before
    themselves high standards for the determination of their veracity, and
    ensuring scrutiny, examination and investigation with due care. This
    process of sifting, examination and bringing the Af:zadfth in conformity
    with the Qur'an, and finding if anything remiss was suspected in the
    source or the putative IJadrth itself (ta'dll), had commenced during the
    time of the Companions themselves. And, by the Grace of God, this
    was the measure which ensured that the Companions and the preceding
    generations (al-salaf) had bequeathed the treasure of the Qur'an
    and A}Jadlth to the coming generations (al-khalaf). The truthfulness,
    personality, and the veracity of the authority leading to the transmis~
    sional chain that ends with the Holy Prophet (~L.._, ~ ~I j.o) were the
    measures for testing the genuineness of a lfadlth. This was the norm
    adopted by the Companions. When the Science of the Tradition was
    put on a proper plane during the Pious Caliphate, the evaluatory meas-
    ures also began to be practised on a sound footing. As the time-gap
    between the age of the Prophet (~l.., ~ ~' J.p) and· posterity began to
    grow wider, the evaluation necessarily became more strict and exacting.
    78 F Al;>L AL-BARI Volume l
    The approach adopted by the latter-day mulJ.addithfn was based on
    that laid down by the first two Pious Caliphs. While the mu/:taddithln of
    the first three generations after the time of the Holy Prophet
    (~J ~ .:iii J.o) regarded every saying attributed to him with utmost
    respect, they were unsparing in their examination of the narrators
    (ruwat-i-}J.adfth). Bukhari was the leader,par excellence, of this approach.
    Many felt displeased with him, because he did not accept the authori-
    ties without being questioned. But, on the other hand, by the same
    token, a l:jadfth that has passed through Bukhari's hands, enjoys the
    stamp of genuineness in the eyes of the mulJ,addithfn.
    It is an extremely delicate operation to decide upon the reliability
    of the source of a Hadlth or to calJ that source a dubious one. A
    group of mystics has adh~red t o the view that critical assessment is
    prohibited according to "l~ ~.,;...~ ...,...~-;;" " Let not some of you slan-
    der others and this amounts to calumny." But the fact is that such an
    attitude is based upon an unrealistic approach. It is true that Islam has
    forbidden Muslims from suspecting others or prying into their affairs,
    but at the same time the need of it cannot be denied in certain cases.
    Th is need, too, is felt because of urgent religious considerations. Hence
    the need of such investigation and inquiry is felt in the case of the
    A/:z.adith also. It is said that even among upright p ersons in early t imes
    there was a class of persons who considered the making of the Alj.adfth a
    matter of virtue and devotion and to frame them in respect of the
    excellence of the P rophet (rl--' ~ .:iii J,o). As the number of transmis-
    sional links began to record a sharp increase in course of time, their
    critical assessment also began to correspondingly increase in intensity.
    It goes to the credit of Bukhari that, despite the rigid principles
    he has adopted in assessing the transm issional chain, he has n ot used
    the words kadhdhab (liar) and wadda' (fabricator) as the other mul:zaddith-
    hin are wont to. On the other hand, he is very circumspect in this
    regard. Whenever he considers refutation absolutely essential, he uses
    the expression, munkir al-}J.adlth (negator of the /:z.adrth). With regard to
    calumny also Bukhari bas exercised the utmost circumspection and his
    abstinence in this regard is proverbial. He used to say that on the
    D oomsday, he would not be brought before the Bar of Judgment on
    this count. His remark in this behalf is worth reproducing :

    Ever since I learned that calumny is


    forbidden, I have not resorted to it.

    With the same loftiness of spirit he remarks:


    Whenever I call anyone the negator
    of a lf ad!th l mean that the ascription of .J'''''~"'\~.S. , ,~~~-·- '·..>_\~ ,.,!&-
    the transmissional chain to him is not ~..., ~ ~~\; ~~(;j'.,Y
    justified. '""Y. " ,. "'··- '··"

    Bukhari's Role Regarding Asma'1 al-Ruwat and 'Ila/


    This is why the knowledge of disqualifying factors in the Science
    of the Tradition is an important branch of study. In the terminology of
    the mu}J.addithln, 'illat is a discrepancy which impairs the soundness of a
    IJ,adith. It carries special importance with regard to the study of the
    tNames of the the transmitters of the Al}adith.
    Volume I COMMENTARY ON THE ~Al;Il~ AL-BUKHARI 79
    A/:zaldth besides other Sciences of the Tradition because it requires a
    discerning intellect and prodigious memory to trace out the mutual in-
    tercou rse of the narrators, their dates of birth and death, their fami-
    liaJ names or titles, their credibility and reputation, and ensure that
    the words empl oyed in a particular lfadlth through different channels, are
    fully preserved. Bukhari's skill in this particular field has a distinct
    character of its own.
    Hafiz Ah mad bi n Hamadun has mentioned that he met Bukhari
    during the funera l p rayers of ' Uthman Abu Sa'Id bin Marwan. There
    Imam Mu~:rnmmad bin YaJ;iya DhahlI pu t questions in respect of the
    asma' al-rijal (Names of th e members of the transmissionaJ chains) and
    the 'ila/1 of the AJ:iadzth. Bukhari replied instantly all the questions as
    if he was u ttering Qui hu Al/ah. 2 N o better acknowledgement of
    Bukhari's achievement is forthcoming than TirmidhI's admission that a
    large part of what he has written about the transmission al chain, narra-
    tors, history, and all the 'ilal he has indicated , have bee n derived from
    BukharI's work.
    Imam Bukhari's rank in Tradition science
    Bukhari was very careful in respect of his works and loaned them
    only to the people he could trust. Once a person happened to mention
    a ljadllh wh ich gave rise to the suspicion of tadlls upon BukharI, that is
    be had concealed one weak link in the transmissional chain. BukharI
    replied that, in order to obviate such a suspicion, he had relinquished
    more than ten thousand AIJ,adith reported by a particular mufJ.addith.
    Therefore, such a suspicion about him was neither justified nor warran-
    ted. The author of the FatlJ. al-Barz has narrated a queer incident reflect-
    ing Bukhari's circumspection. During his studentship Bukhari had to
    sail in a boat on a river. He had a thousand ashra.fis (gold coins) in his
    possession. He was joined by someone who also boarded the boat and
    met him very reverentially, and gradually developed cordial relations so
    that Bukhari happened to mention to him about the money he had with
    him. One morning 3 the man began to raise hue and cry, saying that his
    bag containing one thousand ashrafis was missing. The passengers
    began to be searched, and Bukhari, appraising the situation, threw the
    bag into the river. The Imam's belongings were also searched but the
    money could not be found. Thereupon everyone began to reprimand the
    accuser who was made to feel contrite. When the journey was over
    the man asked Bukhari about the bag of money. Bukhari replied that
    b~ had thrown it away into the river. When the man asked him why he
    thought it necessary to jettison it into the river and sustain such a big
    loss, Bukhari said: "All my life I have spent in collecting and compil-
    ing the AJ:iadith of the Holy Prophet (rJ ~ ..:u1 j-P) and my integrity
    bas assumed proverbial proportions. How could I afford to lose the
    far greater wealth which I have acquired against my life's blood by
    acquiring the taint of a theft?"
    lTbe JJadlth in respect of the narrator of which there exists some misgiving is
    called ma' /ul. It is extremely difficult to detect such a lf.adlth and only a very accomp-
    lished connoisseur who possesses a very penetrating intellect, sharp memory, a nd com·
    plete mastery over the authorjties and te~t of the Traditions and knows the ral)k, of the
    narrato_rs can spot it out. 'Ali bin Madini, Ahmad binJ:lanbal, Imam Bukhari, Ya'qub
    b in Abi Shaybah, Abu f:Iatim , Abu Dhar· ah, ·oarqu~ni and many other mu~addithln
    have discussed the matter at length.
    21:18.fii ibn f.Iajar has also described several such incidents. Qui hu Allah a re the
    proverbially c ryptic initial words of the Qur'anic Sura lkhla~ {l 12) meaning ·'Say:
    He is Allah, the One."
    3This would imply that the journey was lengthwise and not across the river.
    80 FAJ;>L AL-BARI Volume I
    As has been mentioned earlier also, BukharI was Jeft a great deal
    of wealth by his father which be invested in trading along with part-
    ners so that he might devote himself freely to the task of collecting the
    A~adzth. One of his partners once bilked him of the payment of 25,000
    dirhams. His friends advised him to see the Governor for the restitution
    of the amount, especially as the latter happened to hold him in such a
    high regard. Bukhari said: "If I did that for a worldly purpose, the
    Governor might sometime desire me to give a f atwa 1 on a religious
    issue, and I am not prepared to barter away my faith for money and
    Hereafter for this world." He, therefore, did not inform the Governor
    and instead, requested the debtor to fix some instalment towards repay-
    ment. He agreed to pay an instalment of lO dirhams per month. Evidently
    such a paltry figure was quite inadequate to clear such a huge amount but
    Bukhari chose to bear this loss in view of exercising caution in religious
    matters.
    Compilation of the Ahadith : A Brief Survey of its History
    It is generally said that the compilation of the AIJ.adfth commen-
    ced in 99 A. H. In a way this is true. We have said "in a way"
    because the Holy Prophet (rl--' ~..:iii ~) bad prohibited the taking
    down of his utterances by saying "i.,;s:. 1__,~ ')" "Whatever I say should
    not be recorded". Why was this so? There are several views about
    this interdiction. Some scholars of the Hadith have said that this was
    because he wished his AIJ.adlth to be memorized rather than recorded; if
    they were recorded, less credibility would be reposed upon memoriza-
    tion. This reason seems to be weakened by the counter-argument put
    forth by others that, if this principle applied to the A]J.adz th, why not
    to the Qur'an also, all the more so, since the text of the Qur'an was
    copied at the command of the Holy Prophet (r-1-J ~ ..:iii J...) himself?
    The argument advanced by many is that this was the period of the
    descent of the wa/J.f and the ayahs were descending upon the Holy
    Prophet (cJ--' "-::ls:. ..:iii J.o) in succession. The scribes took them down.
    Therefore, if the ayat and the A/:tadlth had been taken down at the
    same time, they would have got mixed up and it would have become
    difficult to distinguish between them. Although the Qur'an is a miracle
    both in letter and spirit, it descended piecemeal in the midst of a
    people who were, for the most part, unlettered. They had not till then
    been introduced to the causes of the miraculous nature of the Qur'an,
    its subtleties and profundities, and epoch making significance. Nor were
    the Arabs of the time fully conversant with the practice and application
    of the principles enunciated in the Qur'an. On the other hand, the
    AIJ.aduh, although not verbally revealed and not super-human, are,
    nevertheless, miraculous in thelf thought content and significance, and
    represent the sayings of one who is the most eloquent among the elo-
    quents in Arabia, and was vouchsafed a power of speech that is the
    ne plus ultra of rhetoric. This is why the taking down of the A/:taduh
    was forbidden.
    A third school is of the view that, considering the conditions
    prevalent in Hijaz, the number of scribes was minuscule, and, if there
    had been the 'slightest ]apse in taking them down, the content of the
    A 7adfth would be changed. Thus, if in the word, la (':l'), the a/if is
    lA fatwa is the juridical opinion expressed on a point of law by the Muslim
    jurists.
    Volume I COMMENT ARY ON THE ~A~ll:l AL-BUKHARI 81
    Jopped off, the meaning would become the opposite, and the negative
    would become affirmative. That is why the taking down of the A~adlth
    was prohibited by the Holy Prophet (~-' ~ ..:iii j ... ) whereas for the
    Qur'an, expert scribes and calligraphists were pressed into service and
    the occurrence of such ]apses was totally obviated. But it is also not a
    fact unknown to the students of Islam that the Arabs of the time of
    the Holy Prophet (rl--' ~ ..:iii j,o) enjoyed a kind of memory that can
    only be called supra-human. The Companions, through constant care
    and exercise of the fullest attention, transmitted the Tradition to the
    succeeding generations. There is the famous incident of Ha<;lrat Abu
    Hurayrah who was all the time engaged in the memorization of the
    A/:ladith and was permitted- nay, commanded-by the Holy Prophet
    (~-'~..:ill j,o) to offer his witrs (obligatory night prayers) in the early
    part of the night.
    Transcription of Hadith During Prophet's Life-Time
    Although the Holy Prophet(~-'~ ..:iii J ...) had, as a general rule,
    asked his Companions to desist from taking down the AIJ,adlth by saying :
    '\.s:.&-1_,~ 'Y" (Do not record anything of mine) nevertheless, it is a proven
    fact that be graciously alJowed some of his Companions to take them down,
    and, that on occasions, even specifically commanded them to do so. After
    the conquest of Makkah, the Holy Prophet (r1--' ~..:ill j ...) delivered a
    speech before a gathering, during the course of which he gave certain
    directions to be follow ~d. Thereafter, a Yemenite, by name Abu Shah,
    asked: "..:ill J_,...J 4 J ~:.fl" (Please give me in writing, 0 Prophet of
    G?d !). The Holy Proph ~t (r-' ~..:ill j.o),_ addressing hi_s Companions,
    said: "•L! •._i'i lr.=51" (Wnte 1t down for Ab1 Shah) (Muslim.)
    I;Ta<;lrat 'Ali's statement is: "4~1 .~ d t.. 'YI u~ V' (The only
    thing we have is in this book.) This proves that I.Ia<;Irat 'All had a few
    Ahadfth written in a book. The Jami' Tirmidhi has a tradition that
    I:Jac;lrat Abu Hurayrah (~..:iii ~J) had said: " ..,_.::51 'Y-' ~ -'r., uil ..:iii~ 05""
    ('Abd Allah bin 'Amr used to write and not I.) This point has been
    elaborated in the Tabaqat Jbn Sa'd (The Chronicles of lbn Sa'd).
    I:Jac;lrat 'Abd Allah bin 'Amr went to the Holy Prophet (~-'~..:ill J ...)
    and sought his esteemed permission to record his AIJ,aduh. The Holy
    Prophet (~-'~..:ill j,o) very kindly gave his consent. ~a<;Irat 'Abd
    Allah bin 'Amr further asked: "0 Prophet of God, shall I only put down
    what you say on occasions when you are pleased or also that when you
    are displeased?" It is possible, he thought, that when the Holy Prophet
    (~J ~ ..:ill j,o) was displeased, his words were like those of any man
    and not those of a Prophet. The Holy Prophet (~-' ~ ..:iii j ...) said
    unequivocally: "Record both", and pointing to his lips, said : "Noth-
    ing contrary to truth comes out of them." I:Ja<;lrat 'Abd Allah bin 'Amr
    compiled a collection of the AIJ,adith which he entitled Al-$adiqah
    (Truthful Account). Hafiz Ibn Hajar bas mentioned that the name was
    chosen because during the battle of Yarmuk in the reign of the Caliph
    'Umar bin Khattab, he was able to secure a few distorted scriptures of the
    ahl-i-kitab (People of the Book) and may have given this name by way of
    contrast. This means that according to I:Jafi~ ibn Hajar, the collection
    bore no title when it was compiled, and this title was chosen long after
    that, during the reign of the second Pious Caliph, 'Umar. But this
    hypothesis is apparently incorrect, as the name of the book itself shows
    that this titJe must have been chosen at the very time of the compilation.
    82 FADL AL-BARI Volume r
    It has been named so because of t he fact that a report is likely to be
    false or true, but when arguments, indications and testimony definitely
    estabJish the veracity of the speaker or narrator, leaving no possibility
    of falsehood, then the authenticity of the report becomes absolute.
    That is why all statements proceeding from the Holy Prophet
    (r1--' ~ ~I j.o) are absolutely true but this applies only to a person who
    received such statements through somebody or had heard them directly
    from the Holy Prophet (r1--' ~..iii j.o) himself. Although the authority
    which we have at present, right from the Prophet (r1--' ~ ~I j.o) till
    now, would on this basis be an equivocal report by a single person but
    since the A/:ladtth collected by 'Abd Allah bin 'Amr in his compilation
    bad been beard directly from the Prophet (~J ~~I j ... ), they are
    absolutely certain; that is why the compilation was named Al-$adiqah.
    Jt is that very compilation which according to the mul:zaddithin, is
    known as that "transmitted by 'Amr bin Shu'ayb from his father, from
    his grandfather."
    In sum, it stands proved that the recording of the Af].adlth, nay,
    the preparation of a regular compilation along with its title, had com-
    menced in the time of the Holy Prophet (r1--' ~ ~I J.o) himself. There-
    fore, as regards the prohibition of the Prophet to record anything said
    by him, we can only say that it applies to the earliest period of Islam
    when the Arabs were not fully conversant with the Qur'an and were
    not cognisant of its miraculous nature, its profound truths and secrets,
    and not so well capable of distinguishing between the words of God
    and sayings of the Prophet (r!-J ~~I j.o). Hence, !or fear of confusion
    between the two, the recording of the A~adlth was prohibited. But,
    later on, when these circumstances ceased to exist, he granted per-
    mission for the recording of the Al;iadlth, and removed the above men-
    tioned restriction. Or it may be said that since people were not gene-
    rally well versed in calligraphy in those times, had general permission
    to record been granted, there would have been the danger of change.
    Still special permission was granted to those exceptional persons who
    were fully competent in calligraphy and transcription because that
    would not involve any risk of alteration or mistranscription. Hence
    1.:Jac;lrat Anas and I.:Jac;lrat Zayd Bin Thabit too had recorded some
    Al;zadlfh, and some were put down later on by 1.:Jac;lrat Abu Hurayrah
    also. It is mentioned in the Muqaddama-i-' llmz that the judgments of
    I.:Jac;lrat 'All (~ ~1 ~J) written somewhere were brought before J:;Ia<;Irat
    'Abd Allah Bin 'Abbas (~ ~1 ~J). These prove that the Science of the
    Tradition (recording and compilation) had commenced during the very
    lifetime of the Holy Prophet (r1-' .Y~ ~1 j.o) although transcription and
    compilation were not yet general1y in vogue as the Arabs of the time
    were characterized by a strong memory which rendered formal transcri-
    ption of the lfadllh unnecessary. Those particular persons who recorded
    the Al:zadith in this period did not do so as a compilatory effort but at
    random; nor were the compilations characterized by any order or scienti-
    fic presentation . The whole work was performed in a haphazard manner.
    Compilation of the Hadith and Hadrat 'Umar bin Khattab i
    The second Pious Caliph, 'Umar bin al-Kha!!ab, thought for the
    first t ime about the compilation of the AIJ,adith. He consulted the Com-
    panions and for full one month looked for an istikharah (a significant in-
    dication from Heaven.) However, for certain compelling reasons, he
    Volmue I COMMENT ARY ON THE ~AJ:IIJ:I AL-BUKHARI 83
    decided that the matter should be kept in abeyance for some time. This
    shows that the idea of a complete book embodying the 'f!.adlth had
    already had its gestation during the Second Pious Caliph's time.
    'Umar Bio 'Abd al-'Aziz and Compilation of the Hadith
    The privile~e of compiling a book on the A/:tadlth was, however,
    reserved for the p10us Umayyad Caliph, 'Umar bin 'Abd al-'Aziz, who
    was the mujaddid (Reformer) of his age during the second century A. H.
    He felt the urgency for compilation very seriously and in 99 A. H. sent
    an edict to all the officials of the Caliphate, especially at Madinah, to
    cooperate in this sacred venture.
    'Umar ibn 'Abd al-' Aziz (Rahmat-
    ullalz 'Alayh) wrote to the officials of the
    different departments (of the Umayyad
    Caliphate) to collect all the available
    A~1adlth of the Holy Prophet ($allallaho
    'a/aihi wa sail am). (Fat~ al-Barl)

    The First Phase of the Compilation of the Qadlth


    I:JaQ.rat 'Umar Jbn 'Abd al-'Aziz (~..:ill 6-.....J) felt that the exigency
    of the age demanded a standard collection of the A/:tadlth all the more,
    as the people of Arabia, separated in time from the Prophet's age and
    its background, were losing, gradually, the memory of the Holy
    Prophet (rl-.J ..~..:iii J.o) and his Tradition. He, therefore, thought it
    not only expedient but essential that a standard version of the collected
    T raditions should be issued, especially as the Qadith forms, next to the
    Qur'an, the strongest pillar of Muslim faith. The year 99 A. H. would,
    therefore, be etched on history and the mind of the mil/at for all time
    to come as a remarkable expository achievement. The Governor of
    Madinah, AbU Bakr Bin Hazm, commenced the collection. But since
    the period of 'Umar bin 'Abd aJ-'Aziz's Caliphate was very short, that
    is from 99 to 101 A. H., the collection could not be presented to him.
    Other scholars had also started collecting Traditions in compliance
    with the orders of 'Umar bin 'Abd al-' Aziz (~..:iii ~.;). The first book
    which resulted from these endeavours and reached the people was the
    one by AbU Shihab Zuhri which was written during the reign of Hac;lrat
    'Umar Tbn 'Abd al-'Aziz (~..:iii ~J), with mu/:taddithln in other' cities
    following in bis footsteps. The stature of these mu~addithin would be
    evident from their impressive names themselves: lbn Jurayj at Makkah
    (died 150 A.H.), f mam Malik Jbn Anas and MuI:iammad Ibn IsI:iaq, the
    author of a/-Maghazz (wars led by the Prophet (rl-.J ~..:ill J ....) in Madinah),
    Rabi' ibn Sabih, Sa'id ibn Abi'ArUbahand Hammad ibn SalmahatBasrah,
    Sufyan Tliawri at Kufah; Awza'i in Syria,·Mu'ammar in Yemen, Layth
    ibn Sa'd in Egypt, Haytham in Was it, Jurayr lbn 'Abd al-I:JamTd in
    Rayy, and 'Abd AJJah ibn Mubarak (died 181 A. H .) in Khurasan.
    This would suggest that the science of the Tradition effioresced during
    the end of the first and the beginning of the second century A. H.,
    and continued down to the end of th e second century A. H., as is
    proved by the date of the death of 'Abd Allah ibn Mub1rak. This
    represented the first phase of compilation, and only the al-Muwaua of
    Imam Malik Jbn Anas is extant out of the many compilations of this
    period, which is characterized by two kinds of compilations of the
    Tradition: (i) those that have not taken cognizance of the isnad but in
    which every IJ..adith , whether spurious or correct, has been mentioned,
    84 FAI;>L AL-BARI Volume J
    and (ii) those that have reproduced the A/:zadrth with care, but where
    the first link in the transmissional chain has not been given due care, 1
    nor /:zujjat (proof) therefor demands linkage, historical, social and
    philosophical between the isnad. Therefore, the sound (mar fu') A/:zadlth
    were mixed with those that did not go to the first authority (mursaf) ,
    those with discontinuous transmissional chain (munqati') , the
    statements by the Companions and even the statements of the Tabi'ln
    (cal1ed maqfu') and jurisprudence, as is evident from the $anI' of Imam
    Malik bin Anas. For the first three generations after the Holy Prophet
    (rt1--' ~ -'iii j.P) the extent of duration that had supervened was not too
    great, and the mursal and marffi' Af;.adlth were not segregated. This
    was the rationale of the three great [ma.ms of Islamic jurisprudence ,
    Jrnam Ahmad bin Hanbal, Abu Hanifah and Malik Bin Anas. For this
    very reason it was not considered. necessary to treat the mursal and the
    marfu' Al:zadlth separately. Another reason for the absence of critical
    appraisal was the benefit which, it was thought, was to accrue from the
    A/:zO.dith, whether mursal, marfu' or marfu'. It was, however, the founder
    of the fourth Musi im school of jurisprudence, Imam Shafi'I, who submitted
    the mursal Al;zadzth to close examination; no one before him bad
    questioned the veracity of such Al;ladtth. lbn Jarir '.fabarI bas described
    that there was a consensus on this issue before the Imam's time , but
    l:Jafi? ibn J:.iajar has not upheld this view. He has mentioned names of
    two or three mu/:zaddithln for whom a general consensus on this issue is
    doubtful. But, all the same, the mention of two or three names only
    shows that there was a general agreement between the ulama and the
    community on this issue. In the event, it was Imam Shafi'I who first
    questioned the authenticity of mursal AIJ,adlth and has discussed this
    point in Al-Risa/ah, printed in the initial part of the Kitab al-Um.
    This was a very important step forward in the Science of the Tradition
    and was taken up by succeeding mul:zaddithln. The mul:zaddithzn in general
    began to feel the necess ity of subjecting the mursal Al;ladith to the
    crucible of examination and the occurrence of marJu' a nd mursa/
    A/:ladfth began to rankle in their scrutinizing eyes, as in the Al-Muwa!{a
    of Imam M alik bin Anas.
    The Second Phase in the Compilation of the Tradition.
    Imam Shafi'I's new approach heralded what can be called the
    second era in the collection of the Traditions. It was felt that the
    marfu ' and mursal A/:zadtth should be distinguished from each other; so
    from the third century A. H. onwards a new era in compilation crys-
    tallized. The AIJ,adzth co11ected during these times began to be
    differentiated. Such compilations, called the Musnads, are based upon
    the authority of the Companions of the Holy Prophet (rl--' ~ -'ill j...>).
    Several Musnads were compiled during this period by leading mulJ,addithln
    in the major cities, e.g., those of 'Ubayd Al1ah bin Musa in Ktifah,
    Musaddad bin Masrahad in Ba~rah and Ya'qub bin Shaybah Maliki in
    Egypt. The last named undertook such an extensive compilation that,
    were it to reach completion, it would run into 200 volumes. Similarly,
    I.Jan~ J.Jasan bin A.\1mad bin Mul).ammad of Samarqand wrote his
    Musnad, which, on the authority of al-Dhahbl, incorporated 120,000
    1The A~ i.idith from the Companions who beard them from the Holy Prophet
    ($allallaho 'alaihi wa sallum) are called marffi'. The AJJ,adith in which the first Compan-
    ion who beard it from the Holy Prophet (~allallaho 'a/aihi wa sallam) has not been
    mentioned by a Tiibi' l is called mursal. A ~adlth with broken or discontinuous trans-
    missional chain is munqafi' .
    Volume I COMMENTARY ON THE ~AI;III;l AL-BUKHARI 85
    Ahadith. The Musnad of Imam Ahmad bin Hanbal is a selection or one
    hundred and forty thousand Al]adith out of a total of 1,750,000. He
    himself said about it: "Whichever hadith is not to be found in the
    Musnad is not a hadith at all." Some· muhaddithin criticised this state-
    ment, but what the rmam meant was that all the AIJ,adith which had
    been transmitted to his age had been incorporated in it. Of the four
    Imams, Shafi'I and Abu Hanifah have also Musnads credited to their
    names, but they were probably written by others. The Musnad of A}_lmad
    is also not whol1y written in Imam Hanbal's hand; he only prepared
    the draft which was faired out by his· son, ' Abd Allah bin A\'Jmad bin
    ~anbal. In the event, of the different Musnads, only that of Imam
    ~anbaJ enjoyed wide circulation. Others have been mentioned only in
    historical treatises. While the marJu' and non-marJu' AIJ,adith were
    separated from each other in this age, what still perplexed the mulJ.ad-
    c/ithin was the presence of the unsound AIJ,adith side by side with the
    sound ones. In the Musnad of Imam ~anbal, the $af:izf:i (sound), IJ.asan
    (fair), and rj.a'lJ (unsound) Af:iadtth occur indiscriminately alongside
    one another. No work which separates these kinds of AIJ,,adlth is to be
    found in the second era of the compilation of the Traditions, one
    which could be followed safely, and it became necessary that the marJu'
    Al].adlth should be collectl.!d. Here, too, deduction and induction should
    be the guiding factors and only those mar fu' Traditions that admit of
    unquestionable veracity, should be included.
    The Third Phase in the Compilation of the Tradition
    The third century A. H. witnessed development of the Science of
    the Traditjon along th ese lines. Its first exponent is Bukhari from whose
    hands appeared a book that would last for ever. Later on, Muslim
    followed this up and wrote the $alft/J,, Muslim. The genera] opinion of
    scholars and the ummah about these books is that they are the $a/JllJaY.n,
    that is, the two authentic compilations of Traditions. Other compila-
    tions aJso came forth based on the five principles illustrated above.
    One question that might be asked at this stage could be : if the $a/J,,11J,,
    Bukharl also embodies the Traditions that are mursal, and on the
    authority of the Tabi'ln, then what is the difference between the $a/J,,1/J.
    Bukhari and the works of the first era? The answer to this would be
    that Bukhari has not mixed up the marJu' and non-marJu' as in the
    Muwaua but included the latter type of AIJ,adith incidentally in the cap-
    tions of the various chapters. But if once or twice he has done so, it
    bas been done as a matter of form and not deliberately. Imam
    Muslim has been even more careful in this regard. He has scrupulously
    avoided non-marJu' AIJ,,aduh, so much so that he has not even fixed any
    title and tabulated marJu' Al}adith by keeping some heading in view.
    Thus, both Bukharl and Muslim have rendered a signal service to the
    Science of the Tradition. In the TaJhlm al-Ilahiyah, Shah Wali Allah
    writes:
    In my view, the most deserving of the title of the mujaddid (Reno-
    vator of religion) are Imam Bukhari and Imam Muslim.
    Incentive to Compile the $alJ.l}J.
    Bukhari was led to the writing of the $a}J.1/J. Bukhari by one of his
    teachers, lsl)aq bin Rahwayh, who, while addressing the whole cla~s of
    his pupils, said: ",J-J ~..iii j.... ..iii J_,-; A.:...~ I.;~.. r=-~ }" "Would
    that one of you prepare a concise and sound coJlection of Prophet's
    Sunnah" .
    86 FAJ;>L AL-BARI Volume I
    - - - - - -- - - -- - -- - - -- - - - - - - - - - -
    This proved to be an incentive to Bukhari to collect the authentic
    AIJ.adlth of the Prophet and he became fully conscious of the need to
    undertake such a compilation. He also had dreams which hinted at the
    necessity of the $a~z/:l. Bukharz. In one of his dreams, Bukhari saw
    himself driving off flies from the sacred countenance of · the Holy
    Prophet (r-1--' ~ .iiil J.o) with a whisk-which on interpretation meant
    that specious and fabricated AIJ.adfth bad coJJected like flies round
    the Holy Prophet (,.1--' ~ .iiil J ... ) and had to be driven off; a collection
    relinquishing these spurious A/:iadllh should be undertaken. Al-Jami' al-
    $a/:t.i/:i is the magnum opus of Bukhari and he has been conferred the
    honorific title of "Amir al-Muminin fi al-Hadith", that is, "Commander
    of the Faithful in lf.ad'ith" because of it. ·
    A Brief Survey of the Book
    Bukhari compiled the book by reproducing a selection of the
    AIJ,adllh out of the six hundred thousand which he remembered. Every
    }:tadfth he has reproduced bespeaks his utmost vigilance, care, and
    scrupulousness. His procedure was to examine every l:zadlth as to its
    soundness, to take a bath, and to offer two rak'at of prayer ror divine
    monition before he could decide if the hadith should be entered into
    the $a}J.T/:i Bukhari. In all, the book took sixteen years to complete.
    Shaykh al-Hind Mawlana MaJ:i.rnu9. al-~asan (~ .iiil 4 ....J) says th~t
    Bukhari fasted all along when wntmg the book and kept the fast in
    such a way that even his household members did not know about it.
    The food sent to him from home was distributed among the indigent.
    Sulayman bin Da 'fid HarawI bas quoted an authority, close to Bukhari,
    as having said that he compiled the work in Makkah, and committed
    to writing the headings of the chapters in between the puJpit of the
    Holy Prophet (,.1-_, ~ .iiil J..o) and his mausoleum. This statement pro-
    bably means that be commenced the compilation at Makkah, as it is
    obvious that he did not stay in Makkah for sixteen years, or that he
    finaJJy prepared the draft at Makkab, and then, on reaching Madinah,
    faired out the captions and collected the A}J.adlth. Those who read the
    book directly from Bukhari numbered ninety thousand and his own shaykhs
    came to one thousand and eighty. Bukhari has been very liberal in this
    regard and has taken recourse to every aspect of science of the Tradition
    and other fields of knowkdge. Waki' has sajd: ~4 ~ W~ J..:-)1 ~ ~"
    "..i.l!... y. .:;..s:._, .o_,.) y. .:;~_, .o_; y. 0~ "No one can become a scholar tiU he
    learns from those above him, Jess than him, and equal to him." A like
    statement is attributed to Bukhari also and be acted accordingly ;
    he has even taken a few narrations from his pupil, TirmidhL The
    latter took great pride in this and mentioned it in his book on several
    occasions. ~afi~ ibn l.fajar bas referred to the dream of Abu Zayd
    MarwazI: "I was asleep between Rukn1 and Maqam2 • I saw the Holy
    Prophet (,.1-_, ~ .iiil J.o) appear and heard him say : '0 Abu Zayd, how
    long wilt thou go on teaching Shafi'I's book and not mine?' I asked :
    'which book is that, my Lord T The Holy Prophet (c-1--' ~ .iiil J.o)
    said : 'Jami' Mul)ammad bin lsma'Il al-Bukhari.' "
    Works by Muhammad bin Ismail Bukhari
    The $abzlJ. Bukhari is, undoubtedly, Imam Bukhari's magnum
    opus. But in addition to this major work he has authored some 23
    significant works which are as follows:-
    lThe Black Stone at Makka h called Rukn-i-Yamiinl.
    2The place where the Prophet Ibrahim ('Alayhi al-salam) prayed.
    Volume 1 COM MENTARY ON THE SA.E:fil:f AL-BUKHARf 87
    1. Qacjaya al-$a/:iabah wa al-Tabi'ln (Judgments by the Compa-
    nions and their Successors). Bukhari is on record as having
    said that he was only eighteen years old when he wrote this
    book. This was in tlie year 212 A.H.
    2. Al- Tarlkh al-Kablr (Major Chronicle). This work succeeded the
    first when BukharI was of the same age. It was written be-
    tween the ~aj ar al-Sa'adat and the pulpit of the Holy Prophet
    (~_, ~ ~' j.o) about which place the Holy Prophet
    (r-1--' ~ ~I J..o) said: "411J'4; r:.r 1,;._,; <Sr,... _, ~ 0~L." (The
    pJace between my house and the pulpit is a garden out of the
    gardens of Paradise.) Bukhari used to say about this work
    that all the names mentioned therein were fully embossed on
    bis memory and with each name he could associate the specific
    incidents or circumstances, but be did not dilate upon them,
    in which case the book would have become a compendium,
    and not a book.
    When Bukhari's teacher, Is~aq bin Rahwayh, saw the
    book, he called on Amir ' Abd Allah bin Tahir Khurasani and
    said: "I_,-.. ~;I ~1 .r--'~1 ~I " (0 Amir, shail I not show you a
    magical work?) Amir 'Abd Allah expressed great surprise
    over the work.
    In this work, Bukhari has arranged the entries in alpha-
    betical order with regard to the Companions, the generation
    next to that of the Companions (tabi'ln) and the third gene-
    ration (taba' tabi'ln) as well as the narrators of the Traditions.
    If members of this transmissional chain, bearing the same
    names, have had to be described, the alphabetical precedence
    is according to their patronyms. Where the patronym is not
    traceable, Bukhari has put down the IJ,adlth at the end,
    under a heading which means "from the common talk of
    people" . In some parts the AIJ,adlth have been critically
    examined. He completed this book near the mausoleum of
    the Holy Prophet (r-1--' ~ ~ I J··» without the aid of a lamp,
    in the moonlight. Dai'rat al-Ma'arif, Hyderabad (India) has
    published this book in parts.
    3. Al-Adah al-Mufrad (Unique Morality). This is a unique work
    on the ethica] content of the Holy Prophet's Jife, ascribed to
    Bukhari by AJ:imad bin Mul;tammad bin Jalil al-Bazaz. It has
    been translated into Persian by Nawab ~iddiq Hasan Khan and
    published at Agra. Its Urdu translation has 'been published
    from different places.
    4. Al-Tafslr al-Kablr (The Major Exegesis). ~afi~ ibn ~ajar in
    the Bab Slratihl wa Manaqibihl (The Chapter on Slrat and
    Virtues) has quoted on Warraq's authority that the latter saw
    Bukhari inditing the book, and he (Bukhari) appeared to be
    tired.
    5. Al-Tarlkh al-Awsat (History of the Middle Period). This
    work has been attributed to BukharI by 'Abd Allah bin
    Ahmad bin 'Abd al-Salam aJ-Khaffaf and Abu Muhammad
    Zinjuyah bin Mul;lammad al-'lbad. ·
    88 FAJ;)L AL-BARI Volume I
    6. Al-Jami' a/-Kablr (The Major Collection). This is also a
    work of Bukhari on the Science of the Tradition. Hafiz ibn
    Kathir copied the whole book himself. ·
    7. Asaml al-$alJ.abah (Names of the Companions). The first book
    on this crucial subject has come from the pen of Bukhari,
    after whom 'J\Uamah ibn 'Abd_ al-Birr, J.lafiz ibn J.Iajar and
    others have wntten on the subject. In his Mu'jim al-$a1J.abah
    (AJpbabetical Encyclopaedia of the Companions), Abu al-
    Qasim BughwI has copied some portions from this book also.
    8. Kitab a/-Mabsuf (The Encyclopaedia). This book has been
    attributed to Bukhari by Fabib bin Salim.
    9. Al-Jami' al-$aghlr fl al-lJ.adlth (A Short CoJJection of the
    AIJ.adlth). This has oeen attributed by 'Abd Allah bin Mu}.lam-
    mad al-Ashqar to Bukhari. J.lafiz ibn l_Iajar has included it
    among the extant works of Bukhari and copied it. 1
    10. Bi~r al-Walidain (The Piety of Parents). l_Iafi?· ibn J:.iajar claims
    this to be one of the books by Bukhari, but its MS has not
    been traced so far.
    11. Kitab al-Ku11l (The Book of Patronyms). Muslim and NisaI
    have aJso written on this subject after Bukhari under the same
    title. J.lakim Abu A\lmad copied material for his books from
    this work. Shaykh Shams al-Din Dbahbi says that the most
    detailed work on the subject is by Nisa.I after whom Hakim,
    benefiting from his work, brought the work to fourteen
    volumes. DhahbI holds this work to be very important, but
    what prevents posterity to benefit from this work is the
    fact that the entries were not alphabetically arranged. Dhahbi
    says that he abridged the work and rearranged it in alpha-
    betical order, calling the book, Al-Muqtanl fl Sard al-Kunl'
    (Possessed by Eloquence in the Selection and Narration of
    Patronyms).
    12. Kirab al-Riqaq. This book has been ascribed to Bukhari by the
    author of the Kash/ al-?anun and what bas been said about it
    amounts onJy to this : ".!....:!.)~'Yt 4 ~<.SJ~ Jli)t yl:r'" (The
    Kitab al-Riqaq is by Bukhari and is a book on the If.adlth.)
    13. Al-Tarzkh al-$aghlr (A Short History). This book has been
    arranged chronologically, and having given the names of the
    scholars who died in a particular year, proceeds to discuss the
    succeeding ones. This work has been attributed to Bukhari
    by 'Abd Allah bin 'Abd al-Raqman al-Ashqar. Al-Tarlkh al-
    $aghlr has since been published at Allahabad.
    14. Al-Musnad al-Kabir (The Great Collection of A/Jadlth). In the
    Kash/ al-?anun reference has been made to this work on the
    authority of Nuwayri. FarbarI has also mentioned this work.
    lbn Mulqan in his Shar}J Tawqll;i has quoted Abu S'ad Jsma'il
    bin Abi al-Qasim al-BushanjI for the statement of Bukhari to
    •From the notes on Sfrat al-Bukharl (The Life of Bukbari) it seems that the in-
    tact MS of Al-Tarikh al-Awsaf and the MS written by l;.lafiz _ibn l;.lajar of Al-Jami' a/-
    Kabir along with the Asam/ a/-~a~abah and the Jami' a/-~aghir were in the library of
    the University of Berlin before World War II.
    Volume I COMMENTARY ON THE ~A}ill:l AL-BUKHARI 89
    the effect that be had written a work embodying one hundred
    thousand AlJ,aduh, but neither has described the name of the
    book. It is quite possible that they might have expressed
    their opinion about it.
    15. Kitab al-WalJ,dan. Books on the same subject and bearing
    identical titles have been written by Bukhari, Muslim , and
    NisaI, but BukharI's book enjoys chronological precedence
    wherein he has described the Companions who have been
    credited with lfadlth only. Al-WalJ,dan of Imam Muslim and
    Nisai has been published from Agra.
    16. Kitab al-Ashribah. This work has bee n described by Dar QutnI
    in al-Mu' ta/if wa al-Mukhtalif.
    17. Kha/qu Af'al al-'Jbad (The Genesis of the Acts of Man). After
    his controversy with Imam DhuhJi on the question of the
    Qur'an being created or not, he took up writing on the subject
    and rebutted false beliefs in the manner of muhaddithzn. The
    book has been printed. ·
    18. Kitab al-Fawai'd (The Book of Benefits). Tirmidhi has mentioned
    it in the Kitab a/-Manaqib.
    19. Kitab al-Hibah (The Book of Endowments). Ibn al-Mubarak
    and Waki' ibn Jarah have written books by this name too,
    but Waki' has incorporated only two and Ibn al-Mubarak
    only five authentic AIJ,adtth. The scribe employed by Bukhari,
    Mul)arnmad bin AbI ~atim, has mentioned this book by
    Bukhari which contains about 500 AIJ,aduh.
    20. Juzu' al-Qir'iit K.half al-Imam (Recitation of the Qur'an behind
    the Imam by the Congregation), wherein Bukhari discusses
    the subject of the recitation of the Qur'an in the light of
    Tradition and Sunnah. This treatise bas been printed in
    Egypt.
    21. Rafa' al-Yadain (Raising of Both Hands). This book has been
    ascribed to Bukhari by his pupil, Ma}_lmud bin Is}_laq al-
    Khaza'i.
    22. Kitab q]-'/)u'afii al-$aghlr tBook of the Unauthentic Narra-
    tors). Adam bin Musa Jufari, Abu J'afar bin Sa''id, and Abu
    al-Ba~har Mu.l;lammad bin A}_lmad DUlabI (.ii>I ~J) . have
    mentioned this work as that of Bukhari. The unautb.entic Ahadlth
    have been given in alphabetical order. The book bas· been
    printed by Dar al-Ma'arif, Azamgarh.
    23. Kitab al-'Ilal. This book serves as an introduction to the
    innate gift of inductive capability and the unique individuality
    of approach in respect of the circumstances pertaining to the
    Tradition. The transmissional chain up to Bukhari is as
    follows:-
    Ibn Mandah on the authority of Mu.l;lammad bin 'Abd
    Allah bin Hamdun on the authority of Abi Muhammad
    'Abd Allah. bin Al-Sharafi on the autbor.ity of Imam
    Bukhari.
    90 F AJ;>L AL-BARI Volume T
    The Juridical School Followed by Bukhari
    Taj al-Din SibkI in his 'fabaqat al-Shafi'Iya h l Chronicles of the
    Sbafi'i Madhhab) has counted Bukhari as a Shafiite, but this assumption
    is based on the fact that books by Bukhari such as Rafa' Yadain and
    Qira't Khalf al-Imam conform to Sbafi'rs views. Shafiite scholars like
    Karabisi, Abu Thawr, and Z'afranI recited many a lf.adith to Bukhari
    and he had benefited in jurisprudence from ~amidI, all pupils of Imam
    Shafi'1. For this reason Bukhari has been called a Shafiite. On the other
    band, we have BukharI's statement that he called on Imam Ahmad bin
    ~anbal eight t imes and Abu Al-Hasan ibn Al-' Iraqi, becaus·e of this,
    c~aims him to be~ ~anbalite. We liave already stated that Imam Al) mad
    bm HanbaJ was grieved at the departure of Bukhari from Baghdad, and was
    rather hesitant in letting him go. We can, however, claim that his
    approach is compou nded of a leaven derived from both. As a pupil of
    Tsl)aq bin Rahwayh, he can be regarded as a I;Ianafite t oo. Then, on
    many a problem, be bas supported Imam Abu ~anifah against Imam
    Shafi'i. He has, thus, recorded differences with both the Hanatite and
    Shafiite schools, and, like an independent-minded person who does
    not leave premises unquestioned, he was not bound by a single madhhab
    but had his own interpretive approach.
    Imam Bukhari And Imam Abu Hanifah
    In the Jami' al-Sabih, Bukhari has criticised I mam Abn Hanifah
    at different places, particu.larly ln the Kitab a/-lf.iyal (The Book of
    Stratagems) and the Kitab al-Ikrah (The Book of 1ndictment). It is
    li kewise true that there was some intellectual disputation between the
    famous Hanafite of his time, AbU Hafs Kabir and Bukhari, but it
    would be ·questioning Bukhari's intelleci.uai integrity to hold it to be at
    the heart of these criticisms. What probably is nearer the truth is that
    Bukhari has criticised the Hanafite approach as it reached him on the
    basis of nothing but what "be thought was the best. For us, both the
    I mams are worthy of respect. To respect one and t o adversely criticise
    the other bas been the approach of a mental deviate, and an objective
    schoJar should avoid this scrupulously. Each Imam has his own
    detractors and these distractive remarks occur in the works arrayed
    against them. I mam Malik was severely criticised by Ibn Abi Dha'b.
    I mam Shafi'i was argued against by Yahya bin MU'In and I mam Abu
    l;lanifah by Sufyan ThawrI. Taj al-Din Sibki writes in his book: "There is
    hardly any I ma m who bas not been criticised". If, on the basis of the
    strictures, we tu rn away from the I mam, then from wh om shall we
    learn the religion of Islam?
    Such Imams as are universally admired and respected do not lose
    anything if the spears of animus and deliberate distractions are directed
    at them; their greatness remains unshaken. Nevertheless, we might
    say that each Imam would be regarded great in his own field. If an
    Imam bas achieved the status of a pontiff in his own field, he would
    not enjoy an equivalent status in other fields. To take the case of
    Imam GhazaJI, he is a master without peer in schoJasticism, jurispru-
    dence, tasawwuf (Muslim mysticism), and in esoterism, but be does not
    enjoy the same degree of undisputed authority with regard to the
    EJ.adlth. Thus, in Ihya al-'UlUm (The Revival of Knowledge), GhazalI
    has quoted A~adith which the later exegesists claimed as n ot having
    undisputed auth9rity, and, therefore, as a mul;addirh, he d oes not enjoy
    Volume I COMMENTARY ON THE ~AI.III:I AL-BUKHARI 91
    the same rank. Shaykh Al)mad Sirhindi (Mujaddid Alf Thant) has
    particularly directed to keep in view their respective positions. A
    disciple once cited an authority to show that a well-known scholar had
    acted in a particular manner on a certain occasion. Shaykh AQ.mad
    replied in writing: .u- .J J~ u--JI 01 .u- ~ ~J.)-..1.:.,,i J~ ~ .J ~ ~ ~J.)"
    "~4 ~ ~Ll ~;.)I 01 (In this matter Junayd and ShiblI are out of place.
    Here we should place (reliance) upon MuQ.ammad bin Al-~asan
    Shaybanf and Mul)ammad bin Idris Shafi'I.)
    On this analogy we accord the rank of Imam to Bukhari in the
    Science of the Tradition and to Abu ~anifah in Muslim jurisprudence.
    It is a characteristic of Shah Wall AIJah's school that it eschews the
    antagonistic approach, and believes that each I mam has bis own
    speciality and a rank in his own field, and we consider the soundness
    of the statement with respect to his specific discipline. Nevertheless,
    we accord respect to an of them.
    The Piety of Bukhari
    It has been mentioned earlier that BukharI's father had left
    him considerable wealth but he spent most of it for the sacred
    purpose of acquiring knowledge. Sometimes during his journeys, he
    was so overcome by starvation that be had to resort to eating raw
    vegetation. There is one incident that would broadly indicate
    Bukhari's staunch austerity, soundness of intention, and truthfulness.
    He was presented with some gifts. A trader called on him and offered
    5,000 dirhams for them. Bukhari said he would ponder over the matter
    and let him know the next day, but he had already decided to dispose
    of the goods for that amount. In the meantime, another merchant
    called on him and doubled the bid. It is obvious that according to no
    juristic criterion was Bukhari committed to the transaction since he
    bad not, verbally or in writing, bound himself to the first merchant, but
    he, nevertheless, told the second merchant that, although no contract
    had been entered into, he had already decided in his heart to accept
    the first merchant's offer and could not, therefore, entertain the second
    higher bid.
    A Subtle Point
    Actions of a sort arise merely by one's intending them, although,
    until and unless they are performed, juristic principles do not apply to
    them. God being Omniscient and cognisant of all things, ever so hidden,
    even these impalpable acts have an entity. An embryo lying hidden in
    the mother's womb will not be governed by human faws, though it is all
    the same a living being. On this subtle reasoning, Bukhari saved himself
    from being a liar in the eyes of God, although his intention was not
    known to the people. No doubt, God had graced him with a remarkable
    insight mto piety.
    The Hanbalite Shaykh, lbn 'Aqll, in the Badai' al-Fawai'd (The
    Rare Bene.fits), says that the acceptance of gift by someone in a
    state of euphoria, excessive joy, pensiveness, or excessive grief should
    not be accepted by the pious, since the giver is not in a balanced state
    of mind, and later on he may repent of having lavished a gift that be
    would not have done in a normal state. But, on the other hand, from
    the legal viewpoint the acceptance of such a gift is permitted. This
    92 FAI;>L AL-BARI Volume I
    should bring out the distinction between the Jegal and the pious appro-
    aches towards life. Shaykh Farid al•Din 'At!ar, the famous Persian
    mystic poet, has quoted the example of an ascetic who had had no
    food for days together and could not, therefore, mask the effects of
    starvation. One of his disciples guessed the situation and left the
    assembly to bring food for him. And when presented, the divine
    politely refused it. The disciple said, "Sir, the food is clean; it has not
    been tainted with ill-acquired money or obtained through doubtful
    means." The divine said in reply, "This, my son, is not the reason for
    my inability to accept the food. The fact 1s that the moment you left
    the assembly, I was conscious that you would bring the food and had
    a curiosity to peep (ishraf) into it. Has it not been said in the Ffadlth
    that what has been obtained through ishraf is not blessed? I cannot,
    therefore, accept the food." The disciple was possessed of a very sharp
    mind. He collected the food, went a little distance, and brought it
    back saying: "The ishraf bas been cance11ed. Please do accept the
    food now." The divine was very highly pleased with the presence of
    mind possessed by his disciple and accepted the food. The company
    of the pious is a great blessing and one gets faith, steadfastness, piety
    and continence from such company. The discipleship of the pious has
    been enjoined thus :
    0 you that are of faith ! Fear God
    and be in the company of the truthful.
    (Qur'an, 9: 119)

    Bukharf was offering prayers when a wasp made an entry into his
    clothes and stung him at eleven places. Bukhari continued with his
    prayers and only after having completed the full complement of the
    rak'at, asked his servant to see what had stung him. Then, on an
    examination of his shirt, it was found that he pad been stung at eleven
    places. A similar occurrence has been described about Imam Malik bin
    Anas, who was teaching the lfadlth. A scorpion having entered his
    shirt bad stung him. The Imam did not care about it and completed
    the lecture as usual with all the due respect and regard. With each
    sting by the scorpion, the Imam's facial expression underwent a change;
    nevertheless, he bore the stings. At the end of the lecture he asked
    one of the pupils to look inside the shirt; seventeen stings were dis-
    covered. The students asked him as to why he had borne aJI this
    harassment. The Imam,s reply was that he thought it to be against
    decorum to IOok elsewhere during the Hadlth course. This was, in fact
    Malik's reflection of the respect he accorded to the lfadlth. He always
    had a bath before undertaking lectures on the AIJ.adlth, sprayed his
    clothes with scent, and took his seat with utmost devotion and attention
    before his pupils.
    Similarity between Imam Bukhari and Imam Malik
    Abu Ma~'ab bas claimed that Bukhari enjoys a rank higher than
    Imam Jbn ~anbaJ in jurisprudence. One of his pupils, when he heard
    this statement, could not but express his amazement. Abu Ma~'ab's
    rejoinder to this was: "Why do you express surprise over this? I should
    go rather further and say that, if you compare Bukhari and Malik, you
    would find them bearing· considerable resemblance." The Abbasid
    Caliph, Harlin al-Rashid, held Malik in high esteem and presented him-
    self before him along with his sons, Amin and Mamun, and requested
    . Volume J COMMENTARY ON THE ~A~ll:J AL·BUKHARi ' 93
    him to read passages from Al-Muwaua. Malik's way of teaching did
    not agree with the method that the teacher should reaa out and students
    should listen; he followed the opposite course, although at times he,
    as an exception, did recite himself also. Thus, he recited 500 AfJ.adlth
    before Imam Muhammad bin al-Hasan, companion of Abi Hanifah: this was
    the peculiarity of Imam Mu~animad's way of teaching. Malik refused to
    accede to the Caliph's request and sai~: " You should read and I shall
    listen." The Caliph read as desired by Malik. The latter also rejected
    the Caliph's request that impartation of the knowledge of the
    lfadlth should exclude others, as in theological teaching, if the com-
    monalty is excluded, the elite will not also gain much. Malik accorded
    such a high degree of respect to the lf.adith that he did not even care
    for the Caliph.
    A similar incident befell Bukhari, when he was returning, after a
    Jong jou rney, to Bukhara. When the people of Bukhara learned of his
    co rning, they made arrangements to accord him a befitting welcome.
    Arcades and festoons over long distances were set up. When people
    surged forth by thousands to welcome him, the Governor of Bukhara,
    Khalid bin Muhammad Dhuhli, himself bade the Imam welcome back
    home, and comported himself very courteously in his presence. Students
    gathered round Bukhari when he began to lecture on the Traditions in
    the mosque. The Governor requested Bukhari to . teach his sons the
    science of the Traditions in the gubernatorial residence. BukharI
    refused outright, saying that if his sons wanted to learn the Tradition,
    they should do so in the mosque. The Governor agreed, but then
    stipulated that his sons should be taught separately. Bukhari turned
    down this suggestion also and said that insofar as the teaching of the
    lfadlth is concerned, there is no distinction observable between the high
    and the low. This infuriated the Governor and he began to harass
    Bukhari. When the cup of patience overflowed, Bukhari cursed him.
    The curse was so effective that within a month the Governor's face was
    blackened and, mounted on a donkey, he was made. to ride round
    the city.
    Acceptance of Prayer
    Historians have claimed that only twice did Bukhari pray and at
    both times his prayers were immediately graced by Divine Acceptance.
    He never again prayed for any special purpose and said that such
    acceptance of prayer is tantamount to deriving gains from one's
    virtuous deeds and he did not like such gains.
    Three scholars in the tradition of Shah Wali Allah are outstand-
    ing: Shah 'Abd Al-'Aziz, Mawlana Mu~ammad Ya'qUb and Mawlana
    Sayyid Anwar Shah. Mawlana Mu},lammad Ya'qUb was the first head
    teacher at the Dar al-'UIUm and was the Shaykh al-~adith (Head of the
    Department of Tradition). He possessed considerable command over
    the disciplines current in his time, so much so that he was an expert
    even in music. He was a visionary in outlook and, during the course of
    his Ject:ures, often used to describe his own intuitive experience. He
    said he had prayed to God Almighty not to vouchsafe pre-visions
    to him, since whatever would be made apparent to him, he would dis-
    close to others. He said: "I am not one to bless anyone but I can harm
    some people by cursing." That is to say, his curse would have its effect
    by being accepted and he, therefore, scrupulously avoided it.
    94 F Al;>L AL-BARI Volume I
    Bukhari's Poetry
    The piJlar on which BukharI's greatness rests is in the field of the
    science of the Tradition. Many tributes paid to him by the succeeding
    generations of Mu/:iaddithin would be impossible to reproduce here.
    Suffice it to say that be is held to be the Jast word in theological
    disquisitions and disputations ; he bas been conferred the title of the
    Sayyid al-Fiqh and the most scholarly of Mu/:iaddithln have acclaimed
    him as their mentor. What greater tribute could have been possible
    for him than that he should have been asked by his own teachers to
    correct their works? With the trail of all this behind him, he has also
    composed extempore verses. His prose writing is characterized by total
    command over the language ; nonetheless his verses also deserve con-
    sideration, and some of them have been quoted by Abu 'Abd Allah Al-
    ~akim in his History :

    When you are free ponder over the blessings poured upon you
    by prayers, for it is but possible that you may die any moment.

    ...... ,.,
    ~
    ~.""!-'C:O\\-'-'".~,
    - .. ~~~>
    -... .
    I saw many people who enjoyed enviable health and
    pufasance in life suddenly pounced upon by death.

    Taj al-Din Sibki has copied in his famous 'fabaqat-i-Kubra (The


    Chronicles of the Great) the following two verses by Bukhari:

    The purposeless ones are like cattle, unaware of their Here-


    after; they are at last taken to the abattoir and slaughtered.

    Comport yourself towards others politely and affably,


    and be not like a dog that barks all the time.

    The learned are more sensitive than the others towards their
    fellow-scholars' lives, and, when one such scholar dies, their life
    becomes a pall of gloom. This sensitivity declines in a society where
    wealth takes the place of scholarship and, in general, it is insensitive
    towards such happenings. When Hafiz 'Abd al-Rahman died, Bukhari
    came out spontaneously with the couplet : .
    ... ...="',,1.1 , ...,............. •• t
    ~
    ~. ~

    ,,~:J :..~~\:.> ...


    MW
    ;

    If you outlive them, you will have to sustain the sorrow of the death
    of all your friends ; your life, therefore, will be a sorrowful thing.

    The poetry of Bukhari is, by and large, admonitory. The versef


    quoted above indicate the taste of Bukhari. His verses often have
    death as the axis of thought and the Hereafter also always, directly
    or indirectly, ebbs out of bis poetr)'.
    Volume I COMMENTARY ON THE ~AI:Ill:l AL-BUKHARI 95
    Bukhari's Life at Nishapur
    Because of his renown, a great man has many enemies who are
    jealous of his attainment, as they are consumed by a feeling of inferio-
    rity. Even the great ones are not immune from it. When Imam al-
    l;laramayn, th e teacher of GhazaJI, felt that his pupil's reputation was
    ou1 stripping his own, be became envious and tried to traduce GhazalI
    but bis efforts bore no success. Gbazali's greatness soared upwards and
    upwards , remained untarnished and reached the heights for which be
    was destined.
    A similar incident occurred also in the life of Bukhari. In250 A.H.
    be went to Nishapur, where a rousing welcome was given to him by all
    and sundry. He was welcomed in person by Imam Dhuhli who was the
    most prominent scholar of the city at th e ti me. When Bukhari arranged a
    J ectt~re on the Scie.nce of the Tra~iti on, the whole city flocked to .listen
    to him. He had gamed so much m fame that even Imam Muslim of
    Nishapur wh o enj oyed th e status of an Ima m in the field, became his
    pupil and a very devoted and affectionate one at that. Hafiz ibn Hajar, in
    the Fat/J. at-Barz, has menti oned an incident which is as follows:· Muslim
    regarded the IJ,adlth on "group atonement" in his book (the $alJ,llJ,) as unim-
    peachable and considered his own induction about it as absolutely correct.
    He presented tbis auth ority before Bukhari and asked: " Is there a more
    reliable auth ority on it?" Bukhari replied : "ft is good but ma'lul." A
    ma'lul IJ,adlth is one th at contains a hidden defect ascertainable by scho-
    lars of the Tradition al one. Muslim was rather surprised and asked about
    the 'il/at (flaw) present in it. Bukhari pointed it out and Muslim was
    amazed at Bukhari's depth of knowledge, and spontaneously kissed his
    foreh ead and band, said: "4J ~i ~.J" "Please permit me to kiss your
    feet."
    From that time onwards Muslim began to address Bukhari as
    ustadh a/-ustadh (master of masters), ya Sayyid al-MulJ,addithin (0
    Chief of the MulJ,addithln!) and Tab'ib al-lJadlth .ft 'i/alihi (The Reme-
    dier of Traditions in th eir discrepancies). This is the same Muslim who
    earlier, while discussing a controversial point in the prolegomena of
    the $alJ,llJ, Muslim with regard to the principles of Tradition, had
    passed stringent remarks on Bukhari and later came to acknowledge
    him as his master and began to hold him in such high esteem. This is
    but the way of the noble people. Whatever the lapse or the excess
    committed, it should be dispelled in this world, and nothing should be
    answered for in the Hereafter. When such persons reach Paradise, the
    following words of the Qur'an would apply to them:
    ":!.\ ~,~,. ,,,~l~, ..s., ~U.Z!~-:.. '~?4'f-'(~'':1: ~
    ~}.~;'.,..:f.JN'i.F \:> ~l-'VO'"'p·~ ~ll~J-'
    And We remove whatever rancour may be in their breasts. As
    brethren, face to face, (they rest) on couches raised. (Qur'an 15:47)
    Mul)ammad bin AbI Bakr, tbe son of the first Pious Caliph,
    underwent a similar experience. He Jed a group of rebels from Egypt
    against the third Pious Caliph, Hac;lrat 'Uthman bin 'Affan. He besieged
    the Caliph's house, forcib ly entered it, and caught hold of the beard of
    that noble Caliph. But tlie preliminaries of his punishment in this
    world were provided in the battle of the Jamal. When an arrow hit
    the leg of the camel on which Haq.rat 'Ayisbab was mounted, it began
    96 FAJ;:>L AL-BARI Volume I
    to waver and was about to fall down. The litter of J::la<;lrat 'Ayishab
    loosened, and Mul;lammad ibn Abi Bakr, Jest the litter fall to the ground,
    propped it with his hands, but his hands touched the sacred body
    of the Umm al-Muminin who thought that it was an enemy's hand.
    She spontaneously came out with a curse: "May the hand that extended
    towards the .J;iaram-i-Nabawi (Prophet's wife) burn out!" Mu\lam.!J:lad bin
    Abi Bakr said: "lam your brother Mul;lammad." Hac;lrat ' Ayishah
    said: "Whatever I have said shall happen." And during the Umayyad
    regime Mul,lammad bin Abi Bakr was flayed, his skin was stuffed with
    straw, and set afire. Thus was the punishment for the crime which he
    had committed against one of the noblest of human beings, 'Uthman
    bin 'Affan, awarded on earth. On the same analogy Muslim
    atoned for his strictures against Bukhari by means of the affection and
    regard he developed for him.
    There is still another incident that points to Muslim's affection
    and regard for Bukhari. When Bukhari was coming to Nishapur,
    Mul;lammad bin Yahya Dhuhli had asked people to abstain from put-
    ting questions on an academic matter. But man becomes more and
    more avid for what is forbidden, Hence a person from amongst those
    who had come to attend his lectures on the Tradition asked him about
    the Qur'an being created or not. Thinking thattheanswer he would give
    would not be easily understood by the people in general, Bukhari at first
    tried to avoid replying the question. That person again came forward
    with the same question. Bukhari then replied : "•ifo. L:JWTJ L:Jt...;T L:.1;L<Jf"
    "Our words are our acts and our acts are the created ones."
    ~
    This sentence is obviously in consonance with the Sunnite creed
    but the community of the people, as Bukhari had rightly guessed, fell
    a prey to misunderstanding and stirred up great mischief against him.
    Seeking the refuge of the words employed by Bukhari, some jealous
    of him began to propagate that he regarded the Qur'an as created
    (~adith) which necessitates contingency (}Juduth), a credo of the Mu'tazi-
    lites. This propaganda intensified the misunderstanding against him,
    despite his having categorically stated that anyone who attributes this
    belief to him is a patent liar, a traducer, and slanderer.
    BukharI's increassing influence in Nishapiir and the ever increa-
    sing number of people who attended his lectures, adding to his renown,
    was already rankling in the minds of a group of scholars in the city.
    This coterie began to defame him, so much so that Shaykh Mul;lammad
    bin Yahya Dhuhli had to say that anyone desirous of attending his lec-
    tures on the Hadlth should not attend Bukhari's lectures. When Muslim
    beard this, h·e collected the A/:zadlth he had copied from DhuhlI, and
    handing them over to him, said, "These A/:zadlth I had collected from
    you and am returning them. From now on I shall not quote any
    fJadlth on your authority. I can leave you but not Bukhari." This
    shows how much regard Muslim had for Bukhari because of which he
    gave up all mention of DhuhlI from then onwards. Muslim bas not
    narrated any lJ.adlth on the authority of DhuhH in his $a/Jl}J. Neverthe-
    less, Bukhari, for whose sake Muslim had stopped reporting from
    Mul;larnmad bin Yal;lya, has cited some A}Jadlth from DbuhJi, although
    they are cited in a rather vague manner. Sometimes he says "~ ~"-"
    ''Mul}ammad has narrated to me" and at others " On the authority of
    Volume l COMMENTARY ON IBE ~Al;lll;l AL-BUKHARI 97
    MuQ.ammad bin Khalid." It thus becomes difficult for most people to
    determine who is the narrator, since Dhuhli is known more as Muham-
    mad bin Yal).ya bin Khalid. Some persons asked BukharI: "When
    Mul,lammad bin Yal)ya criticizes you, why do you cite his narrations?"
    He replied: "Just because he criticizes me I cannot omit the Al:iadllh
    he bas narrated." Perhaps the reason for BukharI's round-about refe-
    rence to Yal).ya might be that the attribution of a narrator to a con-
    noisseur is almost tantamount to confirmation and acceptance of his
    criticism. However, Dhuhli's animus against BukharI kept on becoming
    more and more virulent till at last, pressed hard by the hostility of
    Mu.J;iammad bin Yal).ya and other antagonists, the Imam had to leave
    NishapTir.
    Tolerance
    A unique excellence of Imam Bukhari was that he was for from
    being bigoted. When we study his collection of the A~adith, we find many
    whose narrators were against Ahl-e-Sunnat. Imam Bukhari never felt any
    scruples in reporting on their authority.
    Simplicity and Contentment
    Imam Bukhari(~ ...ill '-J) never wished, during his whole life, that
    he should derive benefit from the generosity and munificence of any
    king or noble. He had many opportunities of getting stipends
    but he never availed of them. He contented himself with whatever he
    got from his worthy father as legacy and met his needs by the scanty
    earnings from trade. 1
    Humility
    There are very few persons who were lucky enough to achieve so
    much renown as he did. He had the feJicity of seeing his renown with
    his own eyes. Tn spite of this, he did not feel it derogatory to his
    dignity that he should inquire from the most ordinary person about the
    thing he did not know. In the long list of his teachers we find the
    names of even his class-fellows and equals in age.
    Exercise
    Imam Bukhari was very fond of physical exercise. He was
    expert in horse-riding and so skilled in archery that he always hit the
    bull's eye.
    Austere Living
    Imam Bukhari was not a wordly-minded person. His life was
    extremely simple and devoted entirely to scholarly pursuits. At the same
    time be was very particular about tidiness so much so that he could not
    tolerate even a straw to lie on the fioor. 2
    The Number of Ahadith in the Sahib Bukhari
    The total number of the AIJ.adlth in the $a~l/J. Bukhari is 9,082
    which includes the repetitions and mu'allaqat ( AIJ.adlth of questionable
    authority). Opinions differ as to the total number of excluded Af}adtth.
    This point has been discussed by J:.Iafi?- ibn J:.Iajar at three places in the
    prolegomena to the FatlJ. al-Barr, in the Egyptian edition of the same
    work at p.82 of Volume I, and then at the end of the book. A detailed
    discussion has been made on this subject in the prolegomena, still it is not
    cJearly estabJished what their real number is. On the other two occasions
    he has explicitly stated that excluding the repetitions and mu'al/aqat, the
    total number of the A~adlth comes to 2,513. In Qastallani's prolego-
    mena, which is really a summary of the prolegomena to the FatlJ. al-Barl,
    it has been stated that th e A~adlth number 2,600. Mawlana Anwar
    lintroductioo to FatlJ al-Bari, page 480. 2/bid, page 482.
    98 F AI;>L AL-BARI Volume I
    Shah Kashmir] was inclined in favour of this number, and the number
    given in the Fat}J al-Barl was, according to him, due to oversight on
    the part of the scribe. However, we believe this to be improbable,
    since the same number has been mentioned on two occasions in the
    Fat}J al-Barl and it is difficult to lay the mistake twice at the door of
    the scribe.
    Imam Bukbari's Death
    We have earlier referred to the Governor of Bukhara, Khalid bin
    Ahmad Dhuhli's harassment to Bukhari because the latter did not
    agree to teach his sons to the exclusion of the other pupils. Dhuhll
    could not take any direct action because of Bukhari's fame and the
    respect in which be enjoyed in the world of Islam; he knew that no
    action taken by him by dint of h is official position could be successful.
    He, therefore, persuaded J:.Iarith bin Warqa to arraign him with regard
    to the orthodoxy of his faith and thus injure the universal esteem in
    which he was held. Any steps taken after such a machination, would
    not arouse the sentiments of the people at Jarge in his fa vour. He also
    pressed into service other venal shaykhs who accused Bukhari of
    unorthodoxy, tiJl the accusation reached a crescendo. After that he
    ordered Bukhari to ]eave the city. Even now the same accusation was
    levelled that he belie_ved the Qur'an to be created. While leaving
    Bukhara, the Imam said:
    0 God, would that whatever they
    (my adversaries) contemplated against me,
    should happen to their families and off-
    spring!

    A few days afterwards, Khalid Dhuhli was dismissed and disgraced,


    which was but a divine admonition to the wicked shaykhs also.
    During this very time Bukhari was invited to Samarqand in view of the
    ordeals he was facing at Bukhara. He set out for Samarqand and stayed
    at Khartank with his relations for a few days. There he received the
    news that in that city the shaykhs were divided in their approval of his
    visit: one group was opposed to his coming while the other favoured it.
    This news grieved him very much and during his tahajjud prayers lie
    made a supplication to God, saying: "0 God, Your earth has become
    too narrow for me despite its vast dimensions; so I beseech you to call
    me to yourself." Hafi'.? 'lmad al-Din ibn Katbtr has discussed the justi-
    fication for desirin·g death from this incident. The accepted view is that
    wishing for death is not proper, since it has been prohibited in the
    lfadith. But in some reports recorded by Muslim, the followi ng addi-
    tional words occur: ""-! Jy .),,QJ", that is, in face of worldly hardships,
    wish ing for death is prohibited but if the security of Islam, its preach-
    ing and propagation are trammelled, it is justified. Bukhari wished for
    death in the second case. He was being traduced on all flanks by
    jealous and hostile persons who had placed obstacles in the way of his
    teaching the lfadith. So he prayed for death not because of his personal
    afflictions but because of hindrances in the preaching of the faith.
    Afterwards the people of Samarqand, having re-examined the matter
    and investigated the situation, agreed to call him to their city.
    Bukhari received the news that all people were eagerly looking forward
    to bis arrival. When he heard this, he asked for a horse, put on socks
    and wound the 'imamah. 1 He was propped on one side by Ghalib bin
    Jibra'Il and on the other by another person. But Bukhari's prayer for
    death had been accepted. H e had advanced only a few steps towards
    Volume I COMMENTARY ON THE ~AI;Il~ AL-BUKHARI 99
    the horse when he said: "Weakness is overpowering me; leave me off."
    The persons propping him held back. BukharI offered his prayers;
    he was sweating profusely and expired in this very condition. His
    death fell on the night of the 'Id al-Fitr 256 A.H. He was sixty-two
    years old short by thirteen days. He was buried at Khartank on the first
    of Shawwal 256 A.H. after the Zuhr prayer. An overpowering fragrance
    came out of his grave, which, according to historians, was pleasanter
    than the odour of musk and amber. This was the result of the blessing
    of the most exalted in aJl the worlds, Muhammad Mustafa, the
    Prophet of God ( rl--' ~ ..jjl j...), whose A~adlth · BukharJ had ·collected
    so assiduously. People who used to visit Bukhari's grave, would take
    away its dust as something auspicious. Therefore, a boundary wall was
    built around for its preservation.
    How aptly do the following words of a poet apply to him :

    ~J,bj$1'j~ll\<-\~LJil <S~' ~Jj!.jll>~ 8~\


    (0 thou collector of the AIJiidlth, tidings to you that you have undoubtedly become
    the Chief of the world and have achieved felicity in the world Hereafter.)

    ~,~j ;;_;S~~,-s~
    • 'ii'
    ~~~ i ~~~~u+ ;;:;
    (You have prepared ear-rings from such pearls that
    delicate damsels wish to wear them as ornaments.)

    ,. ~~\"' .,<t" "'\1'., ,;


    \''~~~"''~ 4? ~i1
    ..
    !J =- • _J.:J "

    (These are those very pearls from which pious men fashioned orna-
    ments and enhanced their station by decorating themselves with them.)
    Khatib 'Abd al-Wahid bin Adam has narrated that once he dreamt
    the Holy Prophet (~-' ~" -'ill j...) waiting for someone in the presence
    of some of his Companions. He greeted the Holy Prophet(~-'~ ..jjl j..>)
    and asked: ''My Lord, whom are you waiting for?" The Holy Prophet
    (rl--' ~ ..jjl j...) replied: "I am waiyng for Mul).ammad ibn Isma'il.al-
    BukharI." A few days later, when Adam heard about BukharI's demise,
    he tried to recall the time and date of his dream. Both tallied with the
    time and date of Bukhari's death. Someone has composed a chronogram
    on the birth, age, and death of Imam Bukhari in the following two coup-
    lets according to the abjad mode of chronogram-making:
    ~~~\/\::;_< ~~~\\~
    .f~ ~("':!'~ ,-..
    ~~~"'".P"~\;.le~\":'~
    ~-' ... v..J. "'. ~
    ;:.-r- ~.Jl~l(F,~~it::; (r.1.2..(,),,.fl .z. ..::,~. . ,, 4-..A# ~lg r.-u-)ir.
    ~ ~~ ; ~ \ ~ lP, ... \-=.~:..
    )~~..~- ~~~...
    x.!£~ -c: J>" Jt. ,
    r-r.-~ ~.,~~?S::»~
    '.P:'\',
    ~·J;
    Ye>,.
    ..::,..i;,<Jl,;.J.JI IT-: ~ 1
    J
    -,, 'II'
    /..:;_,;.It:;-•
    ,
    J~ 'C_,J),Jt;(~I
    lql" ,

    (Bukhari had learned by heart the A~i.dlth. He was a mu~iaddith who


    collected the Tradition and compiled the $a~T~ which is perfect.)
    (His year of birth is given by $idq,3 the length of bis
    life by 1Jam/d4 and the year of his death by Nur 5 .)
    _ tThe !teadgear peculiar to theologians. 2With a slight modification in a couplet of
    Atbir al-Din Abu J.'.iaban. 3That is, truth, veracity. The word $idq is equivalent to 194.
    •Praised, laudable, glorious. lfamld equates to 62. 5 Light, effulgence, luminosity. This
    adds upto 256.
    PROLEGOMENA
    FADL AL-BARI
    Commentary on the

    SAHIB AL-BUKHARI

    . . .. .. ...
    )~J~t:.. ~tvJ::.,~O.!J~AJ
    •: ~

    A Comprehensive Dissertation Explaining the Science of


    the Hadith as an Indispensable Source of Islam.

    The dissertation which foJJows was written by QarI Mul).ammad


    T.ayyib (JWI .iJJ; ...L.) under the title, ' 'The Qu r'an and the l:fadl!h." The
    QarI, who is the R ector of th e Dar al,'Uliim, Deoband, wrote it at my
    request. A special distinction of this dissertation is that of all works of
    this eminent scholar, this was the only one read before the teaching staff
    of the Dar al-'UlUm, and, while sending its ma nuscript he pointedly
    mentioned this fact, saying:

    This dissertation was read before the teaching staff of the Dar
    a1-'U1Um. The staff offered me considerable encouragement
    and said that the paper was uniqu e in that no earlier writing
    on the subject offered such strong arguments against the
    denial of the l:fadlth.

    Editor
    . ~

    L'l~JCJj..!:)
    / ~ ,,
    THE QUR'AN AND THE HADITH
    By
    HAKIM AL-ISLAM QARI MUHAMMAD TAYYIB
    RECTOR, DAR AL-ULUM. DEOBAND.

    ~' ~t~ ~~ -:" \ilr~-~ "'{· \~'(fw:_


    , .. ):.»: ~ .. ...t1-:!
    . . ~. ..)ii.JJ'\W\ ~\.,
    ...
    And We have revealed unto thee tbe Remembrance that thou mayst
    explain to mankind that which hath been revealed for them. (Qur'an 16:44)
    Islam is the Jast message from God, the last divine and revealed religion
    to man, the code of life for humanity till the world endures and the Jaw
    for every man on earth. No religion, no Sharl'ah shall now come, for
    prophethood has ended, and the last of the Prophets has been
    amongst us. It, therefore, follows that the religion of the last Prophet
    (r1--' ~ ..:iii j.o) is the final religion, his Sharl'ah (the Jaw of God) the
    ultima Thule in the divine Sharl'ah. The book embodying it would then
    logically be the end-point in the succession of the Books of Revelation.
    1t is, therefore, necessary that this religion and its cardinal principles
    should last for ever and remain preserved till the end of the world,
    otherwise neither Dln (Islam) nor Sharl'ah will remain, for when no
    further Sharl'ah is to appear, Truth will entirely disappear from the face
    of the earth, since the world, as we know it, is based upon Truth and
    the celebration of Truth alone. It would be a fateful day, ~pelling
    destruction for this world, when all those who believe in God would
    disappear altogether. If this ever happens, the affairs of the world
    wouJd become topsy-turvy. Therefore, it is impossible to visualise a
    time, or even a moment, when the world would be devoid of Truth and
    the name of God. So after termination of prophethood and the coming
    of the Last Prophet (r1--' ~ ..:iii J....), with no other Sharl'ah to arise, there
    is no other means left for the preservation of Truth except that the
    survival of the final religion should be ensured and indemnified against
    the encroachments of time, and no vitiating or corrupting elements
    should creep into it, whatever the number of those who distort the
    message and whatever the multiplicity of the schismatic sects, whatever
    the degree of falsification and diverting the language from its genuine
    meaning. Despite all these, such a religion should reveal to us its
    pristine splendour, and should be intact in its entirety, as it was when it
    first appeared. It would be quite apparent that such a safeguard could
    not have been provided by a human agency. Man is a creature of
    changes. His mind, heart, intellectual celerity, natural proclivities,
    preferences, and even his intellectual demands are not static. Were it
    not so, how did it come about that the Pentateuch and the New Testa-
    ment have Jeft no trace? How is it that the original Zabur 1 is no more?
    1That is, the Psalms of David (Da'iid ' a/aihi a/-saliim).
    102 FAJ?L AL-BARI Volume I
    Where are the Books of the Prophets Adam and Jbrahlm (~'j-._11 ~)?
    Had the responsibility for keeping a watch on the last of the religions
    given to men in the manner of the earlier religions, it would not have
    survived and the changing attitudes of the succeeding generations would
    have transformed it beyond recognition or repair. But, if the past
    religions did not last, the survival of the world was all the same ensured
    by the fact that Prophethood bad not ended, and the place of the pre-
    vious Sharl'ah was taken by a new one under the guidance of a new
    prophet. Thus, Truth did not lose its connection with the world, an
    eventuality which is bound to lead to its annihilation. But, after the
    end of Prophetic succession, it was not possible that the place of this
    religion should be taken by another and the world should come to an
    end. Therefore, God Himself made this eternal promise :
    Lo! We, even We, reveal the reminder,
    and lo ! We verily are its Guardian.
    (Qur'an, 15:9)
    Different Ways of Preserving Religion
    There are obviously two conditions required for preserving relig-
    ion. The first is the continuous raising of puissant personalities who
    have the innate zest and personal inclination to safeguard religion.
    They should be so eager to strengthen the boundaries of faith and
    action with their intellectual and practical powers that they should not
    brook even the slightest change or interference in them.
    The second condition is that the religious canon should be itself
    so natural that it should have a built-in reserve for its preservation and
    perpetuation, and possess this overmastering spirit in such a high degree
    that it should be impervious to all sorts of changes and alterations. On
    the other hand, the strongest defence of such a religion lies in practical
    demonstration by its natural growth and innate vitality that it can ward
    off all dangers of change making it absolutely impossible for any false
    element to creep into it from any direction whatsoever. Hence, both
    these courses have been adopted to ensure the survival and preservation
    of Islam. The first was manifested in bringing forth persons in all
    such periods when any risk whatsoever of vitiation creeping into the
    Islamic faith or its constituents was felt, in whatever ways and modes.
    For instance, it is a matter of common observation that in the course
    of a century things naturally undergo some change because its close
    finishes one era, giving rise to another. Similarly, one whole generation
    comes to an end and makes way for another whose mental attitude
    certainly does not remain the same as that of the persons a hundred
    years before. Due to mental evolution the cast of the human mind is
    transformed ; ideologies and conceptions change and more advanced
    ideas and concepts come to the fore. Cultural trends do not remain as
    heretofore. Remarkable changes take place in the mode of life. Thus
    the new type of men living a century later is not the same as that
    living a hundred years ago. The commencement of every era, therefore,
    naturally posed this danger to Islam that the intelJectual changes in
    the mind of the new generations should change its cast and super-
    pose a fresh paint by peeling off the original one so that its original
    and pristine complexion should no longer remain worthy of attention
    or appreciation. Hence a promise was held out that towards the fag
    end of each century a mujaddid (Renovator) would be sent and such
    reformers would keep on reviving Islam and renovating it again and
    Volume I COMMENTARY ON THE ~AI:Iil:l AL-BUKHARI 103
    again, in ever so many ways, in accordance with the changed mental
    attitude of the newer generations. These worthy persons would clarify
    the cardinal principles and their subsidiaries in such a manner that all
    the new doubts and misunderstandings would be wholly exterminated.
    Jn this way the old problems would dawn on every age in a more clear
    and lucid manner by dint of new arguments and elucidations:
    Undoubtedly, at the commencement
    of every century, God Almighty would
    continue bringing forth persons who would
    perpetually renew and renovate the religion
    (of Islam) for the ummah. (Mishkat)

    Live Groups Conforming to the Tenets of Islam


    Despjte the promise of centennial appearance of a mujaddid which
    has been thus provided for, there still lurked the danger that mischief-
    rnongers, malfactors, deviates and hypocrites, disguising themselves as
    Muslims, might distort Islam, and by generating doubts and misgivings
    about it, try to make the believers sceptical. While the Muslims at large
    would be lying in wait for the arrival of a renovator, these malfactorsand
    people with crooked minds would prove successful in spreading heresy
    among the Muslims through specious interpretations and well-disguised
    endeavours which would naturally undermine the very foundations of re-
    ligion, thereby removing belief in faith from amongst the rank and file of
    Muslims. For this reason, the condition for sending a centennial reformer
    was further indemnified and a pledge was given assuring that even during
    the course of every century worthy successors to the righteous people of
    early days of Tslam would continue to arrive from time to time. Thus
    during the course of the century and even in the midst of it, a time would
    never come when the ummah would not be blessed with such successors
    to th eir early forbears. Not only that but as a matter of fact they would
    certainly have the felicity of having such august persons as would be
    able to expose the misleading doctrines and insidious activities of the
    devils in human form by their true knowledge and insight and lucid
    religious a;guments. Thus, they wou_ld n?~ allow any harm to come to
    the Islamic faith. Apart from this d1vme assurance, the Prophet
    (r1--' ~ .uil J+>) too has said positively:
    After Sala/ (early Muslims), there
    will always be those among khalaf (later
    genera tions) who will expose misinterpreta-
    tions of the exaggerators, the blank lies of
    the unrighteous and the vile miscons-
    tructions of the distorters and ignorant
    people, and thus nullify the nonsensical
    things said and professed by them . (Mishkiit)
    There is inevitably some time lag and severance between the earlier
    and later generations (salaf and kha!af). Naturally some time elapses
    between the formation of a new generation after the outgoing one. It
    wa~ feared that during this gap intervening between both these gene-
    r~t1on~, _wh en the latte~ has not reached the stage of maturity, the
    d1sbeliev1.ng elements might find the field empty and jump into it, and
    thus takmg undue advantage of the situation, do the devil's work
    creating disruption and doubt in the mind of the ummah so that the Dln
    (I slam) should be Jiable to disappear. The promise, therefore, was held
    out to the ummah that there would never pass a single moment when
    104 FAJ;>L AL-BARI Volume I
    there would not be present a group of righteous men who would be
    succoured by God. In other words, the ummah should never feel per-
    plexed or worried because this is not an ummah without a guardian; it is
    the ummah of a live Prophet (r1--' ~ ~ I j....) and the follower of a live
    Sharl'ah, one in which live groups, living according to the standard of
    the religion, would always exist. Accordingly it was said by the Prophet
    (r1--' ~ ~I ._J.,..), as reported by Mu'awiyah, who states:
    J have heard the Prophet (~a/lallaho
    'alaihi wa sallam) say that there would
    always be one party in his ummah which
    would stand for the right ; neither shall it
    be disgraced by anyone's vilification nor
    shall anyone's animosity cause it any harm.
    This will continue right upto the Day of
    Judgment and such men will persist in
    righteousness.
    The Benefit of Islam in All Ages
    There was yet another danger to the ummah. Supposing, with the
    passage of time, the danger arises that although the Dln might still
    remain but it might not possess the same quality and potency which it
    enjoyed in the past ; in this case merely its form would remain but not
    its spirit. It would be devoid of reality and as good as non-existent. It
    was, therefore, assured that the benefit of Islam for the ummah was not
    bound up with those who belong to any particular era, be it the earliest
    or the latest; on the other hand, its excellence and benefit would
    continue in its pristine sublimity and quality, and its original bliss would
    subsist in every age. That is why the Prophet (r1--' ~ ~ I j....) said :
    Have good augury and tidings that ~\.1\1/;~.'\Va:,\\,Jt\\'~:.'''
    my ummah is like the rain ; it cannot be ,, .. <>""\,;J; ~ ;_1'~ '-'~
    said whether its first shower was more ~I~~~,.,,,,.,~,~ '-'·\' 1 u-.r
    useful for the land or the last one. "-' r-~IS'~ \S.;IJ:i~
    That is to say the benefit and felicity of Islam for the ummah is
    spread over centuries. The difference in degree shall no doubt be there,
    but the orjginal good shaJl remain unchanged and shall be immutable.
    In the event, towards the end of every century, during its course, and
    every moment thereof, tidings have been given and pledges made
    through the mouth of the Prophet (r-1--' ~ ..:iii j.P) of such persons who
    would prove divine protagonists and means for the preservation and
    protection of Faith and by dint of whose sterJjng qualities, the Dln will
    remain intact and endure for ever in its genuine form and essence, with
    all its intrinsic attributes and magnitude, so that there never would be a
    fleeting moment in the history of the ummah when it would be cut off
    from Truth.
    Two Fundamental Sources of Islam
    It is, however, evident that the preservation of Islam depends
    upon external circumstances. The inherent strength of faith should
    be self-invigorating and self-preserving. The Muslim Sharl'ah by
    virtue of the principles on which it has been founded and the
    arguments that array themselves in its support, is divine in origin and
    imperishable, admitting of no intrusion whatsoever. This means that
    the other condition for the preservation of Islam bas also been adopted,
    namely, that its authority has been permanently provided for inasmuch
    as Islam springs from two sources only which are the fountain-head of
    the Sharl'ah and the Faith-the Book of God and the Sunnah of the
    Volume I COMMENTARY ON THE ~AI:III:I AL-BUKHARI 105
    Holy Prophet (r.J ~ ..:iii j....). There are two more sources of Islam
    also: the ijma' (consensus) and qiyas (analogical reasoning), compliance
    with both of which is undoubtedly imperative. God has, therefore,
    commanded the ummah to owe allegiance to these basic principles :
    submission to God, fealty to the Holy Prophet (~l..J ~..:iii j....) and
    obedience to the "_,..~I J_,1" (the authority). The third principle postu-
    Jates compliance with the instances of judgment by competent persons
    ca11ed "µ1,} ~I/' (those steeped in learning), or matters unanimously
    agreed upon by similar contemporary qualified persons, as such matters
    certainly possess juridical authority. But the two last sources-the
    ijma' and the qiyas- despite judicial authority do not constitute the
    basic Islamic canon but are subsidiary in nature. They have no inde-
    pendent authority unless they bear reference to the Qur'an and the
    Sunnah, since anything on which a consensus has been arrived at can
    onJy be valid insofar as it primarily derives authority from these two
    standing bases. A consensus that is based on mere inclination or
    personal desire is not consensus at all, because consensus based on
    deviation is not possible in Islam. The same is true of analogical
    reasoning (qiyas). Its maqls (analogous deduction) can only be credited
    if the maqls 'alaih (that to which the analogy is applied) are to be found
    in the Qur'an and the Sunnah and there is some connecting link between
    both to invest the unauthoritative with the force of the authorita-
    tive (manfi1$). Thus these two sources are not the Islamic canon
    (Sharl'ah) per se but are subordinate and subservient to the Qur'an and
    the Sunnah. Consequently, there stand only two genuine bases of
    authority and Sharl'ah proper in Islam : the Book of God and the
    Sumzah of the Prophet (~L.._, ~..:iii J..). Some scholars have added
    another source also-the ijtihad (Jegal or theological discretion) on the
    part of the Holy Prophet (r-1-.J ~ ..:iii j....), as sometimes he would, after
    waiting for some time, ordain on his own account, which, when con-
    firmed through the descent of wa/Jl or tacit assent, was confirmed unto
    him, thereby acquiring the authority of Sunnah, otherwise it was
    immediately repealed with admonition through wal}l. In the event,
    therefore, the revelation still remained the ultimate reference, whether
    formally revealed or determined in the second manner. Thus the two
    cardinal sources remain the same-the Book of God and the Sunnah.
    Hence, ultimately, the Qur'an and the Sunnah only remain duly proved
    standing authorities. And since these two alone constitute the Sharl'ah
    proper, both of which are higher than the subsidiary ones, nay, they
    constitute its very basis, therefore, just as the Qur'an had combined
    these four sources in the matters to be obeyed (as has been just men-
    tioned), similarly, on numerous occasions it has combined only .t~ese two
    sources as those to be followed . Thus the Qur'an and the Trad1t10n have
    been considered equivalent as regards authority, as is apparent from the
    follow ing questions from various Surahs of the Qur'an: Mul}.ammad
    Maidah, Anfal and Ahzab :
    Obey Allah and obey the messenger,
    and render not your actions vam.
    (Qur'!n. 47:33)

    Obey Allah and the messenger and


    beware. (Qur'an, 5:92)
    106 F AJ;>L AL-BARI Volume I
    Obey Allah aod the messenger when ~
    be calletb you. (Qur'an, 8:24) ·~· /<T"~"' ,.,%J.\'''"=-' \
    And it becometh not a believing man \l Jll·::J?f~~ ....0
    ~ ~~;;
    or a believing woman, when Allah and his (i .IJ. \ ~~, .. ~ ?.':i""~~ ' ~~""
    messenger have decided ao affa ir (for them), ~f\ ~~ ~,..,,. '-' ·,,.., .,I:) ~
    that they should (after that) claim any say -; ~it. , ... ., -'."'."". t ,_,,..., !~ '\\•'\~'-' ""
    in their affa ir. ~ ~~\~i~~~<.:.> ~ ~J-'
    (Qur'an, 33:36)
    These ayat show that the Qur'an and the Sunnah are proved autho-
    rities with regard to the Sharl'ah, which, apart from investi ng the
    Qur'an with authority, are proof patent for the authoritative stance of
    the lJ.adlth also. However, there is one difference between the two
    despite their equivalence in this respect. That of the Qur'an is catego-
    rical while that of the A/:tad'tth is based upon surmise except for those
    that are consecutive because the verity of the A/:tadlth is not of the
    same degree as that of the Qur'an. Therefore, the degree of their proof
    is proportionate to that of their authority.
    The Prophet: A Means of Bringing Light unto Darkness
    Besides, the Qur'an is the whole Sharl'ah, whereas the lJ.adl!h is
    its exposition. The explanation of the significances and the objectives
    of the Qur'an is not only difficult but in the very nature of things
    impossible without it because the Qur'an is not only the basic code
    and canon of f slam but is a standing miracle also m respect of its
    words, meanings, expressions and significance. It is neither possible for
    a human agency to produce its equal in the arrangement of words, nor
    in style and symmetry. The same thing applies also to the comprehensive
    nature of its guidance and commandments, the depth of knowledge
    and esoteric matters, and the variety of themes it covers. Its subtlety
    of expression is such that the world could not produce its like in spite
    of its open chalJenge. Similarly, the vastness of its profound ideas
    and fathomless depths have frustrated all efforts to produce such a sub-
    lime work. It is, therefore, not surprising that its exegeses have been
    coming up in ceaseless succession. Its full understanding is as distant
    as ever, although the different exegesists have exhausted a]J the ingenuity
    they possessed in explaining its content. Even a small part of the
    Qur'an is such as to be beyond the reach of the most ingenious and
    eloquent. Each layer and each fold of the Book of God hides rivers
    brimming with knowledge, which have been flowing for the last fourteen
    hundred years with the depth remaining unfathomed.
    J* • • •
    :':..->"' -; ~ :',,:,,_p ~.I~,~~ tf/' '"r-'t
    "';- "'J " ' JJ u.;-
    (Each word of the Book contains, indeed, meanings within meanings.)
    It is evident that it would be impossible for ordinary mortals to
    bring out the innumerable subtleties and profound meanmgs latent in
    each and every word of the Qur'an. Had man's inte)]ect been so
    advanced and his mind so deep then there is no reason why we should
    not have entertained the hope of producing such writing or achieving
    success in doing so to some extent, and its achievement should have
    been absolutely impossible. The reason why both men and genii can-
    not compose such a word, garbing the unlimited within the limited,
    the general within the particular, and the spaceless and timeless within
    time ano space, is that their intellect, understanding and comprehension
    are devoid of the infinite and unlimited reach necessary for such a sub-
    Jime work. The same handicap arises with regard to the interprt!tation
    of the Qur'an also; here too our limitations impose an embargo upon
    our understanding. Hence God took upon Himself the elucidation
    Volume J COMMENTARY ON THE ~AI:J.lI:J. AL-BUKHARI 107
    and illustration of the Qur'an a nd commissioned the Holy Prophet
    (r-' ~ ..!ii J..o) as His interpreter. In other words, just as the essence
    of God is not circumscribed by limitations, so also are His attributes
    limitless. But man, in his inner and outer self, body and spirit, heart
    and mind, thought and understan ding, intellect and insight, in fact, in
    every way, bears the surcingle of limitation round his whole being. By
    his very nature, he can not apprehend an object without delimitation,
    specification and identification. Such being the case, how can he
    approach the limitless essence and attributes of God, or gain an under-
    standing thereof? God, consequently, created between Himself and
    the human beings an intermediate class of men which, through the
    attainment of a very high degree of perfection and excellence and the
    possession of supra-human characteristics, is comparatively closer to
    God and a symbol of His excellences. On the other hand, persons of
    this type, being finite, still remain human beings, and are really exemp-
    lars of perfect humanity.

    JL''-lV.P.,.,._,1J:t,~p~;J
    (Joined with God, they are still associated with men.)
    This class is the one which we call Prophets. These sacred
    persons are a means of contact between human beings, who are all
    darkness, and God , who is Absolute Light. When, therefore, an exemp-
    lar of divine excellences appears in the ha llowed personality of a
    Prophet, it becomes easier for ordinary men to reach God, according to
    their capacity, through association with him. This becomes possible
    by virtue of the fact that the prophets are human beings, otherwise
    there is no other way in which the divine excellences could appear
    before us in a definite and concrete form-in flesh and blood-so that
    men could come into touch with them.
    The Prophet's Words as a Means for Understanding the Qur'ao
    The words expressed by a Prophet, it is worth considering, are the
    result of some psychic condition which will not, of course, be sensual
    as the latter can affect any human being. They are, on the other hand,
    spiritual and godly. The words are, in fact, saturated in this state, and
    the direct consequence and objectification thereof. In other words that
    very state manifests itself in verbal form. Thereafter the expres-
    sion rebounds to this very state, whereby it gains stronger roots in the
    heart. Thus the expression which we call revelation is, from beginning
    to end, dominated by the divine spirit. Consideration will
    show that the inner mean ing and significance of such revealed expres-
    sions lie embedded in this state, for any expression that comes out is
    with a certain object demanded by an inner state. Naturally, therefore,
    the real purpose of the revelation can only be gleaned by one who is more
    or Jess conscious uf such a state and is en rapporte with it. The urgings of
    a lover can only be realised by one who has experienced love; the aspi-
    ration of a jeweller can be but understood by a connoisseur of j ewellery
    only. The word of G od, would, therefore, be understandable to a certain
    extent by one who loves God and who is more or less conversant with
    such an experience. A man who is Jacking in this consciousness and bas
    had no suc h experience, may be able to gain insight into the literal sense,
    but it would norma11y be not possible for him to reach the inner meaning.
    As regards those who have never had such experience but on the con-
    trary are averse or hostile to it, they cannot, in the very nature of things,
    108 FA:J;>L AL-BARI Volume I
    understand the divine intent even if they are made to understand it, there-
    by fulflJling the purpose of bringing home tbe meaning to them. Even if
    they, by chance, partly foJlow the matter through the words, they cannot
    become connoisseurs m it, so that its secrets are revealed to them, and
    they experience the states infused in them, thereby opening the gates of
    gnosis so that a man becomes an expositor in the real sense of the term.
    It is evident that the Attributes of God-particularly that of knowledge,
    together with the special-most of attributes-articulation, which expresses
    and interprets- have their greatest manifestation in the Qur'an, which,
    because of its dealing with fundamental and subsidiary principles, its
    comprehensive nature and the infinite divine splendours which it reflects,
    is as unlimited in verities, profundities and significances as God Himself
    and does not comprise and comprehend one but thousand varieties of
    sciences of the past and future. As the Holy Prophet (iJ--' ~ ..:u1 j..>)
    has said :
    In it (the Qur'an) there are stories of
    the past, portents of the future, and the
    orders prevailing in the period in between.
    It is a settled fact and not a joke. The proud
    one who ignores it shall have bis neck
    broken by God, and he who seeks guidance
    elsewhere shall be led astray. It is the
    strong rope of God ; it is the memo-
    rabilia of wisdom ; it is the straight road ;
    it is a thing that prevents the impulses from
    going awry and the language from becoming
    doubtful. The scholars never get their fill
    from it; it does not get hackneyed through
    persistent recitation ; its wonders appear
    in never-ending trains. It is the same (word
    of God) which, when heard by the jinns
    made them desist from transgression and
    they exclaimed : 'Wonderful words have
    we beard-words that take us toward<;
    nobility; we have believed in them.' Indeed
    whoever utters them , speaks the truth ; he
    who follows the Qur'an obtains his rewards;
    he who adjudges according to it, acts justly;
    be who calls others towards it is vouchsafed
    the right direction. 0 A ' warl ! hold it
    strongly.

    The Qur'an is a work that is very comprehensive, varied and fuJl


    of knowledge embracing the history of the past, knowledge of the
    future and matters of the present age ; it is so true that practising upon
    it would merit the highest recompense ; its commands are equitable,
    its invitation to those strayed in the tenebrity of ignorance is the
    quintessence of the purest ethics and its wonders know no bounds.
    The sc holars wiJI never be satiated with this Book, their search will
    not be cloyed. The treatment of principles in the Book, both funda-
    mental and subsidiary, represent the very apogee of perfection and each
    word of it breathes truth and knowledge. The sublime expression of
    the Qur'an is so all-embracing that its language comprehends all
    branches of knowledge; and from its eloquence flow profound spiritual
    lAccording to Tirmidh1 (Ch. Biib Ma Ja'a f] Faq.I al-Qur'an, !Jadlth No. 3,070) who
    has called it a gharlb !Jad!th, 'Ali (raqi al/ah 'anho) quoted these words of the Prophet
    (~allalliiho ' a/aihi wa sallam) in reply to a question by one A'war.
    Volume I COMMENTARY ON THE ~A.E:U}:I AL-BUKHARI 109
    significances. In it there are ayat that are clear; those that require
    greater penetration, and those which are characterized by eloquence
    and sublimity. Where one ayah is khafl (subtle), another is mujmal
    (laconic), and still another difficult or suggestive. Their apparent and
    hidden meanings still further sway the inner feelings and the psycholo-
    gical make-up 9f man. They embrace psychology, parapsychology,
    theology, political science, and so on. Therefore, extracting meaning
    from such an awe-inspiring and miraculous work would not have been
    possible without guidance from God. The only alternative, therefore,
    Jay in its being interpreted by one who should be earthly like us but
    because of his clear heart and exalted intellect, should be heavenly.
    His mind should be fu)] of reflection of divine graces pertaining to
    Qur'anic words; he should be fully conversant with and steeped through
    and through in those spiritual states from which those divine words
    have emerged and reached him. He should be helped by God Who
    Himself should have made him understand His intent and have so
    cultivated his mind that his whole spirit should have become one with
    the miraculous word of God so that he should be able to deduce and
    discover the comprehensive meaning of the Qur'an to bring it nearer
    to our understanding. Evidently the exposition of the Qur'an would
    only be by words of the Prophet (~_, .Y,£- ..ill J ...) himself, who first
    heard the divine words from God, understood them with His Guidance,
    and thereafter made his listeners understand them with the same ardour
    and enthusiasm. God, therefore, first made the Qur'an descend upon
    the Holy Prophet (~J ~ -Uil J ...) followed by the Traditions so that
    after reciting the ayat their implications should be instilled into the
    minds of the Muslims and they might be made to understand them,
    which can evidently be only by means of speech (instruction). The
    only approach to explaining the Qur'an could have been through the
    tone and tenor, expression, and circumstantial needs, as also by means
    of the profound effect of words to instil the meaning into the hearts of
    the hearers. Not only that but tbe intent should be made to harmonize
    with their minds in such a manner that the Word of God should pene-
    trate into them leaving not the least scope for any other contrary
    meaning. On this count it can be definitely claimed that just as we
    could not gain access to God without the mediation of the Holy Prophet
    (~-' ~ .ui1 J.,o ), so also would it not be possible for our understanding
    to grasp the significance of the Divine Book without the medium of
    the Traditions of the Holy Prophet(~_, ~ ..ill J·~>) .
    The Responsibility for the Descent of the Qur'an and its Exegesis
    God Almighty took upon Himself the task of transmitting His
    laws and message, as man by himself was not competent to frame such
    a comprehensive and eternal code of law. Likewise, the task of trans-
    mitting the explanation and interpretation of divine words and message
    also was taken up by God, since man, by the very nature of his limited
    comprehension, could not gain entry into the innermost significance,
    hidden meanings and the objectives of the Qur'an. When the descent
    of the wa}:il commenced, the Holy Prophet (r1-J ~ ..ill J.o) first used to
    learn the words by rote and to repeat them with his tongue, so that
    these words may be etched upon his mind. God, however, restrained
    the H oly Prophet (~J ~ .ui1 j..o) from doing so.
    Stir not thy tongue herewith to
    hasten it. (Qur'an, 75:16)
    llO FAl;)L AL-BARI Volume I
    Later He directed the Holy Prophet (~l....J ~Aili j,P) to keep on
    listening only to the Divine Words :
    And when we read it (the Qur'an) '~ • -e.,-; r~, f~.t-/ \~ r-:
    follow thou the reading. (Qur'an, 75:18) ~\_,.J f"¢'\.ti\J!)l >)'
    God again committed Himself to the charge by saying :
    Lo ! upon Us (resteth) the putting , ,,, '/.. ;1,t ....... ~~'
    together thereof (in you heart) and the ~~-'~ •_ ~~ .
    reading thereof (with your tongue).
    (Qur'an, 75: 17)
    This p~omise obviously relates
    to the preservation _of the w_ords of
    of the wa~l m the heart of the Holy Prophet (r-L-' ~ .uil j,.,), smce the
    movement of the Prophet's tongue and the recitation of the wa~l are
    concerned with the words only, not the meaning; the latter is not a
    thing to be learnt by rote or by recitation. Therefore, God's promise
    that He shall guard the revelation and preserve it word for word till
    eternity has been supported by the above ayah.
    As for the meaning and the inner significance of the wa~l, this too
    was not left to the Holy Prophet (~_, ~ .ui1 J"')· It never happened
    that reflectmg upon the ayah of the Qur'an he should say that one
    meaning of a particular ayah might be either this or that, and since such
    and such an explanation would be more in keeping with the words,
    this was what was meant by God Almighty. Nay, it is God who took
    upon Himself the task of explaining the connotation, purpose and
    meaning of each ayah, saying:
    Then lo! upon Us (resteth) the expla-
    natfon thereof. (Qur'an 75: 19)
    It is obvious that this explanation or exposition is something
    other than the Qira'at the responsibility for which was taken in the first
    part of this ayah; otherwise the second part would be superfluous.
    Then again, to read out or recite is tantamount to Qira'at, and not to
    exposition (bayan), which aims at expatiation and clarification of a
    hidden, vague or obscure point that may not be within the human ken.
    When, therefore, the Holy Prophet (~.J ~Aili j,P) had heard the words
    of the waif! and had fuJJy grasped their significance, there is little point
    in exposition, for besides being contrary to the idiom and usage, it
    would be trying to attain what is a,lready achieved, technically known
    as mulJ.al (impossible). Inevitably, therefore, bayan does not pertain to
    the words from the point of language, idiom and reason. This leaves
    only the meanings and significances which still remain obscure to the
    listener after hearing the words. Therefore it becomes clear that the
    word bayan (exposition) applies to the meaning and significance, being
    linguistically also formed for them. The sum and substance of all this
    discussion, therefore, is that God took upon Himself the task of trans-
    mitting the meanings of the different verses of the Qur'an.
    God Has Not Authorised Anyone to Interpret the Qur'an
    This discourse shows that both the words and the meanings of the
    Qur'an are from God; the Holy Prophet (rl....J ~ .ui1 j..P) is not a clai-
    mant to either, but is the transmitter and trustee thereof, that is, not
    only the narration of words and their colJation and recitation are from
    God but exposition of their meaning, annotation and determination of
    intent were .also from Him. Obviously when the Holy Prophet
    (~.J ~Aili j...) to whom the Qur'an was revealed, was kept subservient
    Volume 1 COMMMENTARY ON THE ~Al;lll;l AL-BUKHARI 111
    to the All Highest in explaining the significance of the Qur'an, how
    could the ummah be authorised to determine its meaning and significance?
    It would be preposterous to suggest that the ummah could arrogate to
    itself the right to allocate meanings to this verse or that or to act as
    mujtahid. God Almighty, therefore, kept the ummah subordinate to
    divine interpret~t~on and made over the rehearsal and reproduction of
    that very Expos1t10n to the Holy Prophet (~J ~..:iii J ...) by which He
    had made him grasp the significance and intent of His message, so that
    he might explain to the ummah the nature of the Divine intent:
    "0-'A ~J J ~JI JJL. v-lill ~ f.:Ul ~JI l.:.JjlJ" "And We have re-
    vealed unto t hee the Remembrance that thou mayst explain to mankind
    that which hath been revealed for them, and that haply they may reflect".
    (Qur'an 16 : 44)
    Even ta/akkur (pondering) was placed after the understanding of
    the significance of the Qur'an, so that pondering should not determine
    the meaning but operate within the limits of the meanings already
    determined by Exposition and thus only the intents of God may be un-
    folded by reflecting and those not intended should not be introduced
    under cover of the words. Such thinking cannot be equated with Divine
    Knowledge but would be mere arbitrary imaginings and gross delusions.
    It would not be Divine Wisdom but futile ratiocination. At another
    place the Qur'an says :
    And We have revealed the Scripture ~~\~\ ~ \;j-:' ~\~"
    unto thee only that thou mayst explain -;.· :--.: " • " .. ~ '.J
    unto them that wherein they differ.
    (Qur'an, 16:64)
    _~
    ,, .• ,,
    \W\ )JL,!. 4,1
    <.S,,
    It is quite manifest that this conflict would either relate to the
    Qur'an so that people should create differences and raise controversies
    about the meanings of its ayat or to the affairs of the world, for which
    every party, in order to support its own stand, would quote from the
    Qur'an, thereby creating differences about their real character. The
    remedy for both of those was declared to be the exposition made by
    the Holy Prophet (rl-J 41.J,&. .:iii J.o) himself so that the real nature of the
    meaning of the ayat and the affairs may be established. So vis-a-vis two
    rival contentions such an exposition would help in their appraisal and
    deciding which one is preferable. This is only possible when such an
    exposition is other than the Qur'an. If it is the Qur'an, the meanings
    of which are being disputed, then how can these very controversial
    significances decide the matter between contending parties? The Holy
    Prophet's exposi tion, which is divinely inspired, therefore, would be a
    verity other than that of the Qur'an. This would act as the court of the
    last resort in face of the conflicts and would be disposed in favour of
    the most preferable view out of the views of the various parties and
    individuals, thereby removing the difference and bringing forth what is
    right.
    Hadith : An Exposition of the Qur'an
    It is evident, therefore, that the ljadlth is something other than
    the Qur'an. It clearly unfolds the Qur'anic eternal truths and hidden
    significances. Since it has also emerged from the same light from which
    the Qur'an did, it possess the power to bring out that Jight which no
    other writing possesses. Whether anything is in the nature of a state-
    ment (qawl) or act ('amal), silence (sukut) or speech (taqr'fr), it is ·called
    112 FAJ?L AL-BARI Volume l
    bayan in the language of the Qur'an. According to the Prophet
    (~_, ~ .iiil J.,.>) this is called lfadfth or Sunnah, which is evident from
    his words .._r. fy.b. "Quote from me" and ~ rGs- "Follow my ex-
    ample". It removes all obscurities in the Qur'an; it says in detail what
    bas been said in brief therein; it is an exegesis for the difficult points
    in the Qur'anic text, elucidation of what is subtle, and explication of
    its gnomic points without which there is no way out to settle the diffe-
    rent disputes and determine the intents of God. Thus the A/:zadlth are
    an elaboration of the whole of the Qur'an while each l:zad'lth explains
    some ayah. Since the implication of each ayah is different, these elabo-
    rations are also varied. Therefore the different kinds of Ahadlth in
    relation to the Qur'anic ayat have been designated by different' names.
    We give below examples of the different names by which the
    Al;tadith are designated:-
    (i) CONFIRMATORY STATEMENT (bayan-i-takrd): where the
    themes of the ayah and the l:zadfth are one and the same.
    lii) PERSPICUOUS STATEMENT (bayan-i-ta'yyun) : where one
    of the obscure points among the many of an ayah has been
    made manifest.
    (iii) EXPOSITORY STATEMENT (bayan-i-taqrlr): where the
    command given in an ayah is obscure in respect of measures
    and has been fixed by the lfadlth .
    (iv) ELUCIDATORY STATEMENT (bayan-i-taf:;ll): here the
    brevity of the ayah is dilated upon.
    (v) SUPPLEMENTARY STATEMENT (bayan-i-ill:zaq): This is
    where the ~adllh links up something left out an ayah with
    that ayah, e.g. part of some incident or the premises of an
    argument.
    (vi) EXPLANATORY STATEMENT (bayan-i-tawjlh): this ex-
    plains the raison d'etre behind a Qur'anic commandment.
    (vii) SYNEDOCHEIC STATEMENT (bayan-i-tamthf T) : where
    the general principle of an ayah has been explained m point
    of detail in Al:iadlth.
    (viii) CAUSATIVE STATEMENT (bayan-i-ta' Ill): the explanation
    of the cause of an ayah.
    (ix) PERSUASIVE STATEMENT (bayan-i-tathir): where the
    special characteristics and the persuasive nature of an ayah
    have been described.
    (x) DELIMITING STATEMENT (bayan-i-tal:idid): where the
    limits of an ayah have been indicated.
    (xi) IDENTIFICATORY STATEMENT (bayan-i-takh$l$): where
    in the description of an ayah the general description is speci-
    fically correlated to a particular person.
    (xii) ANALOGICAL STATEMENT (bayan-i-qiyas): where a sec-
    tion resembling a section of the Qur'anic ayah is described
    on the basis of some common effective cause.
    (xiii) DEDUCTIVE STATEMENT (bayan-i-tafrl'): where a section
    of the ayah is explained through a section of the lf.adllh on
    the basis of some common factor.
    (xiv) DERIVATIVE STATEMENT (bayan-i-istikhraJ): in which
    Volume J COMMENTARY ON THE ~Al;fll:i AL-BUKHARl 113
    from the general principles contained in a section of the
    Qur'an, the /:tadflh has derived a particular one.
    There are many other kinds of exposition which we have not
    mentioned lest the catalogu e grow too long. In sum, the EJadlth is the
    exposition of the Qur'an comprising several kinds assorted by their
    th ematic content, which accordingly determines their names and
    designations. ·
    Determining the Relationship between the Qur'an and the Sunnah
    It wilJ now be up to the mujtahid or tbe scholar to identify the
    nature of a lJadith, to connect it with the relevant Qur'anic ayah, and
    to trace its origin in the Qur'an. But it is not everyone's task to under-
    take a work of this nature, nor is everyone equipped, mentally or
    otherwise, to determine the nature of this relationship and to issue a
    fiat on this relation. Only those well versed in analogical reasoning
    (ijtihad) and ratiocination can have command over this complex branch
    of knowledge, and, by the grace of God, are in a position to transmit
    their findings to th e generality of the scholars.
    ljadlth As Standing Authority of Sharl'ah
    In any case, all the commands given by the A ~adlth are derived
    from the Qur'an and are an exposition thereof, although their particular
    nature has given rise to two forms. One of them being subordinate to the
    Qur'an, should be called exposition of the Qur'an, even though the
    relationship between the two be subtle and cannot be discovered with-
    out deep knowledge. The second is juridical. From this viewpoint the
    EJadlth should constitute a permanent source of and standing authority
    for Islamic jurisprudence. Therefore, those nu$fl$ (texts) of the Qur'an
    which pronounce the lfadlth as exposition, indicate its subordinate and
    derivative nature, while those which show it to be a source of the
    Sharl'ah, declare its commandments to be like Qur'anic commandments
    and make it analogous to the Qur'an as bearing the authority of
    Sharl'ah , as bas been explained in this l].adlth:
    And indeed, the Prophet of God bas
    prohibited certain things just as God bas
    done,
    or has been stated in the following IJ.adlth:
    Be aware that I have been given the
    Qur'an and its analogue also. (Abu Da'ud)
    . . , ''.W'o,,...l.iA,.
    (JJ:>i.)
    I y, • a .. ,-/I'/
    ~ \!'":.\\ ~.,, ~\ \ ~\\
    ..... ~ \:.>.!.r" .•,, ' ~ .v /

    These show that particular aspect of the lfadlth which invests _it
    with an independent position in respect of the Sharl'ah. There 1s,
    however, another facet to the lJadlth-certain commands are contained
    in the lfadlth but not in the Qur'an as evidenced by the IJ.adlth reported by
    Maqdam bin Ma'di Karb, which unequivoca11y establishes the authori-
    tative stance and independent position of the Tradition in respect of Sha-
    rl' ah. According to it the meat of the domestic ass (IJ.imar ahll) is prohibi-
    ted, although it is not prohibited by the Qur'an. Likewise, the meat of
    carnivorous or hunting animals has been forbidden by the lf.adlth and
    not by the Qur'an. These and many other commandments which derive
    from the Tradition show the independent nature of the EJadlth as the
    source of Sharl'ah apart from the Qur'an. Sometimes even the link
    between the lfadlth and the Qur'an is not visible, which is contrary to
    the EJadlth being exposition of the Qur'an and the assumption made
    above to the effect that all the AIJ.adith are but exposition of the Qur'an.
    114 F AJ;>L AL-BARI Volume I
    The answer to this would be that such reports and commands cannot
    escape being exposition of the Qur'an, for, even if they do not appear
    in any particuJar ayah in part, they would, on the whole, be an exposi-
    tion of the following ayah in which the matter has been put down as a
    general rule :
    Whatever the messenger giveth you, ;b~\;;;~~0.;!.~1,!b\5~(;'
    take it, and whatsoever he forbiddeth,
    abstain (from it). (Qur'an, 59:7) !:... ':':.J
    (~yl)-~U~
    \-'-'~!\':'-'~'
    Thus all commandments of this type made by the Holy Prophet
    (~-' ~ ..:iii are J.o) an exposition of the above ayah. Here the Holy
    Prophet (~-' ~ ..:iii J ...) has been directed to issue commands on his own
    and the legal decisions are declared to be parallel to those of the Qur'an.
    By this token the two Aly.adith quoted above are, according to this ayah
    (59: 7), expositions of the Jatter, and all the commandments given by
    the Holy Prophet (~_,~..:iii j...) consequently stand confirmed as the
    exposition of the Qur'an. The Companions of the Holy Prophet
    (r-'--' .Y,s:. ..:iii J.o) and the virtuous ones of the succeeding generation
    lSalaf $ali~fn) called such commands of permanent nature Qur'anic
    commandments and exposition of the Qur'an according to this very
    IJadlth. J:Iac;lrat 'Abd AIJah bin Mas'iid (~ ..:u1 ~;) was once asked by
    an old woman : "You curse a tattooing woman (dashimah), but
    nowhere in the Qur'an has tattooing been prohibited." ~ac;lrat 'Abd
    AIJah bin Mas'tid (~..:iii ~;) replied: "I wish thou hadst been reading
    the Qur'an. Does it not say "J_,...)I ~uTL" (whatever the messenger giveth
    you .. )? Tbe o1d w~man said, "Yes, so is it .written.·: J:lac;lrat Mas'ud
    (-.!s:. ..iii~;) then satd: "If so, because of this authonty the Prophet of
    God (~-' ~ ..:iii J.o) has cursed the tattooing woman and has com-
    manded us to desist from this abominable act. This command of the
    Holy Prophet ( ~-' ~..:iii j...), by virtue of being an exposj ti on of this
    ayah, bas become a Qur'anic command itself."
    Another episode regarding the permanent nature of the lf.adllh as
    a primary source of the Sharl'ah relates to Imam Shafi'L Once, when
    Imam Shafi'i was in the precincts of Ka'bah, he said with a scholar's
    exuberant confidence: "Today I propose to reply every question on the
    authority of the Qur'an." One of those present asked: "Where is the
    commandment to kilJ a wasp within the precincts of Ka'bah in the
    Qur'an, which is permitted by the Shafi'! school?" Jmam Shafi'i replied:
    the ayah: J_,...)1 ~t;T L "Whatever the messenger giveth you, take it,"
    shows that it is obligatory upon us to obey the Holy Prophet
    (~_,~..:iii j...), while the ly.adlth

    Follow Abu Bakr and 'Umar after me..


    ."LE ,
    "';.,, "' ,,,J.,.\ '~)..:a>;
    ~· • 1..,,
    .;,";.T.--..,.~ ::> "" r ::>
    ,,,,
    • .A, • ..i.;..>Ju
    • .....,,,, .v,,~- 1
    J,,.
    ' \ "C' I\ ' ' .. " \
    •~,
    'l"J

    makes it obJigatory to follow both Abu Bakr and 'Umar. And


    since ··u mar has said: r_,~I ~ 1,r.3)1 J::A:! " The wasp can be killed in
    Ka'bah," this command is derived from the ayah, and, being its exposi-
    tion, constitutes a Qur'anic commandment.
    In sum, two aspects of the lf.adlth stand established . One is its
    derivative aspect, being an elaboration of the Qur'an, and the other is its
    subtle relationship with the Qur'an, being its standing authority, even
    though it is the elaboration of the latter. But manifestly, since the
    commandments of the Holy Prophet (~_, ~ ..:u1 j...) are proof of the
    Qur'anic text, the Qur'an and the lf.adlth are kindred. The lf.adlth, there-
    Volume 1 COMMENTARY ON THE ~Al:llJ:l AL-BUKHARI 115
    fore, logically branches off into two kinds: (i) as a primary source,
    (ii) as the derivation of the Qur'anic text. From the viewpomt of the
    Qur'an it wil1 be regarded as derived, for it is its exposition (and exposi-
    tion is subservient to what it discusses) and from the juridical point of
    view would be equated with the original source, as legal principles are
    derived from it also. The lfadlth is, therefore, a great intermediary
    (barzakh -i-kubra) which acquires knowledge from the Qur'an and passes
    it on to fiqh. Were the lf.adfth not th ere, no connecting link between
    the Qur'an and fiqh couJd have been possible, and the same is true of
    the significance.
    Relation of lf.adlth to the Qur'an and Muslim Jurisprudence
    The importance of the lfadlth recognized by the ummah, therefore,
    does not lie in its being a science, as it is nothing but exposition of the
    Qur'an and the text of fiqh. Without the lfadrth neither can the Qur'an
    be understood nor fiqh evolved. There .is no example anywhere in
    th e world that comes anywhere near the Jarge number of men who
    gathered during the Umayyad and Abbasid periods for recording texts
    of the lfadlth and recitations therefrom. This shows in ample measure
    what pains were taken to perpetuate and preserve the lfadlth and to use
    it as a medium for deriving conclusions and Jaw-making on almost
    every problem under the sun. This intense activity about the lfadlth
    was, in fact, an activ ity for understanding the Qur'an and evolving
    jurisprudence. The .fiqh that has evolved from general principles of
    the Qu r'an and the Sunnah is like a perfect tree that has sprung from
    their seeds ; its root is the Qur'an ; its trunk the lfad'ith, and the
    foliage and the flowers that adorn it are .fiqh and analogical reasoning.
    We are not presently concerned with the nature of the juristic
    and deductive (ijtihadl) problems in Islam, and on what authority they
    rest. We have only to shed light on the evolution and growth of fiqh
    and its existence, since it is the result of the lfadllh and the fruit o(the
    Qur'an. This could not have been possible without the medium of the
    lfadith which joins two disparate elements. That is to say, it connects
    the word of the mujtahids with that of God. Thus, as man cannot gain
    access t o God without the medium of the Holy Prophet (~J ~ ...iii j...-),
    who is the connecting link between God and man, similarly between the
    Word of God and the word of the mujtahids there is the connecting
    link provided by the word of the Holy Proph et (~_,~ ...iii J,..). 'Vithout
    this the word of men can derive no authority from the Word of God.
    Therefore any group of Muslims which relinquishes the "ff.adtth cannot
    hope to gain access either to the Qur'an or fiqh . In other words, it
    would be bereft of the authority and the source of Islam. It will be a
    slave to its own imaginings- Satanic imaginings-which it would equate
    with the commandments of God although, leave alone the Word of God
    and that of the Prophet (~J ~...iii J...), it would not have even the cap-
    ability to understand the writing of the jurists.
    The Scope Allowed in Questioning the Authority of Al:zadlth
    Thus the l:jadlth of the Holy Prophet (~J ~...ill J,..) constitutes an
    authority for the Sharl'ah, a source of subsidiary laws, and the clearest
    exposition and exegesis of the Qur'an. A IJ.adith may be conjectural and
    dubious inasmuch as it needs authentication, but it is intrinsically as
    absolute as the Qur'an itself. If a given IJ.adlth is said to be putative
    (~anni), it is not because of the }J.adith itself but the way it has been trans-
    mitted. If the Holy Prophet(~-' ~ ...iii J,..) bad directly communicated any
    116 FAJ!L AL-BARI VoJume 1
    command made in any l;zadith to us, we would have been bound to obey
    it Jike the commandments of the Qur'an. If any difference has arisen it is
    ndt because of being the word of the Prophet (r-1--' ~..:iii j.o) , but because
    of the transmissional chain due to which the question of its being really
    the command of the Prophet (r-1--' ~ ..:ill j..>) arose, not that compliance
    with his command became questiona ble, for the imperative nature of
    the lfadlth stands proven by: "J_,...)I ~t:;T l.. " "Whatever the messenger
    giveth you .. " To acknowledge the lf.adith is to believe in the
    Qur'an, and to negate it is to deny the Qur'an. Obedience to it is
    e:
    similarly obedience t o G cd. "..:ill tl11 ...w J_,....)1 u-." '.'~hoso obeyeth th.e
    messenger, obeyeth Allah." (Qur'an, 4:80). Therefore it is absolutely obli-
    gatory to follow both. Thus th e discussion revolves not round the lfadlth
    itself but the isnad and the narrations. If the isnad and narration of a
    l;zadlth are just Jike the narration of the Qur'an, it would bear the stamp
    of authenticity like the confirmed Al;zadlth and it would be obligatory to
    obey it. If the authority and proof behind a l:zadlth are open to doub t,
    it will become putat ive. Hence the question of the negation of lfadlth
    or denial of its authority does not arise, though the scope for question-
    ing the veracity does a rise, which is no t tantam ount to denial of the
    ij.adlth or its being due authority. If anyone makes a denial on this
    basis, he is mistaken, for the maximum effect of it can be that the autho-
    rity should be thoroughly examined. The isnad will enable us to fix the
    Al;zadlth in an hierarchical order with regard to their authenticity and
    each l:zadlth will, therefo re, be arranged in accordance with the degree
    of authenticity it bears. If the authorities of the narrators of a fJ.adlth
    are al1, according to the criterion, trustworthy, just and possess retentive
    power, and the chain of narrators is continuous and consistent, then it
    would be accepta ble, otherwise it would not be of h igh order.
    Evidently, the fact of transmissional chain being open to exception
    means only that a particular /:iadlth is not absolute or does not stand
    proven, not that the lf.adlth itself as a genre has no authority or the
    word of th e Holy Prophet <r-1--' ~..:ill j..P) does not carry auth ority. This
    would be like a traveller who does not reach his goal because of some-
    thing wrong with the road and says that the goal does not exist or has
    become extinct. Thus a weak or unreliable t ransmissional chain does
    not involve the negation of the lf.adlth. Therefore in principle, there is
    n o scope for this on the mere ground of weak transmission of the Al].adtth.
    At the utmost, it furnishes s~ope for denying a particular authority on
    which a l;zadlth is based, technically kncwn as maimed according to
    the connoisseurs, which is not denial of lf.adlth but simply the critique
    of the authority.
    Provisions in the Qur'an for Sustaining and Preserving the lfadlth
    It is the height of temerity that the denial of the lfadlth should be
    based on the Qur\10 itself, in spi te of the fact that the Qur'an explicitly
    cans the lf.adlth its exposition, emphasizes its importance, tells us that
    God Almighty bas tak en responsibility for it, and describes the P rophet
    of G od (r-1--' ~ ..:ill j.o) as the surrogate of the charge which He has. In
    sho rt, the science of Hadlth can not be denied on the basis of the sanad
    (authority), for in thai case, the maximum thin g that can be maintained
    is the denial of a particular authority or subjecting it to criticism, which
    cannot be called its denial ; it is simply its criticism, both of which,
    denial and criticism, cannot be mixed up; nor can the Ijadlth be denied
    under cover of the Qur'an when the Qu r'a n unequivocally calls the
    Ijadlth its own exposition and indicates God's responsibility therefor.
    Volume l COMMENTARY ON THE ~AI:lil:l AL-BUKHARI 117
    Keeping in view the elaborate arrangements made by the Qur'an for
    s11staining and preserving the science of the Tradi tion, to consider it the
    basis for denial of Ffadlth, makes little sense. It is sheer impertinence to
    deny the science of the Tradition because if this fake principle is adopted,
    then even the Qur'an cannot be acknowledged inasmuch as it too has
    reached us through intervening media. Similarly, if it is held that the
    FJ.adz1h is not acceptable as its narrators are not numerically and quali-
    tatively like those of the Qur'an, that is, not so many and such as those
    of the Qur'an, the onJy conclusion we can reach is that since such
    and such a ~adzth does not possess the degree of testimony enjoyed by
    the Qur'an, it is n ot admissible of as absolute proof as the Qur'an, not
    that we do not believe in Tradition itself. To say that the narrators
    are not as numerous and as unimpeachable as they should be, only
    re~ects upon the d~gree of authenticity, not on the Ffadlth. In any case,
    this does not provide a way of escape for the negators of the !Jadlth.
    The most that such doubting Thomases can say is: "We accept that the
    science of the lJ.adfth is the exposition of the Qur'an, because the proof
    therefor is forthcoming in the Qur'an itself, but it is not obligatory
    upon us to accept its classification into different kinds and to accord our
    tacit approval to particular persons mentioned in the transmissional
    chain, when the Qur'an has not indicated any particular kinds of Efadlth
    with persons."
    The answer to such a statement would be that, in the first place,
    this scruple is senseless. If the Qur'an indicates a general matter, then
    its particular iJJustrations and minutae should be searched for in its his-
    tory and not in the pages of the Qur'an. If the Qur'an were to adopt
    the approach that follows from this assumption, it would not be a basic
    constitution at all but a compendium of by-laws and polymathia,
    which is obviously against the dignity of the Qur'an. The Qur'an has
    only laid down the fundamentals of the Sharf'ah. To seek for particular
    applications in the Qur'an would be to demonstrate our ignorance of
    the making of fundamental laws; even more, a living proof of our
    insensitivity to the sig nificance of such laws. Therefore, when the
    science of Efadlth has been agreed upon as being specifically proven
    from the Qur'anic text, then the acts based upon its principles and the
    different kinds of Aly.adlth have also to be acknowledged as proven.
    There is no scope left whatsoever, consequently, fo r denying a derivation
    after the original has been acknowledged.
    Four Kinds of the IJ:,adith With Respect to the Number of Narrators
    One point wh ich could be raised with a certain degree of validity
    on this score, is that, if the Qur'an has itself proved the science of the
    lfadith and shed light on its significance, then one example or two of
    this all-important principle should also have been given, so that we
    should have been able to understand the raison d'etre of the broad scope
    and classification of Aly.aduh. This would have enabled the coming
    generations to prepare the ground for classifying and determining the
    scope of the different Aly.adlth.
    As I would describe later, this point has been fully taken care of
    by the Qur'an. It has not only illustrated the different kinds of Aly.aduh,
    but also fully highlighted the role of authenticity and na.rra~ors in
    regard to Aly.adzth. The Qur'an has, therefore, defined che basic kmds of
    Aly.adlth and through this definition, specified their nature with the
    status of each lJ.adlth fixed by means of the number of narrators
    118 FAJ;>L AL-BARi Volume I
    and their reliability in point of veracity. Before we discuss what the
    Qur'an has said, let us examine how the mulJ.addithln have divided
    the Ahad'ith into different classes from which lateral and collate-
    ral branches have ramified. So far as one's intelligence can make out,
    only four varieties of Qadith are possible which have been accorded the
    highest status by the mulJ.addithln in the terminology of IJadlth.
    (i) Single Narrative (Khabar-i-gharlb)- Such a f].adith is based on
    a single narrator who has recorded the statement or act of the
    Holy Prophet (ri--' ~ ~' J.o) and from him it continues to the
    last link of the transm issional chain. Even if the number of
    the intermediate authorities is more than one, it would be
    counted as being a single individual's narration. Such a IJ.adlth
    is technically known as the khabar-i-gharlb or khabar-i-fard,
    according to the mul;addithln. Although it does not admit of
    absolute conviction, still it raises a presumption in its favour,
    and is acknowledged in all affairs of life and faith. It can not
    only be not Jaid aside, but its acceptance is bespoken as an
    admitted and living reality by the decisions reached on such
    A/:zadlth in respect of a thousand and one religions and worldly
    matters. There is, however, one condition governing the
    authenticity of such a l;adith: the narrator must be a person
    of unimpeachable integrity and no blemish should have
    accompanied his memory or sense of justice.
    (ii) D ouble Narrative (Khabar-i-'azlz)-The second form of lfadllh
    is narrated by two reliable and just persons. Whatever the
    number of narrators in the intermediate link of the transmis-
    sional chain, it would, all the same, be counted as having
    been based on two narrators. The authenticity of such lfadlth
    in point of Sanad (authority) would obviously be greater than
    that of the first kind vis-a-vis the probabiJity of which it is all
    the more probable and would carry greater authority in respect
    of affairs. The mul].addithin call such a f].adith the khabar-i-
    'azlz.
    (iii) The Reputed Narratiye ( Khabar-i-mashhur )- This is the third
    kind of lfadlth. It must have been narrated by at least three
    unimpeachable persons from beginning to end. Even though
    the number of narrators in the transmissional chain might
    increase further on, the authorities shall be counted as three
    all the same. Such a narrative should be far more strong than
    the second and considered of utmost authority in respect of
    affairs. The denial of such a IJ.adtth is sheer obstinacy in
    maintaining error and flagrant negation of truth. Such a
    report will not only raise a high degree of presumption but in
    a large measure, amount to certainty. Although legally it will
    not have the property of unequivocal and absolute certainty,
    yet in the common run of affairs there can be no question as
    to its certitude. The muhaddithln call it khabar-i-mashhur in
    their terminology. ·
    (iv) The Continuous Narrative (Khabar-i-mutawatir)-The fourth
    form of narration is that in which the number of narrators is
    not restricted to three or four persons only of unimpeachable
    integrity but from beginning to end there are so many narra-
    tors that it would be naturally impossible that they should
    Volume I COMMENTARY ON THE ~AI.H~ AL-BUKHARI 119
    have agreed upon a false report. The narrators of such a
    l:zad'ith should never have been less than four in number at any
    time and could have been possibly more, with no delimitation
    as to number. This kind of narration obviously would be far
    more reliable and would stretch to the utmost limits of
    certainty. It would not only be generally of greater authority
    than th e third variety, but in common parlance and legally
    also would command certainty. Its repudiation is, under no
    circumstances, permissible; on the contrary, it is endued with
    conclusive authority. In the terminology of the mulJ,addithln
    it is called the khabar-i-mutawatir.
    Continuous Narration: Kinds and Grades
    If th e continuous narrati ons do n ot remain co nfined to a few in-
    dividuals but pass on to large groups of peoples so far so that hosts of
    men join the rank of narrators, then the strength of continuity is rein-
    forced. StiJl continuity as a class will remain the same. The late
    'Alla mah Anwar Shah suggested two names for such l;iadlth . The first
    is tawatur-i-sanadf, that is, uni nterrupted chain of authority; the second
    is tawatur-i-qarnf (perennial continuity). The narrative of the Qur'an
    beJongs to the second kind. In the event, continuous narration is not
    open to question at all. Did anyone deny or negate a l:zadlth based on
    such certitude an d sound evidence, he would be nothing short of being
    out of his mind. Since this would be, as it were, the voice of God
    articulated in the voice of peopJe, the narration would be ipso facto a
    transmission from God . There is no principle by which such a narra-
    tion could be refuted as God Himself is its Guardian and not His
    creatures.
    Rationally, th erefore, only these four kinds of narration can be
    established. The larger the number of narrators, the more strong and
    firm will be the ~adlth, with corresponding increase in authenticity and
    auth ority. In other words, the more a narration passes from the indi-
    vidual to a company, the more does it pass from presumption to convic-
    tion and from ce rtitude to absolute certainty. Evidently, the Sharl'ah
    has admitted two persons as constituting company;
    Two and above constitute company. -~~ \~~1~j' C)\!,j.;\
    . '..r / ""
    Therefore even if two person s happen to pray together they would,
    according to the Sharl'ah, form a congregation. An assembly of three
    persons will be a group. Hence a group comprising three persons is
    deemed considerable according to the Sharl'ah. If the number exceeds
    three, it will become an assembly. Such a gathering is entitled to offer
    Friday prayers, the purpose of which is religious communion and gather-
    ing together as is evident from the word Jum'ah itself and its root
    Jama' (collecting). If a large body comprises people, each of whom
    stands as a paradigm of integrity and truthfulness, that is, he is by him-
    self a community, in accordance with the ayah: "i...r iJI( ~l.J!I iJI"
    "Indeed, Ibrahim was by himself an ummah," then this body would
    constitute a major body whose words shall be considered to have reached
    the very acme of certainty and credibility, more credible than which
    is not within the range of possibility. Not only figuratively but natur-
    a11y, as a matter of course, the hearts of the believers would be com-
    forted and soothed by what this body says.
    120 FAI;>L AL-BARI Volume 1
    Thus what we denote as congregation commences with more than
    one person and reaches upto four. A greater number than this means
    enhancement of its magnitude, not what constitutes it. The plurality
    of narrators required in the authority of a narrator to create reliability,
    credence, satisfaction and confidence is, therefore, satisfied when the
    number of narrators is at least four.
    Beyond that there is a gradual addition in credence and as~ urance ;
    th e basis of certitude will remain four provided the narrators are just
    and reliable. Thus our analytical approach yields four kinds of A~adtth
    cal1ed khabar-i-gharzb, khabar-i-'azzz, khabor-i-mashh-Ur <ind khabar-i-
    mutawatir by the mu/Jaddithln.
    Continuous Narration and its Authoritativeness
    The Qur'an as a matter of fact bas itself not only established the
    position of the Tradition as a genre, but also laid the basis of four kinds
    of AIJ,aduh. This is a Jiving proof of the uninterrupted narration by
    which it has been preserved and transmitted to us from the Prophet's
    times. In other words, the mode in which the Qur'an was revealed
    testjfies the fact of tawatur, the denial of which would be like denying
    the identity of the Qu.r'an itse.lf. Evidently, anyone who acknowledge.s
    the Qur'an on the basis of unmterrupted narration, shall have to admit
    continuous narration of IJadlth and its authoritativeness also, failing
    which he shall have to part company with the authority of the Qur'an
    too, since the continuous narrative which bas established the au thority
    of the Qur'an constitutes the backbone of the continuous lfadlth also.
    There is thus no reason why the uninterrupted narrative should not be
    regarded as absolute proof for it. There is no reason, if the causal ele-
    ment is the same in both, that the conclusion with regard to them should
    be different. It is true that the continuous narration of the Qur'an is
    infinitely high; it is caJJed perennial continuity which the ordinary type
    of contmuous narration cannot vie with. But the difference, at the
    most will be one of degree and can not mean the denial of continuous
    narration it8elf. If the continuity of the revelation of the Qur'an be-
    gets the height of certainty, which is of higher order, then, the conti-
    nuity of lJadzth would ipso facto breed nothing but certainty, not that
    continuous narration would become unworthy of credence. Thus the
    outcome of extreme perfection of continuous narration is certitude,
    not the denial of such narration and its product-certainty.
    Those who, keeping in view the most exalted form of the conti-
    nuous narrative as exemplified by the Qur'an, negate the continuity of
    AIJ,aduh, do in fact deny the continuity of revelation of the Qur'an
    itself, or else they are false in denying continuous AIJ,adtth. Since the
    highest degree of continuous narration contains the category of such
    narration itself, the height of certainty undoubtedly contains the factum
    of certaint.Y also. The nature of highest type of continuous narration,
    therefore, 1s nothing more than the intensification of the primary narra-
    tion. What else is this highest certainty than that the primary certitude
    should be enhanced. No one can reach the magnified quantum without
    passing through the primary one. Anyone, therefore, who believes in
    the intensive form automatically believes in the original element also
    which is comprised in it.
    Thus, the denial of the original, keeping in view what is superoga-
    tory, in fact, constitutes the denial of the addition also. Otherwise,
    how did the addition come into being without the original and how did
    Volume I COMMENTARY ON THE ~AI;llf:l AL-BUKHARI 121

    the person denying it, come by the addition ? If he still persists in his
    negation, he would be like one who thinks he can inhabit the upper
    storey of a house after the lower one has been razed to the ground.
    Therefore, just as such a person would be considered false, similarly,
    he who denies the continuous narrative of the AIJ,adlth having fully
    accepted the uninterrupted narration of the Qur'an, would be considered
    false as the latter is a perfect instance of the enhanced mode of conti-
    nuity. It is but the continuous narration of the continuous A~adith
    which has appeared in a heightened form in the sublime continuous narra-
    tion of the Qur'an . In short, the Qur'an itself and its narration are
    proof positive of the continuous narration and its authoritativeness.
    The Narrative Mode of the Qur'an
    Not only this ; in fact, the narrative of the Qur'an not only pro-
    vides evidence for continuous narrative but also proof for the reliability
    of narration and reporting pure and simple, because the narration of the
    Qur'an is but a species of continuous narration, which is but a variety
    of narration, that is to say, narration and report are in the nature of
    genus and continuous narration is just one variety thereof. Evidently,
    to deny a thing divided after admitting its division, or to consider the
    former unreliable after admitting the latter as reliable, is just like denying
    the absolute after admitting the finite or the general after accepting the
    particular, although the finite cannot exist without the absolute and the
    particular without the general. For this reason, when one acknowledges
    the special type of narrative of the Qur'an, that is, continuous narrative,
    one cannot escape affirming the absolute type of narrative, since this is
    contained in the particular one. The continuous narrative, once con-
    ceded as reliable, will naturaJly lead one to accept narrative also be-
    cause the acknowledgement of one is the acknowledgement of the other.
    Therefore, the narrative mode of the Qur'an provides a proof not only for
    the continuous narrative which is but a kind thereof but also of the credence
    of the absolute report which is the thing divided. This would imply that
    in principle narration is without doubt worthy of credence and reliable
    along with the different kinds thereof, according to their respective
    nature, whether Qur'anic or non-Qur'anic. Therefore, having acknow-
    ledged credence of the Qur'anic narrative it becomes necessary to admit
    the credence of the narrative of lfadlth also, although their comparative
    position and the difference in rank of their behests cannot be denied,
    nor is it possible to deny the bedrock of both-continuity of narration .
    Two Alternatives for the Negators of Ijadlth
    There are only two alternatives for those who negate lf,adlth:
    they should deny transmission and narration out and out and openly
    deny the Qur'an alongwith the lfadlth , but if they believe in the narra-
    tion of the Qur'an, then they must admit the narration of the
    lfadzth as well in view of their having admitted narration as a verity.
    They cannot accept the Qur'an and negate the lfadlth , otherwise they
    would be considered deniers of the narrative itself. Further considera-
    tion would amply show that the proof for continuous narrative does not
    rest merely upon the fact of continuity of narration of the Qur'an but
    is providea by the proof of the Qur'an itself. It is not necessary that
    its proof should be sought in the continuous narration of the Qur'an
    alone, since once the Qur'an is admitted as gospel truth, the question
    naturally arises, how did we come to know that this Qur'an is the very
    Qur'an that was revealed? If we came to know it from the Qur'an which
    122 FAJ;>L AL-BARI Volume I
    bas not yet been proved as such, then how can it provide proof for any-
    thing else? This is called: "~ ~ ~1 t..W" "presuming a thing before
    it comes into existence", a sort of a posteriori approach. Thus we can
    know it is the self-same Qur'an through an extraneous source, and what
    else can this source be but the reports regarding the Holy Prophet
    (iJ--' ~.:iii J,o) which were recorded and have reached us intact? This
    is what is called the lfadlth . Therefore, proving that the Qur'an is verily
    the Qur'an depends upon the lfadlth.
    Considered this way, could it be possible that the acknowledgement
    of the Qur'an should be made imperative but not that of the !:fadlth?
    If this is so, then it would not be possible to prove and establish the
    very existence of the Qur'an.
    Absoluteness of Uninterrupted Narrative Established from
    the Absoluteness of the Qur'an
    A report which conveys to us knowledge of such a definite, indu-
    bitable and most important book like the Qur'an should similarly be
    absolutery definite: If it remains uncer~ain, then t;>bviously the pro.of
    or the Qur'an will also be not definite but conjectural, and denial
    thereof would lead us to heresy. In such event, belief in the Qur'aa
    wiJJ also not remain absolutely obligatory and the entire structure of
    the faith will be doomed to destruction. This report must perforce be
    definite and extremely convincing, and no report except that based on
    continuous narrative can be so. Hence before proving the Qur'an even
    though in its own context, not only is the ide;ntity of lfadlth proved, as
    the relation between the narration of the Qur'an and the EJadlth is that
    of genus and species, but the proof of the special kind of the EJadlth
    known as continuous lfadlth is also obtained. Anyone who believes in
    the Qur'an, therefore, cannot deny the existence of the lfadith and its
    offshoot, continuous narrative, fatling which he would be regarded as a
    liar and hypocrite in his admission of faith in the Qur'an. If, however,
    anyone denies the Qur'an itself, we do not propose to argue with him
    here, for be has to be answered in a different manner.
    Thus in whatever way we acknowledge the Qur'an, it would be
    essen tial to acknowledge, at Jeast, the A/:iaduh of continuous form for
    which the narration of the Qur'an too is a standing proof, and even a
    standing proof for the acknowledgement of the Qur'an itself, so that
    the proof of the one automatical1y leads to the proof of the other.
    Thus, incidentally , we get proof for continuous narration from the
    Qur'an itself.
    The Mashbur, 'Aziz and Gbarib in the Light of the Qur'an
    Let us now consider the three remaining kinds of reports- the
    mashhur, 'azlz, and gharlb, in the context of the Qur'an. The proof of
    the report known as the mashhur , comprising three reports of unques-
    tioned antecedents, and its author1ty also can be obtained from the
    Qur'an. Describing the A$J:iab al-Qaryah (people of the city), the
    Qur'an says:
    Coin for them a similitude: The people
    of the city when those sent (from Allah)
    came unto them; When We sent unto them
    twain, and they denied them both, so We
    reinforced them with a third, and they said:
    Lo! we have been sent unto you.
    (Qur'an, 36:13·14)
    Volume J COMMENTARY ON THE ~Al:fll:i AL-BUKHARl 123
    This incident pertains to the peopje of Antioch and the Prophet
    C..1-, 4~ ..iii
    J.,..) was directed to relate it to his ummah in order to make it
    understand the nature of Divine Messengers.
    Tt wi11 be evident from the foregoing that, after two prophets had
    been denied, a third one was added because it is against human nature
    to negate three trustworthy and just persons; and it would form a
    conclusive testimony against the inhabitants of the city. An assembly
    of three persons forms a jama'at and it is but natural to assume that a
    party of three persons- and that too comprising truthful and pious
    persons-cannot lie nor can it be belied. Evidently, the crucial thing
    here is the number three with regard to narration and transmission, not
    the nature of propbethood because even one prophet exceeds the whole
    world in the qualities of trustworthiness, justice, truthfulness, and
    honesty. If the people of the city bad held prophethood in reverence,
    they couJd not have dared to belie even one of those messengers. Had
    they done so, they themselves would have been charged with unreliabi-
    Jity. It would not have been necessary to add to the number of the
    messengers as regards their apostolic capacity. But, since proof positive
    had to be provided, three completed the tale to convey the message to
    them. It wilJ, therefore, be clear that, on the genera11y accepted principle,
    the evidence offered by three persons whose integrity stands unquestion 4

    ed and duly vouched for, cannot be considered refutable.


    This establishes the principle that if a report reaches us through
    the statements of three persons of reliable and unquestioned antece-
    dents, then, according to the Qur'an, it cannot be rejected because such
    a testimony crosses the bounds of probability and passes into certainty,
    leaving no scope for doubt. And since khabar-i-mashhur is of this very
    nature, proof is furnished for it and its authoritative stance from the
    Qur'an itself. That being so, be who negates the verity and authority of
    khabar-i-mashhur, in fact, denies the aforesaid principle of the Qur'an
    and the ayah which has been just quoted.
    Similarly khabar-i-'az'lz, which is reported by two persons of integ-
    rity, is confirmed by the Qur'an and carries authority for all relevant
    matters:
    And call to witness two just men
    among you, and keep your testimony up-
    right for Allah. (Qur'an, 65:2)

    This shows that the evidence of two persons is not only trust-
    worthy but also authoritative and governs decisions in innumerable
    matters pertaining to life and property as well as social and moral
    affairs, so much so that the verdict of a qacf,l becomes operative exter-
    nally and interna11y. Such testimony is obviously in the nature of a
    riwayat (narration) and bas been named as such simply for the sake of
    identity because it can be presented before a judge, magistrate, arbitrator
    or judicial authority. This is what confers upon it an official character,
    otherwise it is the same ordinary narration outside the court.
    Evidently, if by reason of designation or association, a report is official
    or private, judicial or non-judicial, it makes no difference as to tb.e
    nature of the report. If the same deponent makes the same statement
    out of the courtroom in public, there would be no difference at all ex-
    cept in terminology and relative meanings. Now it would only be called
    narration instead of testimony, but the character of the report and re-
    124 F ADL AL-BARI Volume I
    porter would remain the same as in the courtroom. Thus all the condi-
    tions of testimony are in reality the same as those of plain narration.
    Therefore, just as in indirect evidence it is conditional that the reporter
    must be an eye-witness so that he makes a report on what he has seen
    or heard, similarly it is necessary that the first reporter should record
    the incident as be bas seen or heard it. Then, just as the report may be
    indirect, a testimony may be indirect also. This is called shahadat 'ala
    al-shahadat (testimony upon testimony). And just as for the testimony
    of intermediate narrators, it is necessary that the last link in the chain
    should be a direct witness, similarly in the report of a narrative it is
    essential that the first reporter should have recorded what he has him-
    self seen or heard. Then the conditions of integrity and reliability which
    are necessary for a shahid (witness) are also necessary for a rawr (reporter
    or narrator), the details of which have been systematized in the relevant
    science. Thus evidence and report are one and the same thing and, if
    evidence is juristically admitted as authoritative, then, undoubtedly, the
    narration also carries similar authority. The question is only of the
    report being legal or not, and not of the report per se.
    Thus the fact that the Qur'an, in the above ayah, has admitted the
    testimony of two persons as reliable and proof positive, means, in rea-
    lity, proclaiming the same about riwiiyat (narration). Hence if the
    evidence offered by two persons is admitted in so important an institu-
    tion as the court of law which carries political importance as well,
    then why should it not be worthy, in an equal measure, of being admit-
    ted outside the court in public, where it carries no such political
    importance even ? This must needs be so. In fact, it should be highly
    reliable authority. Therefore, the Qur'an itself turns out to be the
    source of the narration by two persons, formally known as khabar-i-
    'azlz, being reliable and peremptorily acknowledgeable. The negation of
    khabar-i-'azlz and its authoritativeness, therefore, n ega tes the above ayah
    and, cono;;equently, the Qur'an. As for the khabar-i-gharlb, also caJled
    khabar-i-fard (:tn individual's narration), based on the report of one
    man, it can be proved through the invocation of not one but numerous
    ayat of the Qur'an.
    Dependence of Every Religion on One Person Only
    The very fact that the wa/fi was made to descend on all the
    prophets through the medium of Jibra'Il alone and a11 divine messages
    were transmitted by him, establishes the identity of the individual report,
    as it was a report oy one person only. Lastly Jibra'Il narrated the whole
    Qur'antotheProphet (~-' .i.Js. .iii J,..). Was it anything but an individual's
    report? God Almighty Himself says :
    That this is indeed the speech of an
    illustrious messenger. (Qur'an, 69:40)
    ('I·,.,:rj
    I ~ '("' ' ~ .n,,' ' '\
    ,,_~:\
    :J~l...J~ ~.).:' U~.) U,- ~ ....
    ~ .. "' ?
    This would show the first narrator of the Qur'anic text to have
    been the angel Jibra'Il, who alone conveyed the whole Qur'an to the
    Holy Prophet (~-' .i.Js. .iii J...). It has been made explicit in the above
    ayah that this narration was by Jibra'il and also the fact that the indi-
    vidual narrative of the Qur'an has been declared as acknowledgeable, not
    because an angel narrated it but because Jibra'll embodied in himself
    all the attributes that an unimpeachable person who narrates a report
    should have and who is free from alJ the negative traits of an unreliable
    narrator, as should be evident from the ascription of an attribute like
    'illustrious' to Jibra'il, a point which will be elaborated later.
    Volmuc I COMMENTARY ON THE ~A~I~ AL-BUKHARI 125
    In any case, whatever celestial attributes this august narrator might
    possess, the report by him will, nevertheless, be that of an individual
    only. This shows that the identity of the khabar-i-ghaffb and its
    authoritativeness also stand proven by the categorical verses of the
    Qur'an. This is especia1Jy so, since such reports are not confined to the
    Holy Propjiet's time alone, but had been operative from the time of the
    Prophet Adam (t)LJ! ~) down to that of the last of the Prophets-
    the Holy Prophet (rl...-' ~ .:iii J...). This not only furnishes proof of the
    individual report but its importance also, for the foundations of all reli-
    gions and sharl'ahs have been laid on it. Evidently in the early stages
    of religions, neither khabar-i-'azlz nor khabar-i-mashhur and khabar-i-
    mutawatir possess such importance. Whether, therefore, any other kind
    of narration should be considered reliable or not, the individual report
    has to be endowed with this importance, otherwise, God forbid, the
    very basis of all religions and sharl'ahs would be destroyed.
    An objection might be raised here that the matter under conside-
    ration is that of human beings but we are bringing in angels to illustrate
    the individual report, although in such cases the example of individuals
    of the sa me species would be plausible; in the present case, there is no
    similarity in kind between man and angel. How, then, can the
    instance of one species hold good for another ? This argument does
    not carry any weight for the nature of the narrative is one and the same,
    independent of the different ki nds of beings involved. The difference
    lies only in the class of narrators and not that of narration. The
    narration and its qualities are in both cases the same. Therefore, the
    difference in the class of narrators does not vitiate the quality of a
    narration. It is just like the same statement being made by one person
    from China and another from Arabia; one from the East and another
    from the West. But when they have put down something, in accordance
    with the established principles of statement, what difference can their
    external characteristics- colour, appearance and so on-make in the
    nature of the statement? Similarly, if any persons, whether heaven!)'
    beings or earthly, make statements, according to the principles of
    narration, where lies the difficulty in presenting them as illustrative in-
    stances for human beings? Moreover, the angels are, in any case, the
    source of noble qualities and human beings have to make use of their
    beatific qualities. Evidently what is desired is not that man should
    become an angel but that he should aim at acquiring angelic virtues
    despite his belonging to a different kind of beings. This is not only
    possible but a fact. When, therefore, we say that such and such a person
    is angelic, we mean that in point of moral excellence, instances of an-
    gelic attributes can be cited in the case of human beings. If there can
    be this community of excellences between angels and human beings,
    despite difference in kinds, then why should the angelic excellence of
    narration be regarded as untenable insofar as human narrative is con-
    cerned? The objection raised, therefore, does not stand to reason.
    There Came A Prophet To Every People
    Anyway, leaving aside this argument, since the object is to con-
    vince the readers about the individual narration, we present a human
    instance instead of an angelic one from the Qur'an itself. Earlier, we
    had the occasion to furnish proof for the khabar-i-mashhur (reputed
    narration) from the Holy Qur'an by arguing from the cumulative report
    of three prophets. Therefore, it should surely be enough proof for the
    f26 FA.l,)L ~L-BARl Volume J
    khabar-i-fard (individual report) that it is bas~d on the report of one
    prophet only. Who does not know that whatever report an ummah
    receives from a prophet consists of a solo report only? rt was only in
    the case of the A$IJ,ab a/-Qaryah that three prophets were sent at a time
    who collectively conveyed the message of God to them. Otherwise for
    each ummah only one Prophet and warner was sent who conveyed God's
    message to it. The Prophets Nub (Noah), Ibra him (Abraham), Musa
    (Moses), 'lsa (Jesus), Hud (Hod), and $ali/:t (t')\...J' ~) were commis-
    sioned as prophets to their respective ummahs individually, and each one
    of them transmitted God's message to it. What else was it if not an
    individual report?
    Therefore, whenever the Qur'an mentions the mission of Pro-
    phets, it relates to an individual report only. Wherever the expressions
    "and so said Noah (Nli9.) (t)\...JI ~)", "and so said Hod (J:iud)
    (c)\...JI ~ )", "and so said Lot (Lilt) (r~J I ,Y..-.)" have occurred- and
    they were aJl categorical proofs- then surely they were very strong
    proof of the authoritative and unquestionable character of individual
    report. Such proofs are found in numerous verses of the Holy Qur'an.
    Whereas we can find only an ayah or so in support of the khabar-i-'azlz,
    khabar-i-mashhur, and the khabar-i-mutawatir, there are hundreds of
    ayat pertaining to the individual report, which makes its proof more
    strong and unshakable than all others. And when all the divine reports
    proceed from one person alone to aJJ, from angels down to
    prophets, then one cannot help concluding that all divine faiths and
    sharl'ahs rest upon individual report, not khabar-i-mashhur and
    mutawatir. Considered thus, this kind of narrative acquires precedence
    over all other categories of narrative. It becomes all the more essential
    to subscribe to it as constituting the basis for aJI religions. Jts negation
    wou ld result in the collapse of all sharl'ahs. It is perhaps for this
    reason that the Qur'an has furnished proof for it in one a1ah after an-
    other. The number of such ayat run into hundreds. Therefore, holding
    belief in the khabar-i-fard is more essential and obligatory than in the
    others.
    In fact, looked at closely, these .individual reports and narrations
    of the prophets not only furnish proof of individual report established
    as a category but as something said by the prophet its being a veritable
    reality and authority is also established, for the reports of the prophets
    of old were not only individual reports but prophetic utterances also,
    because in the particular type of revelation known as khaft (covert), the
    infusion in the mind of prophets was by God but tbe expression was
    their own. As against this, the Holy Prophet (r-1--' 4~ .oil J.-) was the
    only prophet who had the unique distinction in respect of tbe lfadith-i-
    Qudsl (direct revelation in which both the contents and words were
    revealed by God). Thus the revelatory messages of khafl type by the
    former prophets were not really equivalent to lfadlth-i-Qudsl 1 of the
    Holy Prophet (r-1--' ~.:iii J,..). Thus the testimony in favour of khabar-i-
    fard is provided not only by the Qur'an but by the lj.adlth-i-Qudsl too.
    By reason of the individual reports of the prophets, we not only get
    proof of the khabar-i-fard from the Qur'an but that of the authority
    1Ja/l (overt) revelation is one in which the content and words are both revealed.
    Revelation is made to all prophets in both these ways : Jail and k~afi, but in the case
    of the Holy Prophet (~allallaho ' alaihi wa sallam) even some AIJ.lidith were revealed in
    content and expression. These are called l:Jadith-i-Qudsl.
    Volume J COMMENTARY ON THE ~Af:llf:l AL-BUKHARI 127
    of that type of IJadlth also which has reached the ummah through one
    person only.
    Thus what eJse were alJ such reports, except the Qur'an, received
    from the Holy Prophet (r-1--' ~.:iii J...) by the Companions but khabar-
    i-fard (individual report)? Later on, corresponding to the lesser or
    greater number of narrators, the reports came to be known as mashhur
    and mutawatir , but in the beginning they were just individual narrations.
    Thus the khabar-i-fard emerges from t he Nu$U$ of the Qur'an with varied
    types of proof.
    Report of the Holy Prophet (r1--.J ~ .:iii J...) is Adduction
    according to the Priociples of Narration
    In connection with the individual report received through a
    prophet's single report, the same mis-apprehension might a rise as it did
    in the case of the angel J ibra'il, that since the personality of the Holy
    Prophet (r1---' ~ .:iii J..>) is an extraordinary one, it naturally overawes
    the minds of people; it matters little whether the messenger is an angel
    or a prophet ; the ackn owledgement of the report arises from the awe
    and majesty of the Holy Prophet ((9"-.J ~ .:iii J..-) and not by the appli-
    cation of principJes derived determining veracity; nor is it established by
    inductive principles from the Qur'an. Jn other words, like the report
    of the angelic Messenger that of the human Messenger is also not an
    individual report established by due principles and criteria that one
    should acknowJedge it as proved by the Qur'an because of such simili-
    tudes. Even this view springs from ign orance of the Qur'an and not refle-
    cting deep ly upo n it. At n o place has the Qur'an tried to impose the
    admission of individual report upon the people on the basis of the
    weight and p restige of prophethood but has sought its admission on
    the basis of recognised principles of narration and scientific criteria
    only. Therefore, wherever the Holy Prophet's individual report has been
    affirmed by the Qur'an, it has not been done on the basis of prophet-
    hood as such but on the basis of the principles of narration. God has
    Himself said :
    .By the Star when it setteth , Your com- ~~\.:' '"\~~l'
    rade erreth not, nor is deceived; Nor doth ,. <S~ ~ ~ • J
    •" ,
    be speak of (bis o wn) desire. It is naught "a\~~\()~' ·- ~~~""' •-:'( ,.,
    save an •insp1rat1on
    • • t h at 1s
    • inspire
    • 0
    d·. "' / ~I .... o• ~ <.Sr\..O~
    (Qur'an, 53:1-4) 2~1/.'' > -'5~tf;
    1t should be quite clear that this individual report reached the
    ummah t?roug~ the si~gle person of the Holy Prophet (rl-J ~ .:iii j..o).
    The Qur an ad3udged it as worthy of absolute credence, not because of
    Mul)ammad (r-1-.J ~ .:iii j...) being a prophet and Messenger but by
    pointing out that its relater is free from blemish and such
    disqualifications as would make bis report incredible. Therefore, first
    of all, the disqualifying qualities were negatived and the prophet
    (~.J ~.:iii J...) was not caJJed the Rasul (Messenger) but $ahibukum
    (Your comrade) which shows that it was not intended that pressure of
    prophethood should be exerted in forcing the acceptance of the indivi-
    dual report. Thus, in the first place, the foremost of these disqualifying
    factors- misguidance- was negatived because the words of the misguid-
    ed and ignorant are not worthy of trust at all. Then inanity and
    obtt.1seness were negatived, for the report of a dull, crazy and perverse
    person can never command respect and confidence. Thirdly, the
    128 FAI,)L AL-BAR! Volume 1
    uncontrolled appetitive impulses have been ruled out because one who
    is a prey to these is selfish, and a selfish man's words being tainted can-
    not inspire faith and credence. These are the foibles that vitiate the
    validity of narration. Last of all, having pointed out these disquali-
    fications, the condition quashing them was indicated, namely that the
    narrator is the bearer of wabl, and such a person cannot be any other
    than a prophet because the station of a prophet and messenger is so
    exalted that deviation, error and selfishness are whoJly foreign to it.
    Thus, in the first place, the function of prophethood has not been ex-
    plicitly mentioned at all and even if alluded to by using the word walJl,
    it is not expressly with regard to prophethood but simply fo r represent-
    ation of positive qualities corresponding to the negative ones, thereby
    indicating that error, delusion, and selfishness cannot find their way into
    the personality of a man embodying wa/Jl (revelation) and prophethood,
    as these are the characteristics that make a report untrustworthy. Thus
    it becomes clear that no pressure whatsoever is being exerted to have
    the reliability and authority of individual report subscribed to by force
    of prophethood, but its credence is being declared obligatory so that it
    should become clear that a prophet's report is trustworthy both as
    regards proof and authority, even apart from the fact of being a
    prophet, because it comes upto the standard of narration and is free
    from shortcomings which make the narration fit for rej ection. This has
    been done to make it absolutely clear that a prophet's report is worthy of
    trust and possesses fuU proof and authority even in accordance with the
    principles of narration, apart from the consideration of prophethood.
    It is evident that this intimation of the Prophet (~.J 4s. ..ill J ...) whose
    nutq (utterance) has been mentioned in the above ayah is an individual
    report. So we get a positive proof of the entity of individual report from
    the Qur'an in accordance with the principles of reporting.
    Proof of entity of Individual Report from Non-Prophets
    If one still persists in saying that the Holy Prophet's personality
    was an extraordinary one and therefore stood on a special footing,
    and that the proof of reports by ordinary persons can be furnished
    from instances of reports by ordinary persons only, and not those of
    extraordinary ones, I would say that the Holy Qur'an has shed
    light on this also and the proof of the khabar-i-fard can be found even
    in the reports of non-prophets contained in its pages. For instance,
    And a m~n came ~rom the ut~ermost 1·w~ • ,, /, ( t\~\ , ;. ~\~ ot ... "'
    part of the city, runni~g. He said: 0 uU~~\.M' ~~s.~.J
    Moses ! Lo ! the chiefs take counsel , ,,, I'/ , ->,/ " ; / .~ I'/ "'IP / ~
    against thee to slay thee; therefore escape. r:.P-u~~ a,'='_,~~ ~le:;:,'~;!;
    Lo! I am of those who give thee good ;._/.:' / ;1 ;. / / / ,- ,, " ,.,, ..
    advice. So he escaped from thence, fearing, ~~~~~~~\!.H~~G\
    vigilant. (Qur'an, 28:20-21) • .. / ""' -.,... "" "' , ,,
    It is obvious that the man who carried the report to the Prophet Moses
    (t)\...JI ~) was an ordinary person, and Moses (t)\...JI 9s.) believed him,
    which was but the report by one man and not many. Mentally Moses
    (tj-ll ~)accepted its effect in the form of fear and physically in his going
    "I.AH.:. ~ [];...;" (So he escaped from thence, fearing). The Prophet
    Moses (t)C..11 ~)accepted the information as fully true and was affected
    by it as he felt that the reporter had nothing in him that would tell upon
    his credibility. And the reporter himself supported his statement by
    saying: "i:i~W I i:,.. ...s:) J I" "I am of those who give thee good advice."
    The inference drawn from this statement is that the reporter was em-
    phasizing the fact that he was not influenced by personal desire or was
    Volume l COMMENTARY ON THE ~Af:lll;l AL-DUK.HART 129
    bluffing on someone's instigation but because he was a well-wisher of
    the Prophet and bad come to inform him out of sincerity. This shows
    that the greatest attribute of a narrator is that be should have no
    ulterior motives so that his sincerity should make the report authentic.
    Thus, if an ordinary person comes to a prophet and he n ot only takes
    him at bis word but acts upon his advice, then what greater and more
    valid proof could be forthcoming with regard to the authoritative
    nature of the khabar-i-fard? And this too despite the fact that the
    probity and veracity of a non-prophet are nothing beside those of
    a prophet. A drop stands no comparison with the ocean: neverthe-
    less the report of a non-prophet was acknowledged as correct
    because the reporter was relating something that was ~trictly in accor-
    dance with the principles of narration; he was neither tainted nor moti-
    vated by any ulterior purpose, and was not led by any venal desire. The
    proof of the individual narrative has been provided by the Qur'an not
    in one but so many ways. Instances have been presented from the
    angels, the prophets, and non-prophets. This shows that the Qur'an
    bas been very meticulous about proving this type of information, as if,
    against the negators of the Efadlth, the Qur'an has emphasized all the
    while that kind of narration which the negators of the Efadlth particular-
    ly evade, that is the individual narration which they do not consider
    worthy of any attention whatsoever. Even if they do acknowledge any-
    thing it is the khabar-i-mutawatir (continuous narration) in support of
    which the Qur'an has not presented any specific ayah itself. This
    shows that the negators of the lfadlth are in fact not only the negators
    of the Qur'an but its enemies also, and this too that the Qur'an is
    their enemy and shuns them. Were they bent upon obliterating the
    individual narration altogether, the Qur'an supported it through its array
    of continuous ayat, and if they wanted that only continuous narration
    should be accepted, the Qur'an has not devoted much attention to prove
    it. Thus individual report has some special importance in respect of
    narration, towards which the Qur'an has drawn attention in many ways.
    The Report of Evil-liver : Not Rejected Altogether
    The Qur'an has not only given examples in support of the khabar-
    i-fard from the angels, prophets, and common people but, going further,
    or still more, going down the ladder, accepted individual reports by
    evil-livers also, subject to the condition of corroboration and investiga-
    tion. Accordingly, God has said :

    0 ye who believe ! If an evil-liver


    bring you tidings, verify it, lest ye smite
    some folk in ignorance and afterward
    repent of what ye did . (Qur'an, 49:6)

    This shows that even the report of an evil-living person can be


    reliable and enjoy veracity, provided it is duly established. It can serve
    as testimony even in such important affairs as would make one ashamed
    on their going wrong, which is always the case in important affairs.
    The nett result of all this i~ that the report of a single person is, accord-
    ing to the principles laid down in the Qur'an, not fit for rejection or un-
    reliable but after due scrutiny and investigation can be depended upon
    and prove testimony in big affairs, which, in common practice, leads to
    decision thereof. Restraint has only been laid upon acting on a report
    130 FAJ;>L AL-BARI Volume I
    before investigation but not in absolute terms ; otherwise God
    would have said in clear words that if an unreliable person brings you
    any news do n ot believe him at all, not that it should be accepted and
    considered reliable after investigation. The condition for inquiry was
    laid so that the elements of unreliability which had crept into the
    information because of the evil-living of the reporter, should be el imi-
    nated and the information should become reliable.
    The news, nevertheless, wiJJ remain that of a single person. This
    p roves beyond any doubt that the report of one person is reliable and
    carries evidential value in human affairs. If the narrator is not a fasiq
    (evil-liver) but blameless, such as the one who informed the Prophet
    Moses (j)\.Jt ~) about the plot being hatched against him, then news
    even without verification can be acceptable on this principle. And,
    should the narrator, besides being blameless, be just, pious, honest and
    trustworthy, as is the case with the angels, prophets a nd righteous
    persons, then, according to this principle, such a direct report does not
    need any verification and investigation at all. Even if the report has to
    be sifted because of intermediate links, this is resorted to, wh en it
    becomes aJI th e more reliable. All the same, this report must remain
    a report by a single person. Therefore, khabar-i-fard, which is also
    called khabar-i-gharlb, would, according to th e Qur'an, be reliable and
    proof positive, although its verity would remain a matter of sur mise
    which is also held valid by the Sharl'ah and has a legal bearing upon
    day-to-day affairs. Surmises · are not mere fancies but that despite cre-
    dence of a report there should remain scope for the possibility of the
    contrary also, not that the original report should become untrustworthy
    and fit fo r rejection. However, if alongside this, thorough investigation
    is made with regard to that narrator who is just and trustworthy, that
    is, authentic particulars, strengthening factors, evidences and corelates
    of the report are a lso accumulated, then the element of surmise
    can be eliminated from an individual report to such an extent that it
    would reach the limit of conviction and, if such a report does not lead
    to the point of absolute certainty, it would surely reach the point of
    quasi-certainty which, in the terminology of the science of Traditi0n, is
    known as ~ha/bah-i-? ann (strong probability or strong surmise). Such a
    report then can neither be rejected nor considered unreliable according
    to t><itabJished principles, especially when the Qur'an does not hold even
    an evil-liver's report as totally untrustworthy ; in fact, it considers it
    credible after proper verification. How, then, can the report of a
    trustworthy and honest man be rejected in the light of this principle
    of the Qur'an? The individual report, therefore, and its verity are
    amply confirmed by the above ayah and it can be concluded that he
    who denies its authority denies all the relevant ayat which undoubtedly
    means deaial of the Qur'an. Not only that, it means denial of all
    revealed books and narrations by angels and prophets. Heaven forfend!
    However, when these four kinds of reports have been categorically
    proved to be fundamental and standard, then it logically follows that
    all other kinds of these four categories should stem from them and their
    verity ipso facto stands proved. The reason for this is that these four
    kinds of Al;zadlth, as has been already discussed, are dependent upon the
    number of narrators, which ranges from one to four. The report by one
    narrator is khabar-i-gharlb, by two khabar-i-'azlz, by three khabar-i-
    mashhur, and if the number goes beyond three and four and the word is
    passed by so many just and trustworthy persons whose agreement upon a
    Volume 1 COMMENT ARY ON THE ~A~ f~ AL-jjUKHARl 131
    false report is practically impossible, then it is called khabar-i-mutawatir.
    These four kinds constitute the basic kinds of the lfadlth as regards the
    number of narrators. I f a Tradition has more than four narrators, it would
    be but a derivative of th ese basic kinds and that with less than one narrator
    shaJJ be also one of these, for it wotJJd either be an addition to four
    persons or a substraction from them. In both cases all the other varie-
    ties shaU remain bound up with these four hy which this rise and fall in
    the number of narrators would be recognised. If, for instance, the
    number of narrators exceeds four and the report is maintained by all
    classes from top to bottom then it would be called continuous narra-
    tion of all ranks, which marks the narration proper of the Qur'an
    itself. Nevertheless, this type of report would be called a variety of
    the continuous narration, not an independent one apart from it, for the
    addition of a thing to another is a supplement which is subservient to
    and not separate from it-an independent category. SimiJarly, if, in
    the Traditions having one narrator only, the number falls short so me-
    where of one even, which makes the report khabar-i-gharlb, then, even
    if it be lesser in rank than the gharlb still it wouJd be considered its
    offshoot. For instance if at the Jower extreme of the sanad proximate
    to us, the number of narrators faJls short by one, the l:zadith shaJI be
    caJled mu'al/aq (Inoperative); if at the upper extreme, that is the times
    of the Companions, it shall be designated as mursal (Operative), and if
    in between these two, then it would be called mu'acjcja/ (Interruptive).
    NevertbeJess, aJJ these shall be classed as offshoots of khabar-i-gharlb,
    as they all belong to the class of narrative by a single person in which
    the narrator falJs short of even one on some occasions. Thus the
    kind of lfadlth arising from the number of narrators exceeding four
    would remain a variety of continuous narration, and the kind arising
    from the falJing short of one narrator even would be a form of the
    gharlb. Therefore, the source of gharzb and mutawatir would also be
    the source of their derivations because they are not new varieties but
    the self-same gharlb and mutawatir. If any difference has arisen, it is
    in respect of their quality and impact only, due to increase or decrease
    in the number of narrators, not in respect of the nature of the narration
    itself, which remains as it was, the mutawatir or the gharzb. And when
    it has been proved earJier that the source of all these four kinds of
    reports Jies in the Qur'an, the source of these derivations must needs be
    the same because these are, with only a slight difference in property,
    exactly the original kind. Thus one can say without any hesitation
    whatsoever that all kinds of AIJ,adzth arising from increase or decrease
    in the number of narrators stand proved by the Qur'an because if their
    fundamentals are proved by it, then their derivatives are also established
    by it, especialJy when the latter are but the self-same basic categories;
    the difference 1s not of nature but of qualities and attributes.
    Different Kinds of IJadlth According to the Attributes of Narrators
    The Holy Qur'an has not only shed light on the different basic
    kinds of lf.adlth in relation to the number of the narrators; it has as
    weJJ, furnished guidelines on their · classification with .respect to the
    attributes of the narrators, such that this classification shall serve as a
    criterion and standard for the remaining kinds of its categories also.
    The second kind of classification of the Hadlth thus relates to the
    virtuous qualities of the narrators. It isaccording to these that narrators
    are considered thiqah (trustworthy), gho yr thiqah (untrustworthy), mu'ta-
    bar (reliable}, and ghayr mu'tabar (unreliable), and their grade, high or
    132 FA.J?L AL-BARI Volume I
    low, is determined. The bases of these virtues too have been determined
    by the Qur'an just as the standard number of narrators for narration
    based on numerical strength was prescribed by it. The two qualifications
    which make a narrator acceptable are 'adalat (correct judgment) and
    qabt (retentive memory). If the narrators are sound of judgment and
    have a strong memory, and along with it the chain of transmission is
    musalsa/1 and mutta$il (consistent) then this narration will be called a
    badlth intrinsically accurate ($abz/:i li-dhatihl) which represents a very
    high type of narration in view of the attributes of the narrator because
    he possesses the highest degree of judgment and memory, the two attri-
    butes which make a narrator credible and trustworthy. A l:zadiLh falling
    within this category will, therefore, be considered fundamental. All
    other types of narration arise from addition, alteration, accretion and
    diminution in respect of the requisite merits of the narrator. For this
    reason it would be a derivative thereof. For instance, if the narrator is
    devoid of the sense of right judgment, then this loss or deficiency will
    give rise to five basic defects called the mata'in al-/:iadtth (derogators of
    the Traditions)- namely, kidhb (falsehood), tuhmat al-kidhb (ascription
    of falsehood), fisq (evil-living), jahalat (ignorance), and bid'at (innova-
    tion). Jf a narrator is a liar, has been dubbed a liar, is an evil-liver or
    ignorant person, and happens to introduce his own innovations, then he
    will not be considered 'adi/ (sound of judgment) and his report cannot
    be given credence to.
    Similarly, if the narrator does not possess a sound memory, then
    this aphasic condition wilJ lead to five weaknesses that render his report
    unreliable: far!-;-ghaflat (excessive carelessness), kathrat-i-ghala~ (fre-
    quency of error), mukhalifat-i-th;qat (contradicting the trustworthy),
    ll ahm (delusion), and sui-/:iif~ (poor memory). This means that if the
    narrator is negligent and careless ; he is not alert, cautious and inteJJi-
    Eent; is prolific in mistakes and listless; says something new, contrary
    to \\-hat is said by trustworthy persons; is whimsical and doubtful about
    bis own report; possesses a poor memory and is forgetful, then be will
    not be calJed strong in memory and retentiveness. Hence his report
    can not be worthy of credence. But there are degrees of these defi-
    ciencies in judgment and memory. If a /:iadith suffers in a slight degree
    from weaknesses in these two respects but has been narrated from other
    sources and is supported by a large number of narrators, then it is called
    $abl/:i li-ghayrihl (authentic despite its having this slight defect.) If it is
    not redeemed and these slight defects persist then such a }Jadlth would be
    calJed lfasan li-dhatihl (intrinsicaJJy good) and even if in such a state
    this defect is removed by the plurality of sources, the narration would
    be ca11ed the ljasan li-gha1rihl (good despite deficiency). The degree of
    reJiabiJity and credence of such Abaduh will be determined accordingly.
    The Qur'an as the Basis of the $ablb li-dhatihil
    There are thus four basic kinds of AIJ.adzth according to the types
    of the narrators: the $a/:il/J. li-dhatihi, the $abi/:i li-ghaJrihl, the Ejasan li-
    dhatihl and the lfasan li-ghayrihl. Of these the most fundamental is the
    ~iahlh li-dhatihl which is the highest of its kind. The other three kinds-
    khabar-i-gharfb, khabar-i-'aziz and khabar-i-mutawatir-arise from some
    kind of deficiency. We have seen that the mutawatir kind is the basic
    lThis means that type of narration in which various reporter~ narrate with the
    same word or happen to be unanimous about a saying or act, which naturally results in
    consistency.
    Volume J COMMENTARY ON THE ~Al;Uf:i AL-BUKHARI 133
    type in narrations depending upon numerical strength, and any short-
    coming or weakness in it gave rise to the other three kinds.
    If in the three kinds of AIJ.adlth which depend upon the merits of
    the narrators, any weakness in the derogators is aggravated, this will
    lead to stil I other sub-types of A~adlth, e.g. (i) mawcju', where the judg-
    ment is vitiated by fal se hood; (ii) matruk, where the narrator is stigma-
    tized for falsehood; (iii) mubham, where the narrator is ignorant; (iv)
    Shadh, where the narrator cannot hold things fast-a defect which makes
    him liable to excessive carelessness, prolificness in error, or gainsaying
    the trusted ; (v) mu'alla/, where the narrator is victim to whims and
    attacks of oblivion, and (vi) mukhtala! , where the narrator displays poor
    memory.
    Looked at closely, all these sub-varieties will be found to arise
    from the three principal ones, nay, from the one basic kind only, namely,
    the $a~i~ li-dhatihi, because of the visitation of some kind of deficiency
    in different proportions and degrees. Hence all these would be called
    dich otomous branches of this kind which is the most perfect type.
    Therefore, the source of this one kind would be the source of all these-
    the Qur'an. In fact, the source of this fundamental genre is the Qur'an.
    Jn the first place, the narration of the Qur'an itself is par excellence
    $a~i~ /i-dhatihi; for this reason too the source of it will prove to be the
    Qur'an . It is again the Qur'an which bas established the criterion of
    the particular condition and merits of the $a~i~ /i-dhatihl. Because of
    this too the Qur'an is its fountain -head which has set the two funda-
    mental determinants, judgment and retentiveness, as the prerequisites
    for accepting or rejecting narrations, and constitutes the very essen~e
    of the $a~llJ /i-dhatiht,~ for the Qur'an has set down these two basic
    virtues- judgment and' retentiveness- among the credentials of the
    narrators for purposes of evidence. As mentioned earlier, testimony is,
    in fact, narration. Hence imposing the condition of judgment and
    retentiveness on the testifier is in fact imposing the condition on the
    narrators of an affair as well, as report is common to both. It is another
    thing, if shahadat (testification or witnessing) is a legal report, in which
    event the testifier should have these twin attributes to a very high degree,
    and if it is ordinary work-a-day narrative then variation in these qualifi-
    cations is acceptable according to the nature of the affair. In any case, it
    is necessary that the narrator should have sound judgment and retentive-
    ness. So the Qur'an imposed the condition of sound judgment for
    testification in the court of law :
    And call to witness two just men
    , ......\"'~c.!. ~J, . . ' ""-:'\ ).)> .,_,, ...
    \~~~::-~l.»<.S.)>"~\J
    among you, and keep your testi~ony up- r ,., i,.:. ""'t~~\\
    right for Allah. (Qur'an, 65:2) (~f·oiJ.JiJ•) ~iS:>~
    From this ayah it follows that. the standard for the acceptance of
    testification in the court of law is the same as that for accepting a report.
    The second condition that the Qur'an has postulated is that of
    sound memory and retentiveness, that is, the memory of the testifier
    should n ot be faulty, for which the express term is cjabt (retentiveness):
    And call to witness, from among your
    men, two witnesses. And if two men be not
    (at hand), then a man and two women, of
    such as ye approve as witnesses, so that if
    the one erreth (through forgetfulness) the
    other will remember. (Qur'an, 2:282)
    134 F AJ;>L AL-BARI Votume I
    The point to be considered here is that two women have been
    substituted for one man as witnesses. This restriction has been imposed
    because a woman has less contact with day-to-day affairs and also with
    the courts of law. The second woman has been kept as a stand-by so
    that she might remind the first in case the latter forgets so that no error
    should be committed in giving evidence and narrating an event, thereby
    upsetting the matter. It should be, therefore, clear that if a witness is
    prone towards forgetfulness or amnesia, his testification to a report
    shalJ be vitiated unless means are found to counteract his faltering
    memory. And, when the possibility that the narrator might forget
    detracts from the cogency of a report, then how can we trust a report
    in the event of its having been reported by a person suffering from
    lapse of memory? This provides us with the basic principle that, if the
    narrator or testifier is remiss or forgetful, or has an unsound memory,
    his testification wouJd also be unworthy. We thus have been able to
    extract two basic principles which vitiate a ~adith: (I) Inequity, the
    opposite of equity, and (2) Forgetfulness, the converse of memory.
    A narrator having these negative characteristics will vitiate a report to
    that extent. For the rest the ayah has pointedly mentioned the pro-
    vision of a corrective to women's forgetfulness. Not because for
    men forgetfulness in narrative is not reprehensible and is not derogatory
    to it, but because there is a strong presumption of forgetfulness in
    women, since they have, in normal course, seldom to do with the courts
    of law and their understanding of affairs is not of such high order that
    they should be reliable, resulting in the necessity of someone else's
    succour. Thus the mental make-up of a woman requires as it were, a
    prop. This distinction arises from a special situation and not variation
    in principle. Again, as the condition "IJ_,.p)'u.... " "of such as you
    approve" has been imposed for men, which necessitates the approval of
    the witness by the seeker of evidence, and alJ too obviously the choice
    will fall upon a person not deficient in memory or blameworthy, hence
    if memory and retentiveness have been explicitly mentioned in respect
    of women, in the case of men the will of the person who selects witnesses
    has been stressed. Therefore according to this principle derived from this
    ayah, sharp retentiveness and sharp memory are necessary for testi-
    mony, and when testimony is but narration, for report and narration as
    well, irrespective of whether the reporter is a man or woman, and that
    forgetfulness and lack of retentiveness are a cause of negating or
    quashing credibility. Again, since sound judgment has already been
    postuJated as essential for the reporter from the earlier ayah in the Surah
    Al-Talaq-(65:2), by combining these two ayat. we automatically reach
    the conclusion that on the Qur'anic principle, only such testification
    shall be irrefutable and only such narrations shall be acceptable as shall
    have as their transmitters, persons who are sound in judgment and
    possess good retentiveness; they should not suffer from poor memory
    and unsound judgment. Such report or narrative, in the terminology
    of the science of the Tradition, is called the $a}fi}J li-dhatihl, whether it
    is by one, two, three or more narrators. The $alJJIJ. li-dhatihi narrative
    thus is basic with regard to the characteristics of the narrators, the
    foundation of which has been laid by Qur'an, which has specifically
    indicated the attributes of the narrators as well.
    Ten Weaknesses Explained by the Qur'an
    Further consideration will show that the Qur'an has not only
    highlighted these two basic qualities with regard to the narrator's or
    Volume I COMMMENT ARY ON THE ~Al:Ill:l A~BUKHARI 135
    rep·orter's characteristics-namely, sound judgment and memory-but
    has also clearly pointed out the ten defects which arise from the absence
    of or deficiency in these. Thus, while describing the authority of the
    Qur'an, God Almighty bas shed light on the primary narrators in the
    transmissional chain, saying, the person narrating from God is the
    Angel Jibra'fJ , while the Holy Prophet (r1-.J ~ ...i)I J ... ) reported from
    the Jatter. Casting light on this 'golden chain' and the attributes of its
    constituents the Qur'an says:
    That this is in truth the word of an
    honoured messenger, mighty, established .....~ .. -:t,.u
    <.S:~\.YJ~~~<.J"°"..) '·'<'-''"'"'''-:."'<-:-1
    <Jja) ~ .....
    in the presence of the Lord of the Throne, , ;.-- ~
    (one) to be obeyed, and trustworthy; and 16'-f;~;».' \-::'~.,1'({.»}.t'"" :.,'~~\
    your comrade is not mad . Surely he beheld ~\J..P ~~Yr,~~<..!J"'
    him on the clear horizon. And he is not ,..!05,..,..I~ :'."~~I,.{;'~ L '\' "".".~~ . . . t:. '-'·, .....
    avid of the Unseen. Nor is this the utter- _,-\I.) S'~ "-?: J ;..IS .)V.&J..) ~~
    ance of a devil worthy to be stoned. »~" ~~ J•<. ~v"'r:~. ~. . ,~\ "'\-::'.
    (Qur'an, 81:19-25) ~~;,.:J ·"' •• ...~..r'-'-''*'"~-... <f
    By 'Rosu/in Kar'im' is meant the Angel Jibra.'il, who t~ansmitted
    the Qur'an to the Prophet (r1-.J ~ ..iii J.-) and read it out to him. Thus
    Jibra'il is the first narrator. The Qur'an bas not said, since he is an
    angeJ, people should acknowledge his narration; that is, they should
    do so because of being overwhelmed by his majesty. What has been
    enjoined, on th e other hand, is that his report should be acknowledged
    after being examined on the principles by which a narrative should be
    adjudged, and only then should it be considered acceptable. Hence
    0ut of aJl the attributes of the Angel Jibra'Il, only three especially
    pertain to the acceptability of a narrative: (i) that he is a Messenger,
    (ii) that he is beneficent and honoured, and (iii) he bears in trust (the
    report). All the ten characteristics that tell upon the correctness of a
    statement are dispelled by these three attributes. It is because of this
    that the narrative of the Angel Jibra' H becomes acceptable, and not
    just because be happens to be an angel. Rightly considered, the real ity
    of apostleship is knowledge, since it is its very foundation. Hence
    being a divine messenger, in fact, means possessing knowledge of God;
    the antithesis of knowledge is ignorance. Thus by the very fact that
    the Angel Jibra'Il has been called the Messenger, he has been winnowed
    of ignorance which constitutes one of the factors that negate the
    veracity of a statement, report, or narrative. Further, it is obvious that
    apostlehood is in fact the shar'i'ah which renders subservience and
    surrender necessary:
    AndnowbaveWesettbee(OMul;am, ~~'" ,,,,,, ........ , .-:_,\.Z,....,,,..,..,.._,
    ;\J~ "j ~~~(.F ~~
    mad) on a clear road of (Our) command- ,.-
    ments; so follow it. (Qur'an, 45:18) ~'"'
    (~11-:?~1) ·
    Since a folJower can never be an innovator, the defect of bid'at
    (innovation) is also removed by the word risa/at or prophethood. Then
    an adjunct of ignorance is the anti-authoritative stance also for when
    a statement has been reported by several people of unimpeachable
    authority, then saying something counter to it, will not be acceptable
    as reality but its contrary, a figment of the narrator's own imagination.
    This is a species of ignorance, not of knowledge. The word risa/at,
    therefore, negates not only ignorance but also the denial of the accre-
    dited authority. The attribute of apostlehood therefore negates three
    things derogatory to narration-ignorance, innovation, and the anti-
    authoritative approach.
    136 F Al;>L AL-BARI Volume 1
    The second attribute mentioned about the Angel Jibra'Il is that of
    his being honoured, for which, according to the following ayah of the
    Qur'an, taqwa (piety) is necessary :
    Lo ! the noblest of you, in the aight
    of Alli.b, is the best in conduct. <~J.:.]i~~\fa\~~.:;i=.\G'
    (Qur'i.n, 49: 13) J.
    A muttaql is a person who observes taqwa (piety). According to
    the Qur'an, in matters of religion, taqwa 1 means remembrance, assiduity,
    retentiveness, recalling and alertness:
    Lo! those who ward off (evil), when ::~>.-~ ~--;;:"\:.l\~l;:,...J
    '.. ._"'\~., l
    a glamour from the devil troubletb them, 1.,;1,,,~...-v-- ... _ ~ ~ \J-
    tbey do but remember (Allah's guidance) { ~'"'· t-" • 1 "'"''-'\"'I<'\~~/."' .l.!."11\
    and behold them seers l (Qur'an, 7:201) ~l...,)!U•) <.:.>~__.Ob.)~~~·~
    This should make it obvious that Karim (honourable) and the
    muttaqz (pious) cannot be careless, whimsical, of bad memory and pro-
    lific in errors. How otherwise could one be recal1ing God constantly?
    Therefore, by virtue of karamat (nobleness) the characteristics of
    excessive neglect, whimsicality, bad memory and excessive error are
    also quashed. The converse of taqwa is fisq and fujflr (debauchery).
    Therefore both in the juridical and literal sense the opposite of the
    muttaql is the fasiq. Anyone who is, therefore, karlm (noble) and
    pious will never be a fasiq (debauch). The word karzm thus negates
    fisq. Therefore by the characteristics of karamat, all the five derogators
    of }Jadlth, namely, excessive neglect, excessive errors, delusion, poor
    memory and excessive evil-living are completely negatived.
    The third attribute is being amzn, or someone who holds a thing
    in trust, which is the root of the principles of narration. Probity is the
    opposite of khiyanat (Jack of probity) which in reporting involves both
    falsehood and ascription of falsehood. Probity negatives both of these.
    Thus three detracting factors, namely, ignorance, innovation, and
    opposition of the reliable, are eliminated by risalat. The five
    negators-excessive negligence, excessive errors, delusion, poor memory
    and evil-living- are eliminated by karamat, while the two remaining
    ones, viz., falsehood, and ascription of falsehood are removed by
    amanat. Thus in the AngeJ Jibril-i-Amin (Gabriel, the trustee), all the
    vitiating elements of a narrative have been negatived because of his
    being amzn. At the same time the Angel Jibra'il has been positively
    called dhl quwwah (powerful), as he is not one who would say anything
    under pressure and knowingly distort narration. He bas been also
    called "~ J-.rJI <.S~ ~" "established in the presence of the Lord of
    the Throne." (Qur'an, 81 : 20) If the word makin (firmly fixed) signifies
    'staying', this would mean that those in Heaven live close to God; they
    are extremely near Him with no sign of remoteness. They, therefore,
    receive and hear statements from close quarters.
    The situation that arises from remoteness, namely, that they should
    bear and report amiss, is improbable in their case. What they, therefore,
    report is immaculate both with respect to narration and hearing. There
    is no mistake whatsoever in what is heard nor is there the least defect
    in words and narration, which, in the terminology of traditionists, are
    calJed ta}J.ammul (bearing) and ada (communication); that is to say,
    both the hearing and communication of the report are firm and strong.
    Thus the source of both the principles of the mulJ.addithzn, namely,
    •Literally reverential or pious fear of God.
    Volume l COMMENTARY ON THE ~Al:HJ:I. AL-BUKHARI 137
    talJammul and ada, also proves to be the Qu r'an. If the meaning of the
    word makfrz is taken to be one commanding respect, it follows that the
    persons mentioned in the ayah are the denizens of the empyrean, most
    honoured and high-ranking in the Eyes of God; they are held in the
    highest esteem in the Court of Allah. H ow can such favoured ones of
    God distort His words?
    Then the Angel Jibra'il has been called mu~a' (one to be obeyed)
    which shows his universal approbation and the highest degree of regard
    for his report; that is, his words are so highly prized that the universe
    of angels is ever eager to hear what he bas to say. In sum, both before
    God Almighty and His creation, the love and respect in which he is
    held has been made clear, thereby making prominent both the position
    of the narrator of the Qur'anic revelation and the distinguishing traits of
    narration. At the same time, the contraries of these traits are also
    eliminated. Thus it is established that the Qur'anic revelation which was
    conveyed to the Prophet (~J ~ ..iii J.,.o) by Jibra'il is worthy of credence
    not only because it bas been narrated by an angel but also because it
    fulfils to the most perfect degree the requirements of the principles of
    narration. The second reporter of the Qur'an is the last of the
    Prophets (~J ~..iii j...). In respect of his narration also the matter
    has not been confined to saying this only that he is a prophet and the
    crown of prophets and messengers, and that, therefore, his narration
    should be accepted. Indeed, this would have constituted the strongest
    reason and stimulus for the acceptance of his report, but merely assert-
    ing this would not have furnished such proof in accordance with the
    principles of narration as would have been clinching even for the
    negators. Therefore the testimony of the second exalted narrator, the
    Holy Prophet (~J ~ ..iii J.,.o), has been confirmed according to the
    principle of narration. Four qualifications were set down for him; of
    these, three are negative and one is positive. The negative ones are:
    (i) He is not majnun (insane). Obviously the narration of an
    insane person cannot be worthy of credence; this, in effect,
    implies that the narrator must be sane.
    (ii) He should not be niggardly in conveying knowledge about the
    Unseen. On the other hand, he bas public enlightenment in
    view. Evidently, if a person is stingy in imparting knowledge,
    he is prone to prevaricate in its communication so that
    the full text is never conveyed and the truncated report does
    not convey the full sense. This is the greatest foible of a
    narrative and is a sort of bad faith. But a person who is in-
    spired to benefit others and is devoid of niggardliness in
    conveying knowledge, which is the hallmark of all accomp-
    lished persons, would always endeavour to communicate
    faithfully and it would be impossible that any error should
    make way into his report.
    (iii) The Qur'an is not the word of the accursed Satan but
    that revealed to and reported by the Holy Prophet
    (~J ~..:ill ~). Satan is the fountainhead of all evils and
    wickedness, whereas the Holy Prophet (~J ~..:ill ~) is the
    well-spring of all that is gooa and noble, which establishes
    the fact that be is the compendium of excellences and accomp-
    lishments. This is enough to testify the veracity of a report.
    (iv) The Holy Prophet(~-' ~ ..iii ~) saw the angel Jibra'il on the
    clear horizon. That is to say, the reporter from whom the
    138 FADL AL-BARI Volume l
    Holy Prophet (r1-J ~ ~I j....) is receiving the revelation of
    the Qur'an has been seen by him with his own eyes. This is
    a fundamental aspect of narration. Thus, by establishing the
    all-comprehensive nature of the H oly Prophet's virtues, all
    the derogators have been eliminated just as was done in the
    case of the angel Jibra'il, and by mentioning the fact of his
    vision, th e basis of narration has been laid on actual obser-
    vation, which is something basic with regard to the principles
    of narration.
    Negation of $alJzlJ li-dhatihl is Negation of the Qur'an
    The Qur'an has, therefore, not only presented in clear terms the
    two basic principles of narration, sound Judgment and memory, but
    aJso indicated in detail the vitiating factors and ten derogations which
    arise from the reverse of the two. Jn other words, the Qur'an has un-
    folded the basic technicalities of the art of narration giving rise to the
    constitutional existence of correct reports, and the art of reporting
    appeared for the first time in the worJd. At the same time the high
    status of the mu}:iaddithln has been made clear, for it is they who set
    forth the principles of narration the foundations of which were laid
    by the Qur'an; in effect, by following the Qur'an their minds were able
    to extract all those principles and canons which lay hid in the Qur'an.
    Quite obviously, in view of its characteristics and the authoritativeness
    of narrators, the basic kind of the Efadlth is the $a}:il}:i li-dhatihi, having
    two basic attributes, sound judgment and memory. The absence of
    these twin attributes results in the appearance of the ten contrary
    factors. Five contrary factors result from want of sound judgment-
    falsehood, attribution of lie, deviation, ignorance, and innovation-and
    from the loss of memory result excessive neglect, excessive commitment
    of errors, evil-l iving, opposition of the reliable, delusion and bad
    memory. All these positives and negatives have not only been clearly
    set forth in the Qur'an but also put on a solid foundation. This has
    been done variously, at times explicitly in the Qur'anic nu$f1$ (texts)
    and at others implicitly by way of deduction and significance. Therefore
    the negation of the $al}.ll]. li-dhatihl is, indeed, the negation of hundreds
    of Qur'anic ayat. And then, on the basis of these narrations, the
    foundation of deciding all the affairs of the world was laid. Hence,
    any so-called believers in the Qur'an who deny the lJadlth cannot, at
    least, deny that form of lJadlth which is known as l;iadlth li-dhatihl.
    As for the other kinds of A}:iadlth which have been just described,
    they are the products of the $G/:ii/J li-dhatihi. These sub-varieties come
    into being because of want of the twin attributes of 'adalat and <jab~
    in varying degrees and therefore all of them would be regarded as the
    ramifications and derivatives of the $a/:zl/:z li-dhatihl variety in proportion-
    ate measure as their existence is associated with this basic kind. Hence
    in their definition first of all this fact would be mentioned and it would
    be said that such and such a deficiency in attributes leads to such and
    such a kind.
    And when these sub-varieties cannot be understood without refe-
    rence to the $al}.l'IJ li-dhatihl, it is all too obvious that they have no
    independent existence of their own, but, on the contrary are subservient
    to the various facts that detract from the perfection of the $a}:il}:i li-
    dhatihl. These factors keep on fluctuating to different degrees giving
    nse to these sub-varieties. It is evident that when the source of all these
    Volume I COMMENTARY ON TRB l?AI:Ifl:l AL-BUKHARi 139
    varieties, the $a~zl:z. li-dhatihl, and the stances and comparative merits
    of the narrators is the Qur'an, then the source of their subsidiaries and
    sub-varieties would also be the same; otherwise their already established
    subservience and derivation no longer exist. Thus, just as they are
    subservient to the $G/:zl/:z. li-dhatihl variety in regard to existence, they
    are subservient to it in proof as well. The proof for this is forthcoming
    from the Qur'an, as bas been discussed in detail in the foregoing, and
    their existence as well seems established from the Qur'an, otherwise how
    can it be that the soil should nourish the seed and not the bough?
    The Qur'ao has Acquainted us with lfadlth and Narration
    We have presented the proof for lf.-adlth as a class from the ayah
    in which it bas been stated "JJ~ ~ i>I" (Lo, upon Us (resteth) the
    expJanation thereof) earlier. We have also delineated the four kinds of
    A/:z.adlth from the standpoint of the number of narrators and discussed
    one of them, the continuous, from the successive narration of the
    Qur'an as a whole and from the report of the Qur'an being the Qur'an;
    and in the course thereof the ]Jadlth as a class and narration per se
    were proved once again. Then of these four, the remaining three kinds
    khabar-i-mashhur, khabar-i-'azlz and khabar-i-gharlb were proved from
    the different ayat to show bow the number of narrators defines the
    nature of a narrative. This further shows that the foundations of all
    these basic kinds which arise from the number of narrators, more or
    less, and their multiplicity or otherwise, and which the mu/:z.addithln
    have maintained in the books on the terminology of the lfadlth, have
    been laid by the Qur'an itself. Similarly, that character and conduct
    which make their report acceptable, and those two basic virtues to
    which aJl the merits of the narrators gravitate, have also been deter-
    mined by the Qur'an, namely, sound judgment and memory, for which
    two clear ayat have been put forward. The ten vitiating factors which
    grow out of the want or absence of these factors have their origin in
    the Qur'an. Thus it is the Qur'an that has laid the foundation of the
    Science of the Tradition and its derivatives. This should make it obvious
    that not only the IJ.adlth as class but its basic kinds and characteristics
    have also been defined by the Qur'an. What for? The answer is un-
    equivocal. The Qur'an did this because it needed exposition, and so
    acquainted the world with both the system of narration and the lfadlth
    of which it was hitherto unaware. Previously men did not know what
    narration is and what is its authority, and what is the criterion for
    accuracy and inaccuracy. The Qur'an made a distinction for the first
    time of the characteristics of the A/:z.aduh with regard to the number of
    narrators and their merits. It also fixed the measure of how many kinds
    of reports should be possible in such a case and what ranks these reports
    should have in view of their reliability and evidence and so on. All this
    is so because the object was that, in this way, the Traditions of the
    Holy Prophet (r-1-.J ~ ~I J.o) should come before the commonalty of
    mankind, blazing the trail of the living and perfect implementation of
    Qur'anic commands, so that people should know what is the way of the
    most perfect of Prophets (191....J ~ ~I j,..). lsnad (authority) and riwayat
    (narration) are, therefore, a distinguishing feature of Islam, which no
    other religion has, as it is the Qur'an which has given us the basic
    principles governing the mode of determining the authenticity of a
    report, its investigation and exposition. The Qur'an stands on these
    principles and so does its exposition, the lfadlth.
    140 FAl;>L AL-BARI Volume l
    Discrediting Islam by Discrediting the Qur'an
    This distinctive feature of Islam proved intolerable to its enemies,
    particularly the Jews and the Christians and their intellectual offspring
    that accepted their imprint and was nurtured on their pc;,rnicious in-
    fluence. So, "through envy for the sake of it," "~~ 1 .>..:."' 0 .. IJ.....,.." as the
    Qur'an says, they tried to obliterate this feature. Their line of attack
    was to raise doubts about the mode of narrative of both the Hadith and
    the Qur'an and so make the simpleminded followers of Islam 'turn away
    from it in disgust. But He who is the real Guardian of Faith and is its
    Revealer, guarded it, rendered their efforts abortive. As a Jast resort, out
    of their malignity, and in the name of the Qur'an itself, they conspired to
    sabotage the process of Qur'anic revelation and its exposition, namely, the
    Prophetic narration. But the Qur'an frustrated their efforts, making their
    machination boomerang upon them. In connection with the lf.adith and
    narration the Qur'an has declared itself to be the source oftbe authoritative
    lf.adith, derogatory lf.adith, the lf.adilh relating to the merits of the nar-
    rators, the number of narrators and the kinds of Al:iadith in respect of
    their merits arising from their greater and lesser number, and various
    kinds of narration etc. arising from their weakness and strength, so that
    no malevolent person should dare to make a stalking-horse of the Qur'an
    itself to discredit its own exposition.
    Therefore, the narrations of Al:zadith, whether they depend upon the
    number of narrators or on their contents, can never go beyond the
    Qur'an because it .is their mainspring and they are not a product of
    humaP invention or fabrication. The names, titles and technical terms,
    however, have been determined by the scholars suited to their nature.
    This determination surely can not mean that the facts are also the
    product of their ingenuity. Obviously when these standard principles
    of classification and sub-classification of the Hadlth into different
    categories and sub-categories have been establisbe·d by the Qur'an, the
    negation of lf.adith is in reality the negation of the Qur'an and the
    denial of the authoritative stance of the Hadith constitutes denial of
    the authoritative stance of the Qur'an. ·
    The Guardianship of the Qur'an and the lf.adlth by
    God unto the Heart of the Prophet (r-1--' ~ ..:iii j...-)
    In any case it is not only that the foundation of the lf.adith has
    been laid by the Qur'an and that it is merely the source thereof, but it
    bas further claimed that the lf.adith is preserved through divine agency.
    After this, not only can the lf.adlth not be denied, but its denial is like
    dashing one's head against a rock; the denial cannot damage the lf.adlth
    but the denier's faith would certainly be harmed. For according to the
    Qur'an, its understanding is not possible without exposition, and divine
    Intents and Purposes cannot be unfolded without it. Thus the guarding
    of the Qur'an cannot mean merely the preservation of its words only,
    but the Qur'an and its exposition both because one aspect of the Qur'an
    is its Words which are related to divine recitation and the motion of
    the Prophet's tongue, and the other is its spirit, mean ings and purposes
    which are related to exposition and elucidation by AIJah or His Prophet
    (r-1--' ~ ..:ill j...). Thus the preservation and perpetuation of the Qur'an
    means that not only its words and expression but meanings and object-
    ives should also be safeguarded. The preservation of the Words without
    the meanings would mean guarding only half the Holy Book and not the
    whole. In the reverse event also, if the meanings are preserved but the
    Volume 1 COMMENTARY ON THE ~Af:l.Il;I AL-BUKHARI l41
    verbal part is left out, only half the Qur'an would be preserved and half '
    left unguarded. Complete preservation can only be ensured when the
    words and meanings, i.e., the Qur'an and its exegesis, are both kept
    intact. If not, the preservation will be incomplete, and not worth the
    name, although the promise that bas been made is for total guarding.
    This is evident from the word "0)ill.. " (IJ.aji~un) used in the absolute
    sense. So God has taken upon Himself the responsibility for preserving
    the Qur'an and the lfadlth both, as it would have been difficult for the
    one to survive without the other.
    Insofar as the personality of the Holy Prophet (ri-.J ~ .Jil J..o) is
    concerned, God undertook the responsibility for the preservation of
    both as is apparent from the word 'alayna which signifies taking of
    something upon oneself; through this word the preservation of the
    Word of God in the heart of the Holy Prophet (r1-.J ~ .Jil j...) was under-
    taken, as discussed in the introductory part of this prolegomena. The
    me3.ning of the word 'Qur'an' is ma yuqraw (something to be read), which
    can only consist of words, not meanings. Hence the words (Lo ! upon
    Us (resteth) the putting together thereof and the reading thereof1) signify
    the promise of guarding the words of the Qur'an. Again, by repeating
    the same word 'alayna was conveyed a promise to unfold the meanings
    of the Qur'anic words to the Holy Prophet (r-1--' ~ .Jil J..o) by means of
    bayan (exposition). Bayan implies exposition and clarification, and it
    is only the meanings that are explained, not the words, which are
    known to a novice even. Therefore in "~l:l ~ c.JI rJ" "Then lo, upon
    Us (resteth) the explanation thereof" the assurance about guarding the
    exposition is again emphasized, especially by the word thumma, mean-
    ing "then" which precedes 'alayna denoting the taking over of the
    charge of guarding by God. It has no connection with the first category
    of responsibility which would make the word 'a/ayna superfluous. Thus
    the repetition of the word 'alayna, with the word thumma separating
    both the statements, makes fully explicit the nature of this responsibi-
    lity that the words of the Qur'an and its exposition would both be
    guarded. It should be clear that, whatever might have been the manner
    in which bayan (exposition) in respect of the Qur'an was transm itted to
    the Holy Prophet(~_,~ .Jil j...), when the exposition took the form of
    words, it would constitute the lfadlth, the theme of which is from God
    but the words are those of the Prophet (ri-.J ~ .Jil J.-). Through
    thumma 'alayna the responsibility for guarding the bayan in the mind of
    the Prophet(~_,~ ..:ill J.-) bas been taken up by God. This means that
    the responsibility for guarding Qadlth through the Holy Prophet
    (ri--' ~ .Jil j,..) also stands proven, God being the Overseer Who has
    the charge of the Qur'an and its exposition both. So if the words of
    the Qur'an "r,;~L" (something to be read) cannot be lost, then "~L"
    (what is interpreted) cannot also be lost. God conveyed the first thing,
    that is the words of the Qur'an, to the Prophet (ri-.J ~ .Jil j ...) through
    recitation so that at places God calls Himself Qarl (Reciter) by saying
    ".Uf.J l.)li" (When we start reciting) 1 and at others the Narrator by
    saying " 4 l_,i;:j" (We narrate unto you) 2 • On the other hand the intents
    and purposes of the Qur'an were conveyed to the Holy Prophet
    (rl-J ~ .Jil J..o) through instruction because the object of knowledge is
    not to identify words but to make their significance understood, which
    is known as 'education'. That is wby God has called Himself the
    Educator of the Holy Prophet (ri--' ~ .Jil J..o):
    lQur'an, 75: 17. 2Qur'an, 75: 19.
    142 F AJ;>L AL-BARI Volume I

    And teacheth thee that which thou


    knewest not. Tbe grace of Allah towards
    thee hath been infinite. (Qur'an, 4:113)
    Sometimes this education has been called Guidance (hidayat) which
    is associated with implications and not with words. That is why
    God has mentioned the gratitude which the Holy Proph et(~-'~ ..:Ul ~)
    owes to Him in respect of the Book of God and faith in Allah. G od
    has said: " We, only We, guided you to the objective of faith ; other-
    wise you were unaware of these before." Further
    Thou knewest not what the Scripture -".<:J\.::::d\-\i-'
    .. ,, JI)~\~l> )~~\;:
    • .. ..,,
    was, nor what tho Faith. But We have
    made it a light whereby We guide whom
    , ~;,.,.. , '~\~'-' ~~~~,--
    ~~G.J ~~U~!.>.Y . . i:pJ-'
    We will of our bondmen. (Qur'an, 42:52) ~r,.- ,;. (~f,.._
    (~l,cJ1y) It~ ~~
    In the event, the words of God and their significance were con-
    veyed to the Holy Prophet(~--' ~ ..:ill j,o) intact through divine guidance
    and education and were consolidated and preserved in the heart of the
    Holy Prophet (r1---' ~ ..:ill j-P).
    Divine Protection of the Qur'an and its Exposition for the Ummah
    We all know that the object of the Qur'an is to ensure gradual rise
    tq perfection of all men till the Doomsday, as 1s evident from the verse
    "~ ~I ..:iii J.,,-J ~I" " Lo ! I am the Messenger of Allah to you all."
    (Qur'an, 7:158) This lofty purpose could not have been accomplished
    merely by the inspirational education imparted to the Holy Prophet
    (rl---' ~ ..:ill J,o) and th e recitation of the Qur'an to him until and unless
    the divine word and its exposition are conveyed to the whole ummah
    exactly under the same divine protection and are guarded till the end
    of the world in the same way as it was guarded in the heart of
    the Holy Prqphet (~--'~..:iii j-P) on having reached there. For this
    reason, God imposed upon the Prophet ( ~__, ~ ..:ill j-P) the same charge
    of guiding and educating the ummah which He bad taken upon Himself
    in respect of educating and guiding him. That is, he should read the
    ayat of the Qur'an to the ummah in order that its words should reach it
    as weU as establish concatenation of educating people and providing
    them guidance so that the intents and purposes of God Almighty
    should also reach the ummah and a system for the continuous onward
    transmission of the Qur'an and its exposition as a sacred trust should
    come into operation.
    Accordingly, the responsibilities of the Holy Prophet (r1---' ~ ..:iii J...)
    were indicated in the following verse:
    Allah verily hath shown grace to the
    believers by sending unto them a messenger
    ~~.-:. ....--~ \ ""''·
    ~~~\ .....~,,.:.
    ~-y~.)...~.,,...- ~ ."1! <!t'~
    ,~ ,...... ..
    of their own who reciteth unto them His , ,...,('.-:, . . . ~ \' .'1'"'\'"~:.'~ -"~(, .. ~,, ....
    ~Y..-' 1,.. .. ~l.P~\(:1!.))y.)
    revelations, and causeth them to grow, and
    -". \ ;':,!Jtl-'.I! I~~ I"'<.""~ '•\-' .. .!. e;,~,, ....., ..
    teacheth them the Scripture and wisdom ;
    although before (be came to them) they
    were in ftagrant error. (Qur'an, 3:164)
    U":"'..._,,,,,l.YO(:).,.._, ~!-'~~)
    ~,..,
    ( .....,:.,.-1,
    .. V/
    .,,.,
    ... 1 .l'Jf)~
    _,, A .. ':;
    ~~,.,,,,....
    u: QJ
    ;
    Jn this ayah the same responsibility of reciting the Qur'an and
    imparting education has been placed upon the Holy Prophet
    (r1-J ~..:iii j-P) which God had taken upon Himself with respect to the
    Holy Prophet (~-' ~ ..:iii J.o) so much so that the entrusting of this
    Volume 1 COMMENTARY ON THE ~AI:lll:i AL-BUKHARI 143
    duty as a part of his mission was duly intimated. But as to whe-
    ther the Holy Prophet (cJ-J ~ ..:iii j-P) did give a practical shape to
    this surrogateship or not, conveying the exposition of the Qur'an to the
    ummah along with the Qur'ao, it was expressly said about education :
    "0_,...LU 1_,;_,s::; ~JL ~,, "He teacheth you that which ye know not"
    (Qur'an, 2:151) and about guidance: "~ .l:.1_,.... JI~~ ~IJ" "And lo!
    thou verily dost guide unto a right path." (Qur'an, 42:52)
    As regards exposition it was said:
    And we have revealed unto thee the \.:::.<.t\ill ~~""!._\.,.'c.,_~\\~\1"'~~-:~f,
    Remembrance that rhou mayst explain ~ ,,v.,,_"':-;..;-~ .. ,.\:J.J'J
    to mankind that which hath been revealed :S;i; ,;.1 ) • ,..'1'\"'\~~
    for them. (Qur'an, 16:44) < .. <.Y 1 ~:..u.:t
    Thus it is proved that the recitation which came to the Prophet
    (cJ-J ~..:iii J.,,,) through divine education, exposition and guidance
    proceeded exactly from the Prophet (cJ-J ~..:iii J.,o) to the ummah. It is
    also clearly shown that ever si nce the descent of the Qur'an began its
    exposition has been a necessary accompaniment thereof because with-
    out th is the Qur'an would oe but a set of words the meanings and
    con tents of which would be determined by people themselves according
    to their own understanding so that inferences and interpretation would
    be merely conjectural. It is because of this that the responsibility for
    recitation and reading of the Qur'an as well as the charge for imparting
    guidance, education, and exposition was undertaken by the Divine
    Author Himself. This clearly shows the Qur'anic words also to be
    those of God and their communication is known as bayan or exposition.
    Hence God bas caJJed Himself the First Reader of the Qur'an, as is evident
    from "•Lil} l.)t;" "and when We begin to read it" otherwise the words
    "dj l.)t;" "and when you read it" would have been employed. Similarly,
    God has calJed Himself the First Expositor and Interpreter of the
    Qur'an also as is evident from ".OY. ~ 0 1 r1" "Then lo! Upon Us
    (restetb) the explanation thereof", or else ".OY. ~ 01 iJ" "Its exposition
    will rest on you" would have been said. Thus by calling Himself the
    First Reader and the First Expositor, God has claimed that, whether
    they be the words of the Qur'an or its meanings, both have been reve-
    aled by Him. In neither does the Prophet's composition or improvisation
    have any place whatsoever. Both are inseparably bound up with each
    other. Neither will the words be of any use without the meaning, nor
    can the meanings be adduced without express words. It is natural,
    therefore, to conclude that, wherever the descent of the Qur'an figures,
    it will necessarily signify the descent of exposition as well, as without
    the descent of words the descent of meanings would be futile. Similarly
    when ever and wherever we speak about the preservation of the Qur'an the
    preservation of the exposition would be included as well, since without
    preservation of the latter preservation of the words would be meaning-
    less. So when God said: ")".J.JI Wj 0..J UI" "Lo! even We, reveal the Remind-
    er", (Qur'an, 15:9)it cannot mean that God Almighty sent His Word into
    the world without meanings and purport, or the meanings were sent
    without words. The only plausible meaning of this ayah is that the Qur'an
    was sent into the world in its plenary form, that is plenary with regard
    both to words and their significance. Both the words and their implicat·
    ions are from God, since God read them (through the Angel Jibra'il) be-
    fore the Holy Prophet (cJ-J ~ ..:iii J .... ), and reading is of words
    only. Similarly God explained the significance of the words of
    the Qur'an by exposition, and when we speak of explaining something,
    144 FAJ;>L AL-BARI Volume I
    it is implied that the meanings and significances are to be expatiated
    upon. The word dhikr here means both the Qur'an and its
    exposition both of which are revealed. In the next part of this
    ayah it bas been stated in respect of guarding the Qur'an: ".)_,.,;,.;w .iJ 1.;1_,"
    "And lo! We verily are its Guardian." Here the pronoun in lalJ,u refers
    to that very dhikr which signifies the Qur'an as weJI as its exposition.
    If this is so, then bayan or the exposition of the Qur'an shall be within
    the corral of preservation together with the Qur'an itself and God's
    guardianship with respect to both shall have to be acknowledged.
    What is thus meant is that, until and unless the exposition of the Qur'an
    is protected, the protection accorded to the Qur'an alone will go only
    half the way and remain both incomplete and defective. In the ayah
    under consideration the word lal}a.fiz,un bas been employed as a nomin-
    ative absolute, which, according to the Arabic grammar, should oblige
    us to accept it as the absolute guardian, and plenary guardianship
    comprehends both words and meanings, the Qur'an and its exposition,
    as bas been just explained.
    The meaning of the ayah, therefore, runs something like this :
    God Almighty is the Guardian of the Qur'anic words and their mean-
    ings and exposition. Obviously God cannot be the Guardian of the
    words only and not of their implications and significance, although it is
    the meaning of the wcrd that conveys the connotation of the word it-
    self and its objectives. What boots it to have the means when the end
    is Jost? On the same analogy the ayah cannot mean that God Almighty
    should be the Guardian of the meanings and not of the words, since, if
    th e symbols are lost, it will not be possible to find our way to the mean-
    ings. Jn this case, the very meanings cannot exist, Jet alone preservation
    thereof. This would have been possible only in case the word lalJ,a.fiz.un
    bad been identified with specific word or significance ; then the preser-
    vation of that alone would have been meant. But the fact that this
    expression bas been used in the absolute sense, indicates that both imp-
    lication and exposition are covered by it. In the event, if from amongst
    the words, implications, reading, and exposition even one species is
    mjssing, the guardianship of the Qur'an would not be possible, 1although
    this is the very thing the safeguarding of which is being declared. In fact,
    the Qur'an itself would no longer remain, to say nothing of its 1formal
    preservation.
    The Guardianship of the Quran and its Exposition for All Time
    Again, just as the word la~a.fiz.un comprehends all categories and
    does not mean exclusively words or meanings, but comprehends both,
    similarly, it is absolute in time also, with no tag attached to it of a
    particular period, confining this guarding of words and meanings only
    in the past, present or future, but extends to all times. This means that
    God bas undertaken to accord protection both to His Words and their
    Exposition in all ages. Therefore no one can be permitted to consider
    it purely temporary in its content and connotation, and by protection
    or guaraianship is meant the period of the Holy Prophet (rl--' ~..:ill j...)
    and his Companions only, otherwise it would lead to delimitation of
    the absolute which amounts to altering and distorting the texts of the
    Qur'an. Hence this very ayah conclusively proves the eternity of the
    Divine Guardianship with regard to the Qur'an and its bayan.
    Be that as it may, the Divine Protection afforded to the words and
    meanings of the Qur'an through recitation and exposition, accord-
    ing to"~~" "Lo! Upon us (resteth) the putting together thereof"
    Volume l COMMENTARY ON THE SAI:HJ::L AL-BUKHARl 145
    and "JJ~ ~,, "Upon us (resteth) the explanation thereof" to the ex-
    tent of the Prophet (r1-.J ~ ..111 J..o), extends mutatis mutandus to the
    Divine Protection o[ the Qur'an and its exposition to the ummah as well
    for all times, whether it be by way of transmission and reporting or
    correspondence. So far as the Prophet (r1-.J ,Y.&. ..111 j ....) is concerned, the
    Qur'an and its exposition were preserved as a subjective communication
    and for the ummah at large in the form of objective transmission and
    reporting, or committing to writing. Thus, the guarding of this exposi-
    tion of the Qur'an, known as lfadlth, first from Al1ah Himself to the
    Prophet (r1--' ~ ..111 j ....) and then from the Prophet (ri-.J ~ ..111 J....) to the
    ummah, for all times to come, stands proven from the Qur'an.
    Furthermore, if Islam is the last and the only permanent and true
    religion, and the Qur'an is the last Eternal Book, then this ayah guaran-
    teeing protection and its c1aim thereof should also be operative till the
    end of time, for if a part of the whole is not eternal how can the whole be
    so? Consequently, when the word of God (Qur'an) has been adjudged
    eternal by its Creator, it is but a dictate of logic that we should acknow-
    ledge the act of preserving the book as permanent also, otherwise God
    Almighty's claim for the preservation of the Qur'an and expoEition
    would prove unfounded. Therefore it is necessary that the protection
    of the Qur'an and the exposition should continue till the Doomsday the
    endurance of which till eternity by God Almighty stands proven by the
    above ayah. In short, just as God put together and preserved the words
    and significance of his revelation (the Qur'an) in the heart of the Prophet
    (rl-.J ~ ..111 J....) with full protection, similarly, the Prophet, in turn,
    infused the Qur'an and its exposition in the mind of the ummah with
    divine aid. Thus both the Qur'an and its Exposition were transmitted
    in their entirety through the Holy Prophet (rl-J '-::ls. ..111 j ... ) to the ummah.
    The only difference is that the V/ord of God and its Exposition reached
    the Holy Prophet (rl--' ~ ..111 J..:.) directly by mutual harmony without
    the intervention of a causal chain but the way was prepared for their
    perpetual communication from the Prophet (rl-.J ~ ..111 J....) to the um mah
    in an explicit manner. Therefore just as the preservation of the words
    of the Qur'an was brought about by its being committed to memory by
    people so that the narration of the Qur'an continued and will conti-
    nue ad infinitum through successive generations and it has remained and
    will continue to remain as a sacred trust in the hearts of thousands and
    thousands of men, similarly the preservation of the A/:zadlth, that is the
    Exposition thereof, was contrived through those who committed them
    to memorl' because they had been endowed with extraordinary memories
    by the Divine Guarantor and Guardian. Through the possession of a
    rnarveJJous power of memorization, the salaf (first three Muslim gene-
    rations) transmitted the texts of the AIJ,adzth as well as the authorities
    on which they are based to the khalaf in a scientific manner, which is
    nothing short of a miracle. Such A/:zadlth cannot be held fit for rejec-
    tion or unacceptable either from the point of view of general vogue or
    legality. Thus the AIJ,adlth hecame a sacred trust in the hearts of hund-
    reds of thousands of men.
    Thereafter, exegesists established hundreds of full-fledged sciences
    for the protection of the Qur'anic knowledge so much so that merely to
    record their names whole books were written such as Al-itqan fl 'Ulum
    al-Qur'an of 'Alla.mah Jalal al-Din SuyutI, Jawahir al-Qur'an of Imam
    Ghazali and so on. These works opened the door to various types of
    Islamic sciences so that the Qur'an was preserved in each and every
    146 FAI;>L AL-BARI Volume I
    respect as regards fo rm and substance and the custodians thereof
    became known as the 'UJama (savants). One class of scholars preserved
    its words and became known as }J.ujfa~ (pl. of ha.ft~, a memorizer).
    Another took care of the i'rab (orthography) so that the wordings of the
    Qur'anic text should be properly preserved. The number of the kalimat
    (single words), ruku' {paragraphs) and surahs were counted and computer-
    ized. A group watched overthewayin whichtheQur'anshouldberecited.
    Members of this group are called qurra' 1 and mujawwidin2 • StiJJ another
    group specialized in transcribing the Qur'an and became known as
    khaUat (ca1ligraphists). Those who specialized in the words and idioms
    of the Qur'an became 'u/ama-i-mufradat (philologists). Different scho-
    lars took up the task of preserving the connotations of the Qur'an in the
    light of Exposition designated Sunnah (whether by way of statement or
    act) which ramified into different disciplines. Some of these are outlined
    below:-
    (i) Exegesis in term of words and idioms of the Qur'an, spot-
    lighting Hs eloquence and rhetorical effects.
    (ii) Exegesis in the light of reports and narratives, the scholars of
    which are known as ah/ al-athar.
    (iii) Preservation of particulars derived from general principles by
    scholars who are called fuqaha (jurists).
    (iv) Manifestation of ratiocinative and philosophical aspects by
    }J.ukama al-Islam and ah/ al-kalam (philosophers and scho-
    lastics).
    (v) Derivation of vital elements from the general and particular
    principles which took the form of Law. Those who sponsored
    this activity were called Imams and mujtahids.
    (vj) Supervision of the parables, precepts, and saws, etc. of the
    Qur'an. These scholars are called the Khutaba (orators).
    (vii) Preservation of tales, episodes and events occurring in the
    Qur'an the scholars of which are known as historians.
    (viii) Deduction of principles, general and particular, from partial
    data resulting in specific sciences. Such scholars are mufakkirln
    (thinkers). 3
    (ix) Deduction of probJems for which differential categories and
    terms appropriate to them were determined such as repealing
    and repealed, established and allegorical, general and particu-
    lar, absolute and conditional, expression and connotation,
    demand (iqtiqa) and indication (isharah), succinct and elucida-
    torv. These scholars are known as the 'ulama al-usu/.
    (x) Dete rmination of the causal factors which govern· the princi-
    ples of historiography in the context of the ethos, mentality
    and cultural spirit of nations, and the reasons behind their
    rise, decline and fall. Such savants are the 'u/ama-i-idarah
    (sociologists).
    (xi) Extraction of the bafinl (inner, esoteric) disciplines and know-
    ledge of psychological and parapsychological experiences and
    their preservation. These scholars are called the 'urafa (seers).
    •Plural of qar1, that is, one who intones the Qur'an. 2AJso the intoners of the
    Qur'a n . 3Jn the siirah Al-Nur it bas been said: "•l.. u.. ~b ~ tJ1>. ..iii_," "Allah hath
    created every animal of water" (Qur'an, 24:45). Thus here it has been shown that life
    was generated in water from hydrogen and oxygen. This takes us back to the causal
    event when hydrogen was created , a causal event which even the most sceptic of scientists
    cannot deny. This ayah alone embodies the whole theory of evolution. How this is to be
    explained is the function of exegesists. Ed.
    Volume I COMMENT ARY ON THE ~AI:IlJ:I AL-BUKHARI 147
    In short, there is not a single aspect of the lexicogra phical, semantic,
    and implicational aspect of the Qur'~n that has n ot been covered. Th ~
    glory of the wh ole process is that not one mode of p reservation is con-
    cocted but derived, based as it is on the Qur'an and its Exposition, and
    there exists chapter and verse for all the sciences in the m. Each and
    every di scipline mentioned above is but interpre tation of so me verse of
    the Qur'an or narration, so that just testimony bas been adduced fo r
    the issue or problem discussed from an ayah or }J.adlth. 1 Thus it is
    obvious that it is the Ifadlth or S unnah which has guided the learned
    towards these disciplines and not the mind or intellec t of the scholars
    themselves. Even if their own intellect bas been used sometimes, it has
    been considered worthy of attention only if it derives light from the
    Sunnah that is the Ifadlth , to the lasting amazement of the whole world:
    "0J)ts:'J1 •;GJ_," "However much the disbelievers are averse." (Qur'an, 6L:1 8)
    Then, just as the preservation of the Qur'an is effected through the
    ummah by divine dispensation, the preservation of its exposition or the
    Ifadlth is also providentially contrived in a like manner. While the
    ummah showed remarkable assiduity and energy in preserving the Book,
    it strove even more vigorously t o preserve the Sunnah and accomplished
    feats in this behalf which the followers of no other religion have been
    able to do even for their scriptures.
    The only difference was that since the Qur'an was revealed in
    verbal form it was incumbent to preserve its words as well because the
    Revelation was verbal and its very miracle consisted in being so, but in
    the revelation not recited by God, that is th e Ifadith a nd Sunnah, the
    substance was from God but the words were not so. For this reason it
    was not essential that its word s too should be literally preserved; it was
    perm issible t o report even the implication. Therefore, the ummah
    expended all its energies on the preservation of the thematic content
    of the Ifadlth though it made strenuous efforts to preserve the words
    also. Thus the words of each IJ.adlth are either preserved as they were
    or are so near it as if they were almost the same. Anyway the preserva-
    tion of the Traditions was contrived by G od Himself.
    The first period of the collection of the T raditions is represented
    by the Age of the Companions. At tha t time most of the A }J.adith
    remained ensconced within the minds of the Companions and others.
    Although the copying down of the Trad itions had then commenced, as
    has bee n explicitly mention ed in many reports, sti lJ, by and la rge,
    it was memorization of the Traditions that featured far more promi-
    nently an d the Companions fulfilled the divine promise most punctiliously
    and co nscientiously with th e help of t heir memory because they believed
    tThis point needs some elaboration. The only Shari' ah which comes a very poor seco nd
    compared to the Muslim is the Jewi~b. The crowning achievement of the ijmii' among the
    Jews was the Congress of the Rabbjs in the spring of 329 A.D. at T verya or T iber ias in
    Palestine. But what the Congress did was to codify the edicts of the past rabbis. T hese
    codes were rarely based on the codes laid down by the so-called Jsraelite prophets. None
    of the isniid could be traced back to any of the p rophets. There is such a great hiatus
    between the rules laid down and what the prophe ls might have meant that the J udaic
    Sharl'ah, at its face value, is virtually impossible to fo llow to the letter. The case of a
    widow who cannot remarry if her husband's brother is alive is a case in point. Here is a
    sample of the Jewish Sharl' ah : "And a false tooth is not added to the mouth perma-
    nently, but must be p ut in each day, and is therefore exactly like the false curl of a
    woman, which may not be worn." Similarly, the ridiculous extent to which Sabbat or
    Shabbat (God's resting day) has been stretc hed bespeaks the permanently anthropomor-
    phic trait among the Jews of today. The aim of the Judaic Shar/' ah seems to be to work
    out the details of religion as far as possible and not to simplify it. Ed.
    148 Volume I
    the obligation to preserve the Qur'an Jay with them as if this promise
    was being held out to them alone.
    The second period is that of collection. This is the period succeed-
    ing that of the Companions and is characterized by the transcription
    of the Traditions over all parts of the Muslim world. The memorizers
    of the Traditions had the A/:iadlth copied, and took the fullest care to
    substantiate their veracity by quoting the authorities.
    The third period is the one known as ta'zzr al-/:iadlth (sifting of
    Traditions) in which by a process of differentiation, A/:iadzth proper
    were separated from the statements of the Companions and Tii.bi'ln and
    consolidated. This was succeeded by the period of criticism when the
    fabricators (wa<j.<j.a'zn) who were, in fact, denigoators of the Traditions
    in the guise of acceptors, arose and the period of sound scholars
    who winnowed the authentic trad itions, commenced. Each lfadilh was
    examined as to its authoritativeness, the $G/J.l/:i AIJ.adfth (correct traditions)
    were separated from the qa'lf (weak) and the genuine from the fabri-
    cated ones. The isnad (authority) also began to be emphasised, so that
    it might be possible to precisely determine how reliable is the authority
    behind a hadfth.
    The ·A/:iadlth were classified on the basis of authority, their creden-
    tials and the number of narrators, exactly according to the principles
    laid down by the Qur'an, as bas been already discussed in some detail.
    This Jed to the different terminological titles of different kinds of
    A~zadlth, and the ummah, displaying its remarkable acumen and genius
    in this behalf, preserved them in a scientific manner.
    Scientific Preservation of the Hadlth
    Passing from the period of inception the l-Jaditlz reached its preser-
    vative stage during the first century A.H.; it was collected in the second
    and separated from the statements of the Companions in the third.
    Thereafter, it was subjected to close scrutiny as to authenticity and
    collated in the fourth. Finally, it was classified into different categories
    and reduced to order in the su bsequent ages till, at last, it was preserved
    in a scientific manner. The enormous work done by the ummah in this
    behalf might be appreciated by the fact that about eighty-two disciplines
    were evolved for its preservation and the art of reporting or narration
    was examined from every aspect, such that each aspect of it bas assumed
    the status of a discipline in itself and thousands of books were written
    on each of them because of wh ich the sciences of Hadfth like matn al-
    lJ.adlrh (text of the lfadlth), sanad al-lfadith (authority behind the lf.adith
    as evinced by the transmissional chains), aqsam al-lfadlth (different
    kind s or classes of the lJ.adlth), gharlb al-lJ.adlth (AIJ.aduh based on in-
    dividual report or narration), mu$talilJ.at al-lfadtth (technical terms
    employed in the science of the Traditions), 'ilal al-l:jadith (scruples about
    the narrators of lfaduh), ma/a'in al-lJ.adlth (the factors that vitiate the
    authenticity of a l:zadlth), and asma' al-rijal (the names of the authorities
    constituting transmissional chain). All these assumed the form of
    regular full-fledged sciences and many more extremely important discip-
    lines relating to reporting sprang up through the stimulating influence
    exercised by the Traditions which ensured that the survival of the
    lJ.adlth no longer depended upon mere memory of people or the personal
    affinity and endeavour of a person but it should become a regular discip-
    line fully supported by scientific principles and dictates of logic so that
    the marve1Jous ach ievement in this domain has become one of the
    greatest exploits of history and a matter of glory for the Muslims.
    Volume I COMMENTARY ON THE ~Al;Ill;I AL-BUKHARI 149

    Then, just as God's protection showed the sublime miracle of


    raising memorizers of the Qur'an and the lfadlth as well as scholars of
    both these who stood for the guardianship of their words and signifi-
    cances, and recitation and exposition, similarly, the Almighty, by His
    true promise that a party of righteous persons succoured by God would
    always be there whom their opponents would not be able to harm or dis-
    grace, do whatever they may, assured that, after the salaf every age
    shall have khalaf al-$alif}. (righteous successors) who will expose the
    distortions of the extremists, the lies of the false and the rank follies
    of the ignorant. It was further promised that if, in spite of all this,
    deceitful and crafty people continued to perpetrate deception upon
    laymen and tried to create confusionamongthem by their loquacity and
    chicanery in respect of the Qur'an and its exposition then each century
    shall bring forth a mujaddid who shall revive the pristine religion.
    The Negators of 'ljadlth: A Forewarning
    Even a more signal measure for the divine safeguarding of the
    Qur'an and the Traditions is the fact that God Himself has forewarned
    us clearly regarding various types of such saboteurs, the devious ways
    in which they shall operate, laying a network of deceits and lies to way-
    lay the believers, and their pernicious intentions so that lovers of truth
    in the ummah should remain wide-awake to the designs of these people
    and the clever stratagems of such people should not lead the ummah
    astray by their one-sided activities.
    Fabricators
    The Holy Prophet (r1--' ~~I ~) bas already sounded a warn-
    ing in his Traditions about the different kinds of the deniers of the
    lfadith and the devious ways and modes they would adopt to discredit
    the Traditions. About one class he said that this will spring up in the
    form of fabricators who will coin Ahadlth. The aim of such counter-
    feit or ersatz Ahadith would be that the whole science of the Traditions
    would lose its credence and lead to denial thereof. lfacjrat Abu Hurayrah
    has quoted the Hojy Prophet (~-' <¥ ~I ~) as having ~aid:
    In later times sucb charlatans and .,. -'~ ,~1".... ;j\i,.."" \:.~\~\ti'~
    liars will arise as will relate such concocted c.:>Y.hJJ<.:>. • :> ~ ~ -,, . "" ):) ••
    AIJadlth to you which neither you nor ~- ~ -t\
    " J1 ""' ..-:..{:'v~::t"'";~1\~..J;'
    ~·~J:Y\.o ,. .. .),\;r;J t,;;;,, ~~ ••
    9
    ~1"~t
    your forbears could have ever heard .
    9 n ,,,; ~ .!. "',.P\~\"'''6-::;\<'Y("~\' ~_,
    Beware of them lest they should lead ~~::>~~_,~c:V~~ .P':.S.\.: JJJ
    You astray and generate internecine Yi '..l'<::..:,.. ,, .. ,...
    .,. ,,\,,,.
    strife amongst you. (Muslim) <rot);) ~~· )...)
    This is a prognostication about the persons who, apparently call-
    ing the Qur'an and the 'ljadlth absolutely trustw.orthy, wo~ld su?tly
    generate incredibility by coining A}:tadlth and gettmg them mterm1xeCl
    with the genuine ones so that people at large may gradually lose
    their faith in the institution of the lfadlth.
    The Negators of the lfadlth
    The second class of persons about whom the :1foly Prophet
    (~-' ~ ..ill J....) has spoken is that of the negators who will openly ~eny
    the Traditions in order to discredit or destroy them and "fery cunnp~gly
    taking cover of the Qur'an, contrive to put an ~nd to its exp<;>s1t10n,
    that is the 'ljadith, by the Qur'an itself. Accordmg to a ~arrat1on by
    Miqdad bin Ma'dikarb, the Holy Prophet (rl--' ~..iii J.-) said:
    150 F AJ;>L AL-BARI Volume I
    Know that the Qur'an has been re-
    vealed to me and its analogue (the lf adith)
    also. Be alert ! there will come a time
    when you will come across a well-fed and , '\'!,;
    cJ..S:V~)
    ..'('., ........, r.:'~
    .... !?. \""' .,-;_ ~ \ ~ -t\ :. ., ,
    ,.,~ u-:""'.J~.,
    healthy person sitting on his couch and ~.. , "' •• ...,, • • ,,.J~
    reclining on a pillow saying: "0 people! '~ _1':"'<.J'\\~,~"',.J>.'~· .'\~""t'j<:>.\'J'-:.~\\~
    hold fast unto the Qur'an. Whatever is IS~b .,,,.;JW'v,., •. ~~~ .,,,.~ =-"
    prohibited in it you should accept as pro- t,... 1Z \"' '~ "'~ ..O\~~~.it , • .,~' """"t,,.....,
    hibited and whatever has been allowed v ~.i.-~ lSr.:rowf v,;~_p:>W.-'"-'
    therein, consider p ermissible; the A}Jadlth -'~\.k-1-8.\-:":{Vl.:.\"G""f""1'"'.' \-!'\'"""'"-:::""'
    are not at all trustworthy, although it is ~ .... '...P'JCJ:;':'....:Ta.t.l ~.rw~ UY'Jr'Y-
    a fact that the Prophet of God (~allallaho ~,biJ<" ~\::.!JV':'.,:' u~' ·-e.~ ""-e~"'l
    'alaihi wa sallam) also has prohibited many ~br-' . , V,; •4' \.S~U"~ -'~))
    things in the Traditions, just as God has , {,...., _ ~ .,... \ ..._~ ~ ...... ~,... ,~ '~\ ..r. . ..P
    done in the Qur'an. See that the flesh of 0'''i.1 ob1)~~~<.:>\),,~,...w
    the domestic ass is prohibited; so is that of animals with incisors (carnivorous). 1t is not
    lawful to pick up even a stray trifle of a non-believing ally from the roadside unless its
    owner relinquishes his claim upon it, after you have informed him, etc., etc. (Abu Dii.' ud)
    This l:wdith has also disclosed the raison d'etre behind negation of
    the Ifadith also. This would be the result of being well-fed and opulent
    because freedom from want and poverty would lead to scepticism about
    religion. The Qu r'an has said:
    Nay, but verily man is rebellious. 1. ~::-" \'\' ~'""lul'f.:.~f',...f.-'. ~,\<=\,..."'·""'
    that he thinketh himself independent, ~IS~~ o~l.:)l.••••J"~ (.:),,~
    (Qur'an, 96:6-7) ~ "'"' ..w)
    ( ~'''7--'
    A little of thought will show that the fabricators of A/:tadith follow
    the footsteps of the Rafidls (Deserters) who fabricated thousands of
    A}Jadirh to show that the Qur'an has been interpolated while the negat-
    ors of the A]Jiidlth are like the Kharijites who, claiming to profess the
    Qur'an, denied the lfadl!h.
    The Distorters are Unreliable
    The two classes we have discussed so far are those which
    have raised dissention within the ummah by openly negating the autho-
    rity of the lfadlth or by distorting its t ext. But we have been apprised
    of another kind also which, while acknowledging the text of the lfadith ,
    distorted its meaning. We have been told about these subtle distorters
    of the lfadl.th also. Ostensibly admitting both the Qur'an and the
    lfadith, such people, nonetheless, regard themselves free to interpret
    them considering their reason to be the sole arbiter in determining
    signification and thus, exercising their own reason and personal end-
    eavour to tamper with the meaning of the Qur'an and the traditions in
    such a way as to develop a schismatic spirit in the ummah.
    The Holy Prophet (rl-~ .Y.~ ..ill J ...) therefo ore said
    ... ;'/,.,, . ,,., ., .... -::; """"\'~\~''.9:'~\ ... ,..,, ...
    The Jews underwent divisions into ~~~~Jw
    .,. ;:; fJ' >~ ~.w.1,j
    ., ,. v--
    seventy-one sects and the Christians into ~"-'::::"· ,,.., ., "' .... ." .... z;. ~,, 1 ~-;; \ ~"·:~
    "·~.l}, •.J.. .. ~,.,~ (.,$) • ~ "' ..01
    seventy-two. And so shall my ummali fission J ~"'..'"7" ,,... ..- , v-
    off into seventy-three sects; all of them but ~~'· ~J~ 1 \~' .. ,.;~G~
    one shall be marked for Hell ._A, ...... 9 i f W' "'
    . .~~y;~ ~IJ
    This splitting up into differen t sects has occurred not be~use f
    the denial of the Qur'an and the Hadith but under the cover of affir-
    mation, giving rise to seventy-two sects on doctrinal basis. This is
    exactly the specious type of interpretation characteristic of the Jews and
    the Christians which Jed to seventy-two false sects among them and be-
    cause of which the real tenets of the Pentateuch and the New Testament
    gradually got Jost.
    Volume I COMMENTARY ON THE ~AI:lI~ AL-BUKHARf 151

    They change words from the context


    to:\07~,~rcr
    ••y..P<,.
    II ~ r1 ,,-~, ..,.,;
    • \"""' ' , . ....
    _py- \:):}?..
    ..9

    and forget a part of that. (Qur'an, 5: 13) ...!!:.t,., \'.P'(.P\~ ...


    ( ....:;..::\11~UI) ~~4.)~
    Just as God has told mankind how He would protect the Qur'an
    and the lfadlth by saying He would keep sending different kinds of
    people who would salvage the religion in times of critical juncture such
    as the mujaddids, just rulers and those divinely succoured; similarly He
    has informed of various kinds of men who disingenuously tamper with,
    misappropriate or ruthlessly assail God's guardianship, some being im-
    posters, others liars, and yet others hankerers after loaves and fishes and
    satiates; some will deny the wording of Qur'anic exposition ClJadlth)
    and some its mean in gs and implications. Others will question its validitY.,
    throw ironic remarks and innuendos on its historicity and yet others will
    hold the Qur'an itself to be a spurious and fabricated document and try
    to draw people away from Islam. Thus, some will deny the Qur'an and
    some its exposition. And actually these imposters and miscreants waylay
    the Qur'an and the lfadith in every possible way as regards words anCi
    meanings, canons and principles. As I have already said, the exposition
    is an essential adjunct of the Qur'an without which the Book of God
    cannot be sustained at all. These evil-minded persons denied the exposi-
    tion of the Qur'an in a number of ways in order to sabotage it in
    furtherance of their nefarious designs. But thanks to the indefatigable
    endeavours of the scholars and the mulJ,addithln who discharged the
    duty of preserving the Qur'an by preserving the AIJ,adlth , by devising
    scientific methods and techn iques, and by making use of these very me-
    thods and modus operandi utterly smashed their machinations in respect
    of the denial of the Traditions, setting at naught all their insidious
    stratagems with cogent arguments and sound logic.
    One cannot but marvel at the elaborate arrangement made by the
    Divine Being that while it created these sacred means and agents (memo-
    rizers and mulJ,addithln) who preserved the Qur'an and the lfadlth, it
    informed beforehand of the enemies of lJadlth, and their stratagems
    and various ways of denying the Tradition so that the savants of the
    Qur'an and lfadith should remain aware of their designs and craftiness,
    and should not get entangled in the meshes of their cunning and decep-
    ti on, falsehood and chicanery. In other words, this too was a part of
    divine gua1 dianship of the Qu r'an and lfadith that the friends of the
    two prima1 y bases of religion should be alerted beforehand of these
    clever enem ies th ereof.
    Divine Strategy and the Negators of tbe Qur'an and the lfadlth
    The government of a cou ntry guarantees its defence, maintains
    police, sanctions th e budget and procJaims punishment for thieves,
    dacc1its and others who spread disorder, still these mischief-mongers and
    malfactors do not desi st from their nefarious activities and due to their
    innate perversities, continue their subversive and Jaw-breaking pursuits;
    they are often imprisoned and chastised but this habit has become so
    in grained in them that th ey cannot desist from the temptation of falling
    into it again and again; their sense of moral values is lost, hence they
    are incapable of seeing objectively or taking admonition. Thus, while
    the government is engaged in surveillance, the criminal is out to undo
    it. In much the same way God guaranteed that He would safeguard
    the Qur'an and the lfadlth. He appointed bis own police- the memo-
    rizers and mulJ,addithln-for this purpose. They were provided victuals
    and day-to-day expenses from sources nothing short of miraculous.
    152 FA'Q L AL-BARI Volume l
    They were promised His aid which has never failed to come nor will it
    ever fail to do. For those who interfere with His word and its Exposi-
    tion, exemplary punishments have been procla imed. In spite of this,
    those who are destined from the very beginning for iniquity and have
    been created for these very crimes, have never desisted nor would ever
    desist from distorting the Qur'an and the lfadlth because due to impro-
    per alterations and distortions of the Book of God and Sunnah, they
    have become utterly insensible. They can not hear the voice of truth.
    So in spite of the fact that Providence is engaged in the work of
    safeguarding the Qur'an and the lf.adith through the 'u/ama; they are
    being belaboured with sound arguments and are again and again bealea-
    guered by the forces of truth; sound reason and the principles of narra-
    ation compel them to suffer humiliating defeat, but their very living
    depends upon the negation, fabrication and ridiculing of lfadlth, which
    they must needs have in any case, and persist in misguiding people. So
    Goo Almighty Wh o in all his Wisdom created Satan with his subversive
    activities in order to prepare the way for unleashing and strengthening
    the powers of faith, created likewise the deniers of the Qur'an and the
    lfadllh and their evil deeds in order to prepare the way for unfolding
    the powers of the Qur'an and lfadlth:
    '~ ~ ~
    W...,P-' .. "''<.t' ~t"' "'
    Jh.~...J.-'
    4~...).Uj~~\'.'=~
    :1 •. ~ 1-' ... v-
    (God has made some men for battle, and some for mere eating and drinking.)
    The upshot was that anyone who tried to strike at the twin found-
    ations of the true faith the Qur'an and the lfadith, fell into the pit
    which he had dug and suffered ignominious defeat. Those classes which
    negated the Qur'an and the lf.adlth arose for a limited period and then
    fell in such a way that no trace of their existence was left at all. But
    the Qur'an and the fladith are still as resplendent as ever, The same
    fate which befell the distorters hnd fabricators of the Hadith shall be-
    fall its negators also who expose it to ridicule. ·
    The Correlation between the Qur'an and the Holy Prophet (~.J ~ ..iii J.-)
    The ummah has been blessed with two unique God-given boons: a
    live Book and a live Prophet (~J ~~..iii J....). No one who has an evil
    intention or possesses a distorted sense can stand in their way. A dead
    thing can be dealt with as one likes. But leave alone thinking of alter-
    ing something live, strong and p owerful whose guardianship has been
    assured by a Guarantor, one can not even conceal it from the eyes by
    raising dust.
    Falsehood cannot come at it from
    befo re it or from behind it. (It is) a revela-
    tion from the Wise, tbe Owner of Praise·
    (Qur'an, 41:42)
    The Quran and its Translation
    One of the measures for the preservation of the Qur'an and its
    Exposition is that the learned exponents of Sunnah translated the
    Qur 'a n in the light of its exposition so that the whole of mankind may
    be acquainted with it and an nations of the world may easily derive
    benefit from it in order that the promise by God made to His beloved
    Prophet (~.J ~ ..ii i j,.,) for the universal preservation of the Qur'an
    may find full fulfilment. Muslim scholars and mu~addithin therefore
    devoted themselves to the task of translating the Qur'a n in various
    Volume I COMMENTARY ON THE ~AJ:IlJ:i AL-BUKHARI 153
    languages with utmost sense of responsibility, conscientiousness and
    understanding. Shah Wali Allah Mu]Jaddith of Delhi rendered it into
    Persian. This was foJJowed by the translations of his sons, Shah Rafi' al-
    Din and Shah 'Abd al-Qadir, both of whom translated it into Urdu sepa-
    rately. Shah 'Abd al-Qadir's translation is a remarkable piece of work, as
    he has tried to catch the real significance and essence of each Qur'anic word
    and expression in its Urdu equivalent. ~a<;lrat Shaykh al-Hind Mawlana
    Mal).mud al-~asan Mu]Jaddith Deobandi has reproduced the statement
    of his teacher, Qasim al-'UJUm ~ujjat al-Islam Mawlana Mul).ammad
    Qasim Nanawtawi, founder of the Dar al-'UlUm, Deoband, to the effect
    that had the Qur'an been revealed in Urdu instead of Arabic, its langu-
    age would have been the same or nearly the same as in this translation.
    I am sending these few words at the request of Qa<;lI 'Abd al-
    Ral).man in the hope that my humble name may also be found among
    those who stood sentinel for the Qur'an and its Exposition, the
    lfadith, and these scribbles in black may become luminous by association
    with the Qur'an. May my co1leagues, friends, and relations share the
    graces of God for this Jaoour of love!
    Mul).ammad 1'ayyib
    Dar al-'Ultim Deoband.
    !?+ ~tHtHtHtHlHtHI+

    Accept anything advisory and useful, if heard from the wise.

    r~~J. ~t;;. ~\ LJ.~\ ~I~ <~~,'(;~L,i'(b..\'


    ~,. ~·.,...
    , "!_Cd'\~
    _, · ~
    Make the following of the Prophet of Islam compulsory for
    yourself, for this is the best of the righteous practices.I

    ~G~~~~~ ~\~~\~;>,:~5
    Those believing in the Traditional sciences have established the
    validity of the Prophet's Traditions, so no denier thereof has been left
    except those malicious opponents whose talk is never free from bias.

    ''.!
    ~~r . . . ~""''' .....,,,!~:'c-u
    .'..)I~..,..>~
    For them it is quite sufficient that the Companions of the Prophet
    frallallaho ' alaihi wa sal/am) have communicated them, and that
    too on the authority of those who can never be gainsaid.
    ~,-!J,
    H~ .!jv~...q..l\
    ~~,~X~~
    ..... ~ ~ ......
    i ~
    ~~\\~\'....,!~_..r.,., J,:""'..:;
    ~\:,.r ~~\..:..7'-
    _ , . . . . , , , ... .

    Hence if anyone swerves from what is absolutely certain, he is a


    rdractory opponent of unanimity and intends to create scepticism .

    .i#o Q,~\ ~~~~ ~_..>jc.s~\-S.~\:;1~5


    But when divine guidance arises with its (irresistible)
    argument, no trace of obliquity would be left at all.
    (, ~ <..-~ c,V ·~~~ .:>~J,'\.,..,.C...::: I ~ Jt;('_ ·t) ":I\ , ..... ' \ ~\.,.,! \,...
    ~ .... ~ ~ .~ UD~"'-' -~ J- ~ l 1.>(::).,,~
    And if the enemies of uprightness resolve upon craftiness and chi-
    canery, their cunning would be obliterated by their utter degradation.2
    lThese two couplets arc by Abu 'Umar bin •A_bd al-Barr,_ author of Al-lstl'iib Ji
    Ma'rifat al-A ,~~ab, who was a contemporary of Khatib Baghdadi. 2These five couplets
    are by .Abu 'Abd. ~llab ~ul)ammad _bi~ Fatta~l), author of Al-Jama' bayn al-~a~l~ayn,
    from bis panegyric m praise of Yal)ya bm Mu'in.
    ACQUISITION OF KNOWLEDGE IS INCUMBENT UPON ALL
    MUSLIMS, MALE AND FEMALE.

    Now, with the grace of All!h, we commence the Text of f;a~T~ al-Bukhari
    and the translation of the Commentary thereon.

    ~~\bj)~\~)J.
    !::.>\..::...=~ c.J.:~ ;__!j ~
    In the Name of Allah, Who is Excessively Compassionate, Extremely Merciful

    ~y;> .... ,,~ ,~ ~~.rJl


    ~-' \ )_,~
    . ._,\g;)\''\".e '\
    , )~rff.JJ.-'-'lS~~ ......
    ~-\( ~~

    (Praise be fto Allah and blessings of <;1od and peace be upo~ the
    Prophet (~allallaho 'alaihi wa sallam), his Progeny and Comparuons)

    Narrated Al-Shaykh Al-Imam J:Iafi, .i.


    ~~...r.
    ~ "'!!Ji~~\,~·'t\.C1:\\'\\i
    , ~ ~·r..~ u
    Abu 'Abd Allah Mul_iammad bin Isma'il .....~. ,,, • ,.,, r'\. '~\'- '-'.\ ~',:: . .,
    · - ~ · h~ h Al B Jchli ~ 'If'~ <:t~li.. .ct.~...d.~

    ~::~~:;~,:hb::~~t!~::J1 I~~d er -*'d~~'~i4~'

    B()()K ()F REVELATION


    How wa!Jl (Revelation) started des-
    cending on the Prophet (~allallaho 'alaihi
    wa sallam). And the saying of Allah:
    Indeed, We have revealed to you as We
    have revealed to Noah (NulJ) and the
    Prophets after him.
    The Peculiar Manner of Imam Bukhari in Commencing This Book
    Writers usually commence their writings with the praise of God
    and invoking His blessings on the Holy Prophet(~_,~ .:iii j.P). Mul).am-
    mad bin lsma'il Bukhari(~ .:ill 4-J), however, commenced his book in
    a manner different from the conventional. This gives rise to a difficulty
    about BukharI's method wbicbs eems to be at variance with the instruc-:
    tions given by the Holy Prophet (~_, ~ .:iii j...) in this behalf. Let us,
    therefore, see the AIJ.adtth which raise this difficulty about Bukhari's
    work. The Holy Prophet (~.J ~.:iii j...) has said:
    1. Every important deed that does not
    begin with the dhikr (Remembrance) of
    God and Bismillah (Jn the Name of Allah,
    Who is Excessively Compassionate, Extre-
    mely Merciful) remains imperfect.
    According to Abu Da'ud and Nisa'I the words used in the Tradition are:
    lr~ ,._. '·, ,,,,{ , , ~
    2. Every statement that does not begin
    with the praise of God is faulty.
    ,,. ~~,.~>'"~,,,,,.,,,.
    tP
    -~~
    The text of the Tradition, according to lbn Ma.jab is as follows :
    3. Every important deed that is not ~\,~' '''~Jt:'. ~\bf
    commenced with. the praise of God remains
    imperfect.
    , ;"-~~ -· C.S3-r ,_~'('"' r _,_,,,.
    156 FADL AL-BARI Volume I
    Jn view or the above Traditions, it has been said that Imam Bukhari
    (~~I "-;)should not have commenced his book mereJy with the words
    "In the Name of Allah, Who is ExcessiveJy Compassionate, Extremely
    Merciful." He should have first praised God and invoked blessings on the
    Holy Prophet (~-J ~~I j.o), particuJarly because God has commenced
    His Book with His own praise. The question, therefore, arises as to why
    Imam Bukharl (~ ~I i.......;) has disregarded these considerations.
    Replies to the Objection
    Some writers have replied on behalf of the Imam that the Tradition
    referred to does not satisfy the standard and conditions prescribed by
    him for the reliability of the Traditions because it has been transmitted by
    Qurah bin 'Abd al-Ral,lman whose reliability cannot be vouched for.
    Therefore Bukhari has ignored it. This reply is extremely unsound and
    not in keeping with Bukhari's status as a connoisseur of Traditions. In
    the first place, Nisa'i's report establishes that Qurah bin 'Abd al-Ral,lman
    is not the only transmitter of this Tradition, for it has also been trans-
    mitted by a subsequent reporter, Sa'id bin 'Abd al-' Aziz. Even if not
    reported by a person of the succeeding generation, it is obvious that a
    report which enjoins a pious act does not require to be examined very
    critica11y. It seems, therefore, inappropriate to give this reason for
    Bukbari's indifference to this triform Tradition. Moreover, the Tradition
    does satisfy some of the tests that have been prescribed by certain con-
    noisseurs of Traditions. For instance, (1) if all the reporters
    of a Tradition are reliable so that it is accepted to be true for practical
    purposes, and one of the reporters is unreliable but a later one supports
    it; (2) it is included in authentic compilations and even one of the
    great connoisseurs declares it to be authentic, and (3) all its reporters
    are just and sound, then it ought to be accepted as authentic. The
    present Tradition fulfils these conditions because it is included in
    authentic collections of Traditions by lbn Khuzaymah and Ibn I.Iabban
    who profess to select only those Al}adlth which fulfil their conditions of
    authenticity. Moreover the status of this Ifadfth comes out fully when
    a connoisseur like lbn ~aJal,l bas praised and invested it with approval.
    Some writers have said that the common feature of all these ver-
    sions is that God's blessings must be invoked when commencing any work.
    There is not any set manner of remembering God. It should be sufficient
    if we said: "~_,JI u-)1 ~I c-i" "In the Name of Allah, Who is Excessively
    Compassionate, Extremely Merciful" when commencing any work. The
    remembrance of AJlab is something general and ~ .4.JI (praise of God)
    and ~I c-i (commencing with the name of Allah) are only forms thereof.
    There are writers who hold that according to the Traditions an under-
    taking should be commenced with "~I r" (In the name of Allah) or
    "~..i..-11" (All praise is for Allah). So Bukhari ( ~ ~1 i.......;) has fulfilled
    this obligation by using the words "In the Name of AJlah, Who is Exces-
    sively Compass10nate, Extremely Merciful'' because the beginning has
    been made with the name of God, and the adjectives, " the Compassion-
    ate, the Merciful" constitute His praise as well since both of these are
    God's sublime attributes. And it is an admitted fact that for God's
    praise it is not necessary that the expression "..l...." (praise) should be
    used, for there are so many other ways of God's praise and exaltation
    as well.
    Some writers have argued that the words used in the Tradition are
    "~ rl", "does not begin", and not"~ rl", "does not write". It is, there-
    fore, not necessary to write down the praise of God; its utterance before
    Volume J COMMENT ARY ON THE SAl:Ifl:i AL-BUK.HARl 157
    undertaking a task is sufficient. If that is so, then why should we enter-
    tain a suspicion about Imam BukharI (~..:ill 4-J) that he began to write
    this book without praising God? It is reported about Imam Ahmad bin
    J:ianbal (~ ..:iii 4-J) that whenever in the course of writing the Prophet's
    name came up be used to recite ~.JJ~ (invoking God's blessings) with his
    tongue only. It has been held by some writers that by commencing the
    Book with Bismillah, Bukhari has but followed the Book of God because
    th e first verse of the Holy Qur'a n was commenced with the words
    "~J i-l1 f;I" (Read in the name of thy God).
    The Best Answer to the Objection
    The best answer befitting the high status of Imam Bukhari (~..:iii '-J)
    is that the Holy Prophet (~.J ~ ..:iii j...) has adopted different modes in
    bis sayings. Some began with the words " ..:ill ~ '', " With the praise of
    AJlah", and some with "..:ill r.", "In the name of Allah". On closely
    scrutinizin g the Prophet's practice, we find that he used to begin his
    sermons with " •..4.>J ..:ii-4.:iJI ", " All praise is for Allah; we praise AIJah" and
    his writings with ~)I u-)1 ..:iii r. (In the Name of AUab ... ). Evidence of
    the latter is provided by his epistles to the kings and emperors of his
    time. He adopted the same mode in the document of truce at Huday-
    biyah about which the unbelievers had objected that they did not know
    of any Ral}man (Compassionate) or RalJ,fm (Merciful). Similar appears to
    have been the practice of the earlier prophets too. The extraordinarily
    eloquent and overawing letter of Prophet Sulayman (r'i-JI ~) which made
    even a majestic person Jike Bilqis, the Queen of Sheba, tremble and which
    has been reproduced verbatim in the Qur'an, began similarly. It com-
    menced with the words : ~)I u-...)1 ..:iii r. "In the Name of Allah,
    Who is Excessively Compassionate, Extremely Merciful." The actual
    words are:
    Lo! it is from Sulaymao and lo! it is
    ~I\ .:. _ .~,~~ '~\"' ~:/'\ !.,,~_,.~111
    In the Name of Allah, Who is Excessively
    Compassionate, Extremely Merciful.
    , .:'I\ 1
    1
    ~..)' ~ ~~~.,,.) 1;.1"t:"""'"1;,1"""""'""
    (Qur'an, 27:30)
    The above answer has been set down in ZarqanI's commentary
    on Muwatta. It is, therefore, clear that the manner in which Ima m
    Bukhari (~ ..:ill 4-J) has begun this book is in total conformity with
    the Holy Prophet's manner. Only he who is ignorant of the high
    position of Bukhari in the science of the Tradition would question its
    validity.
    "How Revelation descended ~:;,~'aJ:i1ii~1cJ,~J~td-;,31~~G~..:A;t~~
    upon the Holy Prophet (~.J ~ ..:iii j...)".
    There are three ways in which we can read the words employed
    by Imam Bukhari(~ ..iii 4-J): (i) "«Jt>' ....A:? y4" (babun kayfa kana), (ii)
    "«Jtl 4 Y4" (babu kayfa kana) and (iii) "05°' 4 y4'' (bah kayfa kana).
    In the first event the text would be as follows : " 4 ylY.-,.} Y4 l.i,,."
    (This chapter is in reply to the query: How?).
    According to this manner of reading, the purpose would be to
    explain how the AIJ,adlth of the Holy Prophet (~'~..:iii j.-) have
    reached us, what are the media of their transmission to us, and how
    this chain started. The basic purpose would not be to delineate the
    mode of commencement of revelation but to deal with the relevant
    Traditions only. In this connexion a particular thing, pertaining to the
    commencement of the descent of walJ,l, was conspicuously set forth.
    But this is only a part of the heading and not its real purpose. Once
    we bear this point in mind, we should be able to understand the rele-
    vance of every Tradition tabulated to the chapter without any elaborate
    158 FAJ?L AL-BARI Volume I
    -
    expJanation or the necessity of finding the connexion of everyone of
    these Traditions with the commencement of wal].i. In fact, search of
    this nature would be beyond the object Imam BukbarI (~Aili .._;) had
    in mind. However, it is necessary that every Tradition should pertain
    to the Holy Prophet (rl--' ~ Aili J,..) and the wabi, since this is what the
    chapter is about. .
    The second manner of reading the heading is "~- y lY:- ,.) Y4 I~"
    "This is the chapter on the condition in which revelation came." In
    this case, it seems the object of the chapter is to describe the state of
    the descent of revelation. But if we scan all the reports contained in
    this chap.!_e.r we find only one .Tradition in support thereof, that. by
    Ha<;lrat 'A1yshah (lf.:s. Aili ~;), m respect of the descent of revelat10n.
    AJJ the other Traditions are silent on this point which compels us to
    devise some subtle explanation.
    The third mode of reading is not different from the other two in
    connotation.
    Imam Bukbari's Headings
    Headings are, in general, tantamount to an assertion and the
    Abaduh presented thereunder substantiate this assertion. It often hap-
    pens that the apposition between a IJadith and its caption, that is the
    assertion and the proof thereof, is clearly perceptible. But even if this
    is otherwise, the status of Imam Bukhari(~ Aili ' -;) is not such that
    despite our lack of understanding we should unwarrantedly start finding
    fault with him. The ingenuity of the commentators of the $a/Jl/J.
    Bukharz lies in this that they establish concord between a IJ.adlth and its
    heading. Imam Bukhari(~ ..:ill '4...;) has not indicated anything about
    the headings. The commentators themselves examin<"d the al]adith he
    has reproduced and, according to their own good sense, determined
    their purport. That is why the determination of the purport of the
    headings has caused much difference of opinion among the commentators.
    Introduction to the Different Works on Bukhari's Headings
    Whole books have been written for the e]ucidation of the headings
    of $a}JllJ, Bukhari. Na~ir al-D1n bin Munir has written the Kitab al-
    Mutawazz 'ala Tarajim al-Bukhari. Similarly Ibn Rashid has written
    the Tarjuman al-Tariijim. Speaking of Imam Bukhari (~~I 1-;) in
    his Prolegomena, Ibn Khaldiln has said that although numerous com-
    mentaries of his book have appeared, but his debt is yet to be paid, for
    no one has been able to indemnify it so far. 'AlJamah Shams al-Din
    Sakbawr, a brilliant pupil of I;Iafi'.? ibn ~ajar al-'AsqalanI, who had a
    great love for his teacher, has written in his book, A l-l)aw al-Lami' fl
    'A'yan al-Qarn al-Tasi' (The light of the Great Luminary of the Ninth
    Century), in reply to Ibn Khaldiln that his teacher, Ibn Hajar, has paid
    back the debt in full and thus absolved the ummah from its burden.
    'AIJamah 'Ayni has also written a comprehensive commentary on $alJ,llJ
    Bukhari, but to speak the truth, it stands no comparison with the Fat}J
    al-Barz, the commentary on it by Ibn ~ajar. The debt has been reaJly
    paid by Ibn i:iajar. I deeply appreciate what 'Allamab Shams al-Din
    SakhawI has said, but I feel that a part of the debt remains to be paid.
    The debt of the elucidation of the A}Jadllh bas indeed been paid but
    that of the Headings is still outstanding. Shah WaJI AJJah M ulJaddith
    Dehlawi wrote a treatise published by the Da'iratul M a'arif, Hyderabad,
    on Bukhari's Headings. Shih WaJI Allah is an acknowledged Imam
    of his age. My revered teacher and mentor, Shaykh al-Hind Mawlana·
    Volmue I COMMENTARY ON THE ~AI;lll:l AL-BUKHARI 159
    Mahmud al-Hasan, rendered two services during his incarceration in
    Mafra: a translation of the Qur'an and the elucidations of some head-
    ings of Bukhari. Although he taught the $alft/:i Bukhari thirty-five times
    but he could not complete the work on the Headings.
    Headings : An Index to Bukhari's Sciences
    Jt is said that "~I_; ~ lS;~I J.Ai 0 "the jurisprudence of BukharI is
    contained in his Headings". This has been taken to mean by some that
    aJtbougb Imam Bukhari (~ .iii! 1.-;) is himself a Mujtahid yet he has
    not written a fuJJ-fiedged book on juristic problems and has embodied
    them in different Headings of the $alft/:i. These people have taken the
    words .fiqh in its technical sense, that is, jurisprudence. The expression
    actually means tafaqquh (learning). What is meant 1s that the keen under-
    standing of BukharI is evident from the Headings of the chapters in
    which he abstracts juristic problems in very subtle and curiously sug-
    gestive ways thereby reaching heights which even the most highly
    accomplished savants cannot reach. Imam Bukhari(~ .iiil •-;) has
    incorporated numerous sciences in these Headings. Very often it so
    happens that the Imam puts down a heading but its purport has seem-
    ingly no connexion whatsoever with its outward aspects. On the other
    band, be holds some symbolic purport in his mind and tabulates the A/:iadrth
    accordingly. In these circumstances it is difficult to determine their
    purport from the apparent signification. Sometimes the headings are not
    in the nature of assertions but only indicative. Those gifted with a
    keen analytical sense are able to grasp their significance. At times, having
    in view the difference in opinion of the leading scholars, BukharI does not
    give the heading in the usual manner but in the form of an interrogation
    and sets forth the Aly.adlth accordingly. The object is that the scope
    should come out, no matter whether his stance is acc.epted or not. On
    other occasions the heading is given in order to point to the explanation
    and nature of a particular /:iadlth and on still other occasions he adopts
    the synthetic approach of first presenting the different narrations and
    then reconciJing them. Whenever such situations arise, we shall discuss ·
    aIJ these matters in detail.
    Heading and its Elucidation
    One term current in the science of the Traditions is that the
    portion from the heading to the actual IJ.adlth commenced with "\.:S.b."
    (Narrated to us) is caJled tarjuma-tul-bab (beading) and also mutarjam bihl,
    (keynote). What foJJows after "\.:S.b." is known as mutarjam /ahu (that
    for which the heading bas been set forth). Lam (la) denotes the cause,
    because the beading is substantiated by the A/:iadlth that follow owing
    to which this superscription has been given. The beading takes its cue
    from the ly.adlth; hence there should be some relevancy between them.
    What we should remember is that it is not essential that each and every
    ly.adlth reproduced under the tarjuma-tul-bab should be exactly related
    to every part of the latter; even one word that conforms to the chapter
    should suffice. Imam Bukhari (~ .iiil "-1) very often includes many
    things in the tarjuma-tul-bab but the badlth which be reproduces fits in
    with only one. This is the real object of the heading; the remaining
    are there because of the relatively less important association for addi-
    tional enlightenment.
    Many believe that each and every IJ.adlth should accord with the
    heading. This view is not shared by scholars. They believe that, if
    the A}J.adlth on the whole fulfil the purpose, this should be dt:emed suffi-
    160 FAJ;>L AL-BARI Volume I

    cient. Imam Bukhari (4s ...111 i..-J) is in the habit of bringing a clearly
    relevant badfth under some beading and then reproducing another not
    directly relevant to the heading but as an elaborate elucidation of the
    first, or related to it in some other way. If, therefore, one IJ,adith
    corresponds to the heading but the others are related to this IJ.adtth
    only, even then the beading would be substantiated. The easiest way to
    correlate the heading and the illustration is that whenever the heading
    does not seem to accord with the IJ.adlth, actual words of the former
    should be carefully studied, followed by a close examination of the
    l;adlth, and the common denominator sought out which should be consi-
    dered the real intent of the heading, and the correspondence of the
    Al;adzth should be sought with reference to it.
    Why Commencement of the Book with Mention of Revelation?
    It is the practice of mulJ,addithzn to commence their books with a
    distinctive subject which in their opinion should constitute the crux of
    the matter. Some have commenced their works with a chapter on faith.
    Ibn Majah of Qazwin has commenced his book with holding fast to the
    Sunnah, giving the impression thereby that Islam is nothing but the way
    and practice of the Holy Prophet (,J-_, 4s ...111 j..-), and for the perpetu-
    ation of the essence thereof, a clear distinction between the Sunnah
    and heresy is essential. Abu Da'ud and Tirmidhi (...111 4-J) begin their
    books with ablution and matters relating to bodily cleanliness, for
    such an important form of prayer as the $alat depends on them. Imam
    Malik (4s ...111 i...-.J) initiates die Muwaf!a with the timings observed for
    prayers, as the latter depend upon the fixation of a time-schedule. Imam
    Muslim (4s ...111 J......J) makes the problems of isnad (authority) the intro-
    ductory theme, as the Sunnah is the very base of Islam and distinction
    between authoritative and apocryphal Traditions is dependent on the
    nature of the isnad.
    Imam Bukhari's approach is entirely different. He takes up the
    theme of the beginning of revelation first before he moves on to
    faith, although faith is the fundamental thing and faith in the unity of
    God is still more so. If we discover Bukhari's intent, many difficulties
    wiJl be resolved. What he has in mind is that, whatever is narrated
    cannot be authentic unless it bears relation to revelation. And, when
    everything is bound up with it, the first pre-requisite is to acknowledge
    its majesty, sanctity, truth and augustness. Once the trustworthy nature of
    revelation is acknowledged, everyone shalJ have to acknowledge what-
    ever is associated with it. The way Bukhari has begun his subject, this
    conviction lends a11 the more strength to the belief that the sound-
    ness and trustworthiness of everything is bound up with the sublimity
    of revelation. Thus the chapter on how the descent of revelation
    comme~ced is merely the i~troductory part of the. book.; the re~l ~ook
    starts with the Book on Faith. The Imam has pomted ma prehmmary
    manner that his book will be authoritative only if it is related to reve-
    lation. Once the genesis of revelation, its truth and sublimity are
    accepted without reservation, the whole book shall be acceptable. Some
    mul;.addithln believe that by starting with the subject of revelation,
    Bukhari intended to show that the relationship between God and man
    stems from revelation and this reality establishes the relationship of
    man with God, and also that this relation demands knowledge and action.
    Imam Bukhari has indicated this point through the arrangement of the
    chapters. The chapters on revelation are followed by those on knowledge,
    after which a detailed survey of actions is made.
    Volume 1 COMMENTARY ON THE ~Af:Iil:l AL-BUKHARI 161
    Concordance between the Chapter on the Commencement
    of Revelation and the A/:t.adith reproduced thereunder
    The problem here is that, while the chapter is apparently concerned
    with the elucidation of the commencement of revelation, some AIJ,adlth
    do not feature it at all, and others which mention it, say nothing about
    the beginning of the descent of revelation. Just one /:t.adlth speaks of its
    commencement, that is, the one reported by ~ac;irat 'Aiyshah (~~I u,;J)
    but others do not relate anything about a particular type of commence-
    ment. The first IJ.adlth is "i.::..~4 JL...r.':ll WI" "Verily deeds depend upon
    intentions.,, Here there is no mention of revelation. The second hadlth
    mentions it but not its beginning. The IJ.ad'ith pertaining to Hfraqal1
    also does not point to the commencement of walJl but dwells upon the
    moral character and excellences of the Holy Prophet (~_, ~ ..jil J.-).
    Some have countered this apparent discrepancy by pointing out that
    relevance is not necessary; since these A/:t.adith derive from revelation,
    they have been reproduced here. This answer is very faulty because, if
    this were so, then all the A/:t.adlth should have been reproduced, based as
    they are on revelation, for it bas been said: '\~s...~u""-' ':JI y. 01 &*I ir ~ L.._,"
    "Nor doth he speak of (his own) desire. It is naught save an inspiration
    that is inspired." (Qur'an 53:3-4)
    Shah Wali Allah's Viewpoint
    Shah WaJi Allah has suggested that the word walfi (revelation) has
    been employed in a general sense, whether recited and preserved word
    for word, as in the Qur'an, or the subject of the IJ.adlth is based on reve-
    lation, as are all AIJ,adlth of the Prophet (~_, ~ ..jil J ...) because what-
    ever proceeds from God is truth and right. The non-recited revelation is
    also a part of Imam Bukharl's overall purpose, as his object is the affir-
    mation of the AIJ,adith. The word wa/Jl, again, is infinitive gender which
    gives rise to two possibilities. Either it is intended to be in the sen..se of
    a verbaJ noun, that is 'flJ,a which is borne out by the Qur'an: "i:,.._,1 l:--J ':JI
    y~ "'1J_," "Unless (it be) by revelation or from behind a veil" (42:51)
    or it has been employed as a passive participle, that is, mulJ,a (that which
    is explained by means of walJ,l or revelation.) This also occurs in the
    Qur'an: "& ...~ u"'"-' ':JI" "save an inspiration that is inspired." (53:4)
    Shah WalI Allah has explained the matter in the light of both these
    possibilities. Examining the first he has said that the words kayfa and
    bada'a-the latter is the governing noun of wa/Jl-are not the real intent
    of Imam Bukhari's heading, but, that noun which follows the genitive
    that is wa/:t.'f, meaning l/:t.a. What he wants to establish is that the
    walJ,l came to the Holy Prophet (~-' ~ ..jil J.-) from God. Neither the
    word kayfa (condition) nor bada'a are the object of the heading. Since in
    the /:t.adlth reported by ~ac;lrat 'Aiyshah. (~ ..:u1 .~J), the condition of th.e
    commencement of wa/:zl bas been mentioned, m the words "l>-'l L.. J_,1" 1t
    has been mentioned in the heading also for additional enlightenment.
    As the object of the heading is only to prove 11}.a (revelation) and
    not to etch out the characteristic of the commencement of walJ,'f, which-
    ever l}adlth mentions anything about wa/Jl would be relevant to it.
    As regards the second possibility, $hah Wall Allah has said that
    the word mulJ.a (that which has been transmitted as walJ,l or revelation)
    means a collection of wahls. How did this collection of revelation come
    into existence, where d.id it come from, and how did it reach us 1 To
    this, our reply would be: through 'u/ama (savants) of unimpeachable
    1Tbe Arabicised form of Heracleus, the father of Constan II.
    162 FAJ;>L AL-BAR! Volume I
    veracity, possessed of proverbial integrity, whom it reached from the
    Prophet's Companions possessing probity. The Companions received it
    straight from the Holy Prophet (r-1---' ~ .ui1 j....) who received it from the
    Angel Jibra'Il whose veracity is testified by his appellation ''u,,,_.~1 (;'/'
    " Trusty Spirit" and "~_,.) J_,../' "the honoured Messenger" who brought
    it from God the Almighty, the Ultimate Source of all knowledge.
    The A/Jadlth of this chapter bear out all this.
    Shah Wan: A11ah prefers the second sense. For he says in his
    "Manhiyyah" that to his mind "t!.-' ~<.>I ~-' •4- u:I ~-' f.>.i ....Y-'' "how did
    wa/Jl commence and from what pJace and what direction it came to us"?
    has precedence. Thus he has laid more emphasis on the word wa~l which
    is the genitive noun and not bada'a which is governing noun although he
    has paid some attention to it also as is apparent from the words first quoted.
    They point somewhat to generaJisation, although not in a wholesale
    manner.
    Mawlana Mahmud al-Hasan's View
    That is why Shaykh al-Hind Ma~mud al-l;lasan has retained all this
    commentary of Shah Wall Allah with some amendment and modifica-
    tion. As Shah WalI Allah has taken the word wa/Jl in the general sense,
    so does the Sbaykh aJ-Hind take the word bada'a; thus the words how
    did walJ.l commence, would mean "what is jts source (mabda')?" Obviously
    there are several factors involved in it aJJ constituting its origin, namely
    (i) mabda' fa'i/l (active originator), putting the question as to who set it
    into motion and who is its source?; (ii) mabda' maf'u/z (Passive Agent),
    that is, on whom did it first descend?; (iii) mabda' zamanf (When did
    it come?); (iv) mabda' makanl (From where did it commence?), and
    (v) mahda' ba-i'tibar asbab (What were the causes behind it?). Similarly
    anything else can also have numerous originating factors, as is evident
    from other sciences too. For instance, fifteen disciplines have been
    caJJed the sources of tafs'ir- tbe science of the interpretation of the
    Qur'an. In the same way, walJ.l, which is a momentous and positive
    thing can have numerous origins from different operative causes. One
    of these is the Real Doer (God) who is the mu/Jl (Revealer). He is the
    Sacred, Exalted and Omniscient Being about whom imagining even the
    slightest negligence means heresy. The second is the Angel Jibra'il who
    is the means of transmitting walJ.l to this world, the universe of cause
    and effect; to whom walJ.l and its impartation and iteration have been
    attributed again and again, and whose veracity and integrity have been
    pointed by God the Almighty in the following words :
    That this is in truth the word of an
    honoured messenger,. mighty, established
    in the presence of the Lord of the Throne,
    (one) to be obeyed, and trustworthy.
    (Qur' an, 81: 19-21)
    The purport of the whole passage is that the Angel Jibra'Il is the
    envoy deputed by God the Omnipotent and has an exalted status as God
    Himself has said :
    Allah chooseth from the angels mes- ~Jt. ~,,, , , ~,~.... ':..i...'::''~ ...,
    \;,/"".,"'-"'~..).. , v .... ~d.l)
    sengers, and (also) from mankind. Lo !
    ~-- ~ _,, .... ,~, ....... :,\~\ ~ 1~1\
    Allah is the Hearer, Seer. (Qur'an, 22:75) (~l·o-')~. ~ a.u l:),(.,t\!.i
    This means that God chooses the most trustworthy person to convey
    His message. The attribute of the Angel Jibra'il has been described as
    karlm (honoured), which means that he is an embodiment of excellence.
    Volume I COMMENTARY ON THE SA~l~ AL-BUKHARI 163
    He has been called "•_,i <.S.)" that is, a personality so powerful that if he
    brings a revelation it is impossible that anyone should intercept him.
    The nunnation (tanw1n) in quwwatin "•_,i" emphasizes his majesty so that
    even if all the evil powers in the cosmos joined together to seize or
    intercept the message, they would fail. The Holy Prophet (rt1--' ~ ~1 j..>)
    has described the power of the Angel by telling how he lifted the habi-
    tations of the people of the Prophet Lut (Lot) (i')L.J1 4~) along with
    them towards the sky on a single wing and dashed them to the ground.
    His power can be judged from the fact that when he was asked as to
    whether he had ever felt any discomfort, he replied that when the
    brothers of the Prophet Yusuf (Joseph) (i')L.JI ~) threw him into a
    well by snapping the cord, and he (Jibra'Il) was commanded by God to
    see th1t he should not let him fall into water, he swooped down from
    the Sidrat ul-Muntaha and caught him before he fell. The words
    ".:.;::>:-. V1.rJl <.S.) ~" mean that he enjoys a lofty position near God on
    High, that is be lives in an eminent place, not on earth, hence he faces
    no danger whatsoever of any change or affectability. Muta' in "tlk.."
    means his commands are obeyed and he is the chief of a big host.
    Then there is another complement-the venue of revelation-the
    personality of the Prophet (rt1-J ~ ~ 1 J...) who is the recepient of the
    wa/Jl. Hence Imam Bukhari (~ ~1 ~J) has to describe the qualities
    of the receiving complement also.
    Another origin relates to the place where the walJl descended, that
    is the cave named Hira. Still another pertains to the time when reve la-
    tion commenced-forty years after the Year of the Elephant. 1 One
    more origin is: who was the first recepient of wafji? Then what type of
    wa/:z1 first descended on the Holy Prophet (~_, ~ ~1 J...)? Again, the
    reason for which a person was made the recep ient of revelation, as such
    a person shouJd be characterised by the possession of extraordinary
    natural gifts, high morals, admirable attributes and praisewort hy living.
    It is evident that not everyone can be given the rank of prophethood.
    When AJJah appoints anyone as a prophet it is incumbent upon every-
    one to obey him, however wise or highly placed he might be. Never
    mind how rich a man might be or devoted to God, he is bound to obey
    him. Evidently, only that person is fit for being a prophet who is the
    primus of his age, such that no one fee ls any hesitation in following
    him. He is the most perfect man of his time such that a ll his statements,
    acts, speech and conduct are worthy of following. There are also other
    characteristics or attributes which make him unique, for insta nce, resi-
    gnation to the Will of God, independence from other human beings, and
    charge of his duties as prophet. In sum, all these constitute the essen-
    tials for the descent of reveldtion , as has been specifically mentioned in
    the J;adlth relating to Hiraqal,2 and then these attributes have been
    acknowledged through the lips of an enemy: "•'~')It~ ~~L. J~I" " The
    real excellence is that which is testified by enemies." Sbaykh al-Hind used
    to say: "You will apprecia~e all t~e. more what I pave said_ when you
    consider why Imam Bukhari (.Y"" 4111 ......J) began his book with the com-
    mencement of wa}:zl."
    •That is, 40 years after Abrahab, King of Yemen, who undertook an expedition
    against Makkah in the year of the birth of the Holy Propbet ($allalliiho 'alaihi wa sail am).
    2Jn which Heracleus remarked : "Jf I knew I could get to him, I would like to
    meet him, and if I were with him, I would wash his feet. His kingdom will certainly
    reach to what is under my feet." (Bukhari and Muslim)
    164 FAJ;)L AL-BARI Volume I
    Prophetbood is Bestowed, not Acquired.
    What we have described as the qualities of the recepient of reve-
    lation and the perfection of his attributes might make someone think
    that, on these counts, propbethood would be something that can be
    acqu ired. Hence here too the Mu'tazilites misunderstood that prophet-
    hood can be acquired just like wilayat (mystical communion). But the
    fact is that prophethood is God-given, not acquirable. I would explain
    it thus that prophethood is a rank and not a degree whereas wi/ayat is
    really an academic degree. No doubt noble attributes constitute an
    essential part of the requisites of revelation, but there are some condi-
    tions precedent for its descent. Prophethood is granted by God but it is
    based upon those attributes and qualities wh ich have been partly discus-
    sed above. Even if a man happens to live for thousands of years and
    devotes his whole life to worship, committing not even a minor sin, he
    cannot acquire prophethood by personal endeavour. Only he whom
    God grants it, gets it unasked. Thus one is a rank and the other a degree
    or qualification that prepares one to receive that rank. The government
    would gran t a rank only to one holding that degree. Anyone who passes
    an examination can acquire the degree, but he is not competent to
    acquire the rank ; only he can get it whom the government chooses.
    And when a token cometh unto them,
    they say: We will not believe till we are
    g iven that which Allah's messengers are
    given. Alllh knoweth best with whom to
    place His message. (Q ur' an, 6:125)

    But Allah (Himself) testifieth con· ~~..;t\~\Z,·'·\'T"'"" '"'':.""'!.\ ,.~''


    cerning that which He bath revealed unto , .,,. ..,:,.. Y .. "' IY "-'::-~41) \:}7
    thee, in bis knowledge hath He revealed it. ~,.,, •
    (Qur'an, 4: 166) ( ~ ".1 1,....J)
    ''Bi-' ilmihl" "~" has been explained by some as a special type of
    knowledge having been conserved in the Qur'an, and the sciences and
    verities which have been derived from the Qur'an or will continue to be
    drawn fro m it and have not been drawn from any other book. Others have
    explained it by saying that Allah has sent His last Book knowingly and
    deliberately. He knows well if someone has the capacity to bear His
    trust or not. This second interpretation accords with "d'-J ~~.... ~I ~I"
    " Allah knows how his apostleship emanated". It is a fact that, despite
    prophethood being endowed by God, its conferment depends upon
    some pre-requisites. It is apropos of this very capacity that God has said
    in res pect of the Prophet M usa (i-)\....)1 4-"):
    And when he reached his full strength
    and was ripe, We gave him wisdom a nd
    knowledge. (Qur'an, 28 :14)

    Similarly, about Prophet Yusuf (r)\...Jt ~) it has been said:


    And, when be reached his prime We ~...... \~L"~~'::'\1'0:::':.\t\~\~-;',..
    gave him wisdom and knowledge. {~l...v,t)~..) ~ &Su..;;. r-:~..)
    (Qur'an, 12:22)
    These two ayat prove both the facts of prophethood being con-
    ferred by God and the presence of its pre-requisites and complements.
    The End of Prophethood.
    If the government abolishes any department, then no one would
    aspire to any office in it. God ended prophethood with the Holy
    Volume 1 COMMENTARY 0 THE ~Al:llf:i AL-BUKHARl 165
    Prophet (r1--' ~ ..ui1 j...>) who said, "[f there had been any prophet after
    me, it wouJd have been 'Umar." There must have been some special
    quality in 'Umar because of which the Prophet (r1--' ~ ..ui1 j.P) said this.
    Rational for Beginning with Revelation.
    There are various ways and means of acquiring knowledge and
    establishing verity. The Greek philosophers considered rational supposi-
    tions as sure avenues of knowledge and verity, while the prime mujtahids
    re:;orted to the exercise of judicious deliberation, and the gnostics and,
    $fifls to intuitive perception and clairvoyance. One means of episte-
    mology are the five physical senses which are common to all. But none
    of these is free or immune from error. All are liable to err; in fact this
    bas been actually observed. This is the reason why all those employing
    these means are at variance with one another. For instance, take the
    philosophers; how they contradict and falsify one another. There is
    perhaps n ot a single point on which all of them agree; so much so that
    th ey differ even about observable phenomena. Some say that substance
    is composed of forms; others hold that it consists of indivisible particles
    and stm others like Democretes that it is compounded of infinitesinal
    particles. Similarly, if we turn to the prime jurists, their differences are all
    too obvious, but even among the $tifls there are some who contradict
    one another; there is clash and confrontation between their intuitive per·
    ceptions and mystic visions. Sometimes their monitions are Satanic and
    sometimes Divine. In the first place it is often hard to differentiate between
    them. Sometimes the monitions of a mystic are mixed up with his
    whims and fancies. At others the intimations are misunderstood because
    they are n ot pre-conditioned by infallibility like the revelations of a
    prophet. The great Shaykh Mul).i al-Din lbn al-'ArabI contradicts many
    theses advanced by Imam Ghazali and, apropos of the doctrine of
    wa}J.dat al-wujud (Unity of Being), generally known as Pantheism, says :
    "•.)t.:;IJ-'.) ...,...,_,.,.. jt _, o~; Ll::i:,,:.." "He committed an error and went astray."
    Even the Companions of the Holy Prophet (r1--' ~ ..uit j ...) have
    differed in matters of novation so much so that the opinion of one clash-
    ed with that of the other's Jeading to civil war. And wherever there is
    mutual contradiction and falsification, one side is bound to be wrong;
    otherwise it would lead to a piling up of contradictory matters.
    In a like manner our senses also err. For instance a squint-eyed
    person sees double images while some find a sweet thing bitter. This
    shows that our senses can commit an error because of some discrepancy.
    Jn fact there are some situations where everyone of us registers a wrong
    sensation. For instance, when we see the flakes of clouds at a fast speed
    during a moon-lit night, we feel the moon hurrying forward. The stars
    appear to us infinitesirnaJJy small because of the stupendous distance,
    although as a matter of fact, our planet has no size to boast of beside
    theirs. Similarly, today all scientists agree that the earth is bouncing
    away at the rate of thousands of miles per minute, which gives rise
    to the phenomena of night and day, rising and setting of the sua. How-
    ever sharp-sighted a person might be his eyes will tell him that the earth
    is stationary. No one since the dawn of the world, has actually seen the
    earth move. Hence the scientists say that our sense of sight is at fault
    and its observations are rectified by the intellect. In the same way, the
    sensibility of one man may be at variance with that of another at one
    and the same time and m the same circumstances, as we see day and
    night. One person, being more sensitive, can smell even a slightly foul
    smell while another sitting at the same table, cannot feel it.
    166 FA:PL AL-BARI Volume I
    It is, therefore, evident that all the methods and modes of acquir-
    ing knowledge and ratiocination adopted by all the schools are liable to
    errors. None is immune from it. Where the senses err, the intellect can
    point out the error. But we find that even the intellect can commit a
    mistake, as is shown by the differences of opinion among philosophers.
    So someone impervious to error should guide the inteJlect also, other-
    wise there would be a never-ending chain of errors. This can be reve-
    lation only, which is not liable to error because its fountainhead God
    Almighty is infallible. Then the bringer of the message is an angel. The
    unquestioning obedience by angels to God's commands has been descri-
    bed as follows :
    (They) resist not Allah in that which t,... "'''''- ,...,, '"' "''l\::.."'.l.~"' '.P '"'-§
    He commandeth them, but do that which \.it~~.)~...)"' c:U) c:>~.
    - ..!A"' - ..... ~, ..... '
    they are commanded. (Qur'an, 66:6) (~1,!j't) ~-'f_Y..
    Further, the descent of revelation is accompanied by most meti-
    culously devised measures to ensure its safety. The moment the Angel
    Jibra'il starts on his journey earthward with the revelation, he is
    accompanied by thousands of angels. There are certain A/:zadlth which
    state that no less than seventy thousand angels accompanied him in the
    tran smission of some ayat. Even if he had been alone, there would
    have been no danger whatsoever. But being not alone, there is no ques-
    tion of anv interference from anywhere because so many angels are de-
    puted witn him; so that evil powers like Satan etc. should not interpo-
    late anything in the revelatory matter to which the follow ing surah has
    alluded:
    And then He maketh a guard to go r',.., ~\' ,,,,, ,,, , ,, ,,, '"r' ~ tf.""c'\~
    before him and a guard behind him. (~tel.) \)..l'p)*~-'-'='·~~<.:t-~....;:;~
    (Qur'an, 72:27)
    This is why it has been said:
    With truth have We sent it down,
    and with truth hath it descended,
    (Qur'an, 17:105)
    Difference in Sharl'ahs does not mean difference in Revelation.
    A misgiving might arise that revelation also is not free from con-
    flict as is evident from difference in the sharl'ahs of various prophets. It
    was argued in cases of difference of opinion in other matters that
    one of them must be wrong. The same, it would be urged, holds good
    in the case of sharl'ahs also.
    The reply to this is that this difference is not of that type, because
    sharl'ahs of all the prophets, right from the beginning upto the Holy
    Prophet (ri-J 4s. -Uil j..>), are agreed about fundamentals and there are
    differences only in subsidiary matters. These differences are just like
    different medicines prescribed by a ph)'sician from time to time for a
    patient according to the different states of his health. It cannot be said
    that the first prescription was wrong. Everyone would say it suited the
    patient at that time while the present one sui ts him now.
    . Similarly, i~ is th.e co~viction of every prophet, and he inculcates
    his people to beheve hkew1se, that all sharl'ahs are true and in conson-
    ance with what was suitable in their own time. This point has been
    mentioned thus in the Qur'an:
    And who believe in that which is
    revealed unto thee (Mut:iammad) and that
    which was revealed before thee.
    (Qur' an, 2:4)
    Volume I . COMMENTARY ON THE SAl;Ill;I AL-BUKHARI 167
    Similarly, belief in the prophethood of all has been enjoined:
    We make no distinction between any
    of His messengers. (Qur•an, 2:285) I~,..~-) I'~-'"' ,....~,..,,..,_ ~J! ?
    \~ 0 . ~..) '• .... ..l...?"" \'·~·1 .. '"_m°'I\
    ', \;.//~ """~""'~ ;,I

    There are such numerous ayat which inculcate this. It is impossible


    for a prophet to contradict or falsify the message of another, as is the
    case with different sects; in fact the;>: ueverbelieorcontradictoneanother.
    Thus "J~~I ~JJ I_, cJ..,AJI ~,, the difference has become manifest and the
    complexity bas been removed.
    Thus we reach the conclusion that only wa/:zl can be regarded as
    infallible and all other sources of knowledge and verity are not free
    from the possibility of error. Therefore no other thing except wa/:zl or
    anything deriving its authority from it can have an authoritative stance.
    That is why it is said that surmise is not confirmatory of behests b1.1t
    only a manifestation thereof. However great an imam might be, if he
    says anything according to his own opinion and novation, without seek-
    ing authority from revelation, it would not have any validity in matters
    of faith. But it must be borne in mind that the novation of a prophet
    has a binding force because it is an established fact that a prophet is
    never left to continue with an error but the lapse is rectified by revela-
    tion. But novation must be distinguished from mere opinion or saying
    something by way of advice. This point was understood by Barirah in
    her wish to separate from Mughith: S~e _told the Holy Prophet
    (cJ--' ~ ~I j...>): "0 Prophet of God, 1f this is your command, then I
    accept it with my heart and soul. But if it merely happens to be your
    personal opinion or advice, then I do not like Mughith." That is what
    happened in the case of the incident of Tabir Nakhlah also. So what-
    ever Bukhari would say from the Book of Faith to the end of the book
    shall comprise A/:tadlth derived from this very waf:zl, the same that brought
    light of guidance into a world plunged in darkness, and transformed it
    in such a manner as to give it a new complexion altogether. The
    revelation which bas performed such a momentous work, its causal fac-
    tors and antecedents, the exalted status of the recepient of revelation,
    his noble attributes because of which he was crowned with the diadem
    of waf:zr, truthfulness, infallibility, the nature of his relationship with
    God and humanity, the nature of his psychic condition during the descent
    of revelation-all those have been mentioned by I rnam Bukhari and his
    object in doing so is to make the authoritativeness of the wa/:zl absolute
    so that not the least scope should be left in its veridicality.
    The Meaning of Kayfa.
    Kayfa is in the nature of a query. Sometimes its object is to trace
    the history of something. Arabic usage shows that it is not a lways meant
    as a query but sometime also as an expression for denoting exaltation
    and greatness. This word has been frequently used in the Qur'an in this
    sense :
    Hast thou not seen how thy Loni
    dealt with the owners of the Elephant ?
    (Qur•an. 105:1)
    Then see the nature of the consequ- (~r.:,,jj)~~\'~~~~~' ~ \;
    ence for the rejecters. (Qur'an, 43:25) .. .. ;.- . .. ~ ~

    How Allah hath created seven heav- ~ .... »\t. t"'L •• " "'"'' ..... _,:, \-:'.... ~ ,, , ~
    ens in harmony. (Qur'an, 71: 15) < ~'vi) ~ ~-:Ir~ ~ ~c;.J
    Thus occasions abound where a query is not meant but only signi-
    fies exaltation. Similarly, the quest ion very often apparently says some-
    168 F Al;>L AL·BARI Volume J
    thing or the other but, what is intended is not merely that indicated by
    the words but something over and above that also which only the hearer
    can understand, as is the case in the question by God to Prophet Musa
    (r:>\..J' 4s-) "~-"""' ~ .s::i.; L. _,'' "And what is that in thy right hand, 0
    Moses r' (Qur'an, 20: 17)
    The nature of the question needed only a brief reply: "<.Sw if"
    "This is my staff." The elaboration given by Prophet Moses (Musa)
    (r:>\..JI 4s-) bas been interpreted by many rhetoricians as stretching the
    discourse for the sake of the relish it provided him. But, in truth, this
    is not the matter. As the late Shaykh al-Hind, Mawlana Mal,lmud al-
    ~asan (4s- ~ I .._J), has said, although the ques!ion was only what bas
    been reproduced, the real purport of the question was: "0 Musa, see
    carefully what you hold, so that, if something supernatural befalls it,
    you might not fall into a dilemma as to whether it was the same staff or
    you had brought something else by mistake." Prophet Moses (Musa)
    {r:>\..JI .i.J..i:.) understood the tenor of the question and replied accordingly,
    "0 God, it is that very staff which I use every day for clipping leaves
    and for other purposes. I have not the least doubt in my mind that this
    is that very staff." This reply is in complete consonance with the pur-
    pose of the question, since the prophet had full conviction and certainty
    that it was a staff. To take another instance, supposing someone asks
    how the Dar al-'UJUm at Deoband, which is renowned the world over,
    began? Would it suffice if one said only this much in reply that its
    bricks were Jaid on the ground for its construction? Not at aJJ; for who
    does not know that the object of the inquirer was not to ask about the
    mere raising of the edifice with bricks but to know how such a magni-
    ficent thing reached this stage. Evidently, an adequate reply to thJs
    would require a brief history of the institution. The best example of
    this occurs in the Prolegomena by Qastalani in which he has related the
    life events of Imam Bukhari because the latter's pupil, AbU Ja'far
    Warraq, asked him a question exactly in this manner: "~.. 1 • ~ 01>' .....y-,,
    "How did your affair commence?"
    Here, evidently only this much reply would have sufficed that he,
    at first, went to a school to learn. But the Imam did not limit himself
    to this reply. Instead, he replied by narrating briefly all the salient
    events of his 1ife from the time he began his education upto that mo-
    ment and the way he had acquired all his learning. Prolegf)mena by
    Qastalani contains a detailed account of all this. The question arises,
    why did the Imam go to such a length? This is because he knew that in
    asking such questions the inquirer does not expect a perfunctory state-
    ment about his early career; the real object is: "How did you reach
    this high position and scale the heights of excellence?" In order to
    bring home the matter to the inquirer, the Imam bad to give him a brief
    account of his life. So, just as such a question has two aspects-the
    question itself and the object of that question- similarly BukharI's
    modus operandi consists of two complementary elements: the Heading
    and the purport of the Heading, or, as we have said earlier, one is the
    proposition itself and the other its relevant_ demonstrative exposition.
    This part of the badllh reported by ~a9rat 'Aiysbah (~ ~I ~;): "How
    did wabl commence to descend upon the HoJy Prophet (r-1-.J 4s- ~I j.o)
    has no apposition with the Heading from the point of view of its pur-
    pose; but those parts of this }Jadlth have much mare relation with the
    Heading which pertain to the attributes, high moral, and excellences of
    the Prophet (r-1-.J 4s- ~' J,o). Thus the relevancy of the badith relating
    Volume J COMMENTARY ON THE ~A:E~ll:i AL-BUKHARI 169
    to Heracleus, which apparently seemed haphazard, a lso becomes clear,
    because it mentions the excellences of the recepient of the wabl through
    the mouth of an enemy, proving thereby the truthfulness of bo th the
    revelation and its recepient.
    Similarity of Headings.
    Jn the chapter on the Faqa'il a/-Qur'an (Virtues of the Qur'an)
    Imam Bukhari has set this heading: "Jj L.. J_,1 _, u""'Y I J_,j ~ ..,_.4" "How
    revelation came and how it first descended." That heading appears to
    resemble this one, since the word kayfa (how) is common to both.
    Whereas in the chapter on walfi, we have bada'a al-walfi "u..._,JI ~~" . there
    we have nuzul al-wabl "u,.._,.JI J_,_;;" both of which are practicaJly the same.
    Moreover, in the other book, the word awwal follows wabl, which re-
    sembles bada'a. That is why some have considered it a repetition of the
    ea rlier beading, but, in fact, this is not so because, in the first p1ace, the
    words are different. Even if this were not so, and the words were analo-
    gous, there would still not have been any repetition, since the object of
    the beading is the indication of its causes, stimuli, means, origins and
    conditions, both as regards time and space, in order to establish the
    exalted status, infallibility, and absolute truth of revelation, as discussed
    before. In the Faqa'il al-Qur'an the object was to show as to what used
    to be the psychic state of the recepient of revelation when it descended,
    and which ayah was the first to descend. But here the time and place and
    all the excellences of the recepient are spotligh ted. BukharI is talking of
    revelation generally, whether it is recited or non-recited, that is whether
    it is the Qur'an or the ij.adith, as Shah Wall Allah has pointedly mention-
    ed. In the Fa4a'il al-Qur'an, revelation only signifies the Qur'an because
    this alone is the subject under consideration. It is the practice of BukharI
    that he sometimes sets two headings with practically the same wordings
    but there is no duplication with regard to the object of the heading. It
    carries different meanings at both the places. In the Section entitled
    Bab a/-'Ilm of $alJ,ll}. Bukhari, he has formed a chapter with the title Bab
    Facf,l al-'Ilm, and has established another chapter also with the same
    words two pages ahead. The second chapter is also entitled Bab Facf.l al-
    'Ilm, but there is a difference also in purport here. In the former the
    object is to etch out the superiority of knowledge and in the latter the
    same word, facf,/, has been employed not in the sense of superiority but
    surplus or residue- that is, what is left over should be given to others.
    This is why Bukhari. has reproduced that l}.adlth in it accord ing to which
    the Holy Prophet (r-1-_, ~ a:iil J,.>) narrated an event he saw in a dream,
    that is, he got a cup of milk from which he drank to his fill, giving what
    remained to J:Iac;lrat 'Umar (.i..:... a:iil u-"J). The Holy Prophet (r-1--' ~ a:iil J,..)
    hi mself interpreted it subsequently saying that the milk imported know-
    ledge. So it comes to light that both the headings are altogether different1.
    Imam Bukhari's Remarkable Ingenuity in Selecting the Ayat
    Keeping this very object in view, Bukhari has selected an ayah as
    the heading which fully expounds the nature of wabl :
    Lo ! We inspire thee as ~~-~~\1f:Yd.l..~~i\~~1.$..>~~!..
    We inspired Noah and the prophets after him. (Qur'an, 4:163)
    Jfor a detailed discourse on 'he words : '\J'!' _, y. a:iil J_,; _," see the Urdu edition
    of Faql al-Bari, Vol. I , p. 127.
    170 FAJ?L AL-BARI Volume I
    This ayah is very laconic. If we read it a ttentively further upto
    "L.=i':........ lkl;...," we cannot help being impressed by the penetrating in-
    sight, profound knowledge, remarkable un? erstandi? g_and thorou gh re-
    search of Bukhari. In fact, the very sele,.:::t10n of this ayah f o r trea tment
    of wal:zl and its related matters furnishes the greates t testimony o r t he
    magnitude of his scholarship. Let us have a curf.o ry look at this ayah
    along with other ayat.
    Lo! We inspire thee as We inspired
    Noah and the prophets after him.
    1..:!!'.£r. ,,_..(, ,;~~ · ,;
    (Qur'an, 4: 163) ( ......,;;.,-1,i..:.i1)lS'~ ;,_,. •
    .. ' -, . '-.:),, ', \.,,,,..
    Its purport is that wal'}'t is the command of God and His message which
    He sends to ~is Prophets .. Fetch_ing. analogy with Nul). (r'.>LJ1 ~)
    and the succeeding prophets, Jt was indicated that the wal:zi sent t o the
    Holy Prophet (rl-.J ~ ..:iii J,o) is as t rue as the one sent to the preceding
    prophets and must be acknowledged as equally true. After mentioning
    briefly NUI:i ( r )WI ...~) and other prophets who came after him,
    the more spirited, renowned and glorious of them have been particu-
    larly mentioned. It has also been clearly indicated that the Din of all
    the prophets was in principle the same: the Unity of God, Apostleship,
    Dispensation of Rewards, and Punishments are basic to all of them. Tf
    there were differences in formal matters, they were not real. Hence none
    of the previous ummahs should disagree with them. Similarly, revelation
    comes to a prophet in different ways. Sometimes an angel brings it forth,
    at others it appears in the form of a written book, and on certain occa-
    sions God Himself addresses His apostle directly. Whatever the mode
    of transmission, since the behest is that of God and none e]se, it is
    equally obligatory upon all human beings to obey it. Whatever the way
    in which revelation reaches them, there should be no difference in accord-
    ing obedience to it. It is sheer folly to say that we shall consider a
    prophet trne only if he brings a revelation in such and such a manner.
    No One can Describe the Complete Nature of Wa}Jl
    T he true nature and essence of wa}Jl is known only to its recepient.
    It is beyond the power of anyone but the prophets to unfold its reality
    and nature fully. Its elucidation by saints and mystics is like the descrip-
    tion of a magnificent palace of a king by one of his servants. He
    can only describe it to the e~tent ~e has bad th_e opportuni~y to se~ it
    during the performance of his routme work. It 1s beyond his capac1ty
    to delineate its full condition and magnificence. Its complete description
    can be given only by the king himself or someone living in it. Neverthe-
    less, we would venture to. describe below the nature of wa}Ji according
    to our limited understandmg1 •
    The Meaning of Wa/:zl.
    The well-known meaning of wa}Jl in Arabic is '\..swl ~)\.-.'ii" al-i'lam
    al-khafl, that is, covert intimation. But Ibn al-Qayyim has put a rider
    on it, calling it "~r·!' ui~JI r)\$.'il" ql-i_'lam al-khafi al-sari'. (that i~ in-
    stantaneous covert mtunat1on. Ragh1b m the Mu/radar des1gnates 1t as
    "y,;. i} •~;_J I •JL::.'i l u .....,JI" al-wa/:zl al-isharah al-sarl'ah fl khafiyah , that is a
    flashing covert monition. This shows that ll'a/:zl should, lexicographically
    speaking, possess three characteristics: firstly condensed communication
    of a vast matter in a flash. This has been lik1med t o an allusi on by Imam
    •For discussion on the sublime and immac ulate na ture of wa~I and its obligatory
    nature for all men, see the original work in Urdu, Vol. I, p. 128.
    Volum!.' J COM MENTARY ON THE !?Al:HI;l AL-BUKHARI 171

    Ra gh ib. Bot h ten d to condense a vast matter in a very short compass.


    Some times we come across allusions which denote some book, or author.
    Sometimes o nly a slight movem ent of the lips would denote a particular
    intent, as when a nobleman, wh o wishes to help a poor person, would
    just hum and not say: " Give him something", so that an intelligent per-
    son immediately catches the hint. Sometimes even a sign with the fingers
    suffices. Thus wa/:ll is a s1ight hint that evokes a multitude of details.
    The mind s of th e prophets are so sensitive that they forthwith catch the
    inmost implicatio n. It is related of the king Sher Shah SurI, that he drew
    a line on th e ground. The people around him thought that he was indulg-
    ing in some childish prank. But his vizier caught the hint and said : "Yes,
    your majesty! this wou ld be done ' ', and had a broad highway constructed.
    The prophets, likewise, decipher the nature of the message immediately.
    The second characteristic of wa/:ll is its celerity, that is, its descent
    sh ould be extraordinarily swift. Shaykh Mul:lT al-Din ibn Al-' Arah1 says
    that prophets understand wa/:ll the moment it is received , and communi-
    cation and comprehension take place simultaneously. The semantics of
    Arabic are such that there is no equivalent for wa!:zr in a ny other lang·
    uage. Th e third feature of 1rn/:zl is a subtl e arcana or mysterious innuen-
    d o which no o ne else except a prophet can catch. Raghib has the capa-
    city t o reach the core of the matter. What superb points bas he unfold-
    ed here in elucidating wa/:ll. The word, wa/:zl, in its literal sense bas a
    very wide significa tion, so much so that sometimes it is spoken of in re-
    lation to Satan even :

    Lo! the dev ils do inspir~ their minions '.PJ ~J'f1\\


    r . . t~~ ~'Jl -~~:1~8J\
    u ...(:)!P"':r.: ~ .\"'
    .. ,. .. <.;>. ,. .)
    to dispute with you . (Qur'a n, 6: 122) ~,.., . ·."Jlt:...:'
    (...;;,.-;l<(~IJl)~j~~
    {"'91

    Again, there arc several kinds of wa/:zf which come from G od in


    respect o f lexicographical co nn o tation. One of these pertains to the non-
    exaJted be in gs who are not subject to any obligation as God has Himself
    said:
    And thy Lord inf- pired the bee . ,., , • ·""'\ "' 1 ~I\ "\~ I~ "' 1 ,,,,.,

    saying : Choose thou habitations in the ~IJ~ ~\~ IJ~J r.3'.::>\)


    hills a nd in the trees and in that whic h ~.;. (.'h '"'\' ......~\:,'...t>~'G'nJ\.P.-jl
    they thatch. i--:::O"i )(.:).Y"~.~~· 1.::.1,...J X:."' ,.,
    (Q ur' ltn, 16:68)
    Th e seco nd kind is associated with the exalted but non-prophetic
    beings :
    When We inspired in thy m o ther that
    which is inspired . (Qur'an, 20:38)
    And when I inspired the disciples,
    (sayi ng): Believe in Me. (Qur'an, 5: 111 )
    The thjrd k ind of wa/:zl is associated specifically with the prophets,
    the three forms of which have been described in the fo llowing ayah:
    It was not (vouchsafed) to any
    mortal tha t Allah should speak to him
    \ef'-' ..,.. .;'\ 9 .:. vi ,..."t L~
    ~\ ~
    1..#"'0 ).) ,.a).)\~.\:>~ ·,.
    G>'G\;:
    unless (it be) by revelation or from behind .; 7.'.P;. ~\".9"""'\ J''~"'\ V-:f--:::~"'°,,\
    a veil, or (that) He sendeth a messenge r to .........,),.:y:?)yJ ~.../..-' Y~~ .J.)CJ,;~
    reveal what He will by His leave. .,, ,., ,. ~~_....~..- • 't
    (Qur'an, 42:51) <~''"),;-) ~~~~;,)>~
    No human being with bis elemental make-up and present mental
    capacities is end owed w ith the capacity that G od should speak to him
    172 FAI;>L AL-BARI Volume I

    face to face and he should be able to stand it. Hence there are only three
    ways in which God can address any person :
    (i) God should speak to him directly, hidden behind a curtain,
    that is the prophet is affected by hearing G od's voice but is
    not graced with His epiphany. This is what happened to
    Prophet Musa (i')\...JI "-~) at Mt. Sinai and the Holy Prophet
    (r1---' ~ ..ril j..o) on the Laylatul lsra' (the Night of Journey);
    (ii) Discourse through the agency of an angel who does not appear
    in concrete form before the prophet's eye but straightaway
    descends upon his mind without the sensuous organs coming
    into the picture;
    (iii) The angel appears before the prophet in an ocular manner and
    conveys the message of God just as one person speaks to another.
    (This wq~1ld be discussed in detail in th e }J.adith narrated by
    J:Iac;lrat 'Aiyshah (~"" .ui1 1..S,;,;).
    The nature of wa}J.i to all other beings is of different types; that to
    a honeybee and ordinary human beings differs from that to a non-prophet
    and that to a prophet is of an altogether different type.
    Ibo al-Qayyim on Wa}J.i.
    Ibn al-Qayyim bas claimed that , when God Himself converses
    with a prophet, whether it be in his 11Jind so that he hears it with the
    ear of his heart, in accordance with "~-' '11" "except as infused", or it
    is directly from behind a curtain, so that the prophet hears it physically,
    corresponding to "";-'!~... ·1;_, .;;.. __,1", both these kinds of divine address are
    exclusive to prophets. However great a non-prophet, he just cannot
    aspire to attain this status.
    Ibn al-Qayyim further says in his discourse on wa/:zl that some
    divines are reported to have claimed hearing non-human supranatural
    voices. We do not belie them; they must certainly have heard them, but
    it must have been in one of the three forms, a fourth one being out of
    the question. The first is that the angels speak on their own behalf (not
    on God's) and one bears what they say. The second is that the discourse
    is by jinns, whether virtuous or otherwise. The third possibility- the
    most frequent-which often proves deceptive to the recepient- is that
    when their fine perceptive faculty becomes thoroughly purified and purged
    of all gross associations, their intellectual faculty does not remain in-
    operative, but having withdrawn from external proclivities, continues
    operating inwardly. Thus when the mind throws off certain things heard
    or seen, the intellectual faculty grasps some of them , which makes the
    subject harbour the thought that he is hearing or seeing something ; he
    actually neither hears nor sees anything from outside. The source of all
    this lies within himself.
    This is just like those dreams which are called i)\... I -.:::..1;.,.;,1 a<f.ghath-u-
    a}J.lam (scattered ideas). When the contemplative faculty is detached from
    external associations, it keeps ruminating inwardly, and whatever
    was already preserved in the memory, is toyed with by imagination tack-
    ing on one t hing to another and effecting a permutation of images
    ushered before the mind's eye. Alternatively, rank humours also hatch
    different kinds of dreams. A phlegmatic person would , for example,
    have dream s of river and water. There is no intrusion in such dreams
    by any foreign or external element. The source of all lies inside the
    Volume I COMMENT ARY ON THE ~Al-Hl:l AL-BUKHAR 1 173
    mind. Only when sleep overtakes us, the cogn itive facu lty is unchained
    and gets the opportun ity for internal juggling, so th1t the train of the
    unconscious carries thuughts and ideas to the pitch we have discussed
    just now. T his state does not arise when someone is awake, except in
    those wh ose psyche is freed from the environme ntal bonds even in the
    waking state. rn th ei r case the same condition as that of sleep crops up
    even when they are awake. In any case, it is only the prophets who can
    hea r God .
    Ilham (Inspiration)
    Of the kinds of wa~l common to both p rophets and non-prophets,
    one is ilham . That is why the Holy Prophet (r-L..-' ~ ~ I J,o) used to pray
    "~~J u.:.....sll ri1l1" "May God inspire me towards righteousness!" Non-
    prop heti c bein gs also receive ilham ; "l'1>'_,#:; _, tit.J.Y.<; Lr.-..s-Jl.i" " And inspired
    it (w ith consc ience o f) what is wrong for it and (what is) r ight for it."
    (Qur'an , 91:8)
    T he on ly distinction between the tw o is that the inspiration of a
    prophet is unta inted a nd immaculate whereas that of a mystic is not
    uncon taminated because it is likely t o be Satanic. There is difference of
    op inion as to whether an angel figures in the ilham of the mystics or no t.
    Ghazall says t hat an angel does no t figure while Shaykh Ibn al-' ArabI
    has confuted this opinion of his in the Fura~at, attributing it to a lack of
    experience on his part, because he could not reach that high pitch where
    such an experience could be felt; he himself had reached this stage and
    knew from experience that an angel is involved. Experience, however,
    shows, according to him , that, when the angel brings an ilham, he is in-
    visibl e. The mystic thinks that the angel is speaking to him (l/qa) but he
    is invisible, all the same.
    lbn al-' ArabI maintains that he and many others had the experience
    of an angel bringing ilham but that was not RulJ. al-qudus (Angel Jibra'il)
    but some other angel or angels. -Vis itation by Jibra'il is reserved for the
    prophets only. Similarly, a mystic cannot see an angel; this is also the
    privilege of the prophets. For this reason, the inspirational experience
    of a mystic is not absolute or error-proof inasmuch as he cannot see the
    angel nor can he ascertain as to who is addressing him, whether Satan
    or a Jinn. Since the i/ham of a prophet is free from this possibility it is
    absolutely certain. The prophets immediately identify the angel through
    their innate sense and cognitive facuity. It is possible, moreover, for a
    mystic to see an angel , as in the case of ' lmran bin ~u~ayn, but it is im-
    possible in the case of mystics for the visibility and voice of an angel to
    coalesce. In any case Divine speech does not figure in the ilham of
    the mystics, as Ibn Qayyim maintains, nor is the angel involved as Imam
    Ghazall holds. Even if the angel figures, he cannot be both seen and
    heard, as Shaykh Mu~i a l-Din Ibn a l-' Arabi maintains. But all this does
    come about in a prophet's i/ham.
    The $iddiqs and Mu~addaths .
    There are two major and perfect kinds of the recepients of i/ham of
    the former kind, the $iddiqsa nd the mu~addaths. The AIJ.adtth mention both.
    One IJ.adith says: "The earlier ummahs had mubaddaths, and, if there is a
    mu~addath now, it is ' Urnaribn al-KhaHab." Mu'/:iaddath means " One who
    is conversed with." The $iddiq is higher than the mu~addath as his ways
    and attributes r eflect those of the Prophet1. This type is exemplified by
    ~ac;lrat AbU Bakr(#..:$. ..:iii 1.S,;J) .
    lThis point has been discus~ed in detail in the Urdu version (pp. 131-33) where
    the view of Mujaddid AJf-i-Thani is also given.
    174 FAJ;>L AL-BARI Volume l

    It has been stated in the iiyah already quoted "Lo! We inspire thee
    as We inspired Noah and the prophets after him" (Qur'an, 4:163) that
    for the guidance of mankind the Almighty God sent wa ~lto the Holy Pro-
    phet (~-'~.Ji! J,..) as He sent it to Prophet Nuh ( 1)\.....11 "-J-") and the
    succe~ding prophets. If the descent of wa~z spans the period from Pro-
    phet Adam ( 1)\.....11 "'J.-") to P rophet Nuh (l"')\....11 °':U:.), then why has th e wa~z
    been particularised with respect to the Holy Prophet (cJ..._, "-:le. ..:ri1 J"") and
    likened to that which descended upon Prophet Nu.I) ( 1)LJ 1 o1.::Lc.) and the
    succeeding prophets? Let us digress a little before attempting to und er-
    stand th is specific po int.
    Reason for Fetching S imilitude Between the Holy
    Prophet (~_, •:I.&. .Ji! J"") and PrecE'ding Prophets
    A man's life comprises two stages, the first reaching up to puberty
    and the seco nd beyond that. Du ring the formative period the in fant is
    made to accustom himself to simple things by his paren ts and guardians,
    and most of the trainin g relates to sustaining his body so that he
    should be able to c;tand the burden of responsibility. Although the child
    is taught at home the Qur'an, principles of I slam ic theology and prayer,
    besides other I slam ic injunctions, yet they do not constitute the real
    object; these are simply a means of disciplining h im. That is why a child
    is not punished for dereliction. What is more important is that he is im-
    parted education in elementary matters necessary for social life. But when
    he gains in und erstanding, he is sent to an educational institution and his
    upbringing takes place on different Jines; if needs be, he is reprimanded
    and subjected even to corporeal punishment if he is indifferent to his
    schooling. Sometimes a long period is rcqu ire cl to subject him to discip-
    line and bring him Tound to the right course.
    l\lfan a Microcosm.
    When man, who is a microcosm, has his course of life in such
    wise, then the world which is th e macrocosm and a Major Person, has a
    similar course too, and the attitude of its Gu~rdian , the Divine Being,
    is mutatus mutandis th e same. From Prophet Adam (1)\.....JI ~) to Prophet
    Nu~1 (i)UI ~)was th e period of its nonage and school ing. Hence mos t
    of the attention was paid to vocational matters for purposes of earning
    livelihood; man was n ot imposed any dictates of the Shar'l'ah. Only
    some essential perfunctory orders were casually issued, the wa~i being
    mostly concerned with incipient matters. More atten ti on was bes tow-
    ed upon the mo de of cultivati o n, house-build ing, ne(:essities of li fe,
    etc. Th en when the period of upbringing was over and humanity gradu-
    alJy reached the stage of maturity, becoming well acquainted with the
    nature of human affairs and requirem en ts, and learn ing all it could,
    Prophet NnJ:l (1)\...JI ~J..r.) was sent with a long, lo ng life for r eforming
    the world in which obligation Jay the main thing to be considered.
    §_;') it has been reported fr om Ibn 'Abbas that ten centuries after Prophet
    A dam ( 1)LJ1 '-J..r.), Prophet N u}_l (1)\....Jl .Y..r.) was deputed who strove hard
    to remove polytheism, heterodoxy and barbarianism, bearing untold
    hardships and excrnciating sufferings for a long time, till at last he
    prayed: ".).,.,.:;;1; '-:-'.Ji.M u;I'' "I am vanquished, so give help." (Qur'an,
    54: l 0). The m ind of men bad become so perverted that all efforts to
    reform them proved abortive and the en deavours of Nu}_l (r)\...Jl o1.::l.l'),
    spreading over a long span of some nine hundred a nd fifty odd years, could
    not put a stop to their pernicious activities, so that man's guilt was proved
    to the hilt, justifying divine chastisement. Prophet Nu.I). (r)LJI ~)
    Volume I COMMMENTARY ON THE ~ AI.lfl.f AL-BUKHARI 175
    was accordingly informed through wa/:il that all tb o.;e who were to
    embrace raith had done so and none else would do so thereafter.
    No one of thy folk will believe save ~,., ,,,..,. , , .... ,,,,. ~\ -:_\ ,,,, , ,, ,~ ,,,
    him who ha th believed al ready. ( ~1,,¥.) (.:1"\ ~c::f),.q,'jl:J';r.::I/;:.\:}
    (Qur'a n, 11:36)
    Then NuJ:i ( i)\_Jl ~) in utter desperation prayed to God the Al-
    mighty whose wrath descended with fu ll intensity. This was the first
    occasion on which a Sharl'ah sent through wa/:il was set at naught, as a
    resul t of wh ich a terrible flo od raged and drowned Niil).'s people who bad
    not paid any heed to what their prophet had said and turned a deaf ear
    to the Word of Truth even after hearing it. Nu l;l's imprecation has
    been reported thus in the Qu r'an:
    My Lord ! Leave not o ne of the dis- !_l...,, • \~I~"'/~._'({ ,. ,,,,, ,,,~,{ 1 ,, ,.
    believers in the Land. (Qur'an , 7 1:26) (~lvi) !.)q~ ~~\~~.J)'L' .J.>.:i~'?-;

    So a calamity befell from Heaven and all the infidels were killed 1 •
    Nul;l (i)\...JI ~) was the first prophet to receive juridical wa/:zl and to
    confront the infidels. The fac t of Nul;l (i)WI .Y....) being the first messen-
    ger from God is supported by this report that when the dead will rise
    from their graves on the Doomsday and seek one who wouJd intercede
    on their behalf, they would go to Nul;l (r)WI ~)and say: "God the Al-
    mighty made you the first messenger." In Bukha rI's own Ki tab al-Tafslr
    this report has been put down th us:
    You a re the first j uridical prophet for ~\\":::~~' °..6~\- \'...-M\\
    ·'\\ \-' .~'\'\~\,~'·."\
    people of the world and God bas designated :=.i"""'. . . v;....,.:; ~ U,.y;"'~ u . . _..
    you as 'Abdan Shakuran (i.e., a grateful 1~ ~~ -':.\-:-, ,,,. ..P ~ \
    slave). ~_,.......,..... ~all

    This then is the raison d'etre for NU.1,1 ( r)W I "=1-~) being the first pro-
    phet with a Sharl' ah ; his are th e people all sections of whom unanimously
    adopted polytheism and heterodoxy, so that pagan ism was organised as
    a cult. This bad never happened before. It is p ossible that once in a
    while, someone may have turned apostate, otherwise peo ple at large be-
    lieved in one God before his time. NU},l's were the people on whom
    God the Almighty's Wrath descended first of all. Thus when the Deluge
    came, all, except those who were in Nul).'s Arc, were destroyed, and a
    new world came into being from Nul;l's progeny. That is why he is caJJ-
    ed Adam the Seeond. This is the raison d'&tre for particularising NU}.l
    (r)WI .Y....) in this context.
    Reasons for the Similitude
    At any rate, prophets continued to come one after another from
    NuJ:i (r)\...JI ...,µ.) onward with different sharl'ahs and religions and kept
    prescribing remedies according to the capacity of their people. When man
    reached the zen ith of all types of capacities and capabilities, God Al-
    mighty sent the Holy Prophet(~-'~ ~l J,..) last of all with the most
    perfect and consummate Faith. Since the revelation that descended upon
    him was tashri't, t hat is juridical in nature, like that of the line of pro-
    phets from Niil;l (r)Wl .Y....) onward, and he too bad to face a host of in-
    fidels, it was quite appropriate to liken the revelation communicated to
    him to that of Nul;l (r)\....Jl ...,µ.) and prophets succeeding him. Another
    reason for this anal.2_gy is that this particular type of wa/:il is not like
    that of the prophets Adam and Shith (r)Wl ~)wh ich was in the nature
    of infrastructure , that is the laying down of foundations; it is of a
    j uridical nature so that it threatens with sanctions and punishments if
    -
    IFor justification of Prophet Nii}:l's imprecation, sec p. 135 of tbe U rdu work, Vol. I.
    176 FAI;>L AL-BARI Volume I

    the responsibilities are evaded. Further this analogy a lso imparts warn-
    ing to the inhabitants of Makkah that the consequences which arose
    from belying the erstwhile prophets could accrue in their case too.
    These prophets had invited people to believe in one G od, taught them
    the lesson of dignity and glory but they had replied with insu lt, mockery
    and ridicule; not only that, they had hurled stones at them calling them
    lunatics and mad men. If this very attitude of contumely is repeated
    now when the Last of the Prophets (r-1--' ~ ..:iii J.,.-) has raised his voice call-
    ing to Truth, the whole universe might be turned upside down. Apart
    from this, another subtle hint was dropped to th e People of Scripture
    (..,..l;:)- J .t.1), the Jews and Christians, that the Holy Prophet (r1--' ~..:ill J...)
    was not claiming any thing new. Such reve latio ns had desce nded upon
    Nil.J:i ((>WI 4-") and hundreds of prophets. after h_im Jong before_, for in-
    stance Musa and ' lsa ( jY..-JI t..g.J.~). Accord111gly, 1t has bee n said m the
    Qur'an:
    I am no ne w thing among the mes- .-L,..... _ \'.'...i\"' "'\9 , ~./!<f"'
    sengers (of Allah) . (Qur'an, 46:9)
    1
    . ~t ....,L0.7JJt) c.rv ~'-"v.i:.-~~
    There are numerous other such ayat to the same tune in the Qur'an.
    Under the caption bada'a al-wa/Jl, I mam Bukhari ha s tabul a ted six T ra-
    ditions. We now take up their elucidation one by one.
    1. We a re told by Humaydi on the -"t"'V~~,, "'H~...1 • , .._>~\m ~ ,..
    · authority of
    authority of Sufyan on the '-=>~~v-v..;C>~ ~.-t...::...
    ... ..... .__,.. .. f
    Ya~ya b in Sa'id An~ari who re ported it on )\i-;i~
    U ~~
    \2f'\. ' "'!.~\ - ~~~.-:(~~I~
    ~JI <;j~ V• (.)~~ . """"'"1..J'-'
    the authority of Mul:rnmmad bin Ibrahim ... .. ,~~~~~--1\~\,., \ f.~Jt C ' "'~~. 1 , .. ,~
    Taym1 on the authority of 'Alqamah b in ~ "'\J VJ::""" ,-...... ~J,v.~1,;1fr.\
    W aqqa~ -
    L aytbi, the last-named beard it ~,,,,~ ...... &:;t..!\· ~.. ,.w
    ..- ., 'J_,-?.Al ". > ..~
    ......... ,
    , ;r;. .. ~ ... !Jv.
    from:
    -;?~~-'\>!)_:1? .:~ ~ ~ ... ~ ...... r~~t\:'
    * I:IaQ..rat 'Umar bin K hat~ab (ra(Lia ~ . . u~~ · '-'~ CS:v~~ <.=:r.
    la.ho ' anho) who said it!on the pulpit: I heard
    the Prophet ($alfalliiho 'alaihi wa sallam)
    tl~t)~~~*~' ~sW\Q;!..)
    <S I~~~ (''t \~ . ~~~~,
    say, "All (meritorious) deeds become so by ..yi ,/X''°"\\cs\""••
    -]!,,. >-' ~ ~ \t,U JI
    _.,,,~ ......,,,~~, ,lt l'! ... , ~ ~ ~ , ...<
    intention; if a person migrates for worldly U)..) -t.Y.:r.... .>i.:> ~~~gC:ft'
    gains or to marry a woman, his migration & _.$'\\ ""'r't' .1 nc.e....~,.l~":°t""
    will be for these very purposes only." :; ~~f.~\.o~,1.:v~ ..... J~\
    ..
    Authority for the above 1-J.adith.
    The narrator mentioned in the above IJ.adlt/J, Humay di, was the
    Shaykh of Imam Bi.;khari (~ ..:iii 6-.....1 ) who was also a colleague of
    I mam Shafi'I ( .Y~ ..:iii A... ....J) from whom he derived considerable benefit in
    acade~ic matters, and not the compiler of t he Al-Jama' Bayn a!-$a/Ji/:zayn
    who hved long after the Imam. By Sufyan is meant the great mu/:zaddith,
    Sufyan bjn 'Uyayn_ah since there is no rep~rting from Yai,1ya bi n Sa'Id
    by Thau n. Sufyan bm ' Uyaynah was a pupil of Imam ~anbal. Ya.J:iya
    bin Sa'id An~arI was a great tabi'l Traditionist and jurist. Such top-
    notch p ersonages as Imam Abu Hanifah, Imam Malik and Imam Awza'I
    (ii>l ~""1) hav~ r.eported o~ his authority. M ul).ammad bin Ibrai,lim was
    a renowned tab1'z mul:zaddzth from whom I mam Abu Hanifah's teachers
    have reported. Some have claimed the continuous narration of this hadith
    but t his is incorrect because the narration is throughout ind ividuai from
    'Umar c~ ..lll Lf"J) to Yal)ya bin Sa'id An~arI. This is so because there is
    no report whatsoever with c?rrect authority from Mu.J:iammad bin Ibra-
    him except that of Ya.J:iya bm Sa'Id. Similarly the condition for correct
    Volume J COMMENTARY ON THE ~Al;Il~ AL-BUKHARI 177
    -
    authority has been laid down in the case of reporting from 'Alqamah
    with the exception of Mul).ammad bin Ibrahim and from 'Umar (#,;..C....Ul~J) ­
    with the exception of 'Alqamah- because it is possible there might be a
    report by someone else also, though its authority be weak. However,
    there is a large number of persons reporting from Yal).ya bin Sa'Id.
    Some have claimed two hundred and others as many as seven hundred,
    although ~afi~ Ibn ~ajar has said that since his time of studentship to
    the writing of FatfJ. al-Barl, there were only about one hundred accord-
    ing to his research. fn any case there are numerous narrators in this
    particular section but for continuous narration reporting by several per-
    sons in every consecutive section (tabaqah) is necessary. It is strange that
    l;la<;lrat 'Umar (#,;..C. ...ill~;) narrated this f:iadllh on a pulpit which shows
    that the audience was a large one consisting of a multitude of men.
    In spite of this, no one has reported it from him with correct
    authority except 'AJqamah. Moreover, Bukhari has cited it at no less
    than seven places. On the last occasion, in the Kitab al-IJiyal, he has
    reproduced it with th e additional preliminary words "l)"'°l!.ll ~, 4" wh ich
    make the whole text thus: "0 people, the results of deeds stem from
    intentions." From this it appears that perhaps the Holy Prophet
    (r1--' ~ ...ill J...) too spoke these words in one of his sermons addressed
    to a large gathering. The words, "0 people" point to this, which fact
    has been ~cknowledged by ~afi~ Ibn ~ajar also. However, in a manus-
    cript of 'Abid MusnadI's Mawahib-i-La!lfah (Subtle Monitions), which
    is a commentary on the Musnad of Abi ~anifah, I have come across a
    version of this /:iqdlth the wording of which is reproduced as follows in
    the Muntahl al-Amal of JaJal al-Din al-SuyUtI from Zubayr bin Bakar's
    Akhbar al-Madlnah :-
    A person married a woman who was ~./;:.~~~a~\7:-S:;...i~?~
    an emigre. The Holy Prophet (~alla/laho
    . ,,,,,,. :>"(,;'J>..:. \~.:.\0~""',,.,,. ,,,.~
    'alaihi wa sol/am) mounted the pulpit and A
    ,,..,,,\Cf.,,,.,,,~
    ,. ....
    ... ~
    J ; ••
    ..i1\
    W.l>J , :.J J~
    -1-:..
    , ....,, ,

    addre~siog the people said, "0 men, indeed ..::.,\!Jj\/\~....~\V~\ , (~t\\,..~..•1"i' "'\\~~
    thi: deeds spring from intentions." ,,,, •• ,,. .,,u ~ ,w,,,.(.)"\,;J ,~\.t.UIJl-'

    This explicitly mentions the fact of the Prophet (~_, ~ ...iii J,.>)
    standing on the pulpit and addressing a public gathering. But it is sur-
    prising that ~a<;lrat 'Umar (#,;..C. ...iii u'"'J) is the sole person reporting from
    the Holy Prophet (~-' ~ ...ill J.o) and he too related it on the pulpit.
    Here also we have no reporter with correct authority except 'Alqamah.
    However, since it is contained in both Bukharl and Muslim, there is no
    doubt about its authenticity. According to the principles of fiqh, a IJ.adlth
    like this in which the reporter is singular in the primary section (~)
    and subsequently the number of narrators increases, whether in the
    first or second section of tabi'ln, is called mashhur. But, according to
    the principles of Qadlth it does not belong to this category because there
    should be at lea:st two reporters in every section. There can, however,
    be continuity of report, as maintained by JaJal al-Din al-SuyfttI, because
    the banging of actions upon intentions has been stressed over and over
    again in a number of Traditions and ayat. This refutes the opinion
    of ~akim that both the Imams, Bukhari and Muslim, do not report
    anything of lesser category than the 'azlz, the type of f:iadlth which
    bas two reporters in every successive section. The very first report of
    Bukhari has, however, been a solo report in four successive sections,
    for 'Alqamah reported from 'Umar bin Khattab, MuJ.tammad bin Ibrahim
    from 'Alqamah and YaJ.tya bin Sa'Id from Mul).ammad bin Ibrahim,
    178 FAQL AL-BARI Volume l
    whereas 'Umar himself reported from the Prophet(~_,~ .ill J,..). Abu
    l;lanifah has also reported this J:iadlth from Ya}?.ya bin Sa'id, though he
    has used the word intention in the singular, that is binnzyyat (with in-
    tention) and not binnzyyat (with intentions).
    Concord between the lf.adlth and its Heading.
    T his point is controversial. One section of scholars holds that
    there is no need of finding any apposition between the l)adlth and its
    heading, as Imam Bukhari has reproduced it for no other reason than
    his own purity of intention and not onJy alerted himself but invited the
    attention of others also to the same. In other words, one should not
    only inculcate oneself but all those teaching and learning the science
    of the Trad ition that before compil ing an d assorting, teaching and
    learning the AJ:iadlth, they should develop th orough purity of intention.
    That is why some writers have reproduced this J:iadlth for this very
    reason before dealing with its purpose as is the case with the author of
    the Mishkat.
    This might give rise to th e objection that if this J:iad'ith has been
    set down for this very reason with out regard to relevancy, Bukha ri
    would have mentioned this in the heading of the chapter. The very fact
    that it comes after fixing the beading of the chap ter, shows that it must
    be having some concordance with the chapter. This has been answered
    by saying that intention is for th e sake of proximity to and worship of
    God, which is related to the AIJ,adl!h that fol low. The heading consti-
    tutes BukharI's own induction; therefore, even tbough it occ urs after
    the superscription, jt, nonetheless, precedes the f;.adith . Some hold that
    its agreement is with the last part of th e heading, wherein the similarity
    of t he 'rraf;.l that came to the Holy Prophet (~_, ~ .ill J,.-) to that of
    Nu}). and subsequent prophets bas been ind icated. As an instance
    of this similarity, we present the }J.adlth itself: ".::.~4 J~')'I W I", since
    this is something common to all the prophets and was taught to all of
    them. The Qur'an says:
    And they are ordained naugbt else ~?.. _\~ ..-!. \\ ~~~\\'J> J\"V"'
    ~ ~ !} • .....:;>..-~~ V)
    than to serve AllA.b, keeping religion p ure .,..
    for Him. (Qur'an, 98:5)
    ~ ,.,
    ( ~'·~') <d.~
    w "'":I\'a.l
    To my mind the real object of Imam Bukhari besides these points
    is to show that among the emblems of perfection of a prophet is t hat
    he sh ouJd possesss utmost sincerity of purpose. The first thing to be
    seen is the extent of his sincerity and the degree of bis bona fide . I mam
    Bukhari bas invited our attention by saying that the nature of intuition
    of the Holy Prophet (~-' ~ .ill J...) can be ascertained from h is life. At
    a time when association ism, idolatry, paganism and ignorance prevailed
    all around a nd none was prepared to believe in the Divine Being, a man of
    God arose and with his high resolve and firm determination changed the
    whole course of the history of mankind. A government assigns respon-
    sibility only to one who, besides possessing knowledge an d capacity fo r
    action, possesses sincerity and purity of intention also to a high degree.
    A person exalted to a high status is cognizant of all the secrets.
    Hence G od grants the lofty office of prophethood to one who is graced
    with the sublim e qualities of extreme fidelity and chaste intention t o an
    extraordinary extent. His mind is full of sincerity and rightness of in-
    tention. G od's knowledge can never prove erratic. This is why the
    prophets have been adjudged to be infallible and God Himself has said
    in the Qur'an:
    Volume I COMMENTARY ON THE ~A.E:ll.E:l AL-BUKHAR1 179

    It is not (possible) for any human "'~<"-'•\'.:,\~~!~'1 :;.~\~'gt+


    being unto whom Allah bad given tbe ~ c:Ul ,.;_.Y-<.::) l_.J~(:)
    Scripture and Wisdom and the Prophethood \'~ ,~ \ ~ t\ ,..,,,,...,-:;; { .::: ~\,.... ) (~!,(
    that be should afterwards have said unto ~-"<.t~u_,.ct?..Y lS • -'~~
    mankind: Be slaves of me instead of Allah; ,q ,. . ~ ~\ ,, , ',\\~'"' _
    (Qur'a.n, 3:79) ( .::~~.'<:1.Y"v') ~ <:)~.> i.;,f,, 4- >~
    Because of this, prop bets Musa and YUsuf (i:f.-Jl ~)have been requited:
    "~JI s_r..:i ..s:Jl.D"" "Thus do We reward the good." (Qur'an, 37:110)
    I~san means the ne plus ultra of sincerity of purpose. It i ~ because
    of this sincerity of purpose and strong devotion that the prophets are
    endowed with splendid fortitude, unflinching courage and complete in-
    dependence from what is not God. It is because of this that Prophet
    MUsa (i:f.-JI .Y."-) had the courage to stand up against a haughty, extremely
    contumacious and refractory monarch like Pharaoh (who was wont t o
    say: "&"-')fl ~J lW' ''I am God the Almighty,") and proclaimed the truth.
    What tremendous courage is shown by the struggle of the Holy Prophet
    (~J .i.J" ..:ill j.P) to preach and propagate Islam. It is because of their
    conscientiousness and utmost sincerely that prophets prove so very
    steadfast and unflinching in the discharge of their duty. Mountains
    may move away from their place but prophets do not budge even
    a jot or tittle from their appointed mission and duty even if tremendous
    calamities fall upon their head and they have to undergo unlimited tri-
    bulations. The prophets never turn b1:1ck from facing the whole world
    all alone. Da 'ud Kabir Ta 'i writes in the 'Uyun al-lJaqa'iq (Springs of
    Truth):
    Your grade will be high according to , ''§£" &i:i
    1.1 •· .9 ••
    '(.l.~--
    t" ,. .,.,~
    ~\A)
    "' ~ •• , \ , ~{y--
    ,,}.J ~ · 1&

    ..
    '-' ,,,. ••, , ,, i1' ...... ,it._;\Ji;/
    the loftiness and courage of your intentions. -::'.\~.~..,
    ~:>
    Giving the reason for using the word rJi" ('a?!m) in the ayah:
    "rJi" JL.:.. ~ ....(;\""And Lo! thou art of a tremendous nature,'' says the
    great saint ~ac;lrat Junayd Baghdad!: "&JL..; ..:iii <.Sy- i..J> <1.J ~,, "He does
    not have courage except from God the Almighty." Here courage means
    intention. Therefo re the fact comes home to us that sincerity of purpose
    and truthfulness constitute a major ingredient among the antecedents of
    wa~l. So Imam Bukhari was quite right in bringing this IJ.adith under
    the heading '\.s"'"}I f...1.i 0~ ....&:)" "How did revelation commence?" This
    is the primary object which the Imam had in view. It is, however, just
    possible that his secondary object may have been that the readers of the
    ~1adlth should develop the right intention. Although a piece of writing
    has one primary intent but it may have another secondary suggestion as
    well. Hence, by the Grace of God, n o loopehoJe remains in the appo-
    sition between the heading and the TJ.ad'ith tinder consideration.
    The Occasion for the above IJadith.
    Just as the ayat pertain to a particular occasion, similarly the
    Al:;.adlth too pertain to some situation. That is why a particular matter
    evoked this saying from the Prophet (rl--' ~ ..:iii J.o ). As regards this,
    we have already quoted from the Mawahib-i La.tr/ah which has cited
    from the Muntahl al-Amal of al-SuyU!L The relevant occasion was tbat a
    person migrated and married a woman soon after his arrival at Madinah,
    which shows that one object he had in mind while migrating was con-
    tracting a marriage. Upon this the Holy Prophet(~_,~ ..:ill J.,.>) stated
    this l:zadlth on the pulpit. The narration thereof, according to 'fabrani,
    adopted the form of the following words :
    180 FA~L AL-BARI Volume l

    One of us sent a proposal of marriage ("1L)\q~\"''\~!P\~~ -:'~


    to a woman, Umm i Qays, who refused it 4-1 ~.!S ~ • (?.? .. ,.(.;.)
    and imposed the condition of migration.
    ,... ,., t.:":."" \"'.'.,I~,.,' ,- ~ -:-:: .."' , "'\ ""'"'\;-: , <..P ,
    ?.~J':.A%:iea..q-,,::;vl.:) <.:...!, ~.)\
    That man migrated and married her. So we . '"- .,,,,. , -'-~'<'..-.:
    ... ,,,.,...,.,,,. , ,.,
    ( ~<Si~1 ~~~~~~\Wur~.t>t;
    11

    designated him as the Muhajir UmmiQays.


    Jn the Mawahib the woman's name, Ummi Qays, has not been
    identified but this much has been explicitly mentioned that the Holy
    Prophet (r1--' ~ ..:ill j.o) said so on this occasion. 'fabran! bas not ex-
    pressly stated that the Prophet ( r1--' 9-..i:. ..lil j.o) said it on this occasion
    but he has particularised th e woman to whom the matter relates. The
    sum total of a11 this is that this incident was the cause whicn gave rise
    to this }J.adfth. The patronym of this woman , Ummi Qays, 1 whose real
    name was QIJah, is found in the IJ,adfth; but that of her husband bas
    not been discovered despite all efforts. H e was generaJJy known as the
    Muhajir Ummi Qays.
    We, however, take a better view of the man and credit him with
    migrating to Madinah not merely with the intention of marrying Ummi
    Qays but also because he was a genuine Believer and a Compimion. We do
    not consider matrimony to be his sole motive and feel that just as some-
    times an action is prompted by a number of motives, similarly his mig-
    ration was really for the sake of God but was combined with the intention
    of marrying that woman also. Since this was the age of exalted Compan-
    ions who were embodiments of pure faith and it is well known that
    "~fa.JI ..:.~/,~~ I eot.:....... " " The virtues of the good are the vices of those
    near," what counts as creditable virtues for the pious would be counted
    as effrontery and misdemean or for those that were close to the Holy
    Prophet(~_,~ ..:iii j-). Higher personages have always the better of
    things. Hence this poor fellow came to be sniped at by all for a slight
    fault and the Holy Prophet(~_,~ ..:iii j..>) felt displeased with him because
    even such a minor thing was against the high standard expected from
    the Companions. What bas been said about the Companions in connexion
    with th e Battle of Uhud is to the same effect:
    Some of you desired the world, a nd , "''C-.~ _. . '(!/"'·\\ .P , ! , ,, /6 .
    some of you desired the Hereafter. ef ~) ··VJ W...J..d~
    (Q ur,-an, 31<2) •or..- , ,.,,,. 1, \-';, .t,
    : j c ~1<c1yJ,1)'t- 6~}) ~~
    What is implied herein is that no one amongst the Companions
    wa s so avid for this world that he should be oblivious of the Hereafter.
    As regards the }J.adfth under reference, it is ~~t;;U~{1 t:::ii
    necessary fi rst to ascertain what is that underst ood thing to which the
    preposition ba relates. Everyone tries to ferret out the understood word
    in accordance with bis school of thought but, properly speaking, one
    should ignore one's own particular creed and concentrate on the purpose
    and subject-matter of the statement, that is the matter in issue, and trace
    out the intended reference. The Sbafiites hold this to be ta$ilJ,IJulJ, binnly-
    yat, importing propriety from the juridical viewpoint, that is no action
    iJn Mishkil.t al-Ma~il.bi!J. there is a mention of Ummi Qays, daughter of Minsan
    (Bukhari and Muslim). (Mishkiit af-Ma$iibl1J, English translation with explanatory
    notes by James Rob5on, Vol. I (pts. I-IV), Sb . Mu\Jammad Ashraf, Labore (reprinted,
    1973), p. 100. This woman had brought an unweaned child to t he Holy Prophet (~al/al­
    laho 'alaihi wa sol/am). This would substantiate' Allamah 'UthmA.ni's argument-vide
    infra. Ed.
    Volume I COMMENTARY ON THE ~Al:H}:l AL-BUKHARI 181
    - - - - - -- --
    can be proper without the right intention, which includes the act of
    performing ablution also .1
    The E;lanafites believe that the stress is on binniyyii.t or thawab a/-a'mii.l
    binniyyat, that is the requital of actions depends upon intention. All
    this comes to this that the wugu without intention would be intrinsically
    all right but there would be no requital therefor. A detailed considera-
    tion of the grammatical and other subtleties would lead us into very
    complicated discuss ions. Suffice it to say that the Shafiite viewpoint
    is open to objection on the score of language. There are three kinds of
    acts: (l) ma'$lyat (sins); (2) ta'at (acts of devotion), and (3) mubal}at
    (acts of goodness). Sins cannot be forgiven, even if the intentions be-
    hind them may be good, e.g., a man stealing money to have a mosque
    built. In short, the word, al-A'mii.l, cannot be taken in an entirely general
    sense so as to furnish an argument for wugu.
    A Well Known Exposition
    ~afi~ 'lmad al-Din Kathir and Shaykh 'Aziz al-Din 'Abd al-Salam
    hold that the }Jadlth in fact means ".:.:..Y,J~ Jt..&.~ I W I" that is, the yielding
    or not of fruit, or yielding good or bad fruit of actions depends upon
    one's intention, and have declared it to be the real intent of the Holy
    Prophet (~_, ~ ..!ii J,.>).
    The subject of the IJ.adlth is not to take up a juridical issue and
    to determine whether the nfyyat (prior intention) of an act is right or
    not. The object is just to emphasize the fact that the possibility of an
    act being good or bad in the eyes of God, or its being a source of bliss
    or bestowal of beatitude, is dependent upon one's intention. This is also
    the gist of the explanation given by Shaykh Shams al-Din Sarnji J:Ianafi,
    the author of Al-Ghayah SharlJ. a/-Hidayah.
    Purport of the EJadith: Two Instances
    We should like to clarify the purport of the IJ.adith by quoting two
    examples. An action may be all right per se but bad intention makes it
    bad, yielding bad fruit. The Qur'an bas indicated its vitiating effects,
    exemplified by the case of the mosque of girar. The building of a
    mosque is in itself a good action but since the intention was malificent,
    it yielded the fruit it did, as mentioned in the Qur'an:
    And as for those wbo chose a place
    of worship out of opposition and disbelief -' !J ~ ~»....--v d~ I)
    .<(, , ,
    "'~' ,. • \ ..... , ... ,?~\.::!..1.s\ ~,

    and in order to cause dissent among the ,~'( "'-"\ "'~' . ~'\\ ~j'ft~-~ '~~\~s;,
    believers, and as an outpost for those who >~...,.t,) ~...:.}"" Q.,'! ~-'
    warred against Allah and bis me!'>senger. ~,., .. ,.'<'.o ,,,, "'.!. ',,, '(,. ,,,,_1
    (Qur'an, 9:107) (...::.::1 1 :-.1)-C:::U.-""\/l)c:Ul W\.7o-<.:r:-
    Similarly- and this point has been briefly raised earlier- however
    harmless or bona fide the intention behind a sin might be, it will not be
    commendable in the eyes of God ; it wil1 continue to be deprecable.
    In religious matters, however, in some cases requiring relaxation and
    connivance on grounds of expediency by the man in authority, it is
    possible to overlook such a commission as is exemplified by the incident
    of I.Jatib ibn Abi Balta'ab. The Holy Prophet (~-' ~ .ui1 J ...) was
    making preparations for the conquest of Makkab in utmost secrecy, so
    that the Quraysh might not get wind of it and be might be able to make
    full preparations in order to avoid much bloodshed in the premises of
    the Ifaram and effect the conquest of Makkah easily. The maintenance
    of secrecy is one of the most important strategies of war. J;latib wrote
    a letter about the preparations of the Holy Prophet (~_, ~ .ui1 j ...) and
    lFor an elaborate treatment of the subject, please see the Urdu edition, vol. 1, p. 142.
    182 FAQL AL-BARI Volume I
    despatched it to Quraysh. The whole of this incident has been mentioned
    in therelevant}J.adlth. The missive was not only sent at a very inopportune
    moment but also constituted a very iniquitous act providing every just i-
    fication thatthe man should be executed. AccordingJy Ha<;lrat 'Umar again
    and again felt very furious and sought permission to ·kill the man there
    and then because he had apparently caused serious harm to Islam. G od
    intimated the Prophet (rl--' ~ ..:ill j....) through wa/Jl before th e Jetter
    reached the Quraysb. When the Prophet (rl--' ~ ..Jil J...) sent for Ha!ib 1
    and asked him about it, he made a clean breast of it, saying: "The.fami-
    lies of the immigrants left behind in Makkah have their supporters
    there, whereas my relatives have none to safeguard them. That is why
    I tried a little to establish some contact with the people there so that
    they should not persecute my family. I swear by God that I have not
    turned away from Islam nor do I like polytheism. I was sure that you
    will gain a victory, do what I may. Now, you may order whatever you
    like." ~a<;irat 'Umar (~ ..Jil ~J) again flew into rage but the Prophet
    Crl--' 4i ..:iii J.-) said: "I~ 'YI ~J 1_,J_y; ~""Speak nothing but good to him."
    Although be was pardoned still his act remained reprehensible and did
    not become good. Hence God says in the Surah Mumta}J.inah:
    0 ye who believe l Choose not My
    enemy and your enemy for friends.
    (Qu r'an, 60: I)

    The reprehensibility of such action has been described further in


    the same ruku'. A sinful act would remain sinful, notwithstanding the
    fact that hope for its forgiveness may be entertained because J::latib bin
    Abl Balta'ah was one of those who fought in the battle of Badr.
    Good intent in Bad Act : Misgiving Removed
    A doubt might arise here that sometimes goodness of intent nuJii-
    fies the taint of badness. For instance, 1ying is intrinsica1ly bad but
    purity of intention, as in the case of bringing about reconciliation between
    two persons, quashes the evil, a matter elucidated by jurists. The an-
    swer to this is that the fact of falsehood being intrinsicaJJy bad is open
    to question. Some positively hold that lying is not in itself evil. The
    second reply is that the cases in which the jurists permit fa lsehood do
    not owe their permissibiJity to the fact that lying is not evil but because
    the advantage accruing from it is so prodigious that in view of its im-
    mense benefit this evil is tolerated, and the hope is strongly entertained
    from God's Clemency that He would graciously condone the evil thereof
    for the sake of this good, not that the taint of evil would be obliterated
    altogether. Finally, the kind of lie that has been permitted is not the lie
    pure and simple, which is intrinsically evil, but is onJy equivocation,
    as was the case with the ambiguous statements of ~a<;irat Abu Bakr
    (~..:iii ~1 ) and Prophet Ibrahim (i)\...JI ,Y..i;.)2 •

    lThe IJadlrh is as follows: 'All said: God's Messenger sent al-Zubair, al-Miqdad
    and me (a version having Abu Murtad instead of al-M iqdad), and said ' Go till you
    come to the meadow of Kbakh for there is a woman there travelling on a camel who bas
    a letter which you must take from her.' We set off racing one another on our harness
    till we came to the meadow, and when we found the woman there, we said, 'Br ing out the
    letter.' (Mishkiit, Vol. 4, tr. James Robson, pp. 1369-70). lProphet Ibrahim (a/aihi al-saliim)
    passes through the domain of a k ing who_ used to seize the wives of others for his harem
    but not their sisters. When Prophet Ibrahim (alaihi al-saliim) was questioned, he rep lied:
    "She is my sister", meaning sister in faith. Ed.
    Volume T COMMENTARY ON THE !1A~1.f:! AL·BUK.HARI 183
    The f;.adlth: In the Light of the Qur'an.
    We now present a few Qur'anic verses to cast more light on the
    principJe underlying this IJ.adlth:
    0 ye who believe! Render not vain
    your almsgiving by reproach and injury,
    like him who spendeth his wealth only to
    be seen of meo and believeth not in Allah
    and the Last Day. His likeness is as t he
    likeness of a rock whereon is dust of earth;
    a rainstorm smiteth it, leaving it smooth
    and bare. They have no control of aught
    of that which they have gained.
    (Qur'an, 2:264)
    Again, it has been said:
    And the likeness of those who spend
    their wealth in search of Allah's pleasure,
    and for the strengthening of their souls, is
    as the likeness of a garden on a height.
    The rainstorm smiteth it and it bringetb
    fo rth its fruit twofold . (Q ur'an, 2:265)
    Persistence : Verbal and Significatory .
    Imam ShatibI in his book, Muwajfaqat, says that at times a law or
    regulation is put down categorically in a complete form but at others,
    stray bits thereof are strewn here and there, by combining which we
    reach the whole, a common denominator, which is embodied in a IJ,adlth
    as an integral provision. This is exactly the case in the present IJ.adlth.
    On thinking over the ayat cited ahove, we deduce a common inference,
    nameJy " .::..~ 4 JL..... )11 L..i l,, " Indeed the actions depend upon intentions."
    That is why the ~J.adlth has been called the exegesis and exposition of
    the Qur'a n. The scholars of fiqh believe that there are two kinds of
    persistence: verbal and significatory. The latter means that one and the
    same part-theme is not reiterated again and again explicitJy, but is
    gathered as a common denominator by combining many AIJ,aduh. It is
    said, ror example, that the generosity of Hatim Tai and the valour of
    the Fourth Pious Caliph, 'Ali bin AbU Tilib, are persistent although
    there is not a single sen tence testifying the generosity of the one and
    the valour of the other. This means that incidents pinpointing the
    munificence of l:latim and the valour of 'All abound by combining which
    we reach the conclusion that l:latim was very generous while 'Ali yvas
    extremely courageous. Most of the ayat of the Qur'an under conside-
    ration do not contain the word "intention" but volition, and the object
    and qualifying clause or word are such as impart the meaning of in-
    tention to the whole sentence.
    Distinction between Intention and Volition.
    There is a difference between nlyyat (intention) and iradah (volition).
    N'iyyat, iradah, ham (resolve) and 'azm (determination) all are almost
    synonymous., ~nd yet there is so~e diff:_r~nce. in their implication~
    'AIJamah Sa1yy1d Murta<;ia Zubayd1 Hanafl m h1s commentary on llJ,ya
    al-'U/Um has discussed their significance. We can only briefly indicate
    the difference here between intention and volition, as pointed out by Ibo
    Kathir in bis commentary on $a/J.l/:z Bukharz. Mere volition and qa~d
    (resolve) are not n'iyyat. But when we want to differentiate between
    worship and non-worship, worship and routine, or one type of worship
    and another, this would be called nzyyat (intent). A person, for in-
    stance, might abstain from his daily pabulum because he has been
    184 FAI;>L AL-BARI Volume J
    - ---
    advised to do so by bis physician or because of disposition, that is, he has
    no appetite, or by way of religious obligation, to obey the command of
    God. In all these cases he will be exercising this restraint of his own
    volition, not involuntarily. But this mere volition cannot be called in-
    tention. But when this volition is in compliance with the command of
    God, which differentiates it from the restraint exercised on medical advice
    or physiological considerations, then it would be called intention. Thus
    volition and intention are not two separate things; intention is the same
    as volition but with a particular incidence. Supposing someone resolves
    to say his afternoon prayers, then this would be called intention for it
    involves differentiation between the afternoon and evening prayers.
    Similarly, if one gives alms to a beggar woman, this might be from natural
    clemency, the desire for acquiring fame, a Jibidinous motive, or for the
    sake of God. If this action is motivated by godly purpose, it would be
    called intention.
    Acting out of Desire.
    It should be borne in mind that to act for one's own desire and
    gratifying oneself is to abjure God the Almighty and to act for another
    deity. God has therefore said: " . I_,.,. ~I ..i;..;1 u-- ~fJI" . "Hast thou seen
    him who chooseth for his good his own lust?" (Qur'an, 25:43) The bur-
    den of the above discussion is that mere wilJing or contemplating is not
    intention; it becomes so when accompanied by a distinctive purport.
    Imam Ghazali's Interpretation of Mens.
    Imam Ghazali has suggested that nlyyat or mens consists of two
    kinds: involuntary and volitional. He illustrates it thus: Suppose a man
    is standing; he is given a push by someone from be bind and faJls on his
    face. Can we say that such a person is offering prayers 1 On the other
    band, there is a man who is offering orisons of his own accord. He bad
    determined beforehand that he would offer prayers to please his Creator.
    This determination or prior mens is called nlyyat.
    The word, nlyyat, is generaJly employed in the text of the Qur'an
    and the IJadtth, as also in mystic parlance, to distinguish a deity from
    the Deity; in jurisprudence, to distinguish worship from non-worship,
    and worship from the normal or routine.
    A Special Interpretation of the }J.adlth.
    What the readers have read so far was my view also for long. But
    what I have been able to understand after a great deal of thought is out-
    lined below.
    Jn the dictum ".::..~4 Jt....~I WI" the de facto existence of an act
    should be considered as understood but not invested with juridical verity.
    It should be considered as veritable from God's standpoint because as
    soon as a good or bad deed is resolved, it becomes established before
    God, and in spite of not being actually existent, the decision as to whe-
    ther an action is good and worthy of recompense, or ma/a fide and fit
    for punishment, is reached. Its existence is just like a foe tus which we
    consider to be existent only when it comes out of the mother's womb,
    although the spirit bad been infused in it long before its birth. But
    since it was not visible, we did not regard it as existent. However, it
    was not hidden to God who is cognizant of all that is in the wombs.
    Therefore in God's view it existed from the very time the conception
    bad taken place. This is borne out by numerous instances in the Qur'an and
    the IJad'ith. Jn the early days of Islam when emigration was a necess-
    ary obligation for the Muslims, there were certain persons who had not
    Volume l COMMENTARY ON THE ~AI;lll;l AL-BUKHARI 185
    migrated because of being timid and less spirited; or for some reason
    or excuse had hid themselves in Makkah, concealing their faith. Some
    of them had been forcibly brought on the occasion of the Battle of Badr.
    The excuse of some or them was really plausible; for instance women,
    children, cripples, etc. This evasion of migration ca!Jed for a stern
    admenition in the following ayah :
    Lo! as for those whom the angels , ~~"('~...J.(\'1°-!"r-:'li"'"'f'""':O: "'-::,.... ~~\ ~. \
    take (in death) while they wrong them- ·- a•..;,n~,.,'.J::)~l~D-!
    ~ , -...
    .,,. , •.,,
    '..>'V"'~ v...,
    c.:.> ....
    selves, (the angels) will ask: Jn what were
    ye engaged? They will say: We were op- '~ "· ~5}\~~~j\;:'~',(,;~j\i'
    pressed in the land. (The angels) will say: l...f.; "' ' ..... ,,. ~ .~;"' ,,...,
    Was not Al~ah's earth .spacious _ that ye t~l..i)~Q\;~~3,;_\;~\tft'~~\
    could have migrated therem? (Qur'a n, 4:97) .. ,,. -' "' ,,.
    Those who were helpless were excepted as per" i:r.A....;..:......JI ~I"
    " Except
    the oppressed" but, even about them the Qur'an says in a remissive tone:
    "~ ~ 01 .iii ~ & J_,li" "As for such, it may be that Allah will pardon
    them." (Qur'an, 40:99)
    When these aya t reached Makkah, a very aged MusJim asked his
    sons to betake him soon to Madinah; so he was put on a bed to be taken
    there. They had reached near Tan'im when he breathed his last. When
    the news reached Madinah, the Companions said: "Would to God he
    had reached here!" Thereupon the following revelation came:
    And whoso forsaketh his home, a fugitive . ~~,,.,,. J.~ ~\~~ C"".~ .• '"«' ,,~-:;, ... .,
    unto Allli.h and His messenger, and death , ~_,-v_,~ fJ)f-)~~c.:f;?'Snd'J
    over taketh him, his reward is then incum- ·$.·[.; ,:. \ >.~' H"("'<= ... ,-::-:- J> s-n~'<" '.9-:_-!.
    bent on Allah ." (Qur'an, 4:100) -' J.h~'(:r"lf':' r'-'~<.::.>_,..l\.AJ~~;»
    This ayah establishes his migration. It is obvious that, to say no-
    thing of the completion of his migration, be had scarcely moved out of
    the precincts of Makkah. StilJ God the Almighty announces that such
    a person's reward is incumbent on Allah. What is this recompense ex-
    cept for the intention of the mjgrant? No matter whether he had com-
    pleted his migration or not, this was consummated in the eyes of God
    and recompense was awarded therefor. The recompense is pre-deter-
    mined on the mens of a person, not on his embarkation on the act
    itself or its completion.
    There is also another J:iadlth which has been reported by Abu Da'ud
    in detail. When the Holy Prophet (~J ~ .iii ~)was on his way to give
    battle at Tabuk, he said: "There are some people in Madinah who are
    co-sharers in whatever you do by way of your journey towards the site
    of the battle, spending money or waging jihad (fighting for the cause
    of Islam)." The Companions, unable to repress their amazement, said :
    "Are they participating with us in every act despite being in Madinah?"
    Thrice, the Companions put this question in amazement to the Holy Pro-
    phet(~_, ~ .iii J,.>). The Holy Prophet (~-' ~ .ill ~) repeated the same
    statement, and, in the end, said; ";.)..JI ~... ", that is, they had determined
    to participate (in the battle) but they were hindered by serious difficulties.
    The Holy Prophet (,.1-_, ~ .ill j...) was making people share the
    felicity at every step. Evidently, this participation in felicity was on the
    basis of their mens, because mere intention too enjoys a factual status
    to some degree in God's estimation. In a like manner, Tirmidhl, lbn
    Majah and Musnad-i-AIJ,mad have transmitted a l:zadfth on Abu Kabshah's
    authority to the fo Jlowing effect:
    There is one person whom God has given both wealth and know-
    ledge. Because of his knowledge he spends liberally on suitable occasions
    186 FAl;>L AL-BARI Volume I
    in the way of God. Another p ossesses knowledge but not wealth. Seeing
    the first men, be says, " I wish r had money so that I could spend as
    lavishly as the others. " There is still another person whom God has pro-
    vided neither property nor knowledge; on seeing the others spend in the
    way of God, he says: Had I wealth f would spend it similarly. The
    Prophet (cJ-_, ~ ..ilf J..-) said: Both of them equally share the recompense
    and blessing, therefore, with the first man .
    This }J.adlth clearly shows that the recompense for an act is determined
    by the very intention of it even if it may not actually have taken material
    shape.
    Similarly, a reputable ( ~) IJ,adlth has been reproduced on the
    authority of Anas bin Malik in the Sunan of Dare QutnI that, when the
    scrolls of deeds performed by human beings are presented before God
    by the angels, He orders some deeds to be set aside, as they had not
    been performed for God's sake. Then He directs the angels to put down
    such and suc h an act but the angels say they had not observed any such
    act. Then God says: He had the inten tion of doing it. This shows
    that many deeds actually performed were scored out while those that
    bad not been performed were recompensed merely on the basis of inten-
    tion. The angels accordingly write down that act. Alth ough not act-
    ually p erformed , such acts were put on record by God because in His
    reckoning a deed exists in some measure, simply on the ground of in-
    tention.
    'Alla.mah AlUsI has reproduced in the Ruh al-Ma'anl from th e
    Musnad of Abu Ya'li and BayhaqI (Shu'ab al-Iman) a tradition on the
    authority of ~a<;I rat Abu Hurayrah . The Holy P rophet (r1--' '..).s. .iii J.->}
    is reported to have said :
    ~~'t.P'''1 ".."t""::'.'f"-:\~::"'.Pn-;-'""' _....,_,, >--t\' w("''\\1 "'"',t1'': !tf':.f'~ f ~ f-'n-;•'
    ,. IJ::\c:IJ~..:;J~~r~~_, ~ !'~u. .
    v1-..... n""" 'f. c:IJ~~~~~,..~
    _..,_,, '"J~ \$.\~,~~~~;w •\~Ji\ \;t . ...,~~·Ur#; ~',JLH
    ~ ~i. ..- (f').'91!.r.' • , 0 , ~ "/.. ~ . .., 'f ...
    The person who started with the intention of performing the !Jajj b ut died on the way be-
    fore performing it, earns as much reward till the Doomsday as the one who bas performed
    it. And anyone who started with the intention of performing the 'umrah and died on the
    way before it was consummated, also earns as much reward as the one who bas had the
    felicity of performing it. And anyone who set out with the intention of waging j ihad
    and died before he actually did so, his reward is set down as equivalent to that ofa person
    who bas participated in a ghazwah (Prophet's battle).
    It is obvious that here also the reward is on the basis of the po-
    tential act springing from intention although juristic p rovisions will not
    formally apply to it because of its physical non-existence. Thus, this
    point is proved by many texts of the Qur'an and the Traditions. If the
    IJ.adlth under consideration is taken in this light, its purport comes out
    clearly without any hindrance whatsoever. Although in matters of act-
    ion, the formal p erformance is requited but the real act is that called by
    the m ens of the person who undertakes it, because of which its existence
    in the eye of God is established, and though not actually performed,
    judgment regarding punishment and reward is passed. 1
    Intention Stressed
    Here a misunderstanding might arise that if this IJ,ad!th ".:.l::J4 Jl."':/I WI"
    imports this that mens, which is something subjective, gives rise to a
    virtual act, in some measure, then why this restrictive expression which
    tDetails are to be found in the Rii!J al-Ma'anl with reference to the iiyah, as also the
    Fatawa of Ibo Taymiyab, p. 15, the Mawahib·i La{lfah, p. 13, 'Umdah al-Qarl, Vol. I,
    p. 42, and Qi~~ah al-Bukhari fl al-Bay'.
    Volume I COMMENT ARY ON THE ~A~ll:l AL-BUKHARI 187
    --------
    confines it to something subjective only, because the physical organs
    also take part in the performance of an act? This mode of expression
    is known as '/J.a$r-i-qalb (hedging). It does not really mean delimitation
    but is meant to emphasise a particular matter since the addressee is under
    the impression that an act comes into existence through the physical organs
    only, alth ough it emanates fro m in tention also. 1 Hence in order to
    establish this in a forceful and striking manner, t he narrowing down of
    the implication is reversed by saying : Nay, far from what has been pre-
    sumed, acti on arises from intention only.
    As quoted before, the words "Every person would get what he aims
    at" follow "c.~4 J~>'I W I". What relat ion does this sentence bear to the
    previous one? There are different statements concerning this. Those who
    consider rightness of intention as the referend believe this sentence to
    be merely setting off or emphasising of the previous one, that is W I".
    ".::..~4 JW.>'1. Thus both the sentences carry the same import.
    Abu al-Hasan Sindhi's Elucidation.
    Abu al-f.Iasan Sindhi believes that the :first senten~e is simp1y
    introductory and the second constitutes the core of the IJ.adlth. Accord-
    ing to his exposition its befitting significance is that acts should be con-
    strued as those over which man has a hold . This is so for two reasons:
    (1) It is only such acts which are under discussion and n o definition of
    an act is possible without a controlling power. Actions not under one's
    control are not discussed in Shari'ah, nor does it take any cognizance of
    such actions. (2) The word act is applied to that action which is com-
    mitted intentionally by a rational being as has been established by
    mu~addithln by reference to the Qur'anic text. That is why no one speaks
    of the acts or deeds of quadrupeds. Hence it is conclusive that no vo-
    luntary act can be performed without volition or intention of the person
    who acts, and nlyyat is but the intention or desire.
    After these preliminary remarks 'Allamah AbU aJ-~asan Sindhi
    says that the existence and verity of voluntary acts cannot be established
    without that intent and incentive which draw an agent towards an act.
    The objection might be raised that this is clearly a rational premise.
    What has it to do wit h the Founder of the S harl'ah, the Ho1y Prophet
    (~-'~Aili J.,.>)? We would say in reply that the Prophet (~L..._, ~ Aili J.,.>)
    has stated this only by way of prelude to juridical issues and there is
    nothing surprising in the Founder of a Sharl'ah putting forward a
    rational premise. In fact it would have been strange if he bad refrained
    from doing so. The Holy Prophet(~-' ~ Aili J.,.>) presented "c.~4 JW.':/I WI"
    simply as an introductory principle or exordium and elucidated it with
    "J.s}L. •<S.;.. I ~ WI", thereby indicating that the goodness or badness of
    an act, the awarding of the requital or punishment therefor; an act be-
    ing good at one time and bad at another, and the fact of ooe act becoming
    a multiple act because of its varying concomitants and consequences, is
    subservient to the mens behind the act, the measure for judging the act
    of a person being entirely his intention. For this very reason the Holy
    Prophet (~_, ~ Aili J.,.>) has said : ~,.. ~\j \!?. -: t 7 ~\ • .::;"'
    Beware! there is a p iece of flesh in the ~ ., ~ _., • 0,..)) I ·
    parts will function well. If it is disturbed,
    ;.,,.J\\,)l... •••••
    b'o dy. If this is in sound state, all other · ~~ ....
    ·
    "'"""= ' ., .... -: \-: \ "''~~, ,,. .,... 't
    H:>~ >J-) <::1.)5 ~
    the whole body will be disturbed. Let it be _'7-:=t\-:'a(,-<i<
    known that this is the heart. C-W 1,5.; ' )11
    1Tbis bas been discussed in detail by Shaykh ' Abd al-Haq Dehlavi. vide a/-Mawahib-i
    Latlfah, p. 9. ·
    188 FAQL AL-BAR! Volume J
    This is analogous to another saying of the Prophet (r1--' ~ .ui1 ~):

    Every ummah possesses a trustworthy


    person ; that of this ummah is Abu
    'Ubaydah bin al-Jarral;i.
    Another instance consists of the foJlowing l;zadlth :1
    Everything has an adornment and the 1 , _-:Z\\'·'\~.;:,.I!.:..:~ \-?."'' . "-" ... , • ' "'" ..~,
    adornment of the Qur'an is Surah ~y v ~ ~.)~ a:,,.J_;. ~' ~
    al-Ra~manz. "' "" .. " - ,.. "'""" .,
    At both places the first clause of the sentence has been presented
    as the governing principle of the analogical principle from which the
    second clause follows. In the l;zadlth on mens, the expression, Jl..s.':11 WI"
    ".::.l?4 postulates tbe governing principle or the ground for analogical
    reasoning, while the second sentence, ''JsyL •<.>.rl JC WI" is the main
    burden of the reasoning. In other words, the first represents a universal
    truth and the second a specific aspect of that.
    'Alla.mah Sindhi says explicitly that by nlyyat is meant volition
    and intent ion which is the contrary of involuntariness. As we have
    already said, volition and intention are two entirely different things.
    Qac;II Bayc;la wi has explained the lexicographic significance of
    nlyyat and then described its juridical nature. Thereafter he has laid
    stress on the fact that the word, nlyyat, which should be taken in its literal
    sense, advancing reasons for it. Qac;li Bayc;lawi says that nlyyat means
    mental inclination towards something that accords with our purpose,
    whether it be to gain profit or to overcome some harm, presently or sub-
    sequently. Speaking about the role of nlyyat in juridical matters, Bayc;Iawi
    has said that the Sharl'ah has identified it with the turning of attention
    to an action in order to comply with the behest of God and seeking His
    good will.
    Thereafter he says: "The word, nlyyat, mentioned in the l;zadlth
    shall be taken at its face value, so that it may be in greater accord with
    what follows, where the circumstances of the emigrants have been
    described."
    This description is in fact an elaboration of what has been put in
    anutshell in ".::.l?4 Jl..s.')11 WI" ' Alia.mah ':fayyibl has explained the signi-
    ficance of both the parts separately. The first tells us what makes acts
    worth consideration. The answer is intention. The second indicates
    what makes intention esteemed and appreciable. This is nothing but
    bona .fides. The actual words are: "The first part shows that acts are
    not rewardable or preventive of punishment unless there is intention
    behind them. The second shows that nlyyat becomes worthy and esti-
    mable only when it is marked by sincerity and is free from hypocrisy."
    lThis IJadlth is on_ the authority of Hat} rat 'Abd Allah bin Mas'ud. Another IJadlth
    (transmitted by Darimi) bas : "Everything bas a bump, and the hump of the Qur'an is
    Su rah al-Baqarah. Everything bas a kernel, and the kernel of the Qur'an is al-Mu/a~~al".
    2" Jabir said that the Messenger of God came out to his Companions and recited to
    them Siirah al-RalJmO.n from beginning to end, but they remained silent. He then said :
    I recited it to the Jinns on the night they came to me, and they responded in a better
    manner than you. So often as I came to the words, 'Then which of the favours of your
    Lord do you deny?' the; replied : 'We deny none of_Thy favours, 0 Lord of o~rs. To
    thee be praise!' Tirmidh1 who has transmitted this IJadith believed it to be a gharib one.
    He says:" The 'ulamii. have said on the basis of a IJadith that when people hear this ayah:
    'Then which of the favour of your Lord do your deny?' they should reply with 'We deny
    none of thy favours, 0 Lord of ours. All praises arc for thee!' "
    Volmue I COMMENTARY ON THE ~A.f:lH.i AL-BUKHARi U19
    The words:
    "He who bas migrated for the sake of \1~1Ji;1 ~~;~r~~~'6~
    worldly gain or for marrying a woman shall have this migration credited
    only according to that purpose" are an extensive exposition and elucida-
    tion of ma nawa (what he had in mind).
    There is no mention in the IJadith that a person migrating with this
    intention would be committing a sin because marriage is a lawful act
    and not sinful. What the IJ.ad'lth implies is just that such migration
    would not be for G od and His Prophet (iJ--' ~ .ilil J....) so that the full
    reward for migration would not be granted. It cannot be said that he
    would not have any reward at all, as we have already stated that we
    do not believe the Companion concerned migrated only with the inten-
    tion of marriage. His intention was mixed in respect of which Ghazali
    has said that the purport dominating in it shall be given weight. If that
    part of it which is for the sake of God predominates, it will be con-
    sidered worthy; if otherwise, it shall be treated according to its nature.
    If both are equal, then in accordance with "..S_,.!JI u.&. .&. 1$'_,.!JI ~T UT" "I
    have nothin g to do with partners," the intention will not be considered
    goodly. But here our preponderating belief in the probity of the Com-
    panions persuades us to think that the intention in the present case
    tended towards God. Hence his emigration was not altogether without
    reward. But since this slight admixture was against the dignity of a
    Companion, it was met with admonition in the IJ,adlth.
    Why Woman's mention after the World?
    The questi on has been raised as to why woman has been particu-
    larly mentioned after Dunya (world) when she too forms a part of it, as
    has been mentioned in the Qur'an itself:
    Beautified fo r mankind is love of the
    joys (that come) from women and offspring.
    and stored-up heaps of gold and silver , and
    horses branded (with their mark), and
    cattle and land that is comfor t of the life
    of the world. (Qur'an, 3: 14)

    This clearly shows that woman is very much a part of the world.
    Three answers can be given to the above question.
    I. The occasion which led to the hadlth under discussion is an
    incident relating to a woman. Hence woman has been particu-
    larly mentioned.
    2. Another answer is that given in the Mawahib-i Latlfah. When
    the emigrants came to Mad'inah, the An$ar were so coopera-
    tive and sympathic that they agreed to part with some of their
    belongings for them, so far so that a person having two
    wives told an emigrant to choose one of them whom he
    would divorce and then he could marry her. This might have
    led to the possibility that a person hearing about this type of
    sympathy of the An$ar, would migrate in the hope of getting
    property, riches and wife. Being destitute and penniless, he
    would think that by migrating to Madinah he would get an
    these things. This is why the Prophet (r!-~ ~ .ilil J...) sound-
    ed a warning with specific mention of both property and
    women.
    190 FAJ;>L AL-BARI Volume I
    - - - -- -- - - - - -
    3. Women can be the cause of great mischief !lo that even very
    big persons can also be involved in serious entanglements,
    there being innumerable instances of this.
    The Holy Prophet (~_, ~ ..iii j....) therefore particularised woman
    after generalizing about material things of the world.
    Why Imam Bukhari has Excluded ''For the sake of God and His Prophet"?
    Another point is why a part of the IJadlth ~Y..~>~ 1 01~~..:s~~
    faman kanat hijrat-u-hu ila Allah-i wa Rasul-i-hz (whosoever bas migrated
    for the sake of God and His Prophet (~-' ~ ..ill J,o ), has been excluded
    by Imam Bukhari? It would not do to say that this portion did not
    reach him, as he has elsewhere reproduced the IJ.adlth in full, which in-
    cludes this part also. To say that Humaydi did not receive that portion,
    therefore Imam Bukhari received from liim this much portion only and
    has reproduced the whole text as transmitted by another mulJ.addith
    would also be wrong. l.fumaydi's report contains full text of the IJadlth.
    Therefore there should be some reason for excluding this part here . lfa.fi?-.
    however, has brought out one point. Since one object of adducing this
    J.iadlth here was that rightness of intention should be incuJcated, the men-
    tion of this particular part was apparently an assertion that this work of
    his was exclusively for the sake of Allah and His Prophet (r-1--' .i.~ ..u1 J,o).
    Such an assertion being improper, he was omitting this part out of humi-
    lity. But this idea does not strike me at all because when Bukhari has made
    such an assertion in connexion with the narration of AIJ,adith, then where
    lies the point in omitting a part of the present IJ.adlth out of humility ?
    Should another explanation be needed, I would give one according to my
    understanding.
    Let us first consider one thing by way of premise. Shaykh al-Islam
    Zakariyya An~ari has cited a principle in his Al-Ashbah wa af-Na?-ayr.
    Although not a ~anafi doctor, his statement has· been, nevertheless, re-
    produced by 'Allamah Shami who has done so because he believes that,
    since it is not against the ~anafi school of thought, it can be accepted .
    This principle is that good acts corriprtse three kinds: 1a'at (acts of
    obedience), Qurbat (acts of proximity to God), and 'ibadat (adoration).
    In the first, prior intention of obedience or submission is not a pre-
    condition nor the knowledge of the Being obeyed. There is some differ-
    ence of opinion on the latter point. For example, if a man who as yet
    knows nothing about God and His Prophet (~-'~..ill j....) reflec ts upon
    the proof of God's existence and the Unity of God, he is rendering
    obeisance to Him because this is per sea very good thing and there are
    people appointed by God the Almighty who embark upon this intel-
    lectual journey. But, to say nothing of obeisance, such a person does
    not have knowledge at all of God which he is only trying to gain.
    In qurbat knowledge of God is necessary but the wish for proximity
    is not essential, as with recitation of the Qur'an, etc. For these only
    knowledge of God is enough; the intent for proximity with recitation
    every time is not necessary. If, however, it is there, it would be all the
    better. But one thing is essential : abstention from bad intention. That
    is, if the recitation is without any motive, it would be worthy of reward
    but if it is with a bad intent, say with hypocirsy, etc., then it would not
    be fit for recompense.
    In adoration, however, both knowledge of God and the intention
    to worship are necessary, as in ~a/at, fasting, etc.
    Volume I COMMENTARY ON THE ~A~!I:l AL-BUKHARI 191
    Now what we have to see is the type of intention which the IJ.adlth
    inculcates. Evidently it falls under qurba.t. Since the recitation of the
    AIJ,a.dith is like the recitation of the Qur'an, and for qurba.t the intention
    of proximity is not essential, therefore mere abstention from foul motives
    is sufficient. That is why Bukhari has excluded the first part, namely ilalla.h,
    and has cautioned us by mentioning only the second one: ila al-dunya.,
    meaning thereby that if you have not the right motive while reading or
    teaching of lfadlth, you can at least abstain from ma/a fide intent, which
    wouJd be sufficient for earning reward.
    Two Problems
    One problem arising in this connexion is that of Abu 'fal\lah bin
    ' Ubayd Allah, one of th e ten persons who have been given tidings of entry
    into Paradise. He made a marriage proposal to 'Ummi Salim. The latter
    said that she was a Muslim and he a non-believer; therefore marriage
    was out of the question. Thereupon Tal\lah embraced Islam and the
    marriage ceremony was performed. This too gives rise to the question
    that if Abu 'fal\lah turned a Muslim for the sake of marriage, how could
    his acceptance of Islam be considered ingenuous? The second complexity
    is that, fro m the grammatical point of view, the expression J.J~ ..::.JI( i:,..''
    "~_,...; _, ..Jil J l ·~~&i .U_,...;J .;;,IJI " He who undertakes migrationfor the sake
    of AlJah and His Apostle, migrates for the sake of Allah and His
    Apostle," is not correct, as the contingent and consequent have been
    joined together.
    The answer to the first query lies in this that AbU Tal\lah was on
    the verge of embracing Islam when this namely making a proposal of
    marriage to 'Ummi Salim, mother of Anas. He embraced Islam with
    genuine conviction, not for the sake of marriage.
    As regards the second matter relating to grammer, such statements
    are common for purposes of emphasis as for instance, if anyone says :
    " t.S~ t.S~-' ~ I yl UI" " l am Abu al-Najm and my verses are but mine."
    That is, the verses of others are nothing in comparison with mine. In
    the case under consideration also the implication is that whosoever mig-
    rates for God and His Prophet(~_,~ .;;,1 J.o), his migration is exclusively
    for God and His Prophet (~-' ~ .;;,1 J.o), then why should it be not
    taken in good part? It is certainly approbious. But if he migrates for some
    worldly benefit, for instance, marriage or the like, then it would not be
    considered migration for the sake of God, nor would it be considered
    genuine migration.
    Imam Shafi'i and Imam A\lmad (.;;,I L..+-;) are reported to have said
    that this ]Jadlth is one-third of Islam. Bayhaqi has explained this by
    saying that man's actions either spring from the heart or are committea
    by the tongue and other organs. Those arising from the heart have pre-
    cedence over the others. There is a well-known quartet in this context:

    The pillars of faith according to the words attributed to the


    Best of Men, the Holy Prophet (~allallaho 'a/aihi wa .fa/lam)
    are : Relinquish the equivocal. covet not what belongs to
    others, give up frivolous things, and act with good intent.
    192 F APL AL-BARI Volume I

    2. 'Abd Allah bin Yusuf told us that


    Imam Malik narrated on the authority of
    Hisbam bin 'Urwah who heard it from his
    father, who beard it from:
    'Umm al-Mu'minin J7IaQ.rat A yishah
    (rarfiallliho ' anha) :
    lf. Harith bin Hisham enquired from
    the Messenger of God (,~allallliho 'alaihi wa
    sailam) as to bow the wafJI used to come to
    bjm , He replied : "Sometime I bear the
    sound of the tintinnabulation of a bell, and
    this mode causes me the greatest physical
    suffering. By the time this condition is over,
    I preserve all that bas been conveyed .
    Sometimes an angel appears and speaks to
    me in human form and I preserve bis
    words." .I:IaQ.rat Ayisbah (ra¢iallliho 'anhli)
    said that she saw the Holy Prophet (~allal­
    laho 'a/ahi wa sa/lam) in this state on a
    very cold day when the wafJ/ descended
    upon him ; when it was over, be perspired
    so profusely that it seemed as if he had
    been pblebotomised.

    The Mother of the Faithful is a patronnymic : ~~~1<-.~'1<J


    appellation derived from: "~L&--r ~1_,jl" "And his wives are the mothers
    of the Believers." She bas been designated so out of respect and rever-
    ence because a prophet's wives are prohibited to the ummah just like a
    mother. But this does not mean that there should not be observance of
    seclusion etc. This applies only to such matters as respect, reverence and
    interdiction of marriage but not all. As for H aritb bin Hisham he was
    one of the eminent Companions and was the' brother of Abu Jahl, the
    Pharoah of the Ummah.
    Since walii is a very curious thing, hence Harith : ti-?ii!i:?,.t;Q~(l;!·'.i\
    bin Hisham asked this question out of extreme· curiosity. It was not
    on the basis of any misgiving or disbelief, being just like the question
    put to God the Almighty by Prophet Ibrahim (r)\.....11~): '&_,..J 1 ~4~JI y/
    "My Lord! show me how thou givest life to the dead." God forbid, how
    could a great prophet like Ibrahim (r)\.....11 ~) entertain any doubt or
    misgiving about the resuscitation of the dead by God ? He asked this
    question out of sheer curiosity and such curiosity can only arise after
    complete conviction. It is just like a man asking how telegraphic com-
    munication between Makkah, Mad'inah, Paris and London takes place
    after the continuous receipt of messages and news from these places. The
    question is not due to any dubiety but out of curiosity arter knowing
    this matter as a fact. This would show that questions regarding the attributes
    of the Prophet (iJ--' ~..:il l J.o) are also legitimate because wa/J.f is also
    one of special matters relating to him. It is in fact a phenomenon ex-
    clusive to the prophets, no one having experience of it except them. The
    Holy Prophet (rl--' ~ ..:iii J.o) did not avoid answering this question or
    refuse to answer it. On the other band, he replied "LJ"'y,JI JJ.,...l...., J!... ~4",
    that is, it resem hies the tintinnabulation of a bell. The word, JJ.,...l...., $al$alah,
    signifies a continuous voice or sound, from which there is no egress of
    intermediate words or sounds, or in which a hiatus intervenes. That is
    to say, it should be a continuous, uninterrupted voice like the continuous
    ringing of a bell or bells. Since there was no other similar thing to pre-
    Volume I COMMENTARY ON THE ~AJ:I llj AL-BUKHARI 193
    sent an analogy, hence, in order to make Hisham understand, the Prophet
    (rl--' ~ ~1 J.o) told him what sort of sound it was. There are different
    opinions about it. Some say it was the sound of the arrival of the angel
    Jibra'Il, others say that it was the sound of ra$ad, that is the sound of
    the wings of the host of angels escorting Jibra'il. It is a common observa-
    tion that when myriads of fowl fly together, they give off the same kind
    of reverberating, rhythmic sound of continuous nature. Some are of the
    view that it was an alerting sound signalising the arrival of waQf, just
    like the ringing of a telephone bell when a call is forthcoming. Others
    say that it is the sound of the waQf itself.
    This is a very controversial matter as to whether the divine oration
    is vocal or not. Most scholars and scholastics maintain that the divine
    harangue is devoid of voice. MostmuQaddithzn, however, think it is vocal
    but also specify that God has hearing, sight and hands but not like ours.
    The Sbaykh al-Hind often used to say that, whereas the scholars
    and exegesists resort to interpretation of God's Hand, Hearing, Sight,
    etc. they do not do so in the case of Divine Knowledge and Life, although
    a similar interpretation is needed in their case also, because our know-
    ledge must fa11 under some category. AJJab is Himself the Creator of
    categories, so if His Knowledge does not fall under a denomination, then
    we shall have to say that "l:....W-'Y ~ '""'" " His Knowledge is not like
    ours." Similarly about Life. Our life has a beginning and an end, but
    Divine Life does not partake of these things. Hence we shall have to
    say : "t;;y..s 'Y c.~.... '""'" "His Existence is not like ours." Jn short, the
    belief of the salaf is that whatever attributes stand unequivocally estab-
    lished by Qur'anic texts, should be left as formal as they are, but with
    this redeeming qualification that His Attributes are quite unlike those of
    others, as set down in the Qur'an :
    Naught is as His lik:eness; and He is the .!!.liS ~ _9~ .....~\.P--' ~\'(.P"' ~,-:. ~..,!) ....
    Hearer, the Seer. (Qur'an, 42:11) -:C.J.Y'~ ~-~>~>-($"" , ,; .... ~
    Just as God the Almighty is above all creation in His Attributes
    and we cannot describe their nature at all, n or can our understanding
    apprehend them, similarly He is above His creatures with regard to sound
    or voice also. What is His Nature? To discuss this when even the Ahadtth
    are silent on this point, is simply beyond our capacity. ·
    lbn Khaldun's Illustration
    lbn Khaldun bas given a very striking illustration of the Attributes
    of God. He says that a weighing balance used for determining the weight
    of gold and silver is quite all right for this purpose but if a man wishes
    to weigh the Himalayas with it, he would be very foolish indeed because
    it cannot hold even a piece of stone. Similarly our understanding might
    be of great moment by itself and a good means of judging things. This
    is why man has been saddled with obligations, his very position as an
    exalted being depending upon this, but it is impossible for it to appre-
    hend the Attributes of God. Hence the muQaddithln say that since the
    word $awt (sound or voice) occurs in the Aly.adrth, and we do not know
    its nature, we believe in it subject to its being figurative. Bukhari seems
    to be inclined to the view that sound is there and has given some
    arguments therefor in a chapter of his Kitab al-TawQfd. One of thes~
    is the /y.adfth reported by 'Abd Allah bin Anis to the effect that when all
    people would gather together on the Doomsday, then.
    Their Lord will call them in such a
    voice as will reach far and near.
    194 FAJ?L AL·BARl Volume I
    This explicitJy mentions the Divine Voice. There is still another
    IJ.adith which says that when God transmits any command then the angels
    hear a sound just like a chain being dragged on clean stone and drop
    into a prostration, fluttering their wings, becoming all attention and over-
    awed. After respite the angels Jower down ask those above "~; Jli 1.lL"
    "What has the Lord said?" They reply '\rJI" " The Truth." The Qur'an
    says : "~I t) 1.>1 ~" "When their perturbation is removed, then the
    said type of question and answer takes place." As the Divine Being is
    Sublime and Gran d, they are overwhelmed by His Loftiness and Grandeur.
    Similitude of the WalJ.i
    The similitude of the sound of the wahi occurs in the Ahadith in
    three forms. One is that it is like the ringing of a bell. The second is
    like the sound of a chain drawn upon a stone. The third occurs in a
    IJ.adith reported by 'Umar who says that when wa/Ji descended those near
    the Prophet (cJ--' ~Alli J.o) beard a sound like the humming of a bee.
    We can coordinate these things by saying that the angels heard the
    sound in the form of a chain dragged upon stone, the Prophet (~.,'-:~AiilJ....)
    in the form of the tinkling of a bell, and those close to him in the
    form of the humming of a bee. Whatever the case may be, the factor
    common to all of them is that this sound was continuous and persistent
    such as the one we hear in a telegraph pole through which a whizzing
    sound is passing, or like that of the buzzing or booming of approaching
    aircraft. This points to continuity and persistency as the Divine Voice
    is composite, not compound. This is the view generaJly held. As to
    whose sound it actualJy is, we cannot say. All the above forms are pos-
    sible. We are not in a position to determine.
    These two kinds of sound, tinkling and dragging of the chain
    upon stone, are close to each other, which, I think, points to the con-
    sfatency of the sound. The similitude is such that it bespeaks homo-
    genity and not compoundness. Although intermi ttent by itself it is
    beyond compoundness. Had the telegraph wire been in use in those
    days, it is possible that the Holy Prophet (~l..._, ..µ ..:iii J...) would have
    likened the sound of wahi to it because the sound here too is continuous
    and consistent. The teiegraph wire has a bell attached to it which pas-
    ses the signal to the recepient. In any case the purport of the similitude
    is to indicate the composite nature of the sound. But what is the upshot
    of this a1J? The Prophet (~-' ..µ ..»1 J...) says that when the wa/:zl came
    and ended be would retain all that the angels brought. The moment it
    was preserved in the heart, the intimation, the understanding and me-
    morization all took pJace simultaneously.
    ' Allamah Anwar Shah Kashmiri's Viewpoint.
    According to 'AlJamab Anwar Shah Kashmiri, the dominant view
    is that it was none else than God 's voice. He said that the Divine
    Voice appears in the AIJ,adith at three places: first, on the Empyrean
    when God transmits it; second, when the angel bears it, and third , when
    the angel comes to the Prophet (~-' ~ Alli J.o ). Thus the origin of the
    sound is in the Empyrean while its end-point is the Holy Prophet
    (~-' ~ ..:iii J.o).
    lbn Hazm's View.
    Ibn l.fazm has quoted the statement of Abu Man~ur Maturidi that
    AJlah's speech is a primeval integral Attribute. When God addresses a
    prophet, He creates a sound, a nd in this created sound which is contin-
    gent, the primal Attribute of God- Speech-projects itself.
    Volume I COMMENTARY ON THE ~Af:Ill:l AL-BUKHARI 195
    ~4: The word ya'fl, is in the continuous tense- that is how does
    wa~i keep coming to you? Hence the answer too was given in the same
    tenor because this was the general way in which the wa~'i used to come.
    The Companions used to ask such questions also from the Prophet
    (~.J ~ ..:iii j...>) that cannot be comprehended by the senses.
    Question: The angel Jibra'il had six hundred wings spread over all the
    regions of the East and West. How could he come in the form
    of DaJ:iyah Kalbi or that of any other human being ?1
    Answer: Some people have said that the angel Jibra'U stays where he is
    but bis spirit comes down. This gives rise to the question that
    if Jibra'il's spirit comes below, does the frame in which he is
    incorporated live or die? Some have said that when God the
    Almighty granted this power to the angels that they could
    change their forms and wax big or small, then why was this
    question raised about Jibra'il? These beings made of light
    can appear in various forms. They are at times in human
    shape, at times in heaven or encompass the stratosphere. On
    occasions they appear in the likeness of Dal).yah KalbI and on
    others in the form of other human beings. This is not some-
    thing which might be considered impossible. As the dictum goes
    "21.J.,)111 J)2; <.ST~ ~J 1"41 iS::!)Wl" "lt is said that the angels
    are incorporeal beings who can transform themselves into
    whatever shapes they desire. 3 "
    Relation of this ~adith to the Heading.
    From the apparent aspect of this heading the relation of this
    hadlth therewith is that the mode of the descent of wahi has been indi-
    cated in it, that is it descends like the tinkling of a beil or through the
    agency of an angeJ. The angel comes either in human form or as an
    angel. Anyway this casts light on the fact that the wa~i too must have
    been revealed in this very manner, so that we come to know the genera1
    mode of its descent.
    The second pertains to the rea l aspect of wa/:zf which describes its
    majesty. _ From this point of view, the present /:zadith is crystal clear.
    I;Ia<;lrat 'Ayishah (~..:iii ~1) says: "~J ~~ J y_? .J".
    The Prophet (~.J ~ ..:iii J...) used to become restless whenever
    wa~i descended and his complexion would get anguished and convulsed.
    This was not experienced once or twice but so many times. Whenever
    the wabl arrived, he went through the same experience so that the body
    of the Prophet (~J ~..:ii i j...>) appeard to have been contorted. This
    shows that the wa~"l is something sublime, not self-manufactured, and
    the Prophet's whole life passed bearing its hardship. Had it been a hot-
    house product generated artificially, ma!! would not have been able to
    stand it so many times in a day. Prophet Adam (r:>WI ~)received walJ,z
    only ten times in his whole life; NuJ:i (r:>WI .Y,&.) received it fifty times;
    Ibrahim (r)\..JI ~)forty-eight times, and 'Isa (r:>Wl ~L&.) fifty times. As
    regards the Last of Prophets (~.J ~..:iii J,..), wa~f descended on ~im
    twenty-four thousand times and every time he underwent this travail.
    This shows both his truthfulness and the sublimity of revelation.
    lA person known for his beauty of appearance. 2FatfJ al-Bari, p. 23. 3Tbis contains
    the refutation of those philosophers and heretics who deny the existence of angels.
    It also furnishes proofofthe fact that the replies of the Prophet (~alla/liiho ' alaihi wa sa[lam)
    in answer to the queries of the Companions were in the nature of education. 'Ayni bas
    said in his book 'Umdah al-Qiirl (p. 64); "There is one body of men which asks questions
    and another which preserves and propagates till the Divine religion is completed."
    196 FAJ;>L AL-BARI Volume I
    - ------
    Linking the Laudable with the Abominable
    This sound of what~oever it might be was a very hallowed one
    because it was associated with the sublime Court of God. It has been
    likened to the tinkling of a bell in the lfadtth aJthough this is something
    derogatory having been disapproved by the Prophet (~-' ~ .ill J,..) who
    said that "No angels accompany a caravan which has bells." But since
    the raison detre for the similitude is manifest, namely, continuity and
    persistency, hence there is no harm in comparing them. Such similes
    abound in the A/;J.aduh. If anY.one says that such and such a person is
    like a lion, does this mean simJlitude in all respects ? No, for the basis
    of similitude is a special attribute- -bravery. This is what uplifts the
    basis of the simile. The object of a simile is to highlight the thing that
    is Jikened. Hence this very aspect was adopted and it is reaUy worthy of
    the exalted status of a prophet to adduce such a meaningful simile.
    There could not be a better one. The $a/Jl}J. Muslim contains a l:J.adlth:
    . , ........<'·;..~~ :"l\ ,'i\ ,_ . . . ~k,:r-:"1 .... _,'""''~ I
    Islam would revert to Madl nah as '-' ~-~ u .... .Jv~ (.:)~ ~ <:>...-
    the snake does to it hole. _\1, ., ~ ~<).!!~\~· . . .{::
    ~ "' .. .Jv~
    If any one from ou r midst had used this simile, he would have been
    immediately declared out of the pale of Islam by those who anathema-
    tise. Our leading personages have u ~ed similes to make things intelJigible.
    Their object was not to revile but t o bring out the fact that alJ similitudes
    completely fit in with the low things to which likeness has been indicated .
    This type of denunciation by declaring one out o f the pale of Islam is down-
    right tyranny. Here in this ljadith a chaste thing like faith has been likened
    t o a snake the killing of which even in the precincts of the sanctuary of
    Ka'bah has been permitted. The object is obvious: that a snake may
    rove wherever it likes but it at last comes back to its hole. Similarly
    Islam would take asylum in its own sanctuary during times of chaos and
    anarchy. As would be mentioned later on in the $a/Jl/J Bukhari, when
    l:lassan bin Thabit would satirise the infidels, the Prophet(~-' ~ .iii J,..)
    used to say: "0 l:_iassan, my kinship ramifies into all the branches of
    the Quraysh; see that the effect of your satire does not reach me." So
    please first ascertain the lineage of the person you satirise from Abu
    Bakr." l.iassan replied:
    0 Prophet of God (~al/al/ii.ho •afaihi
    wa sal/am), I will take you out, as hair is
    taken o ut from fl.our.
    Just see what things have been compared here with what. lt has
    been mentioned in the books on Slrat that when the Holy Prophet's
    she-camel squatted at l.iudayblyah, be remarked:
    He who stopped the People of the ~\ y t ,.... .............. _
    Elephant, has also stopped the she-camel. ~ ...... ~\>-~
    Here the she-camel has been likened to an elephant although the
    latter animal had come to Makkab for destruction and playing havoc,
    and the Holl Prophet (rl--' .Y... .iii J,..) on the other hand, had come as a
    harbinger o peace and good. The object was only to indicate Divine
    Will. Hence we should only look at the object of the simile (bell). The
    object in both thE' similes (bell and chain) was ampleness, continuity and
    persistency. Hence their pointed mention.
    Here in the case of the t inkling of the bell, no mention has been
    made of an angel but this has been done in the se9ond case. However7
    Volume I COMMENTARY ON THE ~Al;[U;l AL-BUKHARI 197
    ~~~~- -
    when citing the former /:iadlth in his Book of Creation (Kitii.b bada'a al-
    khalq) 1mam BukharI has explicitly mentioned the coming of an angel :
    ."c.r.r.Jl 1l.,..1.,.. J!.. ...s:l..11 ~4" Thus in both cases the angel came; the only
    difference is that in the second case he came and spoke in the form of
    a human being and the Prophet (rl--' ~ .ui1 j..>) heard him physically.
    The angel generally came m the form of DaJ:iyah Kalbi, as he was a be-
    auteous person and the angels dislike ugliness. In the former case the
    angel did not appear in palpable form but lighted on the heart where
    walJ.l descended and the Prophet (rl--' ~ .ui1 J,.o) saw and heard the angel
    with the eye and ear of the heart, as mentioned in the Qur'an o)I ~ J)".
    ~ ~ ~ ~1 ". "Which the True Spirit hath brought down upon thy heart."
    (Qur'an, 26: 193-194). This shows that the angel descended on the Prophet's
    heart with the revelation. In short, in the second case the physical senses
    did figure while in the first they did not, there being no specification of
    beboJdingtheangel butShaykh MuJ:iial-Din lbn al-'ArabI has specifically
    mentioned that hts observation is essential.
    And this mode of descent of walft is the most burdensome J~ '•.>...ZT _,,._,
    for me. The earlier course of this wal}l was heavy and the Holy
    Prophet (rl--' ~ .ui1 J~) had to concentrate all his capacities to attend to
    Heaven. At this time sublimation and spiritualism have the upper hand
    and the lower nature of man is subdued. All these things are against
    normal human state and evidently everyone feels great difficulty in acting
    contrary to his nature. For instance if a person bas eaten bis fill and he
    is made to eat more, then he would feel it uncongenial because of its
    being against his physical make-up. Briefly speaking the matter is like
    this: there is one person who is speaking-the angel-and another who
    listens--the Prophet (iJ--' ~ .iiil J,.o). Sometimes the speaker turns listener
    and sometimes the listener adopts the role of speaker. When the angel
    appeared in human form, he assumed the semblance of the Prophet
    (,.t.._, ~ .ui1 J,.o). The first condition used to be very hard entailing severe
    distress because the state of the Prophet (rl--' ~ .ui1 J . . ) had to undergo
    a change, making the beatific qualities of angels dominate, and may be
    Jibra'il too had to experience attrition in changing his natural self.
    A Caveat
    The difference between inspiration and wa/:ll is this that in the
    former vision of an angel is impossible, whereas in the latter he is seen.
    Shaykh MuJ:ii al-Din Ibn al-' Arabi says that the communication of com-
    mands and prohibitions takes place to prophets only, not to mystics. The
    latter are onJy unfolded the connotations and significances thereof. The
    Shaykh believes that anyon.e who claims communication of com-
    mands and prohibition is a liar or lunatic. If he deliberately claims this,
    he is fit for being condemned to death. We are presenting this statement
    of Ibn al-' Arabi because Mirza Ghulam AJ:imad Qadiyani has claimed in
    his Arba''in that his walJ,'i embraces commands and prohibitions, and at
    the same time claims devotion to Ibn al-' Arabi, reproducing his state-
    ments time and again.
    This part refers to that part of the IJ.adlth where "~; JO.....ll J ~ u1.:...1_,"
    the Holy Prophet ((r-' ~ .uil J,.o) has said that the angel spoke to him
    in human form. Grammatically speaking, this sentence is counted among
    the difficult parts of the $a/Jll:i Bukhii.rl. Some have taken -:fu:.; (rajulan)
    as a discriminative and others have held it to be definitive. But both of
    these assumptions pose problems. If we hold rajulan to be discriminative
    then it is urged that this is always used to obviate obscurity or ambiguity,
    198 F AJ;>L AL-BARI Volume J
    and here we do not have an ambiguity that needs to be removed by means
    of rajulan : the obscurity resides neither in the simile nor in the angel.
    Nor would it be correct to say that there is obscurity in the configuration
    ascribed to the angel. Similarly the opinion that raju/an is definitive
    is open to objection because a definitive is that which intimates in some
    wise about the thing qualified. Therefore if it is considered a definitive
    then the combined expression would be al-malaku rajulan, which is quite
    wrong because an angel is not a person . Then the definitive only indicates
    change, and only those things can be so which themselves undergo
    change. Hence tliere is no change in man as man. Further, the defini-
    tive indicates the case of a subject or object, but here the word rajulan
    does not indicate that too. Therefore it is neither discriminative nor
    difinitive. It would be therefore better to convert rajulan into the objec-
    tive case, in which event the construction of the sentence would be as
    follows : "~; •;.,,.... ...S:::WI J J!..~" " The angel takes the form of a human
    being."
    This sentence means that the Holy Prophet (r1-.J ~~ ..iii J,..) "J~ L. 1.1&.\j"
    preserved the words of the Message of God through the agency of the
    angel. The tense employed in the sentence is the aorist arguing for re-
    tention, that is, whatever I am told I go on memorizing. The first mode
    (in the case of the bell) was described as "...:..:&..J .>.i.J <.?' ~" "that is, by
    the time the wabl was over the Prophet (r-1-.J ~ .iiil J.o)" was able to me-
    morize fully everything proceeding from God. The second mode (relating
    to the angel) is that of "Jfo. L ~li" an aotic or indefinite tense, with the
    implication that, when the angel came to the Holy Prophet (iJ-.J ~ ..iii J,..)
    and addressed him, be kept on memorizing whatever be was told. The
    first is in the past and the second in the aorist tense. The difference
    sbouJd be quite obvious. In the first mode the angel came and finished
    the wabl and the Holy Prophet (~.J ~.:iii J,..) preserved the words. The
    sentence as a whole is present indefinite. In the second sentence it has
    been stated that the angel came in human form, and whatever he said
    the Holy Prophet (~''-#..iii J.o) followed as it went on. Therefore
    the word "1.1&.li" has been employed. In the other case, the communi-
    cation being a continuous whole, was preserved in memory by the end.
    Hence the past tense "..::..:&-.J" has been used.
    This is the end of the ]Jad'ith on the descent of " l;r ~:::' ~ <JI_,"
    wabl, where J:IaQrat 'Ayishah (~ .iiil ~J) is describing the state of the
    Holy Prophet (r1--' ~ .iiil J.o) after the wabl was over. The sweat poured
    from the forehead of the Holy Prophet (iJ-.J ~ .iiil J,..) as if he bad been
    phlebotomised. There can be two reasons for this profuse perspiration.
    One is that a]ready described. It is but natural that, when a person is
    oppressed with hard work, he perspires copiously and the descent of wa]Jl
    was such a thing that when it came, the camel on which the Holy Prophet
    (iJ-.J ~ .iiil J.o)was riding, would perforce bend and si t on the ground. It
    just could not keep standing. Once a three-word ayah ">.J.,.;...JI J_,1 .r.&." des-
    cended upon the Holy Prophet (iJ--' 4 .iiil J.o) when his thigh happened
    to be resting on the thigh of the scribe of the Qur'an, Ha<;trat Zayd bin
    Thabit. The latter states that it seemed as if his own thigh was about to
    break. This is not surpirising when the awesomeness of walJl has been
    described as follows :
    IfWe had caused this Qur'an to descend
    upon a mountain, thou (0 Mul)ammad)
    verily hadst seen it humbled, rent asunder
    by the fear of Allah. (Qur'an, 59:21)
    Volume I COMMMENTARY ON THE ~AI~II:{ A~BUKHARI 199
    -
    That sacred person upon whom walfi descended alone knew what
    used to be his plight at that time.
    The second reason has been given by Shaykh Mu.l;li al-Din al-
    ' ArabI in the FurulJ,at al-Makklyah and Shah Wall Allah in the lJujjat
    Allah, namely, that the angel Jibra'il is all light; hence the Message· he
    brought- the Qur'an-is all light also. The heart of a prophet is also
    full of light the natural effect of which is heat. Thereafter when all
    these three combined, heat was necessarily generated. It is but natural
    that when there is excessive heat in the body, the excess of heat is
    thrown out by nature because of which the vapours inside come out in
    the form of water through the pores. This too is a natural process that
    when the heat inside is ejected through perspiration, the pores open and
    air touches the body, going in through the pores, then cold would be felt.
    This is why, after the descent of wal}i, the Holy Prophet(~_,~ .Jal J,-)
    would say: '\)_,Lj" or '\;_,;:;" "Cover me with a blanket," "Cover me
    with a sheet." We have explained the matter as far as we could. What
    was the entire condition during revelation and how the Prophet
    (~-' ~.Jal j.P) bore it is known to Allah and His Apostle alone.
    Bearing of wal}l and Divine Light : An Anecdote.
    A religious scholar of D elhi once told me that a person put him a query
    that when a hard thing like the mountain Sinai was shattered to pieces by
    the manifestation of Divine Light, then how did a human being like Pro··
    phet Musa (r)\...JI ~) remain alive?
    The scholar replied that modern science has discovered a wire
    which when set on buildings, acts as an insulator and protects it against
    lightning. If not equipped with it, even the strongest building would
    be utterly destroyed. The reason is obvious that though the first type
    of buiJdmg may be weak but it is equipped with a kind of wire or con-
    ductor rod which absorbs the electricity coming with the lightning and
    no harm is caused to the building.
    In the other building, however, there is no arrangement of this
    type. Therefore the lightning destroys it. Similarly, in the present case
    also the Divine Light was the Light Absolute and Prophet Musa (r)\...JI ~)
    had a part of this very Light in him. This is why he was able to with-
    stand the shock of Divine manifestation. Although he did lose conscious-
    ness, stilJ he remained alive. On the other hand, though the mountain was
    strong, but it did not bear that resistant stuff which could stand itand was
    bJown to pieces.
    Question :-An ayah of the Qur'an bas mentioned three kinds of
    wa/Jl, but in this l}adlth the first two have not been pointed out, and
    only the third, which again comprises two kinds, has been mentioned.
    Reply:- It is essential first to understand the said ayah which has
    been fully discussed earlier. But here the matter under consideration
    is its meaning only: The ayah is as follows:
    And it was not (vouchsafed) to any
    mortal that AllA.h should speak"to him un-
    less (it be) by revelation or from behind a
    veil, or {that) He sendeth a messenger to
    reveal what He will by His leave.
    (Qur'A.n, 42:51)
    It is beyond men's capacity to face the Presence of God, that is,
    that God should appear to man. In this ayah- Allah has mentioned
    three modes of which can be duly established.
    200 F Al;>L AL-BARI Volume I
    ------
    (1) One is"~-'". The word waif! means covert monition, as already
    elucidated.
    (2) The second is "y~ ""iJ-' .:.,..." which means that one shouJd
    hear with one's ears but be unable to see the Speaker.
    There are only two examples of this known to us, none else. The
    first is that of Prophet Musa (;')LJI ~~). Here the address was in a
    special form not usual with the prophets. Hence the context of this ayah
    specifies this mode of exceptional address :
    Lo I We inspire tbee as We inspired
    Noah and the prophets after him, as We
    inspired A brabam and Ishmael and Isaac
    and Jacoband the tribes and Jesus and Job
    and Jonah and Aaron and Solomon and as
    we jmparted unto David the Psalms. And
    messengers We have mentioned unto thee
    before and messengers We have not mentio-
    ned unto thee; and Allah spake directly
    unto Moses. (Qur'an. 4:163-64)

    Whereas all other prophets have been mentioned under awJ:iayna,


    in the case of Musa (;')LJI ~) specific mention of speaking to AIJah
    bas been made. This clearly shows that the nature of talk with
    Musa was not like that of the walfi to others, otherwise here too "As we
    sent wa~f" would have been said. Moreover, the expression, ka/lama
    Allah (Allah spoke), clearly proves that talk with him took place
    in a special way, which can only be that God Himself spoke to him
    directly without the agency of angel Jibra'il. All the exegesists agree
    that the Prophet (r-' ~ ...ul J.o) heard what God said with his own ears,
    but did not see Him. Had it not been so then why did he express the
    desire to see after hearing the Divine Being? When the talk with God
    whetted his desire to see Him, he began to urge for it, saying "0 God,
    wherefrom are you speaking? Do bless me with your sight." This is
    why the Qur'an says:
    And when Moses came to Our appoint-
    ed tryst and .his Lord had spoken unto him,
    he said, My Lord! Show me (Thy Self), that
    I may gaze upon Thee. He said: Thou wilt
    not see Me. (Qur'an, 7:143)
    Here ka/lamahu (spoke to Him) is subordinate to (lamma) and
    qala Rabb-i arinf is the reply to the latter. Thus the request arose from
    God's speech. Had the Prophet (~_,~~I J.o) seen God during the
    talk, then why should he have asked for a vision and why should God
    the Almighty have said '\jl_,; 0J" (Lan taranl) and not "~ TJ »" (qad
    raayt-a) "You have seen"? The question arises whether Prophet MUsa
    (j')LJI ~) bad a' sight of God or not after the request, or before or
    during unconsciousness, and the request was fulfilled or not. Shaykh Mul)i
    al-Din ibn Al-' Arabi and other mystics believe that he did see God and
    his desire was fulfilJed but majority of scholars believe that even at that
    moment God was not sighted, and the text of the Qur'an also testifies
    to this fact because Divine manifestation was tied up with the condition
    '\jl_,; ...;_,...; .i.;I):'.. J:o:..I 0li'·' "If it (the mountain) stand still in its place then
    thou wilt see me. (Qur'an, 7:143)
    Volume I COMMENT ARY ON THE ~AI;III;I AL-BUKHARI 201
    -
    This condition could not be fulfilled. It has therefore been said
    "(.) ~,, (ja' lahu dakkan). Secondly, when later on Prophet Musa (r)\_.!1~)
    regained consciousness and said "~JI ~" "I turn unto Thee repentant,"
    God the Almighty repJied:
    0 Moses! 1 have preferred thee above '--tUJ\ J' ~::;Cab..:,\ ~1'5-~\Z
    mankind by My messages and by My speak- ll"'r'. ,.., , (~.""'~~'I ,_
    ing (unto thee). (Qur•an, 7:144} ( 3:11...;..,!JUI) J:rf CJ/~,) r,,:,,,...,.,,,/~
    Here in the context of Divine Favour only apostJeship and accost-
    ing have been mentioned. If this were accompanied by vision, this
    would have been the greatest conferment of favour upon the Prophet
    (,J-_, ~ ..:iii j.o). This is one instance of talking from behind a curtain.
    Another is provided by the Holy Prophet's Ascension beyond Sidratul-
    Muntaha, where he conversed with the Almighty but did not see Him.
    There has been difference of opinion among the Companions as to
    whether the Prophet(~-'~ ...ill j.o) did have sight of God or not dur-
    ing Ascension but they were generally of opinion that he did not have
    a vision. Only Ibn 'Abbas and some Companions estabJish the fact that
    he did have a vision.
    This might lead to the question that if the Holy Prophet (,J--' ~..:iii J,o)
    also spoke to God as Prophet MUsa (r)\_JI ~) did, the Holy Prophet
    (,J-_, ~ ..:iii J,o) should also be given the title of Kallm Allah. The an-
    swer to this is that the Holy Prophet (,J--' ~ .:iii J,o) combined in him-
    self the exce11ences and miracles of all the prophets. MUsa's distinction
    is with respect to other prophets, one difference being that he had the
    privilege of talking to God in this very world. But the Prophet
    (~J ~.:iii J,o) was called away from the worJd for this purpose. This
    obviates the misgiving that Prophet MUsa (r)\_JI ~) has precedence over
    the Holy Prophet(~_, ~ ...ill j.o). An illustration would clear this up.
    Supposing a king sets out for bunting or on an excursion and casually
    speaks to someone. This is one way of talking. On the other hand, if he
    sends for someone through a messenger, making royal arrangements for
    reception, and then speaks to him, there is a world of difference in
    both.
    The third type of wa/J.l "JJ.)4 r..s"".r-i '1_,..J J-.r." is the one in which
    an angel acts as messenger. Here "'1_,-/' (messenger) means the angel
    who acts as a messenger and takes the wa/J.l to the human messenger on
    God's behest. This type of wa/Jl is further classified into two kinds: one
    in which the angel used to appear before the Holy Prophet (,J-J ~ ...ill j.o)
    in human form, and was physically seen by him; the second in which the
    angel descended upon the heart of the Holy Prophet(~-'~ ...ill J ....) and
    he could see him with his inner eye.
    The answer is that the first type of walJ.l is not confined to a pro-
    phet because the mystics too have the like. The second one was not
    common but rare. There are only two examples of this, those of Prophet
    Miisa (r~I ~)and the Holy Prophet(~-'~ ...ill J...) 1; here we are con-
    cerned only with that type of walJ.l which used to come frequently.
    !There is considerable resemblance between the life events of the Prophet MiisA.
    (~allaflaho 'alaihi wa sallam) in so many respects.
    (' alalhi al-salii.m} and the Holy Prophet
    This resemblance bas been brought out in a number of ways by the Qur'an. It has been
    said in surah MuzzammU: Indeed we have sent to you a Prophet who bears witness unto
    you just as We sent a messenger to Pharaoh. For this reason. God the Almighty has re·
    peated the story of Prophet Musa ("a/aihi al-salii.m) over and o•er again in the Qur'an.
    202 FAJ;>L AL-BARI Volume I

    3. We have been told by YaJ.iy~ bin


    Buk:ayr that Layth heard it from 'Aqi I bin
    Khalid who had it narrated to him by lbn
    Shihab Zuhrl on the authority of 'Urwah
    bin Zubayr
    )(.._Who reporteg from 'Umm al-
    Mu'minin ~a4 rat 'Ayishah (raqiallaho
    'anha) who said :
    " The commencement of the divine in-
    spiration to the Apostle of God (~allaUaho
    'a/aihi wa sallam) was in the form of true
    vision which he saw in bis dreams. He nce
    whatever dreams he saw came to him as
    clearly as morning light. Then he was made
    fond of solitude and used to remain in sec-
    lusion in the cave of If irii. H e worshipped
    (Allah) for nights together ere he felt a n urge
    for his family; took his meals with him for
    the di;!ration, and then came back to ~ a4rat
    Khadijah (raqiallaho 'anha) only to take bis
    food likewise again till the Truth dawned
    upon him whilst he was in ~lira. So the Angel
    came unto him and said ' Read.' He said to
    the Angel ' 1 am unable to recite.'
    " The Holy Prophet (~allallaho 'alaihiwa
    wllam) further said: 'The angel caught bold
    of me and pressed me hard t ill it became un-
    bearable. Then be released me a nd said again:
    'Read.' I again replied: 'Tam unable to re-
    cite.' He again caught me and pressed me once
    more till !could stand it no longer. He then re-
    leased me and said' Read.' r rep I ied as before:
    ' I am unable to recite.' He then caught me
    for the third time, pressed me, and, then re-
    leasing me, said : ·Read in the name of thy
    Lord, Who createtb man from a clot. Read:
    And thy Lord is the most Bounteous.' The
    Apostle of God returned with these iiyiit
    with his heart_beating hard. So he came to
    J::la4rat Khadijah bint Khuwaylid (raqial-
    /iiho 'anhii), saying 'Cover me! Cover me!'
    He was covered up till his_ fear was over.
    Then he told 1::1 aq rat Khadijah (raqial/iiho
    'anha) all that had happened. saying: 'I ]'lad
    mortal fear of my life.' ~aq.rat Khadijah
    (raqiall~ho ' anhii) said : 'No, by God, the
    Lord shall never disgrace you. You certain-
    ly treat well your kindred, bear the burden
    (of the poor), earn for the destitute, a re
    hospitable and help those deserving ones
    who suffer from misfortunes.'
    "J:1 a4rat Khadijah (raqialliiho 'anhii)
    then took him along to her cousin, Waraqah
    bin Nawfal bin Asad bin 'Abd al-'Uzza,
    who had turned Chr istian during pre-Islamic
    days and used to write in the Hebrew scrip t.
    He used to transcribe in Hebrew from the
    Gospel whatever God wished him to. He
    was an old m!ln who had Jost his eyesight.
    J:laQ.rat Khadijah (raqia/laho 'anhii) said to
    him: '0 my cousin, bear what your nephew
    has to say.• Waraqah asked, ' 0 nephew of
    mine, what is it you have seen?' The A post le
    Volume I COM MENTARY ON THE $AI~HE:{ AL-BUKHARI 203
    of God ($allallaho 'alaihi wa sailam) related
    wbatever be had observed. Waraqah said :
    ' This is the same repository of secrets who
    used to bring revelation to Musa ('a/aihi al-
    salam). [ wish I were young and strong
    during the time of your prophet hood. I wish
    I could live up to the time when your people
    would drive you out.' The Apostle of God
    ($allallaho 'a/aihi wa sa/lam) asked, 'Will
    they drive me out?' Waraqah replied, 'Yes;
    no one has ever come with the type of call
    you have come and not been treated with hos-
    tility. If I happen to live upto the time you
    will be driven out, T will lend you strong
    support.' Then Waraqah died after a few
    days. The Qur'anic revelation also ceased
    for a while."
    Ibo Shibab narrates on t he authority
    of Abu Salamah bin' Abd al-Rahman that
    talking about the period of cessa"tion in re:
    velation Jabir bin ' Abd Allah al-Ansari
    (ra4iallaho 'anho) reported a statement of
    the Prophet ($alfallaho 'alaihi wa sail am) :
    " Once when I was wal king, all of a sudden I
    beard a vo ice from Heaven. When 1 looked
    up I saw the same Angel that had come to
    me at lJira sitting on a chair between the
    sky and the earth. J came back borne in fear
    and said: Wrap me, wrap me (in a blanket).
    And then God the Almighty revealed the
    following verses: ~J _, Jj.ili ri; ..WI ~ 14
    .J~li ~) I J .J.aJa; ~l:: J ~ O thou enve-
    loped in thy cloak, ar ise and warn! Thy Lord
    magnify, thy raiment purify, pollution shun.
    And show not favour, seeking worldly gain"t
    (lbn Shiab says) thereafter waQi began
    to descend feverishly in quick succession.
    (Imam Bukhar) has said that) 'Abd
    AllA.h bin Yusuf Abu SS.lib bas followed
    Ya ~ya bin Bukay_r and ·Hil[I bin_Raddad
    has followed 'Aqil through Zuhri. In the
    version of YU.nus and Ma'mar the expression
    •J.;)IY. ~.r. occurs in place of o.;)IJ; -..t~.J~

    _The IJ~dlth is one. of the mursal A~~drth due to l;I~<Jrat .Ayishah


    (~ "1.11U"";) masmuch as 1t relates the cond1t10ns of the earlier days of the
    Prophet's apostleship and the mursal 4._IJ,adtth of the Companions have
    complete veridicality because l;Ia<Jrat A yisbab (~ .Jil U""J) reports either
    from some Companion~ and all the Companions are just: "JJ~ ~~ ~1...,.....11J",
    their statements d.Q not suffer detraction if they are not equally knowledge-
    able or, l}:ac;lrat Ayishab (~ .Jil U""J) might have beard directJy from the
    Holy Proph et(~_,~ .Jil j..>) but we cannot say anything definitely. Ho w-
    ever, there is no difference about the veridicaJity of the mursal AIJ,adlth
    of the Companions. Some writers of today who want to belittle such
    A/Jadft}J are wrong as Urnmul Mu'minin 'Ayishah (~ .Jil U""J) says :
    "The first thing with which th e ~113~'1f°)i~:;l;.;;J;:J.i~sdi1 :.J;!:J~(j.,kl;w~r
    wa/:zl began to descend on the Prophet (~_,~ .Jil j..>) were true dreams
    and whatever he saw in a dream came t o pass exactly as it was observed.
    IQur'an, 74:1-S.
    204 FAJ;>L AL-BARI Volume I
    Thus the Apostle of God was inducted into the realm of Apostleship
    through the medium of true dreams. In certain texts of the $alftlJ. Bukharz
    the word $adiqah occurs in place of $alilJ.,alJ.,. These dreagis have been
    further qualified by the statement "~.,..Jl ~ J!.. u'~ ~ I 4JJ Js.r. ~ ~~,,
    "Whatever the Holy Prophet (~l..J ~ ..:ill j ....) dreamt had an explicit and
    transparent meaning just as the light that appears at the break of the
    day is clear and unclouded." There was no difficulty in interpreting
    them as is commonly the case with the interpretation of dreams. In
    sum, the Prophet's dreams were not in the nature of "~ll..i t~~l ~J~ 0,..;L."
    that is, such as can not be understood, but were clear and true like the
    light of the morning. These were three: $alilJ.,alJ.,, $adiqah, and wa<j.iJ:iah.
    The $alil]ah is that whose external form and interpretation are both
    pleasant. It should be free from all weaknesses. The $adiqah is not
    only true but its interpretation is also of like nature. For the rest, it
    may be pleasant or harmful as in the case of the dream in which the
    Prophet (r1-J ~ ..:iii j....) foresaw the martyrdom of Muslims and their
    suffering an apparent defeat once.
    The dream was that when the Prophet (r1-J ~..iii j....) took up a sword
    to slaughter a cow, it broke into two. Although this apparently imported
    harm to the Muslims, yet it corresponds to facts. Hence it was no doubt
    true but not beneficent. A wa<j.ih (lucid) dream is that which has an
    absolutely clear and transparent significance. There used to be no com-
    plications whatsoever in the interpretation of the Prophet's dreams as is
    generally the case with dreams. Muslim bas reported that before the
    commencement of walfi the Prophet (r1-J ~ ..:iii j....)used to hear a my-
    sterious voice: ",_,.~JI <ls.r.J u~I ~""He bears a sound and sees light."
    The stones and trees used to offer the Prophet(r,.J ~..:iii j....) salutation.
    Therefore the Holy Prophet (r1-J ~..:iii j....) sa1d that he recognised the
    sto~,e~~~~e~~~~~e~P~~~bet of God (c-l--' ~..:iii j....) ~~l~Q4~-;'t;~1~~]uJ.:)G\$1
    saw in a dream would manifest itself like the light of the morning." This
    simile is meant for elucidation. The word falaq means to cleave, to burst
    open. Delineating God's Majesty and Prowess the Qur'an says:
    Lo ! Allah (it is) Who splittetb the
    grain of corn and the date-stone (for sprout- ~ r'~\\ ""~\ ~._\t~ ""t.. \ 't: \
    ing). (Qur'an, 6:96) \,,,;l\,T" '"'... • (.,7.." ~ (.:.)....

    The dawn is called the" e-'I J.i'' (daybreak) since it appears after
    cleaving the darkness of the night. Ibn-i-AbI l;lajarah has written a com-
    mentary on the Muntakhab al-Bukhari under the title of Bahjat al-Nufus
    from which Hafiz Jbn-i Hajar has reproduced certain statements. Ibn-i
    AbI ~ajarah' says that tlie simile contains this specially fine point and
    subtle import that the Holy Prophet (,J-J ~..:iii j...) occupies the posi-
    tion of the sun among the prophets. His prophethood is one that shines
    over the whole world. All other prophets are like stars. And just as the
    appearance of the sun heralds the coming of the morn and indicates
    that the sun is about to rise, similarly these dreams were the heralds of
    the wa~l that was to visit the Prophet (r1-J ~ ..:iii J,o) presaging that the
    sun of prophethood was about to rise. Hence this image of the sun is
    remarkably fine. 1
    IThe Qur'an has etched out the station of the Apostle of G5>d (~a/lalliho 'a/aihi wa
    sal/am) in the Surah al-A~zab through the expression siriij al-munir (the bright lamp). In
    order to bring home the ethereal qualities and excellences of the Prophet (~a//allaho 'alaihi
    wa sallam). a semuous body like that of the sun was brought forth which is as unique in
    the material world as the Prophet (~allalliiho 'alaihi wa sallam) is in (Contd. on next page)
    Volume l COMMENTARY ON THE ~A~fl:f AL-BUKHARI 205

    After this the love of solitude ~!_.) ~ .) ~<.::>t>.-' s.~ .., ...... • .,, J:>J
    ;::(....--> \:,.i'~ .... I~ ,.. "'"ii\-<~ l\~I <:.$"':!
    ....

    was put into the mind of the Prophet (~_, ~ ..:iii j..o) so that he re-
    mained in isolation from men. Here khala' (~)\.,;.) is a verb, and does not
    mean vacuous space.
    Sequestration in the cave of l:fira
    The mountain l:fira is today called the Jabal al-Nflr. It is three miles
    from Makkah while going towards Mina, on the left-hand side. A
    traveller in the path of God feels aversion to all things other than God
    because be wants to turn wholly towards the Divine Being. Since inter-
    course with men stands in the way of Divine Communion, he feels averse
    to them. When he reaches the summit of perfection, then he can have
    solitude even in the midst of the multitude, with no trace of aversion.
    Moreover, the people of those days were of the worst type. The whole
    land reeked with idolatry and heterodoxy, and the Holy Prophet
    ( ~-' ~ ..:iii J....) by his very nature detested idolatry from the very be-
    ginning. Not even his most obdurate and intransigent enemy can prove
    that he participated even for a moment in matters like this, although he
    was born and bred in a society with which this was an inalienable way
    of life. It is but natural that he should feel pained to see this regrett-
    able condition of his own people, and therefore seek seclusion in
    "/firii. Why did he choose the cave of Hira? The writers on srrat say
    that the Prophet's grandfather, 'Abd al-Muttalib, sometimes used to retire
    to this cave. Since the Holy Prophet (~j ~..:iii j,..) was his heir, he
    coo liked it. One can see the Ka'bah from there and as seeing the
    House of God is also a form of devotion, three kinds of worship were
    conjoined : dhikr (actual prayer), .ftkr (contemplation), and na~ar i/a
    Ka'batullah (looking towards the House of God). Anyone who
    has seen the cave can decide for himself that no better place could have
    been found. Nature has made a triangular cubicle there in which one
    person can sit with ease and two with some difficulty. There is only
    one way to it, that too so narrow that one has to wriggle through it. So
    the place itself was suitable whether 'Abd al-Muttalib had liked it or
    not. This might have been one reason, but the ·real reason was the
    suitability of the place itself.
    The Holy Prophet (~-' ~ ..:iii j...) passed days and nights on end in
    the cave performing devotional exercises till he felt a longing for return
    home. 2
    (ta IJ. an n at h u) 3 ~fc)l.f~&\~~~\y\~j U~\~~S~~
    means relinquishing an undesirable and unbecoming mode, which signi-
    fies worship by metonomy. The word, ta'bbud-u does not occur in the
    the spiritual world . Tbe point of the image is that the material sun rises from the heaven
    whereas this spiritual sun rises from the earth. If the material sun gives light to the terrestrial
    world, the spiritual one lights the whole cosmos. The one manifests the material forms
    and the other highlights the truths; the former lightens organic nature while the latter illum-
    ines human nature and intellect. Just as the benefit of the sun is not identified with any spe-
    cial section of men and the effects of its light and beat are universal, in the same way, the
    benefit of the spiritual sun of the Prophet ($allallaho 'alaihi wa sallam) is a message of
    mercy to all without any distinction whatsoever. The difference in rank of the prophet
    is due to difference in capacity. There is no difference at all in the beneficence and bounty
    of God. 2~1 JI r:.;r., : In the narrative by Muslim, the word, yarja' (return to the
    family) is employeCf. Ila al-ahl is an expression employed only when a longing arises.
    ~ (ta~annath) bas been translated by Zuhri as Ta' abbud i.e. taking to worship,
    otherwise its root is ~anth meaning intransigency or breaking an oath. Hence~ means
    the removal of ~anth and is an essential of ta' abbud (worshipping). Ed.
    206 F Al;>L AL-BARI Volume J
    - -
    IJ,adith itself but is an exposition of the word, yata/:iannath-u, by the nar-
    rator which is necessitated by the context in the IJ,adlth which dhawat il-
    'adad accentuates. Sometimes the Apostle of(~-'~ ..ill J.,o) God sojourn-
    ed in the cave for as long as a month but not more. The month of Ramacjan
    has been particularly mentioned. "~or 0l~ " means that the Prophet
    (c-L.J ~..ill j..o) stayed there so long as he did not feel a yearning for his
    family, and when be felt like going home, he would come back.
    Nature of Worship in lfira
    It has been argued what was the Prophet's mode of worship in the
    cave of J:.lira. No authentic f;.adfth says explicitly anything in this regard.
    We have only statements of writers on slrat and scholars on this point.
    Some have said that this was in occordance with the Dln of Prophet
    Ibrahim (;)\..JI ~).Others hold it to be according to the shari'ah of MUsa
    (;)\...J' ~)or Isa (;)\...JI ~) while others say there is no need of spotting
    out any particular Din because a Prophet is temperamentally a mystic
    even before becoming a prophet. Therefore it was devotion by means of
    inspiration from God. Some have yet said that he only used to contemp-
    late, this being the only worship, or that it was a vigil. But what seems
    to be the best and soundest hypothesis is that he prayed according to the
    reliqua of Prophet Ibrahim's sunnah. Therefore in some statements
    reported in the slrat by Ibn Hisham, the word, ~ (yata/:iannaf) occurs,
    that is, the Prophet (~.J ~ ..:ill ~) followed the rituals of Prophet
    Ibrahim's religion because ~ means the pursuance of the faith of Pro-
    phet Ibrahim (;)\...JI ~ ). l;lafi~ lbn l;lajar has cited the stance of some
    lexicographers that the Arabs often substitute tha for fa. Hence "~"
    yatalJ.annaf was converted into"~" yatal]annath. Even if this were
    not so, the tenor of the words shows that"~" really means"~."
    This means that the Holy Prophet (c-L-.J ~ ..:ill ~) used "...S:::.11 :U .l.J)=u''
    to take his rations with him showing that the effects of life should never
    be abjured. The relinquishing of worldly effects does not mean trust in
    God but utter impassiveness.
    The Holy Prophet (~J ~ ..:ill Jo.>) "~ .l.J}:.} ~.>...:. J I ~J~ iJ"
    would then come back to Hac;irat Khadijah and take a few days' more
    ration because leaving one's family in order to live in the wilderness is
    asceticism which is against nature and Divine intent because it is detri-
    mental to the preservation of mankind which is dependent upon a natural
    mode of life, and the endurance of mankind is not only essential but is
    in accord with the dictates of wisdom. Asceticism again becomes a cause
    of disorder because how can the natural instincts and impulses of man
    be suppressed and how long? The Holy Prophet (~.J ~ ..:ill Jo.>) was a man
    of perfectly sound nature, therefore he remained safe from asceticism,
    avoiding it scrupulously.
    Overwhelming Zeal in Search of Truth
    The restlessness and overwhelming spiritual passion which seized
    the Prophet (~.J ~..ill Jo.>) arose from exceedingly intense ardour be-
    cause when anything wholly dominates one's mind, one wanders about
    restlessly under its overmastering sway so that the more the time for its
    attainment draws near, the more one's fervour and restlessness increase.
    The Holy Prophet(~_, ~ ..:i>i ~)has been told about this very state
    in the Qur'an:
    Did He not find thee wandering and
    direct (thee)? (Qur'an, 93:7)
    Volume I COMMENTARY ON THE ~Al:ill:f AL·BUKHARI 207
    ------
    The word "J~" (/)ala/) aJso means tbat one should be caught up in
    overwhelming passion for something, as was the case with Prophet Ya' qub
    fr)\_.11 ~)in respect of his son Prophet Yusuf (r)\_.11 ~).
    (Those around bim) said : By Allah,
    Lo ! Thou art in thine old aberration.
    (Qur' an, 12:95)
    Prophet Ya' qub's sons to1d him that he was still distracted by the
    fran tic love of his son Yusuf (r)\_ll .y. ..). On the other hand, see how Yusuf
    (r)\_ll 4e) had been all the time in Egypt but l;lat;lrat Ya'qi1b (r)\_.11 ~)
    never once felt his smell. Only when his shirt was on the way and the time
    for meeting him was drawing near, did he begin to feeJ it. Similarly, the
    Holy Prophet (r-1--' ~.:ii i J.o) was restless in the quest of truth and the more
    the time for attaining it drew near, the more his restlessness and passion
    aggravated. It is apropos of this that has been said : "Js-41 ':Ill,;. S~_, .J"
    that is, when God found him seized with such tremendous ardour and
    overpoweri ng passion, he gave him what he was seeking. This is why it
    has been said elsewhere:
    Thou knewest not what the Scripture ~Qi\~)~\~LsJ~~\:;
    was, nor what the Faith. But We have made ..... ,.., ,
    it (the Qur'an) a light. (Qur'an, 42:52) ~ ' .:.
    -=-'.:'ft6JYI) \~'
    ~y ~;;.' ~\ .....
    · -~-'
    This ayah and the preceding one are reminders of the conferment
    by God of that great Gift-the wa/fi. Moreover, this sequestration was
    by way of preliminary induction into and succour for the receipt of wa/J.l,
    an analogous command having been given to Prophet Musa (r)'-ll ~)
    also to s~greg:ate himself f~r forty days. ,, .,. ...,,,~...,, ... ·~ ...
    This pomts to the arnval of the True Message ~-&-~~q,,,._,&-IJ\11~\S°"
    unexpectedly and unawares in the cave of lf.ira. That is why in some texts
    Faja' al-lf.aq occurs instead of1a' a. Faja' al-lf.aq means the advent of some-
    thing all of a sudd en, while al-lf.aq means walfi, that is the Truth came up
    suddenly. , .... ~, t)\jj ~\"~
    This describes the arrival of the Angel who ' ~... s ,. •
    asked him to read. This command pertained to the message Angel Jib-
    ra'il had brought. What was previously being given only in a preliminary
    and preparative form by way of hints and suggestions from above hai:i
    now been concretized, and the Holy Prophet (~J ~ .Jil J.1) was face-to-
    face with it.
    The Interpretation of Ma Ana Bi-Qari'ln.
    Some exegesists believe that ma, on the first occasion, signifies ne-
    gation and on the second query. They quote a mursal IJ,adlth due to
    'Umayr bin 'Ubayd which has been reproduced by ~afi~ ibn ~ajar.
    According to this report, when Angel Jibra'il again said, "Read," the
    Holy Prophet (r-1--' ~ .:iii J...) said, in reply as before, "f.Jl 1.)l.'' "What shall
    I read?" Then Angel Jibra'il said, ".Jil r-i" "In the Name of Allah." In
    other texts it is stated that Angel Jibra'il read A'udhu Bil/ah (I seek refuge
    with Allah) together with the whole of the Surah Fa.ti/:zah. This mursal
    }Jadlth will be discussed later. What suffices here is that (ma dha) clearly
    argues for interrogation, but to consider ma occurring in BukharI's nar-
    ration an interrogative is against the usage and grammar of Arabic. In
    Imam Bukbari's text all the three ma's are negative. Some translate these
    words as 'I am not read' and though the translation is correct, it is not so
    pertinent as the Holy Prophet (,.i--' ~..iii J.-) could not have been a
    stranger to eloquent Arabic, belonging as he did not only to the noblest
    208 FAJ;>L AL-BARI Volume l
    tribe of Arabia, the Quraysh, but to the Banu Hashim. The Holy Pro-
    phet (~J ~ ..iii J.-) was only asked to recite a small ayah in his mother
    tongue. So how was it possible that he should say he was unlettered?
    The proper and correct translation of the sentence would be, "I cannot
    recite." He expressed his inability because of his perturbation and
    excitement due to the ponderous nature of walJ,l or all those extraordinary
    experiences. , ,,, 1 ,. ~,'!: ... tJlt
    That is, the angel pressed the Holy Prophet ~ ~... .<s> ~
    (~-' 4-" ..iii J.o) so hard that it reached the limit of his power to bear it.
    If juhd is read as jahd, that is as an accusative, the meaning would be that
    the pressure reached the farthest limit of tolerance by the Holy Pro-
    phet (~-' ~ ..iii J.-) and if it bad exceeded in a slight degree it would
    have been beyond tolerance. If read as juhd, that is, as a nominative, this
    would mean be was pressed by the angel with full force (that is, this is
    how it seemed to him), otherwise Angel Jibra'iJ possesses suc h tremen-
    dous power that he lifted the city 1 of the people of Prophet Lut (r')\...)1 ~)
    in the fold of a single wing. The aim, in any case, is to produce a very
    heightened effect by means of a hyperbole.
    It would thus be seen that there was something heavy and pond-
    erous because of which, despite belonging to the noblest tri be of Arabia,
    the Holy Prophet (~_,~ ..ill J.-) expressed his inability to recite Arabic
    words. Jibra'il's pressing him provided a means for facilitating the recitation
    and the Prophet (~-' ~ .ui1 ~) began to recite. Sbibli and other wr iters
    have expressed surprise on this, saying such a thing is incomprehensible.
    This stance is far from being sound because experience shows that some-
    times matters are facilitated by pressing closely2 •
    In the present case when Jibra'il gripped the Prophet (r4-' ~ .ui1 J,..)
    and light came into contact with light, then, initialJy, much difficulty
    was felt but when the Prophet ( ~.._, ~ .ui1 J,..) was pressed hard, the tough
    thing became smooth. f'~.1 s~,, ,..1:, ...11 <-'.!'
    That is, "Read in the name of your Lord." "'~ ,..\t?J..uui;i
    Here also, as in the ha of Bi ism-i Allah, there is the famo us controversy
    between Bay<;lawI and ZamakhsharI. Ba is employed either as an adjunct
    in companionship or assistance, but the sum total of both should amount
    to the same thing, meaning, " You do not have the capacity to do it on
    your own, so you sh ould read through God the Almighty's help."
    Again, in place of " ..iii r.", "i..S:i; r-4" has been said, since we can neither
    visualize the Personality nor the Attributes of God the Almighty. H ow-
    ever, the Attributes are indicative of the Personality, and the Names point
    to the Attributes of God. Only through the medium of these Names can
    we seek an approach towards God, and these are the only links between
    the Creator and the created, the Primeval and the temporal, the Necessary
    and the contingent. Thus we can, if any approach is possible to an under-
    standing of God, seek the prop of these Names. God has therefore shown
    through the very fir.5t wa~l how to invoke Him and His succour.
    The lexicographic meaning of Rabbik-a also needs elaboration.
    Who is Rabb 1 According to Imam Raghib, God the Almighty is the
    Being that takes another thing gradualJy to a stage of perfection
    for which it is fit and for which it possesses the requisite capacity.
    The real Rabb is only God and the word is exclusively applied,
    without any compounding, to Him only, since He alone is the Perfect
    1That is, Sodom and Gomorrah of the Old Testament (Genesis, 19:24-2S). 2for an
    interesting personal experience of the author, vol. 1, p. 166 of the original work may
    please be seen. Ed.
    Volume I COMMENTARY ON THE ~AJ:llJ::l AL-BUKHARi 209
    Rabb. Lexicographically, however, everyone who fosters someone could
    be called Rabb, and, on this consideration, the word, Rabb, can be used in
    the genetive case and for mortals also. Here the use of the possessive in
    "~/' has been made to remind the Holy Prophet (~.J ~ .:ill J ...) with
    what distinctive and special-most attention he was fostered and trained
    for forty years so that everyone, irrespective of whether he supported the
    false or true, was friend or foe, would be convinced the moment he saw
    him that he was about to be conferred a high status. There are many
    incidents which show that the prophets are trained in a special manner.
    Take, for instance, the example of Prophet Musa (r)\....JI ~). The Pha-
    raoh did not desist from putting to the sword thousands of lives for fear
    lest MUsa ( i)\....JI ~) should somehow survive. But it was nothing short
    of a miracle that Prophet MUsa (r')\_JI ~) was brought up under the
    patronage of this very Pharaoh, and that very autocrat whom his mother
    so greatly feared, sent for her and gladly placed him in her lap. Then
    how did he grow up and attain manhood, reached Madyan, married,
    and finally was anointed with Prophetbood; all these things have been
    mentioned at length in the Qur'an.
    As for the Holy Prophet(~-'~ .:ill J...), whose coming all the earlier
    prophets prophesied one after ano ther, and with whom the office of pro-
    phethood was to be ended , far more elaborate preparations had to be made.
    Thus, using the possessive ...S (your) in ~J (your Lord), it was intended
    to refer to all these matters reminding the Prophet (~.J ~ ...:iii J ...) that
    that very God and Lord who brought about his training was making him
    read, so that he should start reading with His name. ~, -~\
    That is, He who has created a1J things. Here the object <.S,
    of khalaq-a (created) has been omitted because of its being commo nly
    known and comprehended. God has not said "Created you" but "Who
    created the whole Cosmos." This points to the fact that God is the
    Creator of accident, essences, and qualities. And, when it is He who
    has created everything, could He not create in the Holy Prophet
    (rL-' ~ ..:01 J...) the ability to read 1 If so, then why do you say, "I do
    not have t~e power to read?" @-, .,.. , ~ ~
    Man 1s created from a clot of blood. The re rer- ~ ~<:>~)
    ence is to man's original stuff which is devoid of all apprehension. He is
    absolutely a witless clod which God has made intelligent and sensible
    by endowing it with a soul. ff God has granted such capacity to a drop
    of liquid that it should develop so manv human excellences, then He
    who can endow a senseless thing with- sense, can He not transform a
    sensible person rnto a seer or make an ilJiterate man read? So, after de-
    scribing th e absolute power of G od in these ayat, the Prophet (~l...., ~.:ill j..>)
    was set at ease that he should not feel upset. So far there was a mention
    of the possibility only but further on it assumed active form. 'Clot' was
    used to indicate utter contempt because though scholars differ about
    the seminal fluid being clean or not , they all agree about the pollution
    of the blood clot. .J>/' -y @§..,., ... .,..._
    That is, your God is extremely Beneficent. Its _pfa I J'-''v"!
    !> "'.

    incidence has been brought out in the contexts under con$ideration.


    The attribute of beneficence has been particularly set forth here because
    there are two complementary things necessary for give and take: he who
    imparts should have the necessary assimilative capacity and the imparter
    ~houJd not stint, otherwise there can be no impartation. So in the ini-
    tial sentences the Holy Prophet (~-' ~ .:ill j..>) was put at ease about
    one thing, and now he is being set easy about the other. God tells the
    210 FADL AL-B \Rf Vo lume J
    Prophet (r1-J ...,,~ ~ 1 J...) that forty years of streouous discipline bear
    testimony to your ability. and there is n o stinting on His part too be-
    cause the Divine Being is extremely Munifi cent. There is nothing lacki ng
    in His Bounty . So now nothing stands in the way of His bestowal.
    Th is is the argument in respect of incidence or effectuation: that God
    wou ld not Jet the P rophet's capabilities go waste as He is tbe munifice nt
    of the mu nificent. ~~
    Knowledge was imparted with the pen. Evidently, ~~Yfa
    know led ge became known th rough the pen which is the medium th ere-
    fo r. That is when G od has the power to teach man through a piece of
    wood (the reed), can He not impart knowledge to the Prophet
    (r-1--~ ~ ~1 J.o) through the agency of Jibra'Il? This removes another
    big misconception. The fact 1 hat Jibra' H is in a way the teacher of the
    H oly Prophet (r1-J ~ ~I J.--), shows his precedence. The answer t o this
    is provided by the word r-l;, pen. For instance, Bukha rI's knowledge
    has reached u s through the medium o f the pen but this does not mean
    that the latter has precedence over us. Bukhari has certainly superiori ty
    over us because the pen in itself possesses n o power. l t is the scribe's
    band that moves it. T he angcJs have the same position in the court of
    God as a pen. Just as the p en is in no position to swerve from the
    wish of the writer, sim ilarly angels dare not tra nsgress the Divine intent.
    So th e stance of Jibra'il is just like that of a pen as between the writer
    and the person addressed. ~.. ~,,,, ,,, , :);
    A baby brings no knowledge along with it from th e ~p1\;,;;1;::.::i11 "
    mo ther's womb. 1t is G od who endows it with knowledge. So if G od can
    make a baby learned an d in telligent, can He not d o so to a grow n·up
    person? All these argumenrs have been advanced so that the Prophet
    (,._L.._, ~ ~1 j,o) should feel no hindrance or otherwise think it beyond
    possibility. , '3,ll""" ,,.,,,,,.,, ,.•~,, .'J.;0 ......
    Then the HoJy Prophet (r1-J 4~ ~' J,o) ~,· .c.s-._,...>C:S-U,, ;Jo.. ,,;0\iJ
    asked to be covered with a blanket, which the people did, so that in time
    his fear subsided. This shows that, when tbe angel Jibra'il appeared
    in th e cave of Ifira, the Holy Prophet (r1--' ~~I j..o) felt perturbed.
    Perturbation does not mean Diffidence
    This has led some to the misconception that the Apostle of God
    (r1--' ~ .»I J.o) felt misg ivings. The reply to this is that we should, in
    the first instance, keep in view the si te, environs and condition of the cave.
    Firstly, it was situated at a desolate place with no one around. It was
    a place where not even a bird flew, an awesome place atop the mountain .
    Then it wa s the dead of njght when the occurrence took place because
    the Qur'an and the Hadlth both clearly sho w that the descent of the
    Qur'an was on the laylatu/- qadr. It was a pitch dark night, · the last
    night of the month of Ramacfan, there being neither a lamp nor any
    other luminous thing. In this awesome atmosphere the angel appeared
    a]] of a sudden. Then it was not necessary that the Holy Prophet
    (r-1-J ~ ~ I J,o) sh ou Id forth with recognize him. He knew, for instance,
    that even a high-spirited ProlJhet like Ibrahim (t)LJI ~) could not
    identify Mika'il, Jibra'Il and other angels, despite the fact that he
    had ha u contact stretching over years with the angels after he had been
    graceo with walfi. These angels visited him while they were proceeding
    to destroy th e land of Prophet Hn<;l (t)WI ~) and, on their way, came
    as guests t o P rophet lbrahTm (t)WI ~). This incident is narrated in
    the Qur'an as follows:
    Volume I COMMENTARY ON THE ~A ~lHJ AL-BUKHARL 211

    Hath the story of Abraham's honour- .... , ', \ , ~ J'., ,., / , ,. ~ .,.
    ed guests reached thee (0 Mu1;iammad)? ~Y. ....~..P~.~fu \ <....~
    When they came in unto him and said: .b~\~~~'~1l'°~~\
    Peace ! he answered, Peace! (and thought): ~
    Folk unknown (to me). Theo he went ~\2}~)jo~';J:j--'~j 'c:~~u\;
    aparl unto bis Housefolk so that they , v, ,.... , ....
    brought a fatted calf. (Qur'an 51:24-25-26) ~il '~ '.!..£::. ..::rJ~J3,i\)~~~:0-~
    Prophet Ibrahim (r)l.....J1 ~) couJd not at first recongise them as is
    evident from 'folk unknown.' Had he recognised them why should he
    have served them with roasted mutton, since the angels do not eat, and
    why shou1d he have further said, "Why do you eat not?" And that is
    not all. Prophet Ibrah1m (r:>\..JI "-:is-) was overcome by fear and trepida-
    tion. The Qur'an further has it:
    And when be saw their bands reached ,,(}{; _;\\~\ ~..\',,....~? t~":'~ ..
    not to it, be mistrusted them and conceived , _ol:>.. ' ».>.... ~ ~...*-...... .)~
    ~7 ,,.\~.\ .' -:'::'ll\"\1''1::'bt~~.;.._,,~ ........ , ...,,,
    a fear of them. They said: Fear not! Lo! cy; 1 i.;.~~)\y'-' ~;~~.-'b
    we are sent unto the folk of Lot.
    (Qur'an I 1:70) ( ~ft.>J'i) l>~f;)Jl
    In ayah 14 of Hud we are told: "And wh en the awe departed from
    Abraham." The point to be noted here is that the Prophet (r)\.....ll ~)
    was in his house, amongst his family members; the time was also not that
    of the night; the angels bad not appeared in fearful form but in the
    guise of handsome you ngmen. Despite all this the Prophet (r)\.....ll ~)
    felt afraid. When, however, the angels told him not to be perturbed,
    saying they had been deputed by God and gave him the good news of
    his having a son, only then he calmed down. Similarly, when the angels
    went to Prophet Lot (r)l.....JI ~) , he also could not recognize them.
    And when the messengers came unto
    the family of Lot, He said: Lo I ye are
    folk unknown (to me). (Qur•an , 15:61-62)
    rt
    'f '-'·,.,I,
    ( 'f~ /:
    '.9'°"'
    i t) <:J.:;_, -R.3'-' O:: ' sc:.. ~. I
    ""' ~v:_.,P_,J ~"t.;;,.

    Jn fact, taking them to be voungm co, he became afraid due to the


    evil ways of his people: ·
    And when Our mes~engers came unto ~ ~,(.."""":
    -'_p;';,, r.:s-:, 1-t ':'i\. . .f>J> " :i--..... (~-;'"
    \.t).7 \.:...J-1..) ~'}.~~_,
    Lot, be was distressed. And knew not how
    ::..±.... ,-' t+-'"". ~.c ~t-::'
    to protect them. (Qur'an, 11:77) (~I 'J.Yj ) \sl..J.5~;.0vp
    It was only when be was put at ease by the angels that he shed off
    bis anxiety. The incident has been set down in detail io the Qur'an.
    Simi1arly, even th e Holy Prophet (r1--' ~..:iii j...) could not at times re-
    cognise Jibra'il even after tbe descent of walfi and becoming used to it.
    The angel came and conversed with him and only afterwards did he
    realise who he was.
    This is borne out by the famous incident in which Jibra'il asked
    the Apostle of God (rl--' ~..:iii J.->) about faith, Islam, sincerity, and
    the Doomsday. In this case, the Holy Prophet (r-LJ ~..:iii J,o) did not
    recognize Jibra'il when he came and conversed with him. It was only
    when be went away and the Prophet (ri---' ~ ..:iii ~) despatched a man
    to fetch him back that he was informed by God that the visitor was no
    else than Jibra'il. The Holy Prophet (,.LJ ~..:iii J...) thereupon said:
    "lt was Jibra 'iJ who came to teach people their religion." Therefore
    we learn that it is not necessary a prophet should . recognise the angel
    212 FAJ;)L AL-BARI Volume I
    as soon as he appears. lt stands to reason that the angels being of an-
    other order and unfamiliar, one should be perturbed upon seeing them
    in spite of their beautiful appearance. This is borne out by many other
    incidents also. Hence th ere is nothing strange in the fact that the Pro-
    phet (~J 9;:. ..:i'il ..J...), sitting in that desolate cave on that lonely night,
    sh ould be confounded by the unexpected appearance of Jibra'iJ. Nor
    does it show any faltering. The Holy Prophet (r-1-_, ~ .4ill J.,.>) had
    not ceased to be a flesh and blood person. Hence whatever happened
    to bim in those peculiar circumstances was bound to upset him. Let
    one who raises the above objection imagine himself sleeping alone in a
    room and ponder bow he would be flabbergasted if confronted by the
    sudden appearance of an unexpected being.
    The Incident of Shaykh Jalal al-Din Razi
    It is related of a great scholar, Shaykh Jalalal-Din RazI, that once when
    he was travelling with a caravan and rain came down, the whole caravan
    got into a cave and felJ asleep. Here the Shaykb had a very strange ex-
    perience of meeting a jinn which naturally gave him the creeps.
    Aootber Illustration from Prophet Musa's Life
    Let us see for further illustration the incident of Prophet Musa
    (rj-....11 ~) as narrated in the Qur'an, which was analogous to that of
    Ibrahim (rj-....11 ~). He was commanded to throw down his staff on
    the ground. As soon as he did so, it turned into a python. Prophet
    Musa (rj-...Jl ~) was quite sure that it was the same staff which he used
    for bis daily requirements, a point which had been established in ques-
    t ion-answer, thus: " And what is that in thy right hand, 0 Moses?
    He said : This is my staff." (Qur'in 20: 17-18).
    Moses aJso knew that this was that very staff which had become a
    python and had been made expressly for this very purpose that it would
    help him perform a miracle. And yet no sooner did he see it become a
    python than be turned his back to run away fear-stricken. The Qur'an
    testifies to this :
    But when he saw it writhing as it
    were a demon, he turned to flee headlong;
    (but it was said unto him): 0 Moses! fear
    not! Lo! the emissaries fear not in My pre-
    sence. (Qur'an, 27: 10)
    And God further said: "&_,l'I Lsi.)::- tit>~ ...;;.,;)'_, tJ.1;.." "Grasp it and
    fear not. We sh:ill return it to its former state.'' (Qur'an, 20:21)
    Exegesists say that when commanded by God to catch bold of the
    python Prophet MUsa (r)\..JI .Y...) bad still a lingering fear. Therefore he
    wrapped a piece of cloth round his hand to catch hold of it although
    everyone knows that if a python comes to harm someone, the cloth can
    be of no use. All the same this precaution was inevitable for a human
    being. Thereupon God commanded MUsa (r)\...JI ~) to catch hold of
    it with bare hands. Then Musa (rj-....11 .1.~) thrust his hand into the
    python's mouth.
    Shaykh Muhi al-Din ibn al-Arabi's Elucidation
    The agitation felt by the Apostle of God(~_,~ ..!ii J...) has been
    explained by Shaykb Mul;ii al-Din ibn al-'ArabI in a novel way. He is
    of the view that a sound purpose underlay it. As the Sbaykh has men-
    tioned, when Musa (rj-....11 ~)had a confrontation with the magicians
    Volume J COMMENTARY ON THE ~ A~Hl A L-BUKHARI 213
    of Egypt and the cords and the states thrown by them began to creep
    like se rpents, Prophet Musa (r)W I ...µ.) became slightly afraid on seeing
    th is.
    . . . . ..'!:\~\"::'~
    ~=.e: ,:,,..~\ .s>\~,.....J.-'J> :t
    Then lo! their cords and their staves,
    by their magic, a ppeared to him as though
    they ran . And Moses conceived a fear io
    r~~,,
    ~,.,.. _,, 01
    . . .......~~,,.PV
    ,.s>~~'·
    ..
    .:>_..
    '·-=~; ,. . .,...,;\;ol'~Gjc: . \
    ..
    =-;;-'-1 ~ ·~~~V'~ · , ~ •
    his mind. (Qur'an, 20:66-67) (~ XS'.7 ..... ' - ~v .:,, ...,-
    In thi s incident Prophet Musa (r)WI 4) felt a slight fear because
    when tbe magicians also transformed their staves and cords into snakes
    and bis miracle was a]s0 of the same type, it was possible that the people
    mi ght n ot be able to differentiate between it and magic, and be misled,
    the reby causing his fa ilu re; not that he felt afraid of the snakes made
    by the magicians. In view of Musa's qualms, God buoyed him up with
    these words :
    We said : Fear not! Lo! thou a r t the
    higher. (Qur'an , 20:68) ( ~~fi;b)~jj\~\~F'Z.-§ljE
    But this apparent fear had a profound effect on the magicians.
    They guessed that he did not look like a sorcerer because a magician
    cannot be afraid of another, kno wing as he does that this is the self-same
    staff and cord the spectato rs having been made to think otherwise by an
    illusory effect. This point also led the magicians to hasten towards
    faith. So when Musa (r)WI "-~) flung his staff and it turned into a
    python, devourin g all other snakes, they, one and all, immediately em-
    braced faith and fe ll in to prostration.
    Theo the wizards were (all) ft ung down .;,~.\~-::'(\~'6\ ~g~\ ~'\;'
    prostrate, crying: We believe in the Lord ~~
    =..:...,_,..,I \ ,,P ......... ,}),
    o f Aaron and Moses. (Qur'an, 20 :70) ( _::,....;. \ t .!J:i)(.;'y-'<.:>-' ~
    But Pharao h did not embrace faith although Musa (r)\_ll ~~) had
    been specially deputed fo r this. However, the magicians became such
    staunch believers that they did not care for Pharaoh's threat even.
    Similar1y, the Prophet (r1-J ~..:ill j..o) aJso felt embarrassed so that
    intelligent people should understand that what he was saying was not
    something concocted; he must have met with a supernatural happening.
    This is why Waraqah bin Nawfal immediately acknowledged his veracity
    and never felt any misgiving about his words having been fabricated.
    Period of Surcease of Walfz and the Prophet's Gloominess
    To cut a lo ng matter short, it may be said that the main reason for
    the misgivings on this score are due to the extreme melancholy of the
    Prophet (r1-J ~ ..:ill J.,..) after the temporary cessation in the d escent of
    walJ,l. The angel Jibra'Il would raise his spirit in these gloomy days. The
    Prophet's psyc hic condition gives rise to the impress ion that he was falter-
    ing in his mission.
    Answer: It is common expe rience that when a person has tasted some-
    thing nice and 1s the n denied this cherished thing, he feels d owncast and
    frustrated. Many commit suicide in this state of mind. The very pas-
    sion of the Prophet (r1-J ~..:ill J.,..) rising to a frenzy is symptomatic of
    his excessive ardour. Jibra'Il heartened the Prophet (r!-J ~ ..:ill J.o) that
    he would have the revelation again ; its cessation was due to some deep
    purpose. The Prophet (~J ...µ...:ill j...) n ever felt any qualms about his
    mission. His so caJJed faltering was only a momentary embarrassment.
    lFor detailed discussion on the subject, please see Vol. 1, pp. 171-72 of the original
    work.
    214 FAJ;)L AL-BARI Vol ume I

    Ibn 1.fajar has cited twelve statements in elucidating ~~~


    this sentence but all are to the effect that the Prophet (r1--J ~ .:UI j.,.,)
    was afraid of being kilJed. If so, what was the ground for fear? What the
    Prophet (r-1--J ~~I J.o) said to l;iac:Irat Khadijah (~ ..»I ~1 ) was that be
    felt he was about to lose his li fe due t o that awesome experience; not that
    be was feeling flabbergasted. This is the most plausible explanation even
    according to Shaykh Abu aJ-1.fasan Sindhi. The object of the sentence is
    onJy to show the intensity of the experience. This is borne out by what
    befell even Musa and Haroon (~:>\-JI ~ ) who were encouraged to go
    ahead with th eir miss ion. \;.'""l'"\~~~ Jo.\. . ~
    Hac;lrat Khadijah (~ ..»I ~1 ) here tell s the ~ a.u ~ - . . •• ~l!:>)o
    Holy Prophet (r-1---' .i.# ..»' J,o) that noth ing fear ful will be fall him. This
    shows the remarkable acumen and confidence of Hadrat Khadijah
    (~;.....»I ~1 ). That is why she assured the Prophet (r-1---' ·.y; ..»I J.o) of his
    perfect safety. She was aware that he was endowed with such powers
    that they would lead him t9 extraordinary achievements. Therefore he
    should not feel gloomy. "l~T .ui1 ~fa'i": This mean s that if a man fails
    to fulfil a m ission which he has been assign ed, he would be disgraced,
    for people would _~ay be w~ s unwo~thy of the responsibility. This is
    why J?ac;lrat KhadtJab (~ Alli ~J) said that G o d wou ld not disgrace her
    husband by leaving him in the m edias res. Far from it, God would help
    him, even though the whole world stood up again st him, as he had in
    him th e highest qualities of manhood and the best of deportments. God
    never lets one who possesses sterling qualities to be disgraced, nor can hi s
    enemies do anythin g against him. .,. .,. J'~~i
    That is he discharges all his obligations to his J~~\ ... .;) ·
    relations. ~\ ~\ _!..?-...,.
    That is he, the H oly Prophet (r-1---' ~..»I J.o) is most ' ~>
    kindly disposed towards the crippled, the old and the feeb le. kal, J',
    is one who cannot bear his own burden. The purport, in sbort, is that
    the Prophet (r-1--J "-# ..»I J.o) is th e helper of the destitute. , ._ 'iB;;3I~~
    The Holy Prophet (~J ~..»I J,.>) invi tes the poor f'--' · "' ~
    and the destitute to share his earnings. If the l:i (ta) is marked with the
    vowel-point- it means thal be earns tbjngs that are not there-that is,
    he has the capacity to earn what he does not possess. lt is well known
    that the l:Joly Prophet (~-' ~ ..»I J,..) was singularly fortunate in trade.
    "•1 ~:J I ,.) U;~ ~t(" "Indeed be was perfectly safe in trade."
    lf the word is ruksibu then the first passive accusative is understood.
    ".r."JI ...,..-C'' means he distributes bis earnings among the poor. "tJ.>....JI''
    that is the non-existent, is the second understood accusative. I n some
    manuscripts the word, "r.i....." occurs as subject, meaning that the
    Prophet (r1.._, 9&. ..»I J.o) helps the poor earn money. That is, be not only
    earns but spends on others also. / '?Z\'
    "The Apostle of God (,J--' ~ ~1 J.o) ~ "::?.;.Yr...r ~,,. -' · 1 .,s~,
    >.\""-= )~~ .... ~~ l.~ ...

    is hospitable and helpful to the poor in legitimate cases." ~ 1_,; is the


    plural of "~U " meaning misfortune or accident. The word , }J.aqq-i,
    qualifies the nature of the misfortune; only th ose afflicted by misfor-
    tune, through no fault of their own, are helped, and not those who indu lge
    in crimes and invite affliction upon themselves.
    The Holy P~ophet (,J-_, 9&. ...iii J,.>) did not tell l;iac;trat Khadijah
    (~ ...iii u"'J) anythmg and she cheered him up to raise his spirit. Bukhari's
    object is to indicate the high character of the Holy Prophet (~_, .i.J&. ..»I j-P)
    l;Ia<;lrat Khadijah ( ~ ...iii ~J) took .J$~&.-:.i;J;'H.~1(}~~~¥'-~i--:.;ybii.;
    Volume I COMMENTARY ON TH£ ~Ai:li.f::l AL-BUKHARl 215
    -- - ---
    took him with her to vVaraqah bin Nawfal, who was her first paternal
    cousin. No IJ..adith or narration has it thatthe Holy Prophet (~J ~ .Jil J,..)
    himself requested her to take him to Waraqah, thus showing lack of
    confidence. The fact is that Hac;lrat Khadijah (~.iii ~J) took him on
    her own to an experienced rrian like Waraqah who , besides being a re-
    lative, was very welJ versed in the Scriptures.
    ,,.,, ,.... t\~1 $ ... ,~ ... &bJ\ ............. ~.... \"'6...
    ~~~~~~~~~~~~~

    And Waraqah bin NawfaJ ;:;;. . ~ .-.... --:~1:1,;:. . . · c_Wlr<:J'


    was one wh o bad taken to Christianity during pre-Islamic days. He
    couJd write in the Hebrew script. Many scholars believe that, when the
    appearance of a prophet is at hand, there appears among people at large
    an awakening and the desire to seek the truth. Waraqah bin Nawfal
    and his companion, Zayd bin 'AmrU Nafayl, father of Sa'Id bin Zayd,
    one of the Ten C ompanions given tidings of entry into Paradise, were
    both disgusted with idolatry and hetero doxy, and set forth, by reason of
    their sound sensibility, in search of a true religion. They tried
    hard but in vain . At Jast Zayd came back and stuck t o his belief in the
    Unity o f God. He used to grasp the Ka' bah , saying that be fo11owed
    the mil/at o f Ibrahim.
    Waraqah, however, co ntinued his quest. At 1ong last he met a
    Christian anchorite who fo ll owed the correct Christian fait h. So he be-
    came a follower of the real Christian religion. Although there had been
    general apocapati oo by that time, but some foJlowed the real religion.
    These were the scribes who used to write in the Hebrew script and
    their hobby was to transcribe the Gospel, taking down whatever God
    willed in the H ebrew J~nguage. 1 ,, ... •-:. . , .... "~ ...... ~
    The sentence pornts to the advanced age of l,#"u;, \:i.;rc••:;.~~
    Waraqah bin Nawfal who was very o ld and almost blind. If this were so.
    it might be asked , how could he transcribe? One answer is that he was not
    totally blind but weak of sig ht, being o ld. The fact is that this occurrence
    of blindness came about later on . He used to transcribe before that took
    place. ft does not mean that he was blind even when he used to trans-
    cribe. I n sum, tw o salient facts about Waraqah have been indicated: his
    senility and blindness. Khadijah addressed Waraqah with the words:

    " 0 son of my uncle !" The $a/:zllJ.. Muslim has "r <.>I'' #°-~I~
    (0 my uncle!). NawawI has tried to reconcile both by saying that calling
    him "r 011" "cousin" was in consonance with the actual facts, because
    he was actually her cousin, and she called him "~" "uncle" reverently
    because of his old age, as is the custom in Arabia.
    Hafi~ ibn Hajar has, however, pointed out that it is not proper to
    reconcile the two. The origin of the IJ,adlth shows that the "IJ.adith itself
    is one and the same but the wording of the various narrations differs.
    Hence the actual words must be one of the two: "r-&. 011" and "r"·
    Hence one of them must be chosen. A scholar of the Malikite school of
    .fiqh has stated in his commentary o n the Ma wahib ladunniyah that there
    had been a distortion in the text of the Muslim. The real expression was
    " r 011" and the word 'v1t' thereof became·~£.' through the inadvertence
    of some scrib~ .. l;lafi~ Ibn l;lajar ~as reproduced the statement of a mu ·
    f}addith contammg the text of th e dialogue between Waraqah and the Holy
    Prophet (~J ~ .Jil j...>) in the ".;=-~' y l:f'" "Book o f Interpretation" in
    his Fat/]. al-Barl (Vol. 12, p. 3 I7), according to which, this dialogue ended
    •For an elucidatory note on the Hebrew language and preservation of the Qur'A.nic
    text intact, please see the original work, Vol. I. pp. 174-75.
    216 FAI;:>L AL-BARI Volume I
    with: "~ ..Jpl_, ~4 0~ 1 '-....-j..)- c-- w;" " When b7 (WaraqahJ hea.rd what
    he (the Holy Prophet ~-' ~ .LUI j...) bad told him, he was convm ced of
    its truth and acknowledged it as such."
    Here the pronoun governing the verb "beard" refers to Waraqah
    and the pronoun to which the verb "told" relates, pertains to the Ho ly
    Prophet (ri--' ~ .LUI j...). The words, " was convinced" and "acknowledged
    as such," are also meant for Waraqah, but 'Alla.mah Sbib!T has taken
    them the other way round and availed of the opportunity of slighting the
    other scholars for saying such thi ngs that do not stand to reason, namely
    that, God forbid, the Holy Prophet (r-1--' ~ .LUI J.,o) was dub ious about his
    prophetic station, and was convinced of it only when he heard from
    Waraqah and acknowledged it as a verity. AJl this, however, is only a
    reflex of Shibli's own mother wit.
    Hac;lrat Khadijah (~ ~I ~J) said to Waraqah : "~I 011 u-- c-'"
    ''Hear what your nephew has to say."
    And Waraqah said: "15_; t.> L.. ~I 011 4" " 0 nephew ! What do you
    see ?"
    The H oly Prop het (r-1--' ~.LUI j...) narrated all that he bad seen.
    Waraqah said : ,,, ~· d » ~ . , , ~ -: •
    " He is the same niimus (repository of secrets) <.S"'.Y° ' • @10.;;i.s: lv-r\;..11\~
    who used t o bring wab'l to Prophet Musa (r)\_Jt ~ ). Na mus means one
    who shares one's secret, and the angels share the secrets of God. He who
    shares secrets for a good intent is usually calJed namus ; while that who
    shares them with an evil design is called ;asus. Lexicographers, however,
    do not differentiate between them. One' who shares secrets completely is
    ca]]ed namus. May be the difference Jies only in common parlance. Why
    "~_,.. j&.n 'ala Musa? Why n ot "~ j.t."? The former would have been
    appropriate because Waraqah was a Christian. _
    Some say the Jews deny the prophethood of 'Isa (r:>\-.JI '-J&.) whereas
    the Christians caJI him the Son of God instead of a P rophet, but Musa
    (r)\...JI -~)is acknowledged by both the Jews and Christians. Hence Wara-
    qah bas mention ed the latter only. The reaJ reason is that of all the
    Scriptures before the Qur'an, Pentateuch revealed to MTisa (1)\...Jt ~).
    was the most comprehensive as the Qur'an affirms: "_,...Lt LJ.:!.:UI cJJ·~' ~ ro~
    )":"'" )11_,0_,J4)1_, 1_,.)1,, 0~.ill'' "The Prophets and th ose who surrendered (unto
    AJJah)-tbe reformers, the rabbis and the virtuous used to judge
    therewith."
    The reason therefore was that this was the mos t comprehensive
    work at that time in respect of injunctions, and the New Testament did
    not contain many commands- it mostly comprised counsels and episodes.
    That is why Prophet •Isa (r)\...J1 ~)said: " 0 people, I have not come to
    alter the Pentateuch but to complete it. " In fact, only a few things had
    been abrogated with the advent of •Isa (1)\...JI ~) due to the inexorable
    needs of time, as th e Qur'an testifies :
    (I come) confirming that which was ""·!-I .' \,~\ ' ."'"'""'Q\;
    cd,"',~~ ,,...,,
    •• ! ..... ~
    r'.
    b eiore me of t he .1...,..orah, and to make lawful '-' ~- '-" .. . :.;1,..;;1~
    \ · ""'.:--.
    1·"4 .
    ,. ~-

    some of that which was forbidden unto you . (~(;)'rJf./<,~~:C,"'.P ' -~\ --:. , ..../ (-(-;;\ .P.
    (Qur'an, 3:50) - ~.n,..~~ I -..>;?c.$ ~ ~~~:J,_
    As for the statements of some in the Kash/ al-Zunun to the effect
    that there is n<?thing i_n the Pentatench about tbe $alat, ·fasting, IJ,ajj, zakat
    and Resurrect10n, tb1s bas been due to the tampering with the text. No
    doubt, the Pentateuch contained very comprehensive injunctions. Wara-
    qah knew from the study of the revealed books that the last of Prophets
    (~-' ~ ~I J...) would also get a thoroughly complete and comprehensive
    Volume I COMMENT ARY ON THE ~Al;lll;l AL-BUKHARI 217
    Book which would be even more comprehensive than the Pentateuch.
    The Qur'an says :
    Say (unto them, OMulJammad): Then ....~ :..\ '. " - ~ \ '~.,~ '~·
    bring a scripture from the Presence of Allah ~ ;tl} ¥ ~ •+ .... .,. Y 1,, <.J..'
    that giveth clearer guidance than these two. ("q _ .;La"' ,,. ;~ ~ ....
    <'--"''-:: 1v--- ') 1~lS...,_.I
    ,J
    1
    (Qur'an, 28:49)
    Waraqah consequently mentioned Prophet Miisa (r:>WI ~)and in
    fact there is so~e similarity between the H<?lY Prophet (iJ--' ~..:iii j.P)
    and Prophet Musa (r:>WI ~) because of which the prophethood of the
    former has been compared with that of the latter:
    Lo ! We have sent unto you a mes· !<.."\-:"\""- t"!. u~'>"'?<.:i\1'"'?_.., ....'f1' \
    senger as witness against you, even as We ~ ~v:;. o .)..)"'.)~ _..\:..J.;-'_) \ \:._...
    sent unto Pharaoh a messenger. 10 ,..,, .-. ,..,,,,. '
    (Qur'an, 73:1S) (Zi.;1 .<.Y?> ~_}!.,_;<:.>~)u~'tl::J\t.1
    The similitude lies in respect of comprehensiveness. The Pentateuch
    was comprehensive in its own day whereas the Qur'an not only com-
    prehends the beaeficiality of all the scriptures but adds a lot more
    thereto. Hence God Almighty says about the Qur'an: "~ 4_,,, that is
    the Qur'an is the guardian of all the shar'i'ahs and comprehends all of
    them. Another point of resemblance is that just as the arch-enemy of
    Prophet Miisa (r:>WI ~) . the Pharaoh, perished, so did Abu Jabl, the
    arch-enemy of the Holy Prophet (~_, ~ ..:iii J....).
    Question: This can give rise to a whim inasmuch as ~afi~ ibn ~ajar has
    quoted the text of a narrative from Abu Na'Im's Dalayil al-Nu-
    buwwah (The_Arguments for Prophethood) in which the name
    of Prophet 'Isa (r:>WI ~) occurs in place of Prophet Musa
    (r,UI ~). If this be so, then all the points mentioned above
    lose their validity.
    Answer: On close scrutiny it would transpire that this incident is not
    the one occurring in the IJ.ad'lth under reference but another,
    according to wruch ~ac;irat Khadijah (~ ..:u1 If';) caJled on
    Waraqah alone. This enables us to reconcile both, because
    ~ac;irat Khadijah (~ ..:iii ~J) called on Waraqah twice- at first,
    all alone, when she narrated the event herself; then Waraqah
    mentioned Prophet 'Isa (r:>W1 .i.J.~) because she was a woman.
    There were certain points in the case of Prophet Musa (r)\.JI ~)
    which she could not have understood then. The second time
    she brought the Prophet (~_, ~ .ui1 j.P) along with her, he
    mentioned Musa (r:>WI ~)so that the Prophet (~J ~..:iii J ...)
    should know how momentous a thing it was because be could
    understand its subtleties.
    Havin~ heard what the Holy Prophet (~_, ~ .ui1 J.o) had to say,
    Waraqah s~1d: &.,.. . ~ •.1t\~J.'.'($\~~ .... \'.£k-~
    "I wish I were young and "' -~:>.... t> ,. ~ · V.:.:- .,.. " ·· ~
    strong during the time of your Prophethood. Would to God I could live
    till the time when your people would drive you out." jadha' t~ is a
    young camel nearing adulthood. What Waraqah meant to say was:
    I wish I remained alive and young till the time when you would encounter
    all those hardships that a prophet has to face. This shows that Waraqah
    had become convinced of the Prophet's Apostleship. All are agreed about
    Waraqah being a Believer blessed with salvation, because so Jong as he
    was a Christian he foJJowed genuine and not corrupt Christianity.
    And when he heard the statement of the Holy Prophet (r1--' ~..:iii ~),
    be affirmed i~. While expressing the wish to help him, he made a promise
    218 FAI;>L AL-BAR.I Volume I
    to that effect. Some mursal narratives go so far as to say that he testified
    to the Holy Prophet Crl--' ~ ..:iii J,.>) being the same prophet who was
    prophesied by Prophet Musa (r)\..JI ~). If this is so, then testification
    which is essential in Islam, is also there. Moreover, the Holy Prophet
    (~.J ~..:iii J,.>) saw a dream in which Waraqah wore a white silken dress
    'e mblematic of those dwelling in Paradise. According to other narratives,
    the Apostle of God (~-'~..:iii J,.>) saw him by the bank of the canal in
    Paradise. The dreams seen by prophets are in fact wa/:zl. Therefore
    Waraqah bin Nawfal was indeed a Believer blessed with salvation.
    Who First Embraced Islam ?
    It is known that the first to profess Islam amongst men was Abu
    Bakr (-.;s. ..:ill ~;), among women, I:IaQrat Khadijah (~ ..:iii ~;), among
    children, ~a<;trat 'Ali ibn Ab'i Talib ( ..:iii ~;) and among slaves, Zayd
    J.;.$.

    and Bilal (~ ..:iii ~;). No one has counted Waraqah among the first
    Believers.
    Shaykh Mul;ll al-Din ibn al-'ArabI distinguishes between a nabl
    (prophet) and rasul (messenger) as follows: A nabz is one who receives
    wal:zl which is confined to his own person, but, when he is commanded
    to propagate his Faith, he becomes a rasul. He says in the Fut'il}J.at that
    iqra'was a command confined to the Holy Prophet(~-'~ ..:iii J,.>). When
    the period of intermission extending over three years was over (vide
    Imam Al;lmad's History) or two years and a half, or six months, be was
    ordered :
    0 thou enveloped in thy cloak, arise !!..!.<.,...:. '"";\;'J'- .P't.°'..1>t\\""-'.._1",...
    and warn! (Qur'an, 74:1-2) (--=--::t ,j..Jt))~ ·~ ~l..MJ ~. Y. ·
    So now the behest is to propagate and warn. The Prophet (rl--' ~..:il l J.,o)
    had been thoroughly trained and seasoned for three years. At first when
    he Crl--' ~..:iii j,.>) was overcome by the heaviness of wa/:zl, he said to the
    members of his household : "Cover me! Cover me!" The surahs named
    Muzzammil and Muddaththir are two consecutive surahs of the twenty-
    ninth section in both of which the Holy Prophet (rl--' ~..:iii J,.>) has been
    called by the same name. Some accounts say that Quraysh tribesmen
    assembled in the Dar al-Nadwah and consulted one another as to what
    appellationshould be given to him. Somesuggested "soothsayer," others a
    lunatic and still others a magician, but they could not agree on anything.
    The last appellation was 'sorcerer.' When the Prophet (~-'~..:iii J,.>)
    heard this, he was overcome by sadness and en wrapped himself in clothes,
    as a man, saddened and grieved, would quite often do. Upon this God
    addressed him in these two ayat by way of clemency and caress, as the Holy
    Prophet (~_, ~ ..:iii J,.>) haa once done to I.Iac;lrat 'Ali saying, "Rise up,
    0 Abu Turab." This was when Hadrat' Ali had left home in sulks and
    was lying on the unpaved floor o(a mosque.
    Shah 'Abd al-'Azlz (~..:iii "-;)says that here have been described
    the conditions for and requisites to kharqa posht:-the wearing of rough
    woollen garments emblematic of derveshhood. With ";.iii; ~ ).4.ll ~I 4"
    apostleship was conferred upon the Holy Prophet (ri--' ~ ..:iii J.-) and he
    became a rasul, which implies commitment to a mission. There is no
    question about his being a Believer of the period of intermission. But if
    be is called a Believer of the period from which the Prophet's mi~sion
    commenced, he would be regarded as the first Mu'min and Companion.
    The scholars have generally said that Waraqah had testified to the Pro-
    phet's apostleship before the period of Risa/at while I:Iac;lrat Abu Bakr
    (.cs .ui1 ~;) and others were among those who accepted Islam after its
    commencement.
    Volume I COMMENTARY ON THE ~Al;lil;l AL-BUKHARI 219
    We have said 'generally' because there are many scholars who have
    regarded Waraqah as a Believer of this very Ummah . One of them is
    l}afi? Zayn al-Din 'lraqI; the other is Shaykh Siraj al-Din Balqinl, both
    of whom are the mentors of l}afi? ibn l}ajar. They have not written any
    regular book on the Companions, but, nevertheless, have mentioned
    this fact in their respective works. Those who have written specific books
    devoted to the lives of the Companions are, inter alia, Hafiz ibn Mundhir,
    Jbn Janr TabarJ, BaghawI, Ibn Qani' and Ibn al-Sakn." Among the latter-
    day writers on the subject whose books have reached us are, Hafiz 'Abd
    al-Bir, the author of Al-Istl'ab-u fl Ma'rifat-i al-A$IJ.ab, Ibn al:Athir,
    author of 'Usd al-Ghabati fl Ma'rlfati al-$af].abah and ~afi? ibn l}ajar's
    Al-Athabat-u-ft Tamylz al-$alJ.abah.
    All of them have counted Waraqah as the first Mu'min and a
    Companion because he not only seconded the Apostleship of the Holy
    Prophet (rl--' ~ ...ill j...) but also expressed the wish to help him in his
    cause and gave a pledge for it. On this basis Waraqah has the privilege
    of being the first Mu' min and first of all Companions. Those who gene-
    rally do not consider him a Mu'min of this Ummah base their view on
    this that only he can be called a believer who adopted faith after the
    Prophet (rl--' ~ ...ill j...) was ordered to propagate Islam and extend his
    cause publicly. Since, according to the predominant view, Waraqah
    died during the period of surcease of wal;.l, he cannot be counted in the
    ummah. However, those , who, credit him with this, do so on the ground
    that he affirmed Apostleship in esse when the Prophet (rl--' ~...il l j...)
    received Divine inspiration . ~tt.~-:;UE;~.l'Jil\~ ~ ,~\,JI "-:-ii-::'!
    The Holy Prophet ( rl--' ~ ...ill J...) ,, .... ~ u.r.J U\A.:1
    asked Waraqah whether his people would expell him. He could not
    imagine that a person of such high grace, so trustworthy, so truthful,
    straight of dealing and withal possessing such admirable attributes
    would be driven out by the people. So far the inhabitants of Makkah
    reposed full trust in him. They, one and all, called him true and trust-
    worthy. Hence he felt surprised.
    Love for Home
    A similar incident befell Hac.frat Abu Bakr (J..:J. ...ill ~J). When he was res-
    trained from reciting the Qur,.an and resolved to quit Makkah, he was
    taken under protection by Ibn al-Daghnah and stayed back but the people
    soon came complaining to lbn al-Daghnah against Abu Bakr(~ ...iii ~J)
    reciting the Qur'an loudly. Abu Bakr (J..:J. ...iii ~J) thereupon replied that
    he was no longer under the protection of Ibn al-Daghnah but that of
    God. Those who possess exemplary attributes of nobility are not driven
    out by people. This is why the Holy Prophet (~J ~ ...ill j...) expressed
    surpnse at the prognostication ofWaraqah, saying: Will they turn me out?
    According to another version, the Prophet (rl--' ~...ill j...) kept silent on
    being told that his people would harass him; only when Waraqah told
    him that be would be driven off from Makkah, did the Holy Prophet
    (rl--' ~ ...ill j...) speak, for love of home and hearth is something ingrained
    in men.
    Finding the Prophet (~-' ~ ...ill J...) thus lost in surprise and per-
    plexed, Waraqah replied in view of what he thought would be probable:
    ... •>&\<I.I ".'.~ v .1t. ,1?.:;,,.- ~, ........
    "There is no-one who had ever "~.r ..)l,.. , ,.~1,1>~1:1' (.P.:)9~J.I
    come forth with a call like yours that was not treated with hostility.
    Therefore, he too would be opposed and people would harbour animus
    against him. Prophet lbrahim (r)Wt ~)had to leave 'Iraq for Syria;
    220 FAI;>L AL-BARI Volume l
    Prophet Musa (r)\....Jl ~) had to leave Egypt; and Proph.e t Lut {r)WI ~)
    had to abandon his homeland. Therefore the same would happen to
    you."
    ''If I live upto those times, I would extend full l~)~~'fil~\
    support to you with all my strength. The word (;jl) (azr) means inten-
    sity and power and has been used in the Qur'an in the same sense by
    Prophet Mtlsa (r)L.ll ~) invoking God's help in his mission:
    Aaron, my brother, confirm my b($..;S\ ~; &.z:\ J-:\ GJ ~ o
    atrength with him, and let him share my " ..
    l"r-l"H..,..:.-_i.'~ Ov ,'c ~~\~"...~.'( ::.-<.~
    taak:. (Qur'an, 20:30-32) " --v; - u, ~ 1....,
    ,..t,.t , ....!~ ....... ''=~"', . . '.!:
    Then Waraqah died shortly afterwards. tl,,-1:>\ iu.;,~j,)..o-
    "~ ~ ~,, means "~ ~,, that is, it was not long afterwards that he
    died and could not get the opportunity to extend the hand of succour
    to the Holy Prophet (r1--' ~ .ui1 J,o ). There is some difference of opin-
    ion as to when Waraqah died. Scholars generally believe that he could
    not live upto the time when the Prophet (r1--' ~.:iii j.,o) calJed people to
    his religion. He died during the period of the intermission of wa}Jf.
    The words "~ ~,, obviously imply that he did not survive long. In
    some books on siyar however it has been mentioned that he was
    alive upto the period of the mission and narrations to this effect have
    been quoted, so far so that it is said when ~a<;lrat Bilal (.:.s. .ui1 ~;) used
    to be tortured and he would cry "AIJ.ad, A}Jad" (God is One, God is One),
    Waraqah wouJd pass by him and say « J...I ~ .;.,..I ~""Verily God is One,
    verily God is One," and used to express his regret. He could not reach the
    period of propagation and migration nor that when the Holy Prophet
    (rl--' ~ ..ill J,o) was subjected to a1J kinds of hardship. In the present con-
    text"~~,, implies the spread of Islam so that he should get the desired
    opportunity of ]ending support to it. But he did not live long enough to
    realise this desire. •'):""' . . .
    And "the descent" of wahi aJso discontinued for some :.:r _,..;_,
    time. Fattar means slowed down. This word occurs in the Qur'an also:
    0 people of the Scripture! Now hath ~"' "'.J <...f :> g "'l<~'<-~ \~I ~'U'
    Our messenger come unto you to make ~\:.If.)·-°" · W .,,, ,,, 0 - ..
    thiogs plain after an interval (of cessation) \;~""\:;...\"\~~ 7.(\ -~·~'\ ;:-~ ~ .:~-:: .'\~ ,'~
    of the messengers, lest ye should aay : \J 7~ ' J <...),:""-->' 1:.1"; ..,,..-/..., \ f J:llV
    There came not unto us a messenger of ,q _.J • ..,,,,. "~ .:> • ""r:>
    cheer nor any warner. (Qur'an, 5:19) (~to.ti.) ~~"':)~,&:,.
    Opinions differ as to the period when wal:zi ceased to descend.
    Narrations say that this period extended from three days to three
    years. But on closely examining them it is found that the period was
    fairly long whether six months, two years or three years. But in any
    case it was not merely three days because when after cessation, waljl
    started coming again it did not appear in constant succession but came
    intermittently, at times ceasing for a month or so as in the cas~ of the
    incident of ifk, that is the period of slander of ~ac;lrat 'Ayishah
    (~ .ui1 u-"'J). ·rn spite of this it cannot be equated with intermission.
    ' "'.J:i" "Intermission" also does not signify the total stoppageof an visit-
    ations by angel Jibra'il. As is well known, when the Holy Prophet
    (r1--' •:ls- ..ill J,o) wanted to throw himself down from the top of the moun-
    tain, Jibra'U used to come and say: "You are truly the Apostle of God
    (~L.._, ~ ..ill j.p). "
    The reason for this interruption in wa}Jl seems to be that during
    this period, the angel Israfil, whose function is to infuse souls, was
    Volume I COMMENTARY ON THE ~~il.l AL-BUKHARI 221
    associated with the Prophet (~J ~ ..:iii J.,.. ). The Qur'an is also a spirit
    as mentioned in the Qur'an itself:
    Thus have We inspired in thee
    ( Mu~ammad) a Spirit of Our command.
    (Qur'an, 42:52)
    Just as the spirit animates our body similarly the Qur'an instils life
    into the souls. As the Qur'an was to be revealed thereafter, JsrafII was
    appointed to maximise the Prophet's receptive capacity. \£''('\:; ....
    That is, lbn Shihab bas something to say which has ~ --<d. u '
    been a subject of discussion on ground of authority, a matter mostly of
    academic interest. 1 '"'.''\- t-:~.1- t .,;;r... , ...
    That is, here Jibir bin 'Abd 'AJJah Ansari ~.Y ~;:,,. 1..:.>~.,a._,
    was describing the l}adith regarding the period of surcease in the com-
    ing of wa}J.i. Apparently, if ".:....1.:..:/' refers to Jabir, then the IJ.adith will
    stop short as Jabir has not mentioned the Holy Prophet (r1o-J ~..:iii J.,..)
    himself. The subject of.:...~ is notJabirbut the HolyProphet(~J~..:iil J.,..)
    himself. This is why Imam Bukhari, while explaining the sfirah Iqra'
    in his Kitab al-Tafslr, bas cited this narration on this very authority, say-
    ing explicitly: Indeed Jabir bin 'Abd Allah Al-An!?ari stated that the
    Holy Prophet (~J ~..:iii J,..) said, and he spoke on the surcease of walJ.i.
    In addition, he has quoted this IJ.adlth while expounding the sfirah
    Al-Muddaththir, and twice in the Ki tab al-Adah. Everywhere he has ex-
    plicitly called it unequivocal. , '"....t .. ,, ..
    This narration bas been mentioned in the exposition of ~ 1 ·1 ~.
    the surah al-Muddaththir where the site has been fully specified:
    (The Holy Prophet ~allallaho 'alaihi
    wa sallam) said : I secluded myself in the
    cave of .{iira; and after completing the days
    of seclusion I came down and, when I was
    in the middle of the valley, I was accosted.
    This is the same valley which was sometimes inundated, causing
    6.oods in Makkah. Once there was such a flood that people had to swim
    to the Ka'bah to perform the tawaf (circumambu]ation). During the
    Ottoman period, a dam was built to stanch the flow of the water into
    the Ka'bah.
    "Sudden ty I heard a voice from Heaven." Some "G-.,.,.. ...::..--"
    narratives explicitly say tbatthe Prophet (~J ~ ..:iii J,.>) heard the words:
    0 Mu~ammad." ~·· ~';n ~ ..." . . . . ,.........
    "When I gazed upwards, I suddenly ;:,~-; . LS, I~ ~\;~ts~~v-'
    saw that very angel who had come to me in the cave of lJira. He was
    sitting on a chair between the sky and the earth." In the exposition of
    sfirah al-Muddaththir the Holy Prophet (~J ~ ..:iii J,.>) furnished full
    details of the occurrence :

    I looked rightwards but saw nothing. I


    looked leftwards but I did not see anything.
    I saw in front and could see nothing, nor
    when I looked behind ; then I raised my
    head upwards.

    lThose interested may please consult vol. 1, p. 180 of the original work in Urdu.
    222 FAJ;>L AL-BARI. Volume •J

    'U' ..:..>U, "'j~t··~~f;.sa:...e::.,~.~-=" . ..;'


    When I saw this, I again be- "" ..- .. , • v- "" · ..... ~
    came frightened. Reaching home, I asked the members of my house-
    hold to cover me with a blanket, saying, "Cover me! Cover me!"
    Jn the Kitab al-Ta/sir, the "IJ.adlth attributed to Yunus has the word
    '\}.J}:.". This has been cited because it was in keeping with the ayah:
    "}.WI ~I 4" although both mean one and the same thing. In the exposi-
    tion of the slirah in the kitab al-Tafsfr, the following additional words
    appear : '\.t'J')ll JI ~-"" ~" "Till I looked towards the earth."
    And also the following:"l:.J4 ~L~ IY."".Ji}.J}..li Jli l:.J4 ~L. ~ l.J':"" J i}J}:i ..::,..u;n
    "I said cover me up and pour cold water on me; cover me up and pour
    cold water on me."
    In the cave of l;lira After the Advent of Wa"/J.f.
    lbn Kathir has written under the heading : "Js_r:..I i..lj ol) .MJ.J" that
    the Holy Prophet (~.J ~ ,.jjl J,..) saw angel Jibra'Il in his real form for
    the first time during the descent of the surah al-Muddaththir.
    This gives rise to a difficulty inasmuch as there was not much inter-
    val between the descent of Iqra' and muddaththir. The first surah
    descended in the cave of Qira while the latter descended on the way
    while coming back from there. So when did the period of intermission
    come about, although all the AIJ,adrth establish that interruption of wa~f
    took pJace after the advent of Iqra', and the surah Al-Muddaththir de-
    scended during the period of intermission?
    Misgiving Removed
    This misapprehension arises from the assumption that the Al-Mud-
    daththir descended upon him while returning from the cave of l;lira soon
    after the descent of the first. This is not necessarv, because did the
    Prophet (~.J ...~ ,.jjl J,..) never go afterwards to the cave? It is written
    in the books on siyar (Biography) that he used to go to the cave for con-
    templation occasionally. So he did visit the cave many a time after the
    descent of lqra' and when coming back, the second surah "}.>..." de-
    scended on him on the way. This resolves the difficulty.
    ,, , 1-::-::• ' ... 1(-''::-c?.i: -:;1"\"':./•~~ ....... , . ~ 1'~,.P-~'.O?~\'"'·!.JS J
    "Othouenveloped .?."b"?.vl-'..>"'IF~~.:> " -~-')~\)~ .... ~ U(r_ ••
    in thy cloak, arise and warn! Thy Lord magnify, thy raiment purify,
    pollution (idolatry) shun!" (Qur'an, 74:1-5) \

    Dathar is a large sheet, piece of cloth or quilt that would cover


    the body from head to foot. The object of this exhortation is
    that the Prophet (iJ-.J ~ ,.jjl J,..) should not feel any consternation. His
    work is to give up aU ease and comfort and inculcate fear of God in
    people and make them afraid of the bad consequences of infidelity
    and concupiscence. The time for bidding farewell to all worldly com-
    forts and setting about actively in the cause of God has come. Qum
    means to "rise and gird up one's loins." Indhar is not warning or threaten-
    ing in absolute sense, but making people afra id of the impending doom as
    a consequence of evil-doing. The Prophet (r-1-.J ~ ,.jjl J,..) was as much
    a Warner as a giver of good tidings. Here only admonition has been
    resorted to because all the people were then infidels and there were none
    who could be given glad tidings. ".:rf.i ~J.J" Here the word does not merely
    mean the saying of "Allahu Akbar" (Allah is Great) because the object of
    the verb kabbir has been indicated. Therefore it would not be proper to
    Volume I COMMENTARY ON THE ~AI;lII.I AL-BUKHARI 223
    take it in its literal sense because whenever it signifies the pronounce-
    ment "God is Great," the object is not indicated. What is meant is that
    the Prophet (~_, ~ ..iii j...) should proclaim the Greatness of God by
    word of mouth, act and openly calling to Allah. ".r?3 ~/' "~<SI" in-
    clude both these things: that the Prophet (~--' ~ ..iii j...) should not
    only exalt God but inculcate others also to do so. This is the meaning
    which the salaf too have derived from the expression. Some have taken
    it to be takblr-i-ta~rimah, that is saying "God is Great" during prayer
    (~·a/at). I would say that this is but a part of the general reverence
    we accord to God the Almighty. Hence the general meaning is prefer-
    able inasmuch as it suits the intended admonition. One has fear of an-
    other only when one has regard for his greatness. Man would fear the
    lion only when he knows beforehand that it is a powerful animal. If he
    mistakes a lion for an ox on a very dark night, then, since he bas taken
    the lion for an ox, he has no fear; but, if he mistakes the ox for the
    lion, he will be afraid of the ox. This shows that to be afraid of a thing
    depends on the absence or presence of prowess. When, therefore, warn-
    ing was inculcated through the word, indhar, that thing was also ordered
    upon which fear depends, that is the expression of the Greatness of God.
    ''~~t.:t_," "Keep your clothes clean." But this translation is inappropriate
    hecause, God forbid, would the Prophet(~-'.i,Js...:i:l lj...) wear unclean clothes?
    Prophet Musa (r)\..JI ~)was commanded to take off his shoes because
    they were made of untanned leather. How can it be assumed that a
    person with unclean clothes would receive walfi 1 Some exegesists have
    taken thiya•b to be the 'self.' The implication would then be that the
    inward clothes-the anima or soul- should be kept clean from all pollu-
    ting elements. The word thiyab or clothes is here used only to suggest
    that a person is of clean habits and has a good demeanor every way. If
    we say a person has clean hands, it means he is not tainted and bears
    good character. Similarly it is intended here to show that a clean person
    Should be clean in his ways and habits though physical cleanliness is not
    ruled out. Thus, at first, command was given with respect to indhar,
    then with regard to reverence, and finally, inward and outward clean-
    liness. This is so because only the clean one has the privilege of God's
    compassion. Proof for this "is furnished by an exhortation of the Prophet
    (~J ~ ..iii J.o) to this effect:

    Keep your courtyards tidy.


    •'c::.._ ,,,
    ~~' r~
    -? ( ~~
    ,,,
    When jurists enjoin maintenance of cleanliness in one's house,
    then no doubt this should be attended to assiduously. Similarly if the
    cleanliness of garments has been enjoined, then the purity of the mind
    should have prime importance. It is true, dress does not denote the soul
    but it can be said that if the cleanliness of garments has been ordered,
    this should ipso facto imply cleanliness of mind. "Y.""'li ~) '" Bukhari
    has interpreted it as continuing to avoid idol:.worship. It stands proved
    that the Prophet(~-'~ ..iii j...) never practised idol-worship. Therefore
    interpretation in the sense of giving up idol-worship would not b~ cor-
    rect. But to my mind this view is only passable but another one has
    precedence inasmuch as it is more plausible. This is that the word rujz
    is in the sense of rijz (punishment), so that the Prophet (~-' ~ ..iii ~)
    is enjoined not to do anything which is liable to Divine punishment.
    Or rijz means keeping everything clean. Hence the command of indhar
    is there no doubt but this can be achieved on ly if God's reverence abides
    in one's heart and has a dominating effect. Ghazall illustrates this with
    224 FAl;:>L AL-BARI Volume l
    an example saying if someone tells us not to eat a thing because it con-
    tains poison and himself begins to eat it, then who would Jisten to what
    he says? The same is the case with the mundhir or warner. It is only
    when one's heart is full of Divine Greatness and is free from all pollution
    that he can act as a Warner. How excellent is this Divine system, how
    admirable the procedure !
    Thereafter wa/:tl began to pour in quick succession. ~t,;;~~\~
    "u--_,Jl u.-;" Fa/J.ami al-wa/:tl means that walfi waxed hot. When anything
    starts coming with profusion on a spur and with full intensity, we say it
    is at a white-heat. This is the real sense of it which is the opposite of
    the frigidity pertaining to the stoppage of waffi. The metaphor 'hot'
    shows that wa/:tl began to come in abundance, the word tataba' showing
    that there was no further interruption worth the name. The word means
    that the wa/:tl began to come uninterruptedly in great profusion.
    Which Ayah Descended First ?
    This IJ.adlth also resolves another controversial matter: which ayah
    of the Qur'an descended first? The general view is that this consisted
    of the initial verses of the surah Iqra' up to "r1': ~,, (lam ya'/am). The
    present l;iadith cited by Bukhari establishes this. Some believe that the
    surah Al-Muddaththir came first. Their argument is based on the follow-
    ing IJ.adlth quoted by Jabir details whereof appear in the Kitab al-Tafslr.
    He says on YaJ:iya bin Kathir's authority:
    YaJ;iya ibn K ath!r narrates: "I asked ....1•• -' \'•~~r \' ~-':."'<"' "'-<1' .............. \\'::
    Abu Salamah as to which portion of the ur I ~~ (.S \ ~~ l~u(;
    Qur'an was the first to descend. He said : ,, -~
    The one that says: 0 thou enwrapped in ~~.\~
    r-~ ,.. ~r-.:;,J':!
    ~ ~, v-.-~\\"'~
    41!·. "(...
    u"'.•."'\\-:"; '\-:::,
    Ul,,A.) <J...,
    the blanket." When I said again that I had
    been told that the first to descend was : tt.'"\0u;~~~
    ..Y. c..:t-"<3 ·.1)\11.:,"'
    .. 'C\,...?·
    ..,~ P,:" ..... 1 v,
    'Recite in the name of your Lord who
    created.. .' Thereupon be replied : 'l had
    asked Jabir bin •A bd A 113.h the same q ues- CJ} ~~\tsl~1¥.0J;.~~.:;,
    tion and he replied : "0 thou enwrapped ~\~i/-1'{;.1 ~\\""..e.15..-\1-::: ~,~....,
    in the blanket." I said to him I have been :- .... '-er:'- •• u I.A' u-'
    told that the first to descend was lqra'. He 'l:3\;.i~\~}' 1:\,-l"'u-:.<-;1 ...... '\.,~"'?.\
    said he would tell me only what he, the Holy U . ;.I,. ~ 'JUW~)~ ;.l.;-'
    Prophet ($allallaho 'alaihi wa sallam) had ....1........ $'i\
    ~ .~ .!. \'' ,~ ..
    said. )JA').,.._ ~ (YI"'~ U]Y"j
    It would be apparent from this that the surah al-Muddaththir came
    first according to Jabir who supported his statement by the words of the
    Prophet (~-' "-#_.Jil J...) himself. These appear to clash with the IJ.adlth
    due to !Ja<;lrat 'Ayishah, (~ .Jil ~J). Shaykh Jalal al-Din Al-Suyli!1 has
    given five arguments in support of al-Muddaththir in Al-lttiqan. OnJy
    two of those are worth quoting here (in his own words):
    {One of the answers) is that the ques- ~,..,, J'!·'',.... ~"'l\'>.t.i\""'\A' .,. __.
    tion was about the descent of a complete J./Y .pfi:J'c:;r:Ju~ ~\ c.>.>-1
    sura. I . h att hecompletesurah
    h Therepy1st ~~
    ......... ~-
    ~
    _ ~'-
    ..1-f!.
    ':"' .J ,,..,.,
    . .,. .... .~I'
    !. ~~''\1'"',,~
    O\_,,., .. {~"'"
    >A'.~~
    ~..... .._.... V-"":"' ?- ,..

    al-Muddaththir descended before the first 1,.... -'\ "'-"'\l""..~. 1-:,\Ai\~....,_; wJ";.t . . \~~
    part of the com plete surah Iqra•. Therefore v uU ~ ~ v /..-Jr_,, ,.....JY <.J.fl
    . was the first surah to appear.
    t h1s . \\Jb.J
    ........ v.,p
    ' "'\"'..?
    ~ -J~-:
    iy
    To m.y mind the ~orrect answer depends upon proving that al-
    Mu<jdaththzr apJ?eared m . ful1 before. Although it stands proved that
    /qra' descended m full earlter because the incident of Abu Jahl in which
    its last portion descended occurred later. But I have hitherto no proof
    of the fact that al-Muddaththir appeared in full despite the fact that its
    tenor shows that this was so.
    Volume I . . AL-BUKHARi
    COMMENTARY ON THE SAHIB . 225
    To quote Jalal al-Din al-Suyti!i again:
    The second argument is that what
    l:faqrat Ja~ir (r~<!i al/aho 'anho) meant is ~"\·~-:;"1\., ...J'.·~-;11-t·\'~ ~
    precedence 1n pomt of appearance after the ....-' .. ~ ...-' > ~"' · ~
    intermission of wa~i , and not precedence in '.!.~ii~~~\"il , ;."t\ - .. 1.-;~~V-'.. ,,,;_, '·.-;;;
    the absolute sense. ~ - ,._, ~"'-'!--' ~fl~ \&'";.-\.ID~
    This argument is open to the objection that it is against the con-
    text of ~ac;lrat Jabir's statement. It was in reply to a problem put before
    him by a pupil of his that he said: "I would only te11 what the Holy Prophet
    (~_, ~ ~1 j...>) bas told me." He does not say t hat surah lqra' had
    absolute precedence over al-Muddaththir and by saying that Al-Muddath-
    thir descended first, he means after the period of intermis sion. Had this
    been in Jabir's mind, he would not have refuted his pupil's objection but
    reconciled the two narrations.
    On this basis many exegesists have come out with the view that
    this is Jabir's own int~pretation which cannot have precedence over the
    stateme!_lt of ~ac;lrat 'A'yishah (~ ~1 ~J) as Kirma.n'i quoted by ~afi~
    says : "A.!.S u, ~;JJ L. ~ r.JJJ:.J .i.:,it_,> v-- y. ~ _, • .)l~4 ~ I .) ~l 1.r.~ 0 1" that is,
    the word , muddaththir, occurring in Jabir's IJ.adlth is his own ijtihad and
    not a factual report of the Holy Prophet's ~ords, and his ijtihad cannot
    be considered more reliable than ~a<;lrat 'Ay'ishah's statement. I, for
    one, fail to understand bow Jabir's statement can be calJed ijtihad in
    spite of the fact that he expressly caJis it a statement of the Prophet
    (~J ~ ~l ~). One version has it: " ~~ Y..J r1-.J ~ .ill J.o ~l J_,...J Jli
    1..5""_,JI ;;.);; u&." "The Prophet (r1--' ~ ~I J.o) said, and he spoke about the
    stoppage of walJ.i. ''
    In another text the words are: " rJ-.J J...).s. .u:ii J.o .4iil J_,...; ~~ 1.. ~ ' SS;.. ~ l "
    "I have not spoken to you except what the Prophet (r1--' .t.I.:&. Aili J.o) nar-
    rated to us."
    And still in another text the words are: "~l J_,....J Jli L..~ ~I ..S.r1-- ~ I
    ~J ~ .u:i1 J.o" "I have not intimated to you except what the Prophet
    (~--' ·~ .u:i1 J.o) spoke."
    One more version bas it: "~-' ~ .u'.ll J... .u'.ll J_,...J ..:;...._ .. "I heard the
    Prophet (~l-_, ~ ~l j.o) say .... .. "
    All these A/:iadlth have been narrated by Bukharl. Jn the presence
    of all these categorical statements how can we call Jabir's statement
    ijtihad? Moreover, it is but an incident and ijtihad has nothing to do
    with it. When we consider the wording of the various versions, we find
    that the incident of the cave of IJira was also present in Jabir's mind
    and he too knew in a cursory manner that some wa/J.1 had descended in
    the very beginning so that Bukhari has mentioned the statement of Jabir
    in the book 'On the Beginning of Creation', in the Chapter on angels,
    in these words: "o_,::i i.r- 1.S..._,;1 .>:; ~ ~' ~ ~ I j...> ~ I J_,...J C- ...;T" "Indeed
    he beard the prophet say : " Then wa/J.'l ceased to descend on me."
    Similarly he has said in the Kitab al-Adah, in the chapter on J I .r'"-)1 ~/'
    "&.L-JI "Raising of the eyes towards the sky", thus: "Indeed f heard
    then the Prophet (iJ-J ~ ~ I J.o) say: 'then wa}Jl ceased.' The word ,
    thumma,. meaning "then" .clearly shows that he bad an earlier event in
    mind, otherwise, wherefore would thumma come, and what incident or
    event would it relate to? Again, the words by ~ac;lrat Jabir (~ ~I ~J)
    "1..5"".JJI ;;? l.J&. i.!.>~ Y'.J r1-J ~ ~ I J.o ~I J_,...J ..:.--" "I heard the Prophet
    (~.J ~ ~ l J...) say and he spoke on the intermission of wa/J.'l" or c- ~l"
    "1.S,.._,JI i.r? cJ Jfa. r1-.J ~~I J.o ~I J.r-J "Indeed I heard the Prophet
    (~-'~~ I J...) say: 'the walJ.i ceased to come to me," argue in favour of
    the fact that Jabir knew somewhat about the earlier descent of waif!, as
    226 FAI;>L AL-BARI Volume I
    the phrase, 'intermission of wa]Jz,' clearly shows that wa!Jz had once al-
    ready descended upon the Holy Prophet (ri--' A# ..lll ~). Furthermore,
    the words occurring in the narration: "So an angel came to me in the
    cave of l;lira," clearly spell out the fact that Jabir knew cursorily about
    the occurrence in Qira, as also that angel Jibra'Il bad once visited the
    place although we do not maintain that Jabir knew fully that the earlier
    verses of the Surah Al-' Alaq had descended in the cave at the very
    outset.
    Considering all the channels through which this narration came,
    to caJl this an ijtihad of I:Iac;lrat Jabir and maintaining that he was quite
    unaware of the earlier incident, would be highly improbable. Hence,
    in all fairness, this narration should be taken to mean that when wa/:zl
    started again, Surah Al-Muddaththir was the first to descend. As has
    been said in the lf.adzth that just as Prophet Nul) (r)\...J1 ~) was the first of
    prophets, that is, in the reconstituted world, similarly in the recommen-
    ced walJJ Al-Muddaththir was the first ayah to descend. As to Jabir's
    reply to Abu Salamah that he was quoting what the Holy Prophet
    (rt1--' A# ..ll1 ~) had told him, it is n ot a rebuttal of what he said but me-
    rely a statement of fact: he had but reported what he had received in
    detail from the Prophet (ri--' A# ..lll J ... ). He had laid everything before
    him and it was for him to draw the conclusion.
    Descent of Surah Al-Fatihah
    The Fatl:z. al-Barl quotes a mursal l:z.adith to the effect that the first
    surah to descend was Al-Fatil:z.ah. This idea appeals to me. It strikes me
    as if surah Al-Fati/:z.ah descended in the same session as Al-' Alaq, si nce
    'Ubayd bin 'Umayd's narrative has "f}I l~L.'' madha aqra'o" also. Thus it
    seems that the Holy Prophet Crl--' ~ 4ill J.o) was first asked to recite, and
    apparently the five verses of Iqra' at first appeared. Then when the Pro-
    phet Cr-1--' A# ..:iii ~) asked "f.JI l~L." "What shall I recite?" Jibra'Il
    Amin sajd: ";;J_,_J1 _,.;..T J1 0::4JWI YJ ..:ii .i....:..:JI ~)1 <.JL......)I ..:iii r." "In the name
    of Allah, Who is Excessively Compassionate, Extremely Merciful. Praise
    be to Allah, Lord of worlds, the Beneficent, the Merciful..."
    In some texts ".Ji~ ~y:-1" "I seek refuge with Allah" also figures.
    Now it is a fact that at no time was IsJam wjthout the surah Fatihah
    nor was so the ritual prayer. Although this "/:tadlth is of the mursal type
    and does not come up to the standard of the two authentic compilations
    of A"/:tii.dlth, $al:z.i/:z Bukharl and $alfi/:z Muslim, still its isnads are not be-
    low tho5e of a /:zasan l:zadlth. Since it has been narrated by l.lafi~ ibn
    J;lajar, it harmonizes with the demand of ratiocination and logical
    sequence.
    The Surah A/-Fati"IJ.ah: Epitome of the Qur'an
    This is so because the surah AI-Fati}J,ah possesses a glorious posi-
    tion and importance all its own. One of its appellations is the Umm al-
    Qur'an (Spring-head of the Qur'an). The literal meaning of Umm is
    origin, that is a thing or object out of which another comes forth. Thus
    the seed is the origin of the plant. The ensign of an army is also called
    the Umm, as the whole army is under its sway. Likewise, a mother is
    called umm because it is in her womb that the child has its birth, Thus
    Fati}J,ah is the fountain-bead of the Qur'an and its relation to the Qur'an
    is the same as that of the seed to the plant. It is the embryonic form of
    the Qur'an-the basic text of which the Qur'a n is the detailed exposit-
    ion. In the Qadlth it has been called the sum total of the Qur'an. This
    means that the surah is the quintessence of the different categories of
    knowledge contained in it.
    Volume I COMMENTARY ON THE ~A~lJl AL-BUKHARI 227
    In mystic terminology, man though a microcosm, that is, the uni-
    verse in the miniature, is still a resume of all that is in the world.
    Similarly, the surah Fati/J.ah though just a very small part of the Qur'an,
    is so great, so momentous, so pregnant with meaning that it is the precis of
    all that the Qur'an js about: the unity of God-head, the ethics enjoined
    upon mankind, the principle that our acts on earth are requited, the
    Attributes of God the Almighty, the fact that there are other worlds be-
    yond ours and so on. It can therefore be called the Qur'an al-~aghir
    (the Qur'an in Miniature). This is why its recitation in every rak'r;it of
    the prayers has been deemed obligatory, so that the epitome of the
    Qur'an may be recited within the compass of a few words. In sum,
    therefore, surah Al-Fatibah has the position of the text, seed, and found-
    ation of the Qur'an; and the rest of the Qur'an is like an edifice that
    has been constructed on its base: It may concurrently be regarded as
    its exegesis or the plant that bas burgeoned forth from the germ contained
    in surah Fati/J.ah.
    The natural order necessitates that the text, the substance and the
    basic idea should precede. This very order has been followed in the
    arrangement of the Qur'an, placing the surah Al-Fati]Jah at the head.
    If it is given this primary position in point of revelation as well, it
    shouJd be in the fitness of things so that its form and tenor may be ap-
    posite and the order of revelation may also be logical and rational.
    With this the concord between the narration relating to "fjl"
    (iqra') becomes clear. That is, the earlier parts of "f;il" were revealed
    in the cave of IJira. Probably the Fati/J.ah too descended in this very
    session consecutively, because "l}I" contains the imperative for which
    there must be something to be complied with-which is logically the
    matter to be read. This was the surah Fatihah 1 •
    This point argues for the fact that angel Jibra'il said: "In the
    Name of God, the Merciful, the Compassionate. Praise be to Him who
    is the Lord of the worlds." Thus the first part of the surah al-' Alaq ap-
    peared as a prelude to surah A/-Fati/:zah and then, simultaneously, as the
    text that should logicaUy follow, poured forth the great and magnificent
    surah A/-FatilJ.ah, epitome and summation of the Qur'an.
    According to general consensus at no time has Islam been without
    prayer. And it has yet to be proved that prayer can be said without the
    SU.rah al-Fatihah. These facts demand that this surah should have des-
    cended in the ·initial period of apostleship, followed by a period of inter-
    mission. The first ayah to descend upon the Holy Prophet(~-'~ ~I J,..)
    after intermission was Surah Al-Muddaththir. Thus the precedence of
    lqra' is a matter of fact and its primacy absolute, while that of S urah Al-
    FatilJ.ah derives from the fact that it either descended during the same
    session (and for this reason is called the first to descend) or because it
    descended to meet the command of /qra' so that there should be some-
    thing to recite, and this was the first requisite material for the purpose.
    The precedence of Al-Muddaththir lies in the fact that it was the first
    instance of the recommenced wal:zl, that is, it was the first wal}r to appear
    after intermission. ,,,,,,,,
    Bukhari is in the habit of presenting collateral XlQ~\~-uJ.r:;
    corroboration especially when some misgiving arises. Herc the words
    "I felt fear of life "~ J_s.J"' ~" have led some to the verge of denying
    the lJadlth itself. J mim Bukhari brings forth colJateral confirmation
    here. This is of two types: complete and incomplete. The first is reporting
    ' For detailed discussion please see vol. 1, p. 185, of the original work.
    228 FAl;> L AL-BARI Volume I
    of different persons from one and the same authority. Tbc second is that
    in which this process takes place in upper and not the lower or later stages.
    H7re the reference is to Yal;tya who has reported from Layth in common
    with 'Abd Al-Ral;tman. ~ ,, ,, , ,,,,,,
    From these words it appears that the coinci- IJ_,,..:.lle:tn"'-4~\J
    dence in reporting is with a pupil of ZuhrI named 'Uqayl. This means
    that just as 'Uqayl bas narrated on Zuhri's authority, so has Hila.I bin
    Radad. This is an instance of complete convergence in report.
    Imam Bukhari (~ ..lil i-...J) wishes to point il;- ?~\-J-
    .-~
    ,,.,..~~.,,..,
    ~;-=-o:l=u=
    G;
    out through these additional words that the subject-matter and not the
    words are of main import in convergent reporting, and slight changes
    in words do not matter. In one text the expression is "o.)l__,i ._i~..r." and in
    other "•J.)'-"' ~~". The meaning of the .first is that the heart of the Holy
    Prophet <rL~ ~ ..lil J,.,) was trembJing because of the awe of the com-
    mencement of wa~l. In another text the word ";.)'-"'" bawadiru instead
    of ".)I,;" (fu'ad) has been employed. It is the plural of "•J.)4" (badirah) ,
    the flesh between the neck and the shoulder which begins to tremble in
    fear. Which.ever part of .the: body might have been referred to, the heart
    or the sub3ect-matter 1s 1dent1ca1. Yunus and Ma'mar have been
    pointed out as two more coJlateral reporters. With these we have in all
    four pupils of Zuhri. The only differen~e between them is that •Uqayl
    and Hila.I report similarly, whilst Yunus and Ma'mar have used the
    word bawadiruhu instead of " o.)1£'' (fawaduhu). All these convergent
    reporters refer back to I:Iac;irat 'A'yishah (~~ 4iil LS"'J).
    Concord between the ~adlth and its Heading
    The above hadith which has been discussed in some detail shows
    that at first the Holy Prophet (rl--' .Y.~ ..lil J,.,) was prepared for receiving
    wa/J.l by means of true dreams. This was foJJowed by fondness for sec-
    lusion so that he began to retire in the cave of Ifira. All th~e form
    the preliminaries of wa/Jl. This IJ.adlth reported by I:Iac;lrat 'Ayishah
    etches out in detail the commencement of wa~il. There, it is intended
    to establish the awesomeness and infallibility of walJ.l alongwith its ap-
    parent aspect. The IJ.adlth due to Hac;irat 'A'yishah furnishes proof for
    this also, because the majesty of walJ.1 made it hard for the Prophet
    (r1-~ ~ .Jil j,.,) to bear it. If walJ.1 were not such a momentous thing,
    the Holy Prophet (cJ--' ~ ..ill J,.,) would not have been so greatly distress-
    ed by its intermission. The pleasure and majesty of God's speech
    stimulated the Prophet's eagerness to the utmost. It is but natural that
    when .a person gets some boon, he feels a great longing for its endu-
    rance and perpetuity.
    Final Remarks
    This incident brings home to us the striking personality of Ummul
    Mu'minfn I:Iac;lrat Khadijah (~ 4ill LS"';) who possessed qualities of rare
    order. She had inherited noble qualities which marked her out from other
    members of her sex.
    Other noteworthy points are: (l)_The surah lqra' was the first to be
    revealed. (2) The statement of I:Iac;trat 'Ay'ishah (l~ .Jil LS"'J) establishes the
    fact thatthe dreams of the Prophet (rl--' ~ ..ill J,.,) were in the nature of
    waly.1. (3) While going out on a journey, it would be advisable to take some
    provisions with us wnich is not against trust in God. (4) Noble qualities
    prove a shield against calamities. (5) The more excellent qualities a person
    has tbe more we can expect him to fare well both here and Hereafter.
    Volume I COMMENTARY ON THE SAI;II~ AL-BUKHARI 229

    4. It was narrated Lo us by Mu sa bin


    Isma.'11 wbo said that it was conveyed to
    h im by Abu : A~anah on the a.uthority of
    Musa bin Abi 'Ay ishah, who said that (the
    ~adith) was narrated to him by :
    ~ sa·1d bin Jubayr who heard it fro~
    Ibn 'Abbas (ra :tiallaho ' anho) as an exposi-
    tion of the ayah : Move not thy tongue to
    memorize the wa~l bastily. 1 'Abbas said :
    " The Apostle of God ($alfallaho ' alaihi w<!
    sal/am) laidgreatstresson thedescentofwa~i
    and o ften used to move his lips to memorize
    the revelation ." He said to Sa'id: "I will
    show unto you bow his lips used to move i?Y
    moving m y own lips." And said Sa' id
    (to Musa) : "l will (now) show unto
    you as I saw 'Abbas moving his li ps.
    So he moved bis lips that way. lbn
    'Abbas then added : ·'Thereupon God the
    Almighty sent fo rth this ayah: " Move not
    thy tongue to memorize the wa~i hastily.
    l.o! upon Us (resteth) the p utting together
    thereof and the reading tbereof,2 that is God
    Alm igh ly would ensconce it in the heart of
    the PropheL ($alla/laho 'alaihi wa sallam) and
    enable him to recite it. T hen this inculca-
    tion by Allab that "When We have read
    it, fol low thou the read ing, " means: 'Listen
    to it and be silent, inasmuch as the expla-
    nation thereof rests up on Us, as also making
    you recite it.' After that, whenever Jibra'il
    came and recited the Qur'an, the Prophet
    of God (.5a/lallaho 'alaihi wa sa/lam) would
    keep listening to him quietly and when he
    went ,;tway, he used to recite it j ust like
    Jibra'i l ('alaihi al-saliim).

    Here, Sa'id bin Jubayr (~ ..lll ~J) is reporting the exposition by the
    prime exegesis t, lbn Abbas (.i..:s. ..:ill ~J), of the ayah, "Move not thy tongue
    to memorize the walfi hastily."
    Ibn ' Abbas (A;.~ ..111 ~J) bas been bestowed the exalted status of Prime
    Exegesist due to the fact that he was clasped to his breast by the Holy
    Prophet (r!-J ~ ..111 J,.,) and blessed with the prayer :
    God the Almighty! Grantlbn ' Abbas ,,....<,,,,..{. ,,..,.,...~_,,:,,....
    knowledge of the Book. ~~~~~I
    This is why whatever statement is proved to have emanated from
    ~a<;trat Jbn ' Abbas(~ ..lll ~J) enjoys precedence over that of others. The
    Holy Prophet (r!-J ~ ..111 J,.,) has oeen directed in this ayah not to me-
    morize quickly, as he used to move his lips fast to memorize the revela-
    tion. Thereupon this ayah came saying that the Qur'an was God's own
    Speech and the fulfilment of the object for which it was revealed was
    God's own responsi bility. Hence the Prophet (r!-J ~ ..lll J~) was directed
    to listen to the wa~z with full ease and composure and not to worry about
    retain~;<;t~~t lbn ' Abbas (~ ..:u1 ~_,) a~(J1j.il1~it).~~;~4,:~l~~\0~<;~::Jlr
    says further that the descent of walfl caused great distress to the
    Prophet (r!-J ~..:ill j..o). The word "~l~" is derived from "~\....."
    lSurah Al·Qiyamah (LXXV), verse 16. 2/bid, verse 16-17.
    230 FAJ?L AL-BARI Volume I
    meaning undergoing hardship to acquire sorr1ething. Howmuchsoever
    ardour is shown in respect of conversation with and praise of the be-
    loved, it is too small. This is why the Prophet (ri--' ~..il l J,.,) would go
    on reciting with Jibra'il and at the same time try to understand. It was
    really bard to get along with Jibra'Il because his means of articulation
    was that of an angel which the human organs of speech can never vie
    with. Hence he had perforce to exert himself to memorize which caused
    all the more strain. The Holy Prophet (ri--' ~ ..iii j...) was confronted all
    at once with several factors demanding severe exertion and causing a high
    degree of physical and mental strain: the intensity of wahl, memori-
    zation, physical movement of the lips, and reflecting upon the significance
    of what had been revealed. All these physical and menta1 exertions had
    to be sustained at one and the same time. ·~-:~I w"'• ,,. ,- ,,
    The Holy Prophet (ri--' 4~ .ui1 J,..) often used to ~~1:1.:~..::;-~~1:.>'t:.:
    move his lips. Here "\-.' means "~/' which is often used to mean
    'extensively.' Some texts have this version: "~ _, JJL.J 0.Y":! iJI>'" "He
    used to move his tongue and the lips."
    .....=,,....,,,,-<.r,....,,..,..;-:;,,.:--=-~
    ~,,,..,.,.. = ,,~•.,....,
    , ,,.....,:::.,-,
    , _.-:-\'':":"~":-;
    · ,;-:;
    ,,:;-;-:
    og
    7 Wi"'
    " : "';;;:;<!JJ
    ;-:;;
    ,r:;;_
    ::;;
    ,...,.
    =-~,..~E
    =t~'
    Hadrat Ibn 'Abbas (J..;J. .ui1 1.#'J
    · ) '-r'°-:>JO'-'-'.... ..w <r1Jl < y...11:) ~
    • •
    told Sa'Id that he would demonstrate as to how the Hol,Y Prophet
    (ri--' ~.iii! J,..) used to move his lips. Here the question anses : How
    could lbn 'Abbas (~ .iiil ...i'J) have seen the Prophet (~L.._, ~ .iiil J...) move
    his lips, as he was born ten years after the commencement of Prophet-
    hood and this matter related to a time much earlier? There are two
    possibilities: either Ibn 'Abbas had heard it from some Companion or
    the Holy Prophet (~-' ~ .ui1 J,..) might have himself related this to him.
    I.Jafl'.? Jbn I.Jajar has reported the matter on the authority of the
    Musnad of Abi Da'ud TiyaJisI who expJicitly states that the Holy Pro-
    phet (ri--' .1.µ ..iii J,..) himself demonstrated to his cousin how he used to
    move bis lips. This makes it a mutta$il type of authentic IJ.adlth, and
    even if not so, mursal IJ.adlth of a Companion is acceptable according
    to the Sunnites inasmuch as all the Companions are acknowledged just.
    lbn 'Abbas telJs Sa'Id be wou]d show him how the Holy Prophet
    (iJ--' ~..ii i J,..) used to move his lips, and Sa'id bin Jubayr in turn de-
    monstrates how he saw Ibn 'Abbas mimic the movement of the
    HoJy Prophet's lips. The onJy point is that Ibn 'Abbas had never seen
    the Prophet (~-' 4-'- .iiil J...) moving his Jips because this ayah is from
    Al-Qiyamah with is unanimously considered Meccan and Jbn 'Abbas was
    born only three years before Migration. Hence there is no question of
    seeing the Prophet (iJ--' ~.iii! J,..) at the time the iiyah descended. But
    Sa'Id ibn Jubayr is only mentioning Jbn 'Abba.s's demonstration of the
    act.
    l;lafi~ Ibn J;Iajar says that the very fact of Bukhari's including this
    hadfth in the Book of Commencement of wahl shows that these verses
    of Al-Qiyamah belong to an early stage in the· descent of walfi. Hence
    Jbn 'Abbas does not say that he personall}' saw the Holy Prophet
    (r1..._, .Y~ .iiil J...) move his lips, whilst Sa'Id bin Jubayr is just pointing out
    bow he saw lbn 'Abbas move bis lips. TabarI, however, bas reproduced
    Jbn 'Abba.s's statement through Shu'abi to the effect that he had seen
    the Holy Prophet (r1--' ...::1-~ .iiil J,..) move his lips. If so, it is no longer
    necessary to regard this incident as belonging to the earliest period of
    walJ.l. Jbn 'AbblS might have heard the exposition of these verses of
    surah Al· Qiyiimah from the Holy Prophet (rl...-' 4-'- .iiil J,..) who demons-
    trated it by the movement of the lips. Thus Jbn 'Abbas demonstrated
    Volume I COMMENT ARY ON THE ~AI;III;l AL-BUKHARI 231
    the movement of the lips whi1e narrating it and Ibn Jubayr similarly
    demonstrated before his pupils. This is why this IJ,adlth has been called
    the "w~ ..S::.~~ J-L.-." "Continuous with tne movement of the lips.,,

    It relates ...;::. \ ~ ~~
    "' ~1:::1v..:-:.r\l '~ \·'; .... , ... • ...(.~~, bA..>".°'~':..1&;,;\;:.l"' ~.. --?.. <.
    .>, ~ v--'~ - <::>,.. ...... ~ "'":- ~ ;J

    to the ayat 16-19 of SU.rah LXXV (Al-Qiyamah: Resurrection.) God re-


    vealed an ayah to the Holy Prophet (~-' ~ ..:ill j.o) directing him not to
    move his lips to hasten in memorizing the Qur'an. "It is for Us", says God,
    "to oversee its putting together in your mind and to continue its
    recital by you. So when We recite the Qur'an (through the angel),
    you should be wholly attentive to this recital. When Jibra'il brings the
    Qur'an from Us, you should go on reading it, spurred by the enthusiasm to
    memorize and learn it quickly lest Jibra'il should go away before the walJ.l
    has been fully retained. This causes you double exertion. As long as you
    repeat the first word, the second cannot be heard, and difficulty is felt in
    comprehending also. Hence there is no need of reading and moving your
    tongue at the time the reve1ation comes. You should become all atten-
    tion and hear. You need not worry how you will be able to read it and
    thereafter recite it before others if you are unable to memorize it. It is
    for Us to collect each and every word in your heart and to enable you
    to recite. You should keep quiet when Jibra'Il recites on Our behalf
    and not even repeat a single word."
    ;'-..1"~ ,..'ff." .... :>-r~ ' ·" ·\ ~~ \ -"1)\ !1 '. • ~.:;\!·,\\~~ ""::: ' \ ~' '. !_, 1-::: ...,'f'.-,: I
    After - '6' 1'\ v--lA-=~-'~.wOTu..:;"' lS\ v- U::'~~ ::>,.~ V::'-:1·~tSv 1,,....

    this exhortation, the Holy Prophet (~-' ~ ..:iii j.o) used to listen very
    carefully what Jibra,11 said, and used to recite it just like the angel. 1
    A Miracle
    That the Apostle of God <r1--' ~s:. ..:ill j.o) should listen to the text
    of the walfi made to descend upon him through the agency of Jibra'Il
    and then repeat it word for word without the slightest change in the in-
    flections or diacritical marks as also explaining it, is indeed a miracle.
    This is a slight token in this very world of what has been said in:
    "?-T_, r'" ~ ~.>:! c.JW".11B" "On that day man is told the tale of that which
    he hath sent before and left behind_,, (Qur'an, 75-13) In plain words it
    means that man would be apprised of all his good or bad acts fore and
    aft. This ayah precedes the one in the same surah pertaining to the
    direction given by God to the Holy Prophet(~-'~ ..:ill j.o) not to move
    his lips. Its implication is that if God is competent to preserve the text
    of the wa~l word for word in the mind of the Prophet (~-' '=1s:. ..:iii j.o),
    without the least discrepancy whatsoever, after the angel departs, does
    it not lie within his power to bring forth all deeds of man before and
    after, some of which he might have even forgotten, all in a sheaf at one
    single moment, laying these before them and remind them thereof, and
    similarly, to collect the scattered bits of their bones from all places,
    reassemble them, and make them flesh and blood once again?
    Correlation of the A.ya t
    A discussion of coherence between different ayat relates to exposi-
    tion. But since exegesists have raised the point of coherence of ayah
    19 of surah Al-Qiyamah with other parts of the surah, we touch the
    matter briefly. Apparently this ayah has no connexion with the portions
    •A detailed discussion of I;IaQ.rat Ibn 'Abbas's statement is given in the Eaql al-Bari
    (Urdu), vol. 1, pp. 189-90.
    232 F AJ;)L AL-BARI Volume l
    before and after, and it is hard to explain it in point of coherence be-
    cause in view of the occasion for its revelation mentioned by lbn 'Abbas,
    based upon authentic report, it has no relation with the ayat preceding
    and following which speak of Resurrection. In between we have an ayah
    relating to a topical matter.
    Imam Fakhr al-Din Razi has argued that no contextual relevance
    is needed here. It is as if a teacher, a lecturer, or a sermonizer sensing
    something that requires admonition, has come down with one by way
    of parenthesis and goes ahead with his oration. This admonition wiJl
    definitely be an interpolation which bas nothing to do with what has
    gone before or will co.me afterwards. Nor is .it aga.inst the princip~~s of
    eloquence and rbetonc. In the ayah precedmg this one the cond1t10ns
    that will obtain on the Day of Judgment are being described :
    He asketh: When will be this Day o
    Resurrection? But when sight is confound r
    ed, and the moon is eclipsed, and sun and
    moon are united, on that day man will cry:
    Whither to flee? Alas! No refuge! Unto thy
    Lord is the recourse that day.
    • t o ld t h eta}e o[
    0 n t hat d ay man 1s ~\Jo_~'"'.Pl"~~\\P,zr;:.:;.~'!~~\•·"
    ~~UL..J~ 7:~. v--- ":-~.Y...1;;.>~..)"\>:..'~'\W ...
    that which be hath sent before and left ~ "
    ..! ...., .... ~..-: 't1:°~ 1",..-{l\j::i .I>....~-<~~~~\::,.
    behind. Oh, but man is a ' telling witness ~~"' U'-'t .,.. ~l ' <:» ;
    against himself: although he tenders his 10C\.- ,. t>'"'·V"' ~\':I"
    excuses. (Qur'an, 75:6-15) ( ~ 1 ~ 1) ILJ.'.~~ '-'
    This in a way correlates the different parts. Others say that the
    Prophet (r1--' ~ .C:U I ~) continued moving his tongue upto "•_r..)t......"
    (Ma'adhlrahu) and felt wearisome. This caused disturbance in the recita-
    tion of the Qur'an. Hence he was admonished. This would be true if the
    Prophet ( r1--' ~ .Jil j...) was actually moving his lips at that time.
    Correlation of different parts of Al-Qiyamah : Qafal's Explanation:
    Qafal's explanation relates to the hasty reading of A'mal Namahs
    (scroJJs of deeds) by sinners and God's telling them not to do so as it is
    He who has collected tbefr doings and will read them out so that they
    can check up and acknowledge their commission. Punishment would then
    be made accordingly. This explanation goes against the occasion for the
    revelation of the ayah mentioned by the $alfi/:i Bukhari and $a/:ti/:i Muslim.
    Ibo Kathir's View
    A similar explanation has been given by lbn Kathir. He says that
    it is a consistent method of the Qur'an that the Kitab a/-A'mal 'o f all
    persons is mentioned along with the Kitab al-AIJ,kam so that everyone
    should be convinced of God's justice on the Doomsday. This has been
    done in the present ayah also. He.n ee its different parts fall into order.1
    Mawlana Anwar Shah's Comment ·
    Mawlana Anwar Shah's explanation is ingenious: that the ayah
    bas a primary and secondary meaning. The Prophet (r1--' ...µ .C:UI j...) used
    to talk of the Doomsday and his detractors would ask him odd questions,
    driving him to give an answer by himself. God has checked the Prophet
    (~-' ...µ .C:UI j...) from doing so. This is its primary intent which connects
    the preceding and following parts of the ayah. That of Ibn 'Abbas is the
    secondary one according to which interrelation between the different
    parts is unnecessary.
    ffor full elucidation of the s.ubject, ,please,refer ~o..the original work, vol. 1, pp.
    191-95.
    Volume I COMMENTARY ON THE ~Al~ll.l AL-BUKHARI 233
    Our own explanation brings in the principles of coordination.
    Keeping these in view we might say that the collection of different parts
    of revelation in the Prophet's mind provides an analogy for assembling
    scattered particles of dead bodies to resuscitate them on the Doomsday.
    If one is possible despite all hardships, the other too is perfectly pos-
    sible.
    Relevance of this Ifadlth to the Heading
    The l}ad'ith has a vita] relation with the heading. It is God Himself
    and not a human being who is responsible for the colJectioo, recitation
    and exposition of the meaning a nd purpose of the Qur'an. This shows
    the great importance of the revelation because nothing can be more
    reliable and authoritative than it.
    5. We have been told by 'Abd!in
    who said he was told by 'Abd Allah bin
    M ub}rak on the authority of Yiinus via
    Zuhri ; through another transmissional
    chain: Bishr bin Muhammad told us he
    was told by 'Abd Alli li bin Mubarak who
    was informed by Yiinus and Ma'mar, t!:ie
    latter with different wording, from Zuhri :
    I was told by 'Ubayd Alla h bin 'Abd
    Allah that be heard.
    ¥ Ibn 'Abbas (raqiallaho 'anho) say:
    The Holy Prophet (~allalliiho 'alaihi
    wa sal/am) surpassed all others in charity
    and was at the Ienith of his munificence
    during the month of Rama<3.an when Jibra'}J
    used to meet him. And Jibra')J used to
    meet him every night during RamaQ.an,
    reciting the Qur'an with him. In short, the
    Holy Prophet (~a/lal/:i.ho 'alailzi wa sallam)
    was even more generous than the swift
    breeze in performing charitable acts.
    Authority for the Above EJadith
    As stated by 'Ayni, 'Abdan was the plural of 'Abd occurring both
    inhisactualname'Abd al-Ra.Q.manandpatronym 'Abu 'Abdal-RaJ;t.man.1

    The Holy Prophet (r-l--' ~ .Jil j.o) u;:~l$~~j~~\LftdU7u~G%


    excelled others in generosity. This is a quality springing from largeness
    of heart and not wealth and riches. Qarun (Croesus) was proverbially
    rich but not generous. The Holy Prophet (r-l--' ~ .Jil j,o) was not affiu-
    ent, but so far as his innate charitable disposition is concerned, be was
    munificence personified.
    Distinction between Charity and Benificence
    Charity means giving away of wealth. Imam Raghib has defined
    beneficence as bestowing upon a person what is suitable for him. Hence
    beneficence has a wider import, covering a large field, including guidance,
    spiritual benefits, learning and knowledge. It is not confined to mere
    lfor further light on Authority and the device called ta~wi/ (curtailing narrations)
    see the original work, vol. I, page 200.
    234 FAJ;>L AL-BARI Volume I •
    - - - - - - - - ---- - - -- - - - - - - - - -- -- - -
    material commodities nor to their indiscriminate distribution. Clothing
    the naked and feeding the starving is not beneficence. Taken in this sense
    the Holy Prophet(~_,~ ..:iii J,..) was evidently the most generous person.
    Who could provide more guidance and spiritual benefits to men than he?
    He would give to each person what was fit for him. He has not been called
    " the most charitable" since charity depends upon wealth, and the Holy
    Prophet(~-' ~ ..:iii J,..) was not wealthy. He possessed attributes of nobi-
    lity far in excess of all others, although it is possible that because of
    certain external factors some of his qualities were not brought into full
    play. The Prophet's magnamimity was so extraordinary that he never
    boarded anything.
    Some Incidents showing the Prophet's Gf'nerosity
    One day, as soon as the late afternoon prayer was over, the Holy
    Prophet (rL-' ~..:ii i J,..) went straight home passing through a group of
    men and brought a piece of gold saying that a thing which should have
    been distributed among the people had remained in his house, said it
    was not proper that such a thing should remain in a prophet's house.
    On an other occasion, a woman brought a sarong to be presented
    to the Holy Prophet (~ .i.J&. ..:ill j..>) which he accepted with great plea-
    sure. When he had worn it, a Companion touched it and said it was
    very fine. It seemd from his words that he wished to have it. The Huly
    Prophet(~-'~ ..:ill j.o) immediately went home, put on his old sarong,
    and, packing the other, gave it to the Companion. Those present malign-
    ed the man for taking away the sarong which the woman had brought
    out of great regard and respect for the Prophet (~-'~..:il l j.,..) who
    graciously accepted it. H e replied, "I have taken it be cause it has touched
    the sacred body of the Holy Prophet (~-' ~ ..:ill J,..) and I wish to keep
    such a piece of cloth as bas touched the Prophet's holy body for my
    shroud."
    Once a sum of one hundred thousand dirhams came from Bal;J.rayn.
    The Holy Prophet (~-' ~ ..:ill J,..) directed the amount to be placed in a
    corner of the mosque and after the prayers, started dsitributing the
    amount. Someone asked him as to why he did not keep anything for
    paying off his debt. The Holy Prophet (~-'~ ..:ill J,..) replied, "Why did
    you not remind me of that before?"
    On the occasion of the Battle of J.iunayn, some nomad Arabs came
    up and insolently besought something from the Prophet (rl...-' ~ ..:iii j.-)
    saying they were asking for this out of Allah's belongings and not his
    own. Some words were even more rough. The Holy Prophet(~-'~ ..:ill j..>)
    did not resent what they said and gave them a helping hand. On this
    occasion he went on receding due to the on rush of men till he got entangled
    in an acacia tree, his sheet being caught in the thorns. Seeing this he said
    if he had as many heads of cattle as the thorny trees in that valley, he would
    have divided them among all. Even if anyone did not make a formal
    request but the Holy Prophet(~-'~ ..:iii J,..) somehow came to know his
    need, he would fulfil it. And if he was not in a position to do so he would
    acquire a loan for him; failing even that, he would draw the attention of
    some Companion to fulfil the need of the person.
    Prophet's Beneficence : Reftectioo of Divine Beneficence
    The word a1wad (Most generous) has been especially used for the
    Prophet as jud (or generosity) indicates a higher degree of munificence,
    than charity which simply means giving something to another with some
    personal interest e. g., good will, renown and so on. In generosity, how-
    Volume I COMMENTARY ON THE ~Al:II.l;I AL-BUKHARI 235
    ever, one is absolutely indifferent to all such motives. This is why the
    Attribute of God is the jawwad (generous) and not Charitable. The Holy
    Prophet (~-' ~ .iii j....) has said :
    Imbue yourself with Divine attributes.
    The highest predestle of virtue in this respect could only by achieved
    by the Holy Prophet (~-' ~ ..:ill J.,o) because his attributes and states were
    dependent on the attributes of God, and being a reflection of Divine
    Attributes in the universe, his rank is the highest. The rank of other
    prophets is next to his. Likewise those who try to cultivate these virtues
    hold a special hierarchical position. All bounties of the world are grant-
    ed by God, as mentioned in Surah al-Na/:il:
    And whatever of comfort ye enjoy, it ~ .. JI1 :.. \,,, . . a.:2, . . ., _, \;"'
    is from Allah. (Qur'ao, 16:53) ·9 ifi ~ .. ~~ -'
    ..::-:•
    And it is impossible to recount the bounties that have been bestowed
    on man in the whole universe :
    ... and if ye would count the bounty l~ /. ..t ... ~ >,,_,.a \ , ,,.
    \~-&.I::,\,,,,
    of Allah, ye cannot reckon it. ~. r.VJ \A~JI~ ~~~(:.>.J..J
    (Qur'an, 14:34)
    And then the greatest boon of all was granted to human beings
    which is beyond comparison-the Holy Qur'an-througb the Holy Pro-
    phet(~-'~ .iilj,o) and its understanding and recitation were also bestowed
    on him. As God says:
    And in truth We have made the Qur'ln . ~ ~;}.],.G,~\t~~;
    easy to remember; but ia there any that re-
    membereth? (Qur'an, 54:22)
    " "
    ~--
    ~l)ll o~ ~(:.>"!
    ...., ,
    It was not within our power even to hear a speech of such excel-
    lence. Jt is because of God's Beneficence alone that we recite His Speech
    which is His and His alone and are able to understand its implications
    and purport. He has made us the Khayr aJ-Umam (the best of the com-
    munities) because of the Holy Prophet (rl--' ~..:iii J.,o) and the Divine
    Message which he brought. This bounty of the Qur'an whose wonders
    will never end till the Doomsday, commenced, according to the A/:iadlth,
    in the month of Ramac;lan; it was revealed during this one month
    from the Abode of Majesty (Bayt al-'lzzah) to the terrestrial firmament.
    Thereafter it was sent down intermittently, and started descending into
    this world also in the same month. According to some A/:iadlth, the date
    when the Qur'an started descending was the 24th and, according to
    others, the 27th of Rama<;la.n. But these reports do not fulfil the condi-
    tions laid down by Imam Bukhari ; therefore be does not include them
    and merely makes a reference to them. This is why there is a special
    relation between the Qur'an and the month of Rama<;lan. The Qur'an
    says:
    The month of RamaQ.!n in which .~ _ ~ ~'!~, ,. ""H ~ .........~, ~ ~..., '~
    was revealed the Qur'!n. (Qur'an, 2:185) """'~·(.;.)\I~<..)~ (.)~ (.;.) ~
    Other blessings too besides this one were poured forth during this
    auspicious month. Although the Beneficence of God js always there yet
    in the month of Ramadan its radiance increases all the more. If God the
    Almighty is so Beneficent then the Holy Prophet ( ~-' ~ .iii J.,o) must
    needs be so.
    236 FAl,)L AL-BARI Volume J

    The Holy Prophet's beneficence ~J...&~~t;~;{)i,§"0;;;.i~t;


    reached the climax during the Ramac;lan when he was visited by the
    Angel Jibra'U. This was because the month of Rama<;lan is the most
    auspicious of all the months; the visitor was no other than the most ex-
    alted of the Angels; the Book brought by the arch-angel was the
    greatest of all sacred books, and the recipient thereof was the noblest
    of the creatures, the chief of the Prophets (~-'~~I J.,.>). However,
    when all these blissful and sublime things gathered together, how could
    it be possible that the ocean of the Prophet's beneficence should not
    surge up and the fountain of his profound knowledge should not come
    into play?
    Exaltation of Places and Times :
    It is a moot point if any place or time possesses some distinction be-
    cause of something inherent in it, that is, it is natural to it or because
    aJJ places and times are, in fact, the same but gain a special distinction
    because of some external factors or momentous events. Most scholastics
    believe that intrinsically all places and times are equal, and no particular
    period or space has precedence over others. Later on, however, a parti-
    cular period or place may acquire precedence.
    Shaykh Mu},11 al-Din Ibn al-' Arabi, Ibo al-Qayyim and other such
    scholars bold that a particular period or place must be possessing con-
    genitally some property which stands established in God's primeval
    eternal knowledge because of which momentous matters and events
    take place in them. They also believe that with such occurrences the
    inherent worthiness and merit of a particular period or place are enhan-
    ced. Take for example, the Yaum-i-'Ashnrah (the 10th of Mul)arram)
    which according to the scholastics (Mutakallimeen) has no precedence
    over the other days; in fact, it has featured as the day on which God
    conferred great favours on His chosen servants, e.g., emancipating the
    Prophet Nul;l (r)LJ1 ~) from the persecution of his people by causing
    the Deluge; saving Prophet Ibrahim (r)LJI ~) from fire ; drowning of
    Pharaoh and liberating Musa (i)LJI ~) and his folk, and so on. The
    occurrence of these incidents has conferred exaltation on it. Other
    scholars (Mubaqqiqln) however hold that since such a day had a special
    inherent virtue, all these great events occurred therein because of which
    it became all the more exalted. Take, for instance, the Lay lat al-Qadr.
    The scholastics (Mutakalfimeen) say that it has no distinction or pre-
    cedence over other nights, but since the Qur'an and other Scriptures
    descended on this night, it has acquired augustnesst Scholars hold that
    since it possessed an inherent worthiness or estimable quality, the Reve-
    lation descended on it. Similar is the case with the place which contains
    the Bayt Allah (House of God or Ka' bah). The scholastics (Mutakal/i-
    meen) say that it had no distinction, merit or precedence in itself.
    Since the practice of performing the Hajj commenced there and pious
    people go and circumambulate the sanctuary, it has acquired a distinctive
    virtue and sanctity. The scholars (MufJ.aqqiqln) say that the place did
    possess some special virtue bacause of which the Hajj ritual was ordai-
    ned. Similarly there are so many instances which may be cited.
    Hafi~ Ibn Qayyim, in his Zad a/-Ma'ad has established the viewpoint
    of the· scholars (Mu}Jaqqiqln) at che very outset in great detail with
    arguments and proofs against the stance of the scholastics (Mutakal/imeen)
    Volume I COMMENTARY ON THE ~Al:HI:l AL-BUKHARI 237
    ~mbodied in the dictum : "~_,.!J I ~ 0_,..is::...i1 i...~ ~~ ~I_,.,, "It is the
    greatest offence committed by the scholastics against the Sharl'ah."
    This is the stand taken by later scholars like Shah Wall Allah al-
    DihJawI and Mu~ammad Qasim al-Nanawtawi, which by the Grace of
    God, is the correct one for God Himself says :
    Thy Lord bringeth to pass what He , "'~""' lt..1\::: ~-f ~".'~.....,
    willeth and chooseth. (Qur'an, 28:68) -:> ..~ 1' .. ~ • 'J.J

    God is All-Wise, and Wisdom means "~ ~ ~I i!'J" placing a


    thing in the right place. Hence whatever place God chooses for a great
    purpose must be possessing some innate special quality beforehand which
    other places do not; otherwise how would His Wisdom be demonstrated?1
    Take this by way of example; the rose water does not acquire a speciality
    because it smeJls or is contained in a phial but it possesses by nature
    a special quality of its own; this is why it is preserved in a phial while the
    urine is thrown away.
    That is, the angel Jibra''il used to recite the Qur'an ~,~,~~'~ '
    with the Holy Prophet (r-3-J ~ ..:ill ~)for mudarasat is an infinitive on the
    pattern of mufa'alah applying to both the sides. Here it means reciting
    together.
    Jn matters of generosity, the Holy Prophet ~~\~\~~t!J\~:;!:t '
    (r-3-J ~ ..ill ~) was quicker than even the fleeting wind.
    Rll}-i mursalah here means the same as that in the following verse:

    (It is) He Who sendeth the winds as


    heralds of His mercy I (Qur'an, 27:63)

    The benefits of the wind are general. It reaches every nook and cor-
    ner, and moves fast. So the simile here is with respect to generality,
    inclusiveness and rapidity.
    Relevance of the IJ,adlth to the Book of WaQl
    The IJ,adlth bas been discussed in the Book of Revelation by Imam
    BukharI and its relevance to it is self-evident as it discusses the superla-
    tive qualities and faculties of the Holy Prophet Cr-1--' ~ ~l J..> ), his noble
    conduct and high attributes which constitute the pre-requisites to wai}'t.
    One of these is the virtue of beneficence. Time and place are not specified
    for ordinary things which clearly shows the infallibility and majesty of
    wa/Jl at every step. Tbe recitation together of the Qur'an by the Holy
    Prophet (c--' ,Y.&. ..:ill ~) and Angel Jibra'il is in the nature of an annual
    commemoration. This also shows that the descent of wahl commenced
    in the month of Rama<Jan. This highlights all the more the sublimity
    and greatness of wal}z.
    The above citation proves that generosity is a thing of excellence.
    Its magnitude increases particularly during the month of Holy Ram<Jan
    It further testifies the frequent recitation of the Qur'an in the month of
    Ram<Jan. Besides, it upholds the recitation of other religious books.
    It further reveals that recitation of the Qur'an is better than anyother
    kind of recitation. This also signifies the importance of the company
    of Pious person.
    1 For a detailed discussion on the subject, the Ziid al-Ma' ad may be consulted.
    238 FAl;>L AL-BARI Volume I
    6. It is r~lated by Abu al-Yaman
    Hakam bin N3.fi ' who said be was_told by
    Shu'ayb on the authority of Zuhri on the
    authority of 'Ubayd Allah bin 'Abd Alla h
    bin 'Utbah bin Mas'ud that Ibn ' Abbas
    (raqial/aho 'anho) told him that.
    ¥- Abu Sufyan bin ~arb narrated to
    him as follows :
    Heraclius, the Emperor of the Byzan-
    tine, sent for him along with other riders
    of the Quraysh who happened to be in Syria,
    and were transacting business there. This
    was the time when a term (of truce) had
    been granted by the Holy Prophet (~a/lal­
    laho 'a!aihi 1r a sa!fam) to Abu Sufyan and
    the infidels ofQuraysb. So Abu Sufyan and
    his companions went to him (Heraclius)
    while be and his men were at Aelya.1
    Heraclius had them called to his court where
    his senior Byzantine dignitaries were sitting
    around him. Theo he called them (near)
    and sent for an interpreter. The latter said
    (translating Heraclius's question) : "Who
    amongst you is closely related to the man
    who claims to be a Prophet"? Abu Sufyan
    replied, J am the most closely related to him
    (in this group).
    Heraclius thereupon said, "'Bring him
    (Abu Sufyan) closetomeand keep his compa-
    nions standing close behind him." Then
    Heraclius asked the interpreter to tell those
    people that he wished to ask some questions
    from this man (Abu Sufya n) ; if he lies,
    then let me know. Abu Sufyan said, "by
    God, had I not fought shy of my companions
    calling me a liar, I would not have desisted
    from telling lies about the Holy Prophet
    (~alla//aho 'alaihi wa sallam). The first
    question he put to me was " How does bis
    family stand among you?" I replied, "His
    family commands a high status among us."
    Then he asked, "Did anyone else amongst
    you make such a claim (to Prophethood)
    before this?" I replied, "No." He said, "Has
    there been a king among his ancestors?" I
    replied, 'No.' He then asked : "Do nobles
    follow him or the poor?" !replied, "It is the
    poor." He asked, "Is the number of his fol-
    lowers rising or declining (day by day)?" I
    replied, "It is rising." He then asked, "Does
    any tody amongst those who em brace his re-
    ligion became d ispleased and renounce the re-
    ligion." !replied, 'No .' Heraclius then asked,
    "Have you ever accused him of telling lies
    before his claim (to prophethood)?" I again
    replied, No. Heraclius then asked, "Does he
    (ever) break his promises?" I said, "No;
    we have now a truce with him but do not
    know what he would do during the period.''
    Abu Sufyan could not find any opportunity
    to put in anything else.
    Heraclius went on to ask," Have you
    ever fought with him?" I replied, Yes. "What
    wa~ the outcome of the battle?" I replied,
    "The fight between him and us is like the
    Volume I COMMENTARY ON THE ~AI:Ul;l AL-BUKHARI 239
    buckets (of a Persian wheel); sometimes he
    inflicts a Joss and sometimes we." Heraclius
    then asked , "What does be ask you to do?"
    Treplied: "He tells us to worship Allah and
    Allah alone and not to join anyone with
    Him; to abj ure a ll (polytheistic) practices
    of o ur ancestors. He commands us to pray.
    to speak truth, to abstain (from fornication)
    and to maintain good terms with relatives."
    Heracli us then asked the interpreter
    to tell me (Abu Sufyan) the following: "I
    asked you about his lineage and you said
    he had a high lineage and Messengers are
    always commissioned from high families.
    And I asked you, Did anyone else make
    such a claim ere this and yo u said 'No.'
    What I meant was that if anyone had done
    so, I would have said he was following his
    example. I asked yo u whether any of his
    ancestors had been a king and you answered
    No. What I meant was that if anyone of
    his ancestors had been a king, I would have
    thought he wanted to recover his ancestral
    kingdom (by pretending to be a prophet).
    I asked yo 'J whether you had ever found him
    telling a lie and yo u replied in the negative.
    So I concluded that it was not possible that
    when he avoided foisting lies upon people, be
    would foist lies on God. I asked you whether
    it was the rich or the poor that followed him.
    You said it was the poor. In fact, all the
    Apostles have been often followed by the
    poor. I asked you whether there was a rise
    or fall in the number of his followers, to
    which you said his followers were multi-
    plying. This is always the case with Faith
    till it reaches fulfilment. r further enquired
    from you whether there was anyone who,
    after going over to his fold, became
    displeased and discorded h is religion.
    Your reply was in the negative; in fact this
    is (the sign of) true faith; when its joy enters
    the heart it never departs from it. I asked
    you if he ever resorted to treachery, and
    you said he did not; that is how the Apostles
    are; they never break their word. Then I
    asked you what does he command you to do?
    You replied that he ordered you to worship
    Allah and Allah alone, nottomakeanyonea
    partner with Him. He forbids you idol-wor-
    ship, enjoins upon you prayers, trust and
    chastity.If what you say is true, he wilt soon
    be master of this place under my feet, i.e.,
    Byzantine. I knew the Apostle would come
    but I did not know he would be from amongst
    you. If I knew I could reach him, I would
    certainly try ts> meet him; had I been with
    him (in Madinah) I would have washed
    bis feet ...
    Heraclius then asked for the Jetter
    addressed by the Holy Prophet ($allallaho
    'a/aihiwasa!lam)_ which he had sent through
    Di ~yah al-Kathi to the Governor of Bu ~ra,
    (6 A.H.), who had it sent to Heraclius. The
    latter read it. Its contents were as follows: -
    240 FADL AL-BARI Volume 1
    "In the Name of Allah, Who is Exces-
    sively Compassionate, Extremely Merciful.
    Be it known to H iraql, ruler of Byzantine,
    from Muhammad, the servant of Allah and
    His Apostle. Peace be upon him who follows
    the straight path. And thereafter, I invite
    you to accept the creed of Islam. There is
    no God save Allah and Muhammad is His
    Apostle. Should you become a Muslim you
    would be safe, and All)h will double your
    reward, but if you do not accept this call, the
    sin of your people wou Id also be upon you. "
    And the missive contained this ayah
    also:-
    0 people of the Book! Come to an
    agreement between us and you: that we shall
    worship none but Alla h and that we shall
    ascribe no pa rtner unto Him, and that none
    of us shall take others for lords beside Allah.
    And if they turn away, then say:Bear witness
    that we are they who have surrendered
    (unto Him).2)
    Abu Sufya n added; " When Heraclius
    had said what be wa nted to say and read
    the letter, there arose a tum ult in the Royal
    Cour t and lot of hue and cry. We were
    thereupon made to q uit the Court. When
    we were sent out _I said to my companions
    Lo! the son of Abi Kabshahl has attained
    a very high status: even the King of Ban:i
    a J-A~far (Byzantineans) is afraid of him.
    Since that day I bad the full conviction that
    the Prophet (.~al/a/la.ho ' alaihi wa sallam)
    would ultimately have tho upper band , till
    at last I embraced Islam."
    Zuhri adds: " Ibo Natur , the gover-
    nor of Aelya, a co urtier of Heraclius, and
    the arch-bishop of Sham , stated that when
    Heraclius came to Aelya, 4 be woke up rather
    gloomy one morning. Some of his compa-
    nions asked him the reason why he looked
    pulled down. Ibn Natur said that HeracJius
    was an astrologer weil-versed in the science
    of the sta rs. When people asked him why
    be was so down-cast, he said: When I ~azed
    at the stars (last night), it seemed as if the
    king of those who practise circumcision had
    become dominant. Who are those that prac-
    tise circumcision in the present time ? His
    companions replied: None except the Jews;
    be not afraid of them and write to (the
    governors of) places under your control to
    kill all the Jews living therein.
    While they were thus conversing. a man
    was brought before Heraclius who had been
    sent by J:la rit h bin Ab) Shimr, King ofGhas-
    s[n. He talked abo ut che Ho ly Prophet (,sal-
    lallahu ' a/aihi wa sol/am). When Heraclius
    bad heard (all that he) had to say, he asked his
    attendants co see whether the man was cir-
    cumcised. They examined him and told
    Heracli us tha t he was circumcised. Hera-
    cli us enquired from him whether the Arabs
    practised circumcision. He replied in the
    affirmative.
    Volume I COMMENTARY ON THE ~AI:Ilf:l AL-BUKHARI 241
    ~~~~~~~--~~~~

    Then Heraclius remarked that it was


    this very person (the Holy Prophet),
    sovereign of the Arabs, had appeared.
    He then wrote a letter to a friend of his in
    Byzantine (named paghatir) who was as
    learned as he was. Heraclius then himself
    went to }:{oms. He had not left the city be-
    fore he received the reply to his letter from
    his friend who agreed with him a bout the
    app'!arance of the H oly Prophet ($allallaho
    'a/aihi wa sallam) that is, he was a true
    Prop het. At last Heracli us invited the chiefs
    of Byzantium to assemble in his p alace at
    f:loms. When they bad come in, be com-
    manded all the doors of the p alace to be
    closed. Then he i;tood in a balcony and
    said, "0 peop le ofByzantiuml Ifyou desire to
    prosper, be rightly guided and preserve your
    empire, then swear allegiance to this Prophet
    (of Arabia) ($allallii/10 ·a/aihi wa sallam)."
    On hearing Heraclius say this, the
    people rushed on ager-like towa rds the gates
    of the palace but found them closed. When
    Heraclius saw their hatred fo r Islam, he
    lost all hope of t heir em bracing t he new
    faith. He commanded them to be brought
    back to him. W hen they came back he said ,
    what he had said just then was to put their
    convictions to test. He bad seen bow
    staunch they were in their faith. T hen all
    the nobles prostra ted t hemselves before
    him, and beca me reconciled to him. This is
    tbe last we know about Heraclius.
    Ima m Bukhar1 says: The fJadlth has
    been narrated by ~ali~ bin Kaysan, Yunui;
    and Ma 'mar als~ (like Shu'ayb) on t he
    authority of Zuhri.s
    Preliminary Discussion of the Ef.adi th Respecting Heraclios
    The Holy Prophet (r-1--' ~ .ui1 j .....) sent two missives to Heraclius:
    one on the occasion in which AbU Sufyan figures and the other on the
    occasion of the Battle of Tablik. These two are often mixed up. It is,
    therefore, proposed to describe them one by one.
    When Heraclius had reached Jerusalem, he had, through his astro-
    logical study, discovered one thing before Dil).yah KalbI reached him
    with the Prophet's missives: He had one night found by astronomical
    calculations that the time for domiaation of the circumcised ones had
    come and the downfall of his empire would take place at their hands.
    He was very downcast next morning and his face betrayed his anxiety.
    One of his close companions, on looking at him, asked why he was so
    depressed. He replied, "When I was gazing at the junction of the stars,
    the rise to power of those who practise circumcision was manifested.
    My empire will decline at their hands. Who are those that practise
    circumcision these days?" His advisers replied that only the Jews did so
    but it was absolutely beyond them to overturn his empire. Let an order
    be passed and each and every Jew in his realm would be slain. While this
    lThat is, Jerusalem . 2The Qur'an, 3:64. JA term used in a contemptuous sense,
    since Abu Kabshab was not the name of the father of the Holy Prophet (~al/al/aho 'a/aihi
    wa sallam). 4 That is, the Byzantine Empire. Sfor the historical background of the
    Byzant ine and Fars (Iran), the prediction about the fall of the former in the Qur'an and
    other significant matters, vol. I (pages 208-211) of the original work may please be
    consulted.
    242 F AJ;:>L AL-BAR! Volume I
    confabulation was going on, Dil;iyah Kalbi, travelling through the cre-
    dentials given him by the ruler of Ghassan, arrived with the Prophet's
    missive. Heraclius guessed from a cursory perusal of the letter and in-
    quiries from the messenger that this letter had come from a man of
    Arabia who claimed to be a prophet. Then he wanted to know whether
    the messenger was circumcised or not. He was told that he was. He
    was further told that all Arabs practised circumcision. After this, he got
    a search made if any caravan had come from Arabia so that he could
    obtain detailed information about the person sending the missive. It
    transpired that a caravan of Abu Sufyan had come thither. Heraclius
    called AbU Sufyan to his court. He asked him many questions. After
    hearing his answers, he commented upon them and proclaimed the vera-
    city of the Prophet(~-' ~ ..iii J,.>) in strong words and expressed his
    great ardour for the Prophet (~-'~ .iill j,.,.). Then the letter was read
    out publicly. When the courtiers saw that he was inclined towards the
    new faith, they raised a big hue and cry. Abu Sufyan and his compan-
    ions were dismissed. Abu Sufyan was also led to confess that Islam
    had gained great force, so far so that even the Byzantinian emperor who
    had laid low the pride of the Chosroe, felt afraid of him. He said:
    "The time is not far off when he (the Prophet) would be master of the
    land underneath my feet."
    Rum, which is today known as Roma Magna and is presently the
    capital of Italy, has been the centre of Christianity from the very beginn-
    ing. There was a Christian archbishop in Ro me named paghatir. He
    was very well versed in the Scriptures and was acknowledged as a scholar
    throughout the Christian world. Heraclius sent to him th e Prophet's
    Jetter along with an account of his having seen it beforehand through as-
    trological observation, saying this was the very person practising circum-
    cision. It cannot be said with certainty who carried Heraclius's Jetter
    to pagha!ir. HeracJius started from Jerusalem and sojourned at J::l om~
    when his statement reached the bishop at Rum alongwith the Prophet's
    missive. He corroborated Heraclius, saying he too knew that. the time
    oftbe last of prophets was near at hand; it seemed this was that very Pro-
    phet. But the archbishop did not proclaim his Muslimhood at that
    time. He only confirmed Heraclius's opinion. When the latter was
    still at J::lom~, the archbishop also fell in with his views; he entertained
    the hope that it was possible his people would join Islam and acknow-
    ledge the apostleship of the Prophet (r-1--' ~ ..:ill J,.>), since this is what
    the most learned archbishop and the greatest king of the world were
    saying. Entertaining this hope, he sent for persons of high status. But
    since he knew the revulsion and pandemonium of the people on what
    he had said before, he adopted the device of closing all the exits after
    calling them into his palace and adressed the audience from a balcony
    so that if anyone suddenly determined to do him violence, he should
    not be able to reach him easily and people may not go out in excitement
    and start agitation. All their excitement should die out there. Having
    made these arrangements he had a look at the audience and addressed
    it in these words: "0 people of Byzantine, herein lies your salvation and
    right guidance."
    When they heard this speech of Heraclius, they began to say that
    this man wants to enslave us to Arabia. Finding them ill disposed,
    Heraclius thought that if he accepted the Apostleship of the Prophet
    (r1-J ~.iii! J,.>), be would Jose bis empire; bis subjects would revolt
    against him. Hence he did not embrace Islam for the sake of his power
    Volume 1 COMMENT ARY ON THE $AI;ll!:l AL-:BUKHARI 243
    and pelf and resorted to that very stratagem which has been mentioned
    in th e hadith so that all became reconciled to him. He did not embrace
    Islam but did not treat Prophet's letter with contempt as had
    been done by the Chosroe. On the other hand, he treated it reverently
    and got it wrapped in silken cover and deposited it with great care,
    saying as long as it would remain with them, it would spell good. It
    occurs in some reports that after Di1)yah reached with the missive,
    Heraclius asked him not to go back soon. He kept him as a guest for
    some days. One day he took him along to a room. In the Musnad of
    Al)mad it has been reported that the total number of prophets is one
    hundred and twenty four thousand, of whom the number of Apostles is
    three hundred and thirteen. Therefore he had kept three hundred and
    thirteen pictures thereof in the room. Heraclius asked Di1)yah Kalbi: :
    "Can you identify your Prophet among them?" Di1)yah says that he
    found on·· picture to be exactly like that of the Holy Prophet(~_,~ ..:iii J,o)
    and be told Heraclius so.
    Second Invitation to Heraclius to Embrace Islam
    There is some difference of opinion as to who was the emperor of
    the Byzan tine empire at the time when the Byzantinians were utterly
    routed in the battle of Yarmuk during the reign of Caliph ' Umar, whe-
    ther it was Heraclius or his son. But all are agreed upon the fact that
    during the Battle of Tabuk, 1 when the Holy Prophet (~-'~..:iii J,o)
    himself led a force thirty thousand strong, the emperor of Byzantine
    was the self-same Heraclius. The Holy Prophet (r-L-' ~ ..:iii J,o) sent an-
    other letter to Heraclius inviting him to Islam. The messenger this
    time also was Dil)yah Kalbi. When the letter was banded over to Hera-
    clius, he said: What can I do, because, as it is, my people would not
    agree to my command. There is a powerful archbishop in Rum who
    is held in great respect by the Christians; take this letter to him.'' So
    Di.J:iyah went to the archbishop with the missive. This time, it is de-
    finite that the bearer of the Jetter was Di1)yah KalbI himself. But it is
    not certain whether the archbishop of Rum was paghatir or someone
    else. Whosoever he might have been, he testified that the Holy Prophet
    (~-' ~ ..:iii J,o) was really the last Prophet and confessed his faith in
    Islam. He also said to Di1)yah Kalbi to convey his greetings to the
    Holy Prophet(~_,~ ..:ill j,o) and inform him that he had embraced his
    faith. He then took a bath, changed his clothes and proclaimed publicly:
    ''Look, the last Prophet has come amongst us; acknowledge him as I
    do ," and then recited the Muslim article of faith. But those present be-
    came so furious that they killed him there and then. Seeing all this,
    Di1)yah Kalbi left the place forthwith and related the whole matter to
    Heraclius. He said, "Do you see? If they meted out such a treat-
    ment to the archbishop who was universalJy respected, you can imagine
    how they would treat me." Thus he did not embrace Islam in the real
    sense, tb.e lure for empire and power and pelf prevented him from do-
    ing so. Mere showing of ardour and preferring of truth means
    nothing. This is not real faith. It is something else, as will be discussed
    tThis battle, one of the most memorable and decisive in the history of mankind,
    occurred on August 20, 636 A.O. The Byzantinian forces were Jed by Theodorus, the
    brother ofHeraclius with S0,000 soldiers of the Byzantines arrayed against 25,000 Muslims.
    It is probably because th_e forces were led by Theodorus, who himself fell in the battle,
    that Mawlana 'Uthmani expresses his doubt about who was the emperor at the time.
    Actually Heraclius died in 641 A.O., after a 31-years reign, and was succeeded by Cons-
    tantine 111 who in the same year gave way to Heraclius. Ed.
    244 FAJ;>L AL-BARI Volume I
    ---
    later. Hence when he sent a letter to the Holy Prophet (r1--' ~..iii J,..)
    on the occasion of the Battle of Tabuk saying, "Indeed I am a Muslim,"
    the Holy Prophet (r1--' ~ ..iii j....) said: "Jli l....l _,1 :i.,,; 1~ ~ -.;1 .iii_,.)$. y.Al"
    ''This enemy of God has told a lie. He is but a Christian ," or whatever
    the P rophet (r1--' ~..ill j....) may have said. It appears what Heraclius
    sa id was mere lip profession and did not import real allegiance and
    acknowledgement. Hence his being a nonbeliever is absolutely certain.
    Brief History of Rum
    The expression Rum applies only to that region which is today
    known as Roma Magna and where the capital of Italy is situated. This
    too is known as Rum'iyah. But in earlier times it applied to the whole
    tract comprising Rumiyab~ Constantinople. Asia Minor and Greece
    because the seat of government happened to be Rum'iyab which, in
    fact, constituted Rum proper, all the territories being subject to it.
    This is why it was called Rum. Riim'iyah held central status in the be-
    ginning. Then mutual differences arose and another centre also sprang
    up. Thus the capital of Rum in the times of Heraclius was Constanti-
    nople, Sham being under its sway. I:Jom~ is the name of a big city of
    this very land on the way to Jerusalem .
    Discussi<;>n of the ljadtth _ , . . . . Hu'"'"'"'.°\j!,~r
    This was narrated by Abu Sufyan after he bad ~Y.-0-- 1 ...:..ri.:J.c.:> - . 1
    become a Muslim, although the event bad occurred during the Days of
    JgnorTanb~e.
    1s was sa1'd b y Abu Su f yan smce
    · .._:;gr:t(,~1
    · b e f ourth gene- ~
    mt ...........5'11:.
    ration the genealogical tree of AbU Sufyan joins that of the Holy Pro-
    phet (rl--' ~...iii j....) in 'Abd Manaf. His real name was $akhr and his
    ~enealogica1 tree upto four generations was: ~akhr bin J:larb bin Um-
    ayyah bin 'Abd al-Shams bin 'Abd Manaf, while that of the Holy
    Prophet Cr1--' 4-' ..iii j....) was Mul}.ammad bin 'Abd Allah bin 'Abd al-
    Muttalib bin Hashi m bin 'Abd Manaf. !$ •.e• ,, ,~,,., ~
    "Such that being face to face should not hinder ·~\,).#~~~
    them from contradicting a statement."
    ~~~~~~~~~--,,..--,~~

    ~_,-,~~ ..... '-1'.~,,- '~ = , ........ ,\<;~iii\"~


    Abu Sufyan swore that if he ~ .~'J m ·· ~>- , Y
    bad not been deterred by shame that those people would broadcast
    his lie to others on returning he would have told gross lies. He said
    be trusted his men to this extent that none of them would con-
    tradict him but this lie would not end there and would be propagated in
    the whole community, which would undermine confidence in him. An-
    other apprehension was that though for the time being Abu Sufya n might
    get away with the lie, it was possible that after the lie had recoiled back
    to Syria, the hub of the trade of the Quraysh, Heraclius might prohibit
    his entry into that country or have him arrested. ,,.,..,, ,,.,-:. . . , ,,,
    The first question which Heraclius put was about y.:i.>~_p~
    the Holy ProphPt's lineage. The nunnation (tanwln) denotes respect.
    The Holy Prop het's family was, indeed, the pick of the Quraysh, and
    Abii Sufyan bad per force to admit his noble lineage, since by his own
    admission he was the closest relative of the Holy Prophet (~-' ~ ..ill j....)
    there. Had he derided his lineage, he would have derided his own too.
    Heraclius questioned Abu Sufyan ~~ ~_g~~OYJ\'(~~~D\i
    whether such a message was given by any other person. AbU Sufyan
    probably denied it immediately so taht Heraclius should think be- the
    Holy Prophet ((\1-J ~ ..iii J,.. )-bad come out with a new message as if,
    Volume I COMMENTARY ON THE ~A~IJ::I, AL-BUKHARI 245
    God forbid, he was subject to hallucinations or magic as was the belief _
    of the people of Makkah. • ~, ,.-.,,, •
    He immediately replied in the negative Heraclius's ~<.:r;~\'.!I <:.t
    question as to whether the Holy Prophet Cr-1--' ~ ~I j..o) had a king
    amongst his ancestors, so that the Holy Prophet Cr-1--' ~ ~I j..o) should
    be degraded in Heraclius's eyes and he might regard him as an ordinary
    person. . ,, ~ . . p • 1...
    Here also AbU Sufyan's main purpose was derogatory, ~~CY.
    for by saying that he was being followed mostly by the poor, he inten-
    ded to point the insignificance of the Holy Prophet (r'--' 4&. .ill J,.o), for
    his followers were but low peop!e. ,.;._;~;~
    Replying to Heraclius's question whether anyone who ·., • .,,.
    embraced Islam later· turned away, considering his religion abominabJe,
    Abu Sufyan said: "No." The word, sakh/ah, was employed by Heraclms
    very sagaciously, for it excluded those that tergiversated from Islam
    through ven !a I motives or fear. 4~~"~r..-...,•~.,~y1;--:uWbl...'"!''-> 1l:;' ~1 ....:-:
    Heracl ms asked whether the -' u~vv~c:> <..>I"' .... , .,.w~Vif'
    Holy Prophet (~1-_, ~~I j..o) had ever been accused of falsehood
    prior to his claim to prophethood. This was a very important question,
    as the unimpeachability of a claimant has considerable bearing on the
    truthfulness or validity of his message. During the beginning of his
    mission, the Holy Prophet (~-' ...µ ~I J,.>) climbed up Mt. $afa. When
    the peopJe gathered, he asked them if anyone had heard him lying in any
    matter. All present said they bad not. The Holy Prophet (~-' ~ ..:ill j.-)
    thereupon said: "-4~ ...,.. 1.:...~ t>-4 0~ ~ .r.~ ~ I" "Well, I am a warner
    to you before a severe chastisement." Abu Lahab had insulted the
    Prophet (rl.._, ~ ~ 1 J,.>) on this, which called forth the folJowing verses:
    "~ts.I 1-4 .::,...;" "The power of AbuLahabwill perish."
    How would Abu Sufyan attribute falsehood to the Holy Prophet
    (~-'~~I j.o) when he was unanimously called throughout Arabia the
    'true and trusted?' Heraclius's query as to whether the Holy Prophet
    ( ~-' ~ ~ I J.o) had been ever accused of falsehood before apostleship,
    bespeaks Heraclius's wisdom, for he does not ask whether the Holy Pro·
    phet Cr-1-' ~ ~I J,.>) actually lied but whether falsehood was ever ascribed
    to him. The point is that if the accusation of lying is negative, it would
    ipso facto e~ectively n~gate lying itself. . ,.. 11 1..P ·--~ -'-:
    Heracl1us's quest10n here relates to the breakmg of ;J<lli;~J:i;
    promises and commitments, if any, by the Holy Prophet (r-1--' ~ ~I J... ).
    AbU Sufyan here also replied in the negative. In fact the Holy Prophet
    (rl--' ~ ~I j..o) was so firm in his commitments that once a pagan who
    was transacting some affair with him, requested him to wait at a place for a
    while and he would return soon. The Holy Prophet (~-' ~~I J...)
    agreed. The p:igan forgot all about it, and the Holy Prophet (r-1--' .Y.-" ~ I J,.>)
    waited three days for him for such a trivial matter. The pagan passed
    that way by chance after that time and recollected his promise. The
    Holy Prophet (~-' ~"" ~I J,.>) only said this much that he bad put him
    to great trouble. ~:fS'Jt"'C:, "~i· '1,!•· ,~ >« )j
    Abu Sufyan goes on to say: "These days - "~ (£);>.:i ~ <l..~~_,
    we have bad a truce with him for some time; I cannot say what his at-
    titude would be. Some narrations have this in addition: Abu Sufyan
    said this also that an ally of ours had committed excess on an ally of
    theirs. We too have supported our ally in this affair; God knows what
    he would do now. Upon this Heraclius said: "You break your pledges
    too often." After this Abu Sufyan s~id: ::"$1\ ·' -"-=-'[§;i"'.::,9 1• ~'.?."'11<•'!<>'-;•'\"
    I could not get the opportunity to 0-', ~~.» - 1a.~~>\~~..P'
    246 FAJ;>L AL-BARI Volume I
    add anything more to it except this. Abu Sufyan came out with ~he
    said remark but says he couJd not find out any other statement puttmg
    the Prophet (r-1--' ~..:ill L>L,..) in a bad light, because the mode of express-
    ion is such that it relates to a future possibility which is but problematic.
    This shows that A bu Sufyan was deli bertaely ad opting this attitude although
    reposing full confidence in the sacred and immaculate personality of the
    Prophet (r-1--' ~ ~I j..o), he was absolutely certain that he would fuJfll
    his compact. ~ ... <Wo'G
    Heraclius asks whether there was ever any war {s" ~ ·t;, -
    between both the sides. He knew that a Prophet never initiates war of bis
    own. Only in the event of attack resistance becomes necessary. Abu
    Sufyan acknowledged that there had been battles between both. To
    Heraclius's question as to the outcome of these battles, he said:
    ,, .111"'~'1~ , .....-'.,,~;>)> ~ "'"'""'' "' , ,i
    The battles between us are like ~uc;_,~()~u ....~_,-~<.... ..i""O
    ...
    .
    competition in drawing buckets of water ; sometimes we and at
    others the Muslims score success. Neither the Muslims nor the ir oppo-
    nents had been continuously winning. TiJl that time three great battles had
    taken place between the Muslims and the Infidels-those at Badr, Uhud,
    and Khandaq. At Badr the Muslims were successful, whereas at Ui;rnd
    the Infidels were apparently successful. Abu Sufyan is aJJuding to the
    battle of Uhud, in which in fact the Muslims were successful. In the
    battle of Kliandaq also the enemies of Islam suffered defeat. The word
    "J~" "buckets" presents an image of the situation according to Abu
    Sufyan. The implication is that just as the bucket in a well sometimes
    falls into the hands of one party and at others those of th e other so that
    the rival par y has to wait to get hold of it, the same is the case with
    their wars. Some wells ply with the Persian wheel. The buckets full of
    water move upwards, while the empty ones go down. The situation of
    the war between the Muslims and the Infidels is just like that of buckets
    which do not remain at one place. Thus the balance of the battle tilts
    this way and that.
    A Problem
    There is a problem with regard to the construction of the expression
    "Jl~ y.rJI". Whereas sija/ is plural, }J.arb (war) is singular. From the
    grammatical viewpoint it would not be correct to have the plural qualifi-
    cations of a singular noun. ~afi~ Ibn l.lajar has countered this objection
    by saying that l:wrb is an indeterminat~ noun, while sijal is a collective
    one; therefore sijal serves as an accusative case. l.laf4 Badr al-Din 'Ayni
    disagrees with this opinion of l.lafi~ lbn l.lajar. He says that sijal is not
    a coJlective noun but plural. Its singular is sajl. It is preferable that it
    should be treated as a noun of action which has been brought in place of
    an accusative case for the sake of hyperbole. In this case, the purport
    would be that the mode of war is like musajalat (competition). This is why it
    bas been elucidated by saying: He causes us loss and we cause him loss.

    That is, what does the Holy Prophet (r-1--' ~ .ui1 J,o) ~.Yo~rn:::u\;
    command you to do? Now that his personal traits and attributes have
    been ascertained, A bu Sufyan has been asked about his teachings.
    Abu_ Sufyao ,,,_.,
    a11-;.1L·~C",t'-:"!2>.;1G •,\,...,...r,,\s'<J•\'~t::""1'"<"'t---{I''.,.., ':iu\\ ,,, \~t.,~
    >f __,_,_.....,_, . 1 u~i... 1.Y..:PL>~ ,;.LY_p .:1-'!5~-' J~ fo..
    replies that the Holy Prophet (iJ--' ~~ ..:ill J,o) ordered people to worship
    one God only who shall not be set with any partners; to ]eave their
    ancestral ways, to offer prayers, to speak the truth, to be pious, and to
    Volume I COMMENTARY ON THE $Al:IIl;I AL-BUKHARI 247

    render obligations to one's kindred. Abu Sufyan wished to incite the


    emperor of the Byzantines against Islam by bis reply because Heraclius
    was a Christian and the Christians regard Christ as the Son of God.
    There was no room for such a be1ief in the Holy Prophet's teacl· ings.
    Then Abu Sufyan says the Holy Prophet (r-l..-' ~ ~1 J..o) enjoins prayers
    and truth upon people. In Bukhari's narration, $adaqah and zakat also
    occur, which shows that abbreviation has been resorted to here.
    The Nature of Shirk and Shah Wali Allah
    Shah WalI Allah's argument is that worship means total surrender
    of the self to God and this is of two kinds: (1) the formal, e.g., prost-
    ration, called the sajdah, since there is no greater form of humility
    possible with one's limbs, and (2) that which depends upon intention
    and faith and should well from the heart, that is there should be intent
    and determination, for the highest reverence of the Deity should be
    there in one's mind . When both the formal and subjective forms of
    utter humility combine, then alone can that extreme humility arise which
    is known as worship. If not, then the worship does not result in total
    surrender, since this is not the utmost humility called worship. Rever-
    ential and worshipful prostrations are alike in external appearance. Both
    spelJ the height of humility but there is great difference between them
    in motive and intent. It is not difficult to understand that when a person
    who regards another as a human being suffering from all the frailties of
    mortals and contingent beings and considers him neither higher in the
    hierarchy of phenomenal beings, nor endues him even with a single
    attribute, prostrates before him only because of a single propensity aris-
    ing from ignorance, then no matter if it is out of reverence, as in the
    case of the subjects before kings or pupils before teachers, or for some
    other reason as in the case of the lover prostrating before the beloved, the
    extent of humility in the mind of one who resorts to this type of prost-
    ration and that when anyone prostrates before a person whom he con-
    siders above the defects and shortcomings of all types-a Creator and
    Puissant Bei ng-or deems above the generality of created beings in any
    attribute, partaking with God in a special quality which is worthy of ado-
    ration, presents a world of difference as if one were like night and the
    other Jike day. The first type of humility would be far inferior to the
    other inasmuch as one who prostrates considers that he prostrates to one
    equal and alike to Allah because of his special attributes. Hence he
    would make up his mind to express the appropriate type of humility
    before him. Thus adoration which is the highest pitch of humility
    would onJy arise when one offers a prostration to some being in the be-
    lief that he shares one of the special attributes of God. But if the
    prostration to anyone other than God is not with such belief then it
    would not be prostration for purpose of adoration. Hence it would
    be considered clear association of the adored with God as a partner,
    which is sheer idolatry.
    Distinction between Reverential and Devotional Pros-
    tration: Not a Valid Measure for AU Occasions
    No doubt, this type of reverential prostration is also prohibited,
    tabu, Divine disobedience and an innovation in the Islamic Sharl'ah
    1 Here, after indicatillg the difference b'!tween prostration with intent to adore and
    that for reverence, both have been declared un-lslamic. For an interesting episode of the
    author's journey to the l:lijaz, see detailed account in vol. I, pp. 216-18 of the original.
    Ed.
    248 FAJ;>L AL-BARi Volume I
    and a kind of shirk (joining others with God), sinct such adoration is
    obviously associating partners with God both in form and content and
    is akin to open shirk. But it should be borne in mind that the differ-
    ence between reverential and worshipful prostration based on intent is
    sound only when the object to which prostration is made is neither re-
    garded as infidelity nor polytheism and is not worshipped by the poly-
    theists. Prostration before such an object like an idol or an image would
    be regarded obvious shirk, even though thP, prostrator might say that he
    did so only as an act of reverence and not adoration.
    Varieties of Shirk
    As to prostration before a god there are several aspects of shirk.
    Firstly, the belief that there exist two gods and creators as is the case
    of the Magians, who believe in Uhrmuzd and Ahriman. Secondly, be
    should consider someone participating in and possessing independently
    to any extent a special attribute of God, no matter whether it is so in
    point of authority or execution. That is he believes that though the
    supreme Being is only One, yet He has some angels and spirits under
    Him who have been entrusted with the affairs of the world, for instance,
    granting wealth, offspring and so on. Such powers and faculties have,
    in fact, been delegated by God but after this delegation of authority,
    they have full power to exercise it just like the deputies of a king and
    state functionaries. In fact all their powers are delegated by the ruler
    but thereafter they have complete authority to exercise them. They
    need not consult the king for their exercise. To clothe anyone with such
    powers is also a kind of shirk. The Infidels of Makkah entertained such
    beliefs about their idols and gods.
    Credos of the Infidels in the Light of the Qur'an
    Let us now see what the Qur'an has to say about the creed of the
    Infidels. They also believed Allah to be the First Cause in cardinal
    matters like creation. As the Qur'an says:
    If thou shouldst ask them: Who crea-
    ted the heavens and the earth? they would 9\~\ ~ ~~\.::.~;
    r~ ,- J':.,\~.J\'.9- ........ ~ , ..... ,,,,,
    answer All[h. (Qur'an, 31:25) ( -'-::=""'"....:l<.:.ili') ~1<!.r:M<.P)~'
    Thus, while they regarded God as the Supreme Lord, they also be-
    lieved (that he had) His deputies. Therefore they said:
    Weworshipthemonlythattheymay t ~j .:.\,"\\t'~-~'"'l"""-=t_::
    bring us near unto Allah. (Qur'an, 39:3) { -!/ ) 9JJ ~~ JJ~~
    '°'" ...
    And they said: "-U>IJ.:s. liJW...Z ~'1y." that is, these (the deputies) are
    the ones that would intercede for them with the Supreme Lord. They
    vividly displayed their duplicity and hypocrisy on the occasion of the
    hajj, saying:
    We are here ; we arc in thy Presence.
    Thou hast no partner except that which
    Thou lordest over and whose possessions
    Thou ownest.)
    Jn sum, the idol-worshippers of Makkah held God to be the Sup-
    reme Being, with absolute power and dominion, regarding their pseudo
    gods as subservient to Him, and all the powers they attributed to them
    were bestowed by God. Jn spite of this they were but polytheists because
    they believed that after the grant of these administrative and executive
    powers, these· deities were fully authorised to wield them like the officials.
    Volume I COMMENTARY ON THE ~AJ:llJ:I AL-BUKHARI 249
    Beliefs of the polytheist: Shah Wali Allah's view
    Shah Wall Allah has clearly said in the lfujjat Allah al-Biilighah,
    in the chapter entitled "Condition of People in the. P,~riod of Ignoran~e
    and how the Prophet (r-1-J ~ .ui1 J,.>) reformed it, that pre-Islamic
    Arabs of the Holy Prophe.t's time, ackno~Jed~ed the institution . of
    prophethood and divine pumshment and retnbut1on. ~hey took active
    part in matters of common weal and culture. One of thetr acknowledged
    beliefs was that Allah had no partner in the creation of the sky
    and earth and the elements between them. Neither did He have any
    partner in the determination of major .n:iatters nor coul~ Hi~ comll?ands
    be countermanded. His Decree and dec1s10n could not, likewise, be mter-
    fered with, when they became firm and absolute. Shah Wall A1Jah says:
    But one thing which turned them
    into heretics was their belief that
    there were some angels and spirits
    who regulated not only vit al matters
    but other affairs of men also, for
    instance, ameliorating the condition of
    the devotee in respect of bis person, off-
    spring and property. These pagans liken
    the status of angels and spirits to that of
    the counsellors and amirs vis-a-vis a mona-
    rch. The result of this misunderstanding
    was that many functions were entrusted to
    angels in the shari'ah and it was clearly
    .::..,Q_b.1\1) ~:> \,;;.VI_, ... -'..... . .,,, u'"-...
    ~ ~1' .....t.... ,.,, ~ "'~~ .....,..... u".P;:;J\.i
    --~
    ~Pt I

    mentioned that the prayers of some elect


    ~~\jl
    ,,. ,.. .;'"°.P'\'i\~'-~.~
    'J,,,y:; ....P~Y,tl\~
    ... .:~i,;:,;,,r-,.IJ'WJ -':.-
    persons were answered. This made people ~<.:;;...,\~\\~ .... ~~~~, ~_, ··"'~\"'
    \.:.J 1;.1,.. ..:,.~ *\J,,:>~ • ..., ,....J
    consider these prerogati• es as their exclusive ~ \3 ~ 'f .9~\ a-~~1:.:.~~;: l;.e.:-~ &,ij 1
    rights just like those of small rulers. v ...... ~ ... '. . ri•·•''-->'""-.;. ..... ._ ,
    Thus they speculated about the unseen -' \':'.J;)\""' "". 1 ..i..lt l\ ."(~ >~ ~r
    - ::> ~-' ~u:..i c..r ~~
    on the basis of the seen. This is what led
    to disruption. ~,.;Jl:Jl;:,1~)
    (
    Elaboration of the distinction between the
    creed of t he Muslims and the Polytheists
    What Shah Wali AJJah bas written points to a great and clear dis-
    tinction between the belief of the polytheists and that of the Muslims.
    The latter also b elieve-and this stands proven from the texts of both
    the Qur'an and /!adlth-that there are many affairs entrusted to the
    angels. Many affairs are managed by them. Some look after the rains,
    some after death, and so on. The polytheists also believed that
    the creation of the sky, the earth, and mankind was the work of God
    and He bas no partner in this. But He has under Him angels who have
    been delegated the adminiscration of the daily occurrences. The diffe-
    rence between the creed of the polytheists and that of the Muslims
    lies in this that the former believe the powers of the angels to emanate
    from God, but at the same time hold that they were autonomous and in
    using them they possessed fuJI authority. Hence they offered them
    worship in order to propitiate them. f n other words they adored them
    lest they should be displeased and inflict upon them calamity and trouble,
    It is like the authorities acting on their own in execution of public affairs
    250 F AJ;>L AL-BARI Volume I

    without consulting the king. Jn fact the king does not even know what
    is happening. Being fully authorised they do whatever they think fit.
    This is the belief of the polytheists.
    The Muslims believe that, although God has delegated executive
    powers to the angels, this does not mean that they are independent and
    free to ac t in any way they please. It is an article of faith with them that
    whatever happens on the surface of the earth or deep inside it or in
    the depths of the ocean is at His behest, so far so that even if a leaf falls
    tha t is known to God and it falls with God's comma nd.
    And with Him are the keys of the in-
    visible. None but He knoweth them. And
    He knowelh what is in the land a nd tile
    sea. Not a leaf falleth but He knoweth it,
    not a grain a mid the darkness of the earth,
    naught o f wet or d ry but ( it is noted ) in
    a clear record. (Qur' an, 6:59)
    Every grain that sprouts.from the depth of the soil anywhere does
    so at God's Command.
    Lo! Allah (it is) Who splitteth ' the ~ ~ .9 ,~_\\ .... ~ \ t,ljj~\ (£1
    grain of corn and the date-stone (for sprout- 7=~<J.r J :.-- "
    .
    mg.) H e b rmgeth
    . forth the living from the ~\
    ,.
    _.ft ~-
    ,....
    .
    \;;,/........
    "'"" I~'.
    ~ -
    '·
    o:""~ ... ., ~
    .9"" . . ~'\ "'.
    · ···-"'. ,,.
    ...... ,......
    • Jt "'·fl
    :'"",....,
    l;J;l..:JI'
    dead, and is the bringer-forth of the dead
    from t he living. (Qur'an, 6:95) ( 1 !~f(l,i tH)
    What is happening in the womb is within His Kn ow ledge.
    Allah knoweth that which every ·<v ,....., :. ? P\.£.~.P\~.\~..P'(~.9 ~'I
    P-'
    female beareth a nd that wh ich the wombs ~VI'-'~ u-' <..>';V\1~4.1.>
    absorb and tha t which they grow. " ,.., ' \" '~1,.,..9 (' ' "'"'\
    (Qur'an,p3:8) ( ~1,~) 1 ) h ' .:>)>\..oJf~...>}.J
    All the changes that take place within the womb are at the behest
    of God. The angels appointed by Him in this respect do not have the
    slightest authority. As the $a/:zl/J. Muslim has it.
    God has appointed an angel within
    the womb who asks Him "0 Lord! shall I
    make it into the sperma hominis? 0 Lord!
    shall I clothe it with ftesb? 0 Lord! shall I
    carve a roetus out of it?" And, when God
    the Almighty o r dains birth, the angel sup-
    pl icates Him saying, "0 Lord! shall I make
    it into a male or a fem ale, fortunate or un-
    fortunate? How much shall be his livelihood?
    Wha t shall be his span of life?" So all this
    ia spelt out in the mother's womb.
    (Muslim: Vol. 2, p. 333)
    Another report says that (the angel)
    asks God, "0 Lord! shall I give it the figure
    of male o r female" So God the Almighty
    m akes it ooe o f them. The angel a sks again,
    " 0 Lord! sha ll it be perfect or imperfect."
    And God the A !mighty creates i t th is or
    that way. The angel again says, "0 Lord !
    how shall he ma ke his living? Wbat shall
    be bis ways and habits?" And one report
    has it that he asks. ''Shall he be unlucky or
    lucky?"
    Volume I COMMENTARY ON THE $Al:lll;i AL-BUKHARI 251
    Even about the sun which has been made by God to shed light and
    which some polytheists have taken for a deity, the Muslims believe that
    it rises and sets by God's permission; itself it bas no power to do so. This
    has been mentioned in a $a/Jf/J ~iadith. There are several proofs and ex-
    amples to this effect both in the Qur'an and the lfadlth which show that
    Muslims do not vouch for the least autonomous power to any degree in
    any matter to anyone except God. AJthough some ignorant and misguided
    p ersons do attribute such power to persons other than God out of sheer
    folly, ignorance and fatuation, which apparently resembles the altitude
    of the polytheists, yet there is a world of difference between the two,
    in so far as conviction is concerned.
    Associating partners with Allah in respect of form
    Over against this the polytheists vest their gods with permanent
    powers and it is why they consider them deserving of worship and worship
    them in order to please them. They think that if they do not adore them
    or supplicate them for succour and do not implore them for rescue,
    the god~ would bring down upon them some calamity and misfortune or
    loss to them. This kind of shirk is associated with "creativeness" or the
    power of the supreme Authority to get done what it ordains.
    The other form of shirk relates to tashrf'. This lies in ascri-
    bing to such subservient powers or huP-1an being powers that are God's
    and in arbitrarily fixing what is prohibited and permissible and vice versa.
    This was the attitude of the Christians with respect to their bishops.
    As a positive proof, Al-Ibn Athir has chronologically recorded in his
    Kami/ how Christian clergy assembled in such and such year
    and how they revised and reversed many a law enjoining prohibition
    and vice versa. After that, all these things became lawful, although
    they were, according to the text of their scripture, clearly prohibited.
    At the behest of the bishop what was tabu became permissible. The
    Jews had a similar notion regarding their rabbis that whatever they de-
    clared to be lawful would have legal sanction, no matter if it was not
    so per se. Likewise, whatever they declared prohibited, would become
    unlawful (although it was lawful).
    I~1.... , .....\ :)J>""':'\/~ ,,,,,.; ...., .... ~ .....,-fiP. -: ~ I
    They have taken as lords besides Allah
    \..t~) ~~).J~)\-f>" \} V..OC.,..
    their rabbis and their monks and the Messi- .!:!,_,- .,....?\,,, ! ,_;,.,,
    ;.,.., ..... ,,,.,\,,,
    ah Son of Mary. ( ~t,':';Jl)~~c.:j. ~'-' ~l~'.>(:t
    (Qur'an, 9:31)
    When this ayah descended, 'Adi bin ~atim who was a Christian
    before accepting Islam, told the Prophet (~.J ~ 4i>I J.,..) that the Chris-
    tians did not worship their clergy and asked bow they could be regarded
    as gods.
    The Holy Prophet (~allallaho 'a/aihi
    wa sallam) said: Verily, they worshipped
    them not but what they declared permissible
    was taken as permitted and what they dec-
    lared prohibited was taken as prohibited.

    Distinction between the second type of Shirk and following the Imams
    This shows the difference between the practice of the Muslims in
    fo11owing the Imams who exercised ijtihad in matters of the sharl'ah
    and acting upon their rulings and the heinous practice of the Jews and
    252 FA'P L AL-BARI Volume I
    Christians. This is al] too obvious. The Jews and the Christians attri-
    bute absolute powers to their priests and pontiffs to allow or prohibit
    anything. We, however, do n ot acknowledge in the least the authority
    of the Imams and t'be religious doctors in respect of the framing of
    Jaws. "Indeed there is no power to ordain except God ," says the Prophet
    (~-' ~ .:;,1 j....) : ".:ii)ll µ 10 1". Since whatever the Apostle of G od says
    is proof positive for a thing being made lawful or unlawful by God ;
    for this reason we follow into the footsteps of the Prophet (~_, ~ .:;it j....).
    As for following the Imams this depends largely on the reliance
    placed on th e dictum of those steeped in learning in proportion to their
    penetrating insight. Shah WaJI Allah has made a very clear and categorical
    statement in this behalf. He says :
    And the secret thereof that is regarding "§U~("""\ 9 \ ~ f.I\~\~ 4- """'
    some as competent to declare things lawful !.>.~-:.- ~~ ,,::ui-:,.J
    or unlawful is to place them a t par with t~f~1\tslJ\0\om\~~~J~tj..
    God, lies in the fact that permitting or pro- ~ - ~ ~-- ... ,.
    hibiting a thing means issu ing an order in
    Heaven t hat such and such actions wou ld
    r.u..A><:>~'
    l . /·
    ,_~,~-=- ·~ \'>.01 "\c.!· \1"9
    ,:..V-> Y.. -' 1 .:-~X
    ~ ~

    be accountable or non-accountable. The mere ,'..A\;. \ . . . \. . . <:,-:"." ••;. -: \~ ~'t'~,..,.. ~'~II


    announcementofthisconstitutesthepresence 1;.1,. \)J:b)~d.-'~~ ~Y=-''=t ~
    and absence of accou ntability which is out -9, ~ "!l!I\,.. 1~ 1 ~~\~.....,• 1°'"""l,. . ·'ll"""::' .:. \ •• 1-:-
    and out an exclusive prerogative of God. ~~~~ \~\I.)<.,;~~ 9~
    Attributing the declaration of things being '1)\ '· , . . . ...c ~ .... !J.?~·\ ~'-,"'-~I\ .'\\
    lawful or unlawfu l to the Holy Prophet ~ '.J..... 'UJ <.Y'f"'~':;;"' \.1....
    (~·al/a/la.ho ' afaihi wa sa/lam) means that ,~il,.O.. ''::" .:. \~'~' ~..13~""'\;\ ,~ ,<-
    his command about things permitted or "-"'...J::~
    ... .,,. ... ' A" ,,,...... :;J., ,,.,,. u.c.) .....'IJ '.:r
    .,;;:>"' &•
    .. ~ ~:>· 1....:> ~-:':
    proh ibited is the absolute reflection of the
    D ivine Sanction . The attribution of such ~, ..... 1 ...-v..,.,,.
    ·"
    · ' .9'\~,,\ ~~ ~..""\"
    ,,; . . . . . J
    Powers to the mujrahids means th at they ...._
    "' ...'• .fl ~~'.ti\ .:.~~ ~II • ~di.(.\,. ,';..,!~~
    either deduce it from the Prophet (Sallall!.iho u;v'.:.7,, 1
    r,1.J'M' '{. ~.:>~.~~v--;;
    'alaihi wa sa/lam) or derive it from God's
    own Words.
    ..... ,,,_:>
    ~ ~~&,:~~'*
    , , """.1
    . ,. _,\1'1-J.\J:J'I
    v·?-'\ :>""" i-c:-

    In short, therefore, shirk signifies considering any one's share in any


    attribute of God to any extent and regarding him autonomous in his
    action whether in the matter of execution or framing of decrees . Pros-
    tration before a being with such a belief is worshipping so mething other
    than God and is a glarin g shirk; nay it is sheer idolatry. If he does not
    repent, he deserves t o be executed as a n apostate and consequently, con-
    signed to bell for ever thereafter. But prostrating without such belief,
    merely out of reverence, ignorance, and misguidance, is ou t and out
    iniquity; it is unlawful, profanity innovationandamajorsinaccording to
    the Islamic sharl'ah. He who is guilty of it is a transgressor and deserves
    punishment. H owever, despite all these blame-worthy matters, he
    cannot be considered guilty of committing glaring shirk or idolatry. This
    is the view adopted by the erudite and critical scholars of later times.

    Wh en questioning was over Heraclius told his interpreter ~~~J\1.1


    to tell Abu Sufyan that when he asked him about the genealogy of the
    Holy Prophet (~-' ~ ...ill J.o) he said : " he is of high lineage amongst us,,

    And as such, prophets always come from t;c,,_9._.:-:::J~-'~\~'01'


    noble fami1ies so that high-born people may not feel it contemptible to
    fo11ow them. Persons of high families generally regard it an in dignity to
    follow every insignificant person. Some have taken this question by
    Heraclius to imply that a Prophet is sent from amongst his own people and
    Volume I COMMENTARY ON THE ~A~l~ AL-BUKHARI 253
    not others. However, God made an exception in the case of Prophet L'ii!
    (r)\._Jl ~)who was sent from amongst a different people and getting fed
    up with their wickedness, he expressed his desire in the following words:
    . 'c:_J1,' 1\'"' \ -'\"t-::;...l!.,'< .?\(; ....~ ....
    1
    Would that I had strength toreaist
    <:r'Ju,..~~-' is.Y ~~<.:>\~
    You or had aome strong support (among 1'• ,,, , ,..,.
    you)! (Qur'an, 11:80) (~I fJY/) ~~
    These words escaped unwittingly from lips of Prophet LU!
    (r)Wl ~)in a state of extreme nervousness and perplexity, wishing he had
    his own family and people around him to serve as a sheet anchor. The
    Holy Prophet (r-1-J ~ .:u1 j,..) has said: '.I:!~ uS) &ll ~J4 4J~ ..uJ lk_,J ,.jjl r"'"~· "May
    God have mercy on L'il! (r)WI ~)!"Indeed he was seeking a strong sup-
    port. That is to say, Prophet Lll! (r:>WI ~) was in reality seeking
    the succour of God the Almighty, but instead of that he desperately
    turned to material accessories in extreme embarrassment and perplexity.
    The Prophets who followed him all belonged to big communities.
    Prophet Luf s prayer had been ac<.;epted by God and afterwards all the
    Prophets were sent to their own people.
    But to interpret Heraclius's observation thus is absolutely wrong
    because this remark was in reply to AbU Sufyan's statement that he was
    of high lineage amongst them as the nun nation in the word '"·~··.....i" nasabin
    indicates that the Prophet had a high pedigree. Hence, the subsequent
    rehearsing of his words by Heraclius carried the same meaning-that he
    had a high lineage. And it is a fact that a Prophet arises in the noblest
    family in the whole community. The word "~l.:u.,, clearly shows this.
    Taking the former interpretation, it is difficult to fit it in with "~J~"
    which refers to Abu Sufyln's reply. Then Heraclius, said, "when I asked
    you if anyone amongst you had ever put forward such a claim, did you
    not say 'No,'?" ,.... "' ·''I'·; , ,,.~ , "·~-:.?1!_:'.' ~
    Had someone said this before him, I ~~"1~~ 9.v:-:> ~
    would have said this man was merely repeating something already said.
    What T meant was that if anyone had said such a thing before him, that
    is, if he had cJaimed to be a prophet, I would have said, he was follow-
    ing some old tradition and it is a fact that no one claimed prophethood
    for 600 years. It was only after his claim to prophethood that
    others made such claims sedulously; some of them in his own life-time.
    The purport of Heraclius's question was that if anyone else had made
    such a claim, he would have thought he was doing so to regain his
    erstwhile power and prestige. The word ".::.li'' occurs twice. The first
    means he said it sotto voce and the second that he said verbally.
    ' "'/,.•l,/ ll;31'1,. ...., ,,
    This question is related to Prophet's moral ~\l.!.uA • ~-~C:,ji
    probity whereas the next pertains to worldly glory as to whether there
    had ever been a king among his ancestors. The raison d'etre of this
    question is that when any family gains authority, power, and kingship,
    then for a long time afterwards its members keep thinking of regaining
    them by various means. From Abu Sufyan's reply it seemed that
    the Holy Prophet's claim was based on true prophethood and it was not
    a stratagem for regaining a lost power and prestige. Heraclius also said that
    when he had earlier questioned Abu Sufyan whether the Holy Prophet
    (r-1--' ~ .:u1 j-..) had ever been accused of lying, his reply was in the
    negative. . . . ~I (YC::,·.'<--"u\!.l\ -r~G~r~·"'''!<~~'\' '~\bl.\~
    That 1s, "I Judge from this · ~'"' <r ·" .J~<:r.-'...Pv-;J ~
    that the Prophet was not one who would heap lies upon men and
    254 F Al;>L AL-BARI Volume I
    lie unto God.,, He would, therefore, say with certaintythathewhohadnever
    lied all his life, could not, all of a sudden, resort to the hoax of spurious pro-
    pbethood. How could one who conducted himself in such a cautious
    manner in the affairs of men, ad opt such an audacious attitude in a
    matter pertaining to God? Heraclius's object was that a prophet was
    surely accountable to God and it was because of this certainty that the
    Holy Prophet (rl---' ~ ..uil J.,..) never made a wrong statement about any
    person. If so, how could he make a false claim and resort to imposture
    in a matter relating to God? It appears from this question of Heraclius
    that, belonging as he did to the people of the Scripture, he knew some-
    thing from the Scripture about the Prophet (rl---' ~ ..ui1 J.,..). Hence,
    whatever cherished in his heart, now came on to his tongue. The purpose
    of this question also was that people of other countries should realise
    the Prophet's veracity and the genuineness of his claim to Prophethood,
    which would c1ear the way for Heraclius in proclaiming his faith in the
    Prophet's religion. Heraclius then said that when he had asked whether
    those who followed the Holy Prophet (rl---' ~ ..ui1 J.,..) were the poor or
    the high-born, Abu Sufyan bad replied that they belonged to the former
    class. 9 _, ,
    And the fact is that "....s:Jl.i)" only such people obey the ~\r~ '
    'tJ."
    Prophets. Heraclius says that it is a sign of prophethood that the depressed
    folk follow the Prophet. The followers of every true Prophet consist of those
    in the lower rung of society, since big people do not pay any heed to any-
    thing new. They areusualJy lost in luxury. When a society degenerates, men
    often get divided into classes like this. The rich are lost in the giddy
    whirl of pleasure and the poor are over-awed by them. However, they
    are always contemplating to free themselves from the shackles of the
    luxury-hunters, the rich, and, as soon as they geta firm support somewhere,
    they consign all their power to it. Heraclius then says that to his question
    as to whether the followers of the Holy Prophet (rl--J ~ ..ui1 J.,..) were
    increasing or diminishing, Abu Sufyan had said they were increasing.

    And this state of affairs continues till the faith ~~~~i~~'J';


    consummates. Further, Heraclius said that when he asked whether
    anyone embracing Islam ever receded, Abu Sufyan had replied in the
    negative. '':ti-::"'~~,.., 'Y'~\~11 !_?-...
    And this is really the essence of faith. --:...~."' ~(:)~ ... ~w..>
    When its stimulating effect permeates the heart, that is its joy and vivacity
    become an integral part of the heart and gets saturated in it, then it
    becomes very difficult to dislodge it. Scholars agree that only those who
    have not accepted the message with full conviction are likely to aposta-
    tise. Heraclius then says that when he asked whether the Holy Prophet
    (rl---' ~ ..ui1 J.,..) had ever fallen short of commitments, his reply was a)so
    in the negative.
    Similarly, the Prophets never break their pledge. j~-§~j\~,~;
    Then Heraclius said, "when I questioned you about his teaching you stated:
    "He commands us to worship God only, not to set any partners with
    Him and to give up idolatry, as also to say prayers and be true and
    . t ,,
    Vlr UOUS. ,..,~,..,...,..,..,.. ,,..~11 ........'!
    "If what you say is true, then very soon the ~ au;~~
    whole of this country which is underneath my feet (Palestine) would
    fall under this sway. That is the day is not far off when this country
    would fall within the domain of Islam.''
    "I never dreamt that the Holy Prophet ~~t>l'~~. ~; .
    Volume I COMMENTARY ON THE ~Al;U~ AL-BUKHARI 255
    (rl--' ~ ..:ill j.o) would be from amongst you." That is Heraclius was
    sure that the Prophet (rl--' ~..:ill j...-) was about to make his appea-
    rance, but he never imagined that be would spring from such ignorant
    and uncivilized people. It is possible, as the Infidels of Makkah used
    to say: "~ 0~_,All 0.. ~J ~ t'..11_,All 1». J; '1 }" "Why was the Qur'an
    not made to descend upon some noble person of 'fa'if and Makkah?"
    Heraclius may also have thought that a major prophet would arise in a big
    people. After that Heraclius said that bad he been sure of reaching the
    Prophet (rl--' 4.c. ..:iii j.o), he would certainly have tried to do so and was-
    hed his feet. The tenor of Heraclius's statement shows that in this
    case he faced the danger of deposition and fear of other losses.

    After expressing
    his ideas, Heraclius called for the Jetter which the Holy Prophet
    (rl--' 4.c. ..:ill j.o) had sent through Dil)yah KalbI to the chief of Ba~ra,
    Harith bin AbI Shimr Gbassani. It is a matter of general practice that
    access t o the court of potentates lies through proper channel and not-
    hing is accepted if not routed properly. The invitation addressed by
    the Holy Prophet (rl...-' ~ ..:ill j.o) was first sent, therefore, to the chief
    of Ba~ ra. When Heraclius learned about the Holy Prophet's claim, he
    first investigated his antecedents and then paid attention to his letter.
    It was also a custom in those times that the messengers of such Jetter
    should not bave ugly looks. Only a handsome person should be
    despatched and ~aQrat Dil_lyab KalbI was an extremely graceful person.
    Writers of Biographies say that when he was in Sham women came out
    of their houses to have a look at him, and it was for this reason that the
    Angel Jibra'il used to appear in the form of Dil).yah KalbI because the
    angels like a comely appearance. Another point may be that, just as
    God sent the Din (Islam) to the Holy Prophet (rl--' ~..:ill j.o) through
    J ibra'Ili similarly, the Holy Prophet (~l..._, .._µ. ..:ill j.o) by the same token
    sent to the m ost powerful monarch of his time a person in whose form
    the Angel Jibra'il used to appear. In this way between the Messenger of
    God and the Messenger of the Holy Prophet (r1---' ~..:iii j.o) obvious
    resemblance existed.
    The Murder of Chosroe
    The Holy Prophet (rl...-' ~..:ill j.o) bad at that time also sent a
    letter to the then Sasanide emperor of Iran, Khusraw Parwiz. That
    was despatched through 'Abd Allah bin Hadhafah SahmL According
    to the practice of the Arabs and the natural mode of address, the Pro-
    phet (rl--' ~ ..:iii j.o) bad begun it thus: "Jsr-5"° JI ..:iii J_,_; ..\-.. u.. " "From
    Mu~ammad, Messenger of God, to Kisra." When Khusraw saw that
    the Name of the Holy Prophet (rl--' ~ ..:ill j.o) preceded his, he flew into
    rage because of extreme vanity and pride and tore up the letter. When the
    bearer of the message reported the contemptuous and haughty comport-
    ment of Khusraw Parwlz, the Holy Prophet (r1---' .._µ.~I j,P) prayed.
    "0 God, tear into pieces their land as he has torn my letter;• or he gave
    the news that it had been shattered to pieces, that is, it was doomed to
    destruction. This curse applied both to the lives and the empire of the
    Khusroes. The deaths of the rulers had taken place during the very
    lifetime of the Holy Prophet (r1---' .._µ...:ill j.o). The wretch who treated
    the Prophet's letter with such contempt was Khusraw Perwiz. He met
    with a gruesome death soon after. He had a mistress named Shirin who
    was very beautiful. His own son, Shirujaah, had also fallen in love with
    her. It was difficult for Shirujaah to seek the gratification of h is desire
    256 F AJ,)L AL-BARI Volume I
    so long as his father remained alive. He, therefore, slew his father at
    night but could not get hold of Shirio. Khusraw Perwiz, an equally
    treacherous father, bad put poison in a bottle marked as an aphrodisiac
    in the royal storehouse of medicines. When the patricide ascended the
    throne, being an utterly profligate, he became interested in such medi-
    cines. So he went into the storehouse of medicines and seeing the bottle
    la belled "approdisiac", drank the poison and died. Several monarchs died
    one after another so that no suitable descendent of the royal house re-
    mained who could occupy the throne. Hence a princess was enthroned.
    Hearing this the Prophet (iJ--' ~ .;u1 J.,.>) remarked: c;;f..rl ~.J... 11_,J_, ~~ ~ LJ)'
    "A nation that entrusts its affairs to a woman, can not fare well."
    It is also related in books of history that Khusraw Perwiz did not
    content himself with tearing up the Holy Prophet's letter but also
    wrote to his Governor at ~an'a, a neighbouring country to J.iijaz, that
    the head of the insolent person who placed his name before his should
    be cut off and sent to him, otherwise the Governor himself would be
    beheaded. The Governor at first sent two messengers who stayed with
    the Holy Prophet (iJ--' ~ .;u1 J.,.>). The Holy Prophet Cr-' 4>- .;u1 J.,.>)
    said one day that they should go and tell the Governor of ~an'a that
    his Lord had been slain by the Holy Prophet's Lord that very night.
    They noted the date and went away. They told the Governor about the
    sublime status of the Holy Prophet (iJ--' 4>- .;u1 j...>) and mentioned the
    information about Chosroe, On inquiry the Governor came to know
    that Khusraw Perwiz had been slain that very night by his own son. It
    bas also been said that the Governor of San'a embraced Islam there-
    after. Heraclius read the letter in which it 'was written :
    "In 1..5'~
    ·'""1. .~
    ~\ ." (f!1"'('(' .... ,.t1•.P.11 ~b..~ ....,t,,,.. ·'l\'~I'' ........ ~ \·?·;-..1~""::;.... ;:,.,. !1JI\~'\ ill.\ ~ '-
    '4' ..>:>-- 1....-'.J~V"-"u...~f...>J~ ~~=-o;;J,,•~;;-;;;".Y .... ':>' ')JJ:.o;:-.,
    the name of Allah, Who is Excessive1y Compassionate, Extremely Merci-
    ful. This Jetter is from Mul)ammad (~-' 4-" .;u1 j...>), the slave of AJlab
    and His Apostle, to Hearclius, the ruler of the Byzantine. Peace be upon
    him that fo11ows the right path."
    The Holy Prophet (iJ--' ~ .;u1 j...>) had addressed Heraclius as the
    chief of Byzantine. Hearing this, his nephew got irate and said that the
    letter should be torn because it had failed to observe the royal etiquette,
    the writer putting bis name before that of the emperor who had been
    called the Chief of Byzantine and not Sultan or Lord of Byzantine.
    Heraclius was at cross with his nephew and said that if the writer was
    really a Prophet, he had the right to place his name before his. More-
    over, he (Heraclius), was not the Lord or Master; the real master was
    only God. He was called the chief of the Byzantinians because of his
    being their ruler. The words, "c!s~ I c;JI .:;.. ~ (:A.·" "Peace be upon him
    that follows the right path," had a peculiar kind of gentleness, which
    forced Heraclius to ponder because he regarded himself as a foJJower of
    a Divine Scripture and rightly guided. The Holy Prophet's words imply
    that, if he were in the right, he deserved peace; otherwise not.
    Gentleness in Correspondence
    The Holy Prophet (iJ-_, ~ .;u1 j...>) addressed Heraclius as the Chief
    of the Byzantme. His inherent nobleness of nature did not permit him
    to speak discourteously to others. On the other hand, it teaches us extreme
    courtesy even towards enemies. This shows that in corresponding with
    people of high rank the use of a befitting mode of address is not against
    Islamic teachings. Another advantage in this is that, even if the enemy is
    not disposed to be friendly at least his hostility would be lessened.
    Volume I COMMENTARY ON THE ~Al;JJI,i AL-BUKHARI 257
    Once the Governor of the United Provinces (now Utter Parade~h)
    Mr. Marston, visited Deoband and the authorities of the Dar al-'UHim
    arranged a reception for him because of certain considerations. 'Alla mah
    Sayyid Anwar Shah, was asked to say a few words of welcome as the
    Chairman of the Reception Committee. He was at a loss what to say, as
    Marston was the man who had ordered firing on a mosque in Kanpur.
    But now he had gone there as the Chief Guest and the auth<:>rities of
    Deoband had to present an address. The Mawlana says he mstantly
    thought of this "IJ,adlth and used. this very word '~,. ~ecause of this
    precedent in the ij.adith he felt hts heart at ease.

    " I offer Islam to you. £'''!r··1~\c!l&it·~f.-§:°"1:;;~~~·?-;\"~'G~~'i


    .,..-~ ~ ,,..-. .. " ~ ... ·· .. ,. .:i' ,... ·
    If you accept Islam you will be safe and God shall increase your reward
    twofold."
    That is our object is the Islamic Mission. Islam being the religion
    of peace par excellence, we do not want to cause provocation for no rhyme
    or reason whatsoever or making an encroachment upon the authority of
    others. The words "as/im taslam" compre bend peace and security in
    both the worlds. Thus the Prophet (ri--' ·~ .ui1 J.o) assured him of peace.
    This was an invitation to Heraclius to ponder. Had he reflected upon these
    words deeply, he would have found means of spritual tranquillity in them,
    but his short-sightedness did not aIJow him to reach this point. The HoJ)'.
    Prophet (r1--' ~ ..Jil j....) has compressed in bis letter all the modes of
    mandate and persuasion, sternness and admonition.
    'Aslim' is mandatory while 'taslam' is for persuasion. ".::-)~ cJli"
    signifies admonition. These few words " ~ 4Jli" of the Holy Prophet
    (ri-J ~ ..Jil j....) sound a note of warning and combine all the methods of
    inculcation. If a person from among those who believe in Scriptures,
    accepts the invitation, he would receive double reward. Firstly, because
    as a believer in the Divine Scriptures, he testified to the previous prophets
    and now ~e ~ad the felicity of testifying to the Holy Prophet (r1--' ~ _.ui1 J:-)
    also. This 1s what the Holy Prophet (r1--' * .uiT J.o) has called ".wl ..52iY-
    0-J.r 01 ~1" "God would grant vou reward twice." The expression "~r"
    could mean also that he should not think he would be given only one
    reward on embracing Islam because through him Islam would go on
    spreading among his people, so that the reward will not remain confined
    to him alone. The more people would join Islam, the more his recompense
    wouJd increase. This impJication is borne out by what the Holy Prophet
    (cJ-J ~ ..Jil J...) says in the next sentence.
    Islam and Muslim-Exclusive or Geoeral-Al-Suyoti's View
    There is difference of opinion whether the word 'Islam' applies to
    the reJigion of the Holy Prophet (r1--' *..Jil j....) only or it can be applied
    to all the reveJatory religions. This gives rise to further difference also
    whether the word 'Muslim' exclusively pertains to the Ummah of
    Mul).ammad (r1--' ~ ..Ji l j....) or the Ummah of any prophet can be desig-
    nated so. 'Alla.mah Jala.1 al-Din al-~uyutl has written a whole treatise
    on the subject called the /tmamal-Ni'mah (The Consummation of Boons)
    arguing that the words 'Islam' and 'Muslim' exclusively pertain to the
    reJigion of Islam and the Ummah of the Holy Prophet (~J ~ ..Jil j....).
    He has presented twenty-three arguments for this. The Qur'anic text,
    .however, goes against this because it has been said about Prophet Ibrahim
    (r')\...JI ~).
    258 FA:I;>L AL-BARI Volume I
    ----
    "w._. ~ 0!>'" "Indeed, he was a true Muslim." and r-1-' ~J o1.J Jli~P'
    "..::...J....T Jli "He was an upright man who had surrendered himself to
    A_llah !" and Similarly the Prophet Yusuf (~)WI 4~) also prayed:
    "l.1-.. ~_,;" "Make me to die submissive (unto Thee)". (Qur'an, 19:101)
    and the Prophet Su layman {(>WI *)wrote to Bilqis, the queen of Sab ,:-
    "~ u'.P'-'" "Come unto me as those who surrendered". (Qur'an, 27:31)
    About the Prophet Lufs followers it has been said: ~r-i:. l&-::i u~_, W"
    "U:..i.-JI l.i"' " ...................... . ....... " (Qur'an, 51:36) and about the Pro-
    phet Jesus' companions:- "0_,..l-. l:.i4 .J+!I_," "And bear thou witness that
    we have surrendered (unto Thee). (Qur'an, 3:52)
    Then, there are texts that negative the application of the word
    'Muslim' exclusively to fol1owers of the Holy Prophet (r-1--' * ..:iii J~).
    AJ-~uyutI therefore devoted his efforts to an elaborate interpretation of
    these ayat to prove his contention. The gist of this is that the term 'Muslim'
    has been applied specially to the prophets; that is, of the different
    Ummabs the word 'Muslim Ummah' is specific to that Ummah only which
    subscribes to the Sharl'ah of the Holy Prophet(~_, * ..:iii ~), but the
    word Muslim can be applied to other prophets also. This explains its appli-
    cation to the prophets Ibrahim and Yusuf. Then it was extended to the
    families of the prophets "0~1 0"' ~,, also so that it carries this very
    meaning in respect of Lut's household. Similarly, where there is a single pro-
    phet in a community it is called Muslim. Thus "0y.t ..... t:.i4 .J+!I_," (wa ash had
    bi-annanii Muslimuna) removes the doubt, for al-Suyutl tends to think
    that among the companions of Prophet 'Isa (i)WI ~) were two or
    three .prophets.
    However, al-~uyUtI's view that the words 'Islam' and 'Muslim' are
    specific to the Shar't'ah of the H:oJy Prophet (~J * .ciil ~) is essentially
    correct, but to go into such subtle explanations and elaborate interpre-
    tations on minute matters in an exhaustive manner, is difficult. So
    al-~uyutI himself writes that when he had just completed bis treatise
    and extinguished the ]amp to go to bed when this ayah about the com-
    panions of Prophet 'lsa (~:>\-II *) came to his mind and he realised
    that it refuted his stance, for whatever arguments he had advanced did
    not fit in with it. So he felt upset, re-lighted the lamp, and presented
    the argument given above.
    The Writer's View:
    The best way to solve all these difficulties is that some overall view
    should be taken which should cover all shades of meaning. It is this that
    a word should linguistically have a general connotation but as a designa-
    tion it should apply to a particular person or community only. For
    instance, the expression ~afi~ applies to those who memorize the
    Qur'an, but among the Mubaddithln it applies specifically to Hafiz ibn
    Hajar. Thus, whenever this word occurs in books on the lfadiih saying
    '~So said Hafiz,'' Hafiz ibn Hajar is meant. There are thousands of such
    words in all languages. For instance, the word 'animal' includes man
    also, but generally it signifies all animals except men, so that the word
    has become exclusive for them. Similarly, Islam and Muslim could be
    employed lexicographically for all religions that follow revealed scrip-
    ture and there is no restriction on this broad use but, as designations
    these .are exclusively applied to the Holy Prophet's Dln (Faith) and his
    Ummah. The appeJJation of honour has not been conferred on any
    Ummah. If it has been employed for them, it is only, in the lexicogra-
    phic sense. The Qur'an has alluded to this fact in the following words:-
    Volume I COMMENTARY ON THE ~Al;lI~ AL-BUKHARI 259

    ...... the faith of your father Ibrahim u~\§°(~":""Y .,;"' 1,..'\ f<';) '.""-:'.:~
    (is yours). He hath named you Muslims of ..,, J;N.""'~ ~.J. ....~\ ~
    old time and in this (Scripture), that the /G'i~\ti~I v-:;:1 \~ ,~ 1 \.-; 1 ~~ ~y 1 ;:; ~
    messenger may be a witness against you, ~ ...... U!}""'y <='~;0Jb~V-:"c:t
    and that ye may be witnesses against ma n. ',/~ ,.., ~ , ,
    kind. (Qur'an, 22:78) ( ...:!i't-l)~<.t\!l\(Y~1~\.1.~;
    The pronoun IY1' refers either to God the Almighty or Prophet
    Ibrahim (r)U l ~). That is God gave you this name in the previous
    scriptures and in the Qur'an, or Prophet Ibrahim (r)UI ~) gave this
    name when he said in his prayer : -
    Our Lord! And make us submissive ~ , ".'. 1( . :'.." 1 ''·d~\ . . a""
    ~-' ~ ~
    unto Thee and of our seed a nation submis-
    sive unto Thee. (Qur'an, 2: 128)
    ~ .. -
    (~I ~)c..:P~ ~-Vt ~~'
    .".'. \~ ~ .. ,
    • 'J ·J
    ~;~~P.,,,.. . . ., . . -!

    And probably this title has been lifted from this very verse in the
    Qur'an. This shows that the words 'Islam' and 'Muslim' are for the
    Ummah of the Holy Prophet (r1-_, ~~..:ii i J...) only. So that the diffi.cult.Y
    is r.esolved. A:ll the subsidiary applications would depend upon this
    -:• .. • ..-· 111-:; 1 .~~~~'o::'\;
    That is, if you reject this invitation, ~.J")) 1'..P".... ~ <:.>.... - .Y<.:J ....
    mam connotation.
    then the sin of all your subjects and the peasantry would fall on your
    sho.ulders because tbeir acceptance of Islam wo~ld be hindered by yo~r
    action. Here the Prophet (r1--' ~..:iii J...) has said "..:.::I~" "turning his
    back," and not ".;:...}) 4.Jli" "If you persist in heathenism" because in
    the latter case the invitation would have lost its genuine nature. The
    excellence of an invitation lies in the fact that its tone should be gra-
    cious, with nothing deprecatory. If the address is peremtory, it does
    not show that the person extending the call has any sympathy whatso-
    ever. The word arls' means the cultivator. But it is also employed
    for landowners, whether they cultivate the land on their own or lease it
    for cultivation. As Heraclius's subjects were mostly agriculturists, hence
    it is they who have been particularly mentioned, nevertheless, indirectly
    all his subjects are meant thereby.
    Just as a good deed counts for reward, similarly providing means
    to others for doing good also deserves reward. The same thing is true
    of evil also for just as it is a sin to do evil, similarly providing means
    of doing evil to others is also a sin. 1

    God is to be thanked, for, through His Grace, we


    have been able to expound the Kitab al-Wa/Jl.
    Now it is the Kitab al-Iman (the book of Belief) that
    commences. Once the infallible nature and the truth of
    wa}Jl has been acknowledged, all that is a part of the
    revelatory experience shall have to be believed and it is
    this belief or faith that is known as lman. This is the reason
    why Imam Bukhari has written the Kitab al-Iman imme-
    diately after the Kitab al-Wa}Jl.

    •For further discussion on inviting Heraclius to Islam on the basis of committing of


    belief in the Unity of God, justification of ijtihad exercised by the Imams and the effect
    of the incident or Abii Sufyan, vol. 1, pp. 231, of the original work may be consulted.
    Ed.
    CHAPTER ll

    (The Book of Faith)


    In the Name of Allah, Who is Excessively
    Compassionate, Extremely Merciful
    (This chapter is) about the statement
    of the Holy Prophet (~allallaho • alaihi wa
    sa/lam) that the edifice of Islam re1ts upon
    five things or cardinal principles.
    Faith consists of bo1b saying and
    action. It increases and decreases. The fol-
    lowing revelations of Allah bear upon this
    subject :
    (i) In order that they might add faith
    unto their faith (48:4)
    (ii) And we increased them in
    guidence (18:13)
    (iii) Allah increaseth in right guidance
    those who walk aright (19:76)
    (iv) While as for those who walk
    aright, He addeth to their gui-
    dance, and giveth them their
    protection (against evil) (47: 17)
    (v) And that believers may increase
    in faith (74:31)
    (vi) Which one of you hath thus in-
    creased in faith? As for those
    who believe, ic hath increased
    them in faith and they rejo ice
    therefor (9:124)
    (vii) Therefore fear them. But (the
    threat of danger) increased the
    efaith of them. <3: 173)
    (viii) It did but confirm them in their
    faith and resignation. (33:22)
    According t o the lfadltlz, to bear love
    for the sake of G od and to bear hate too
    for His sake, constitute faith.
    'Umar bin Abdul 'Az]z wrote to 'Ad}
    bin 'Adi, faith comprises duties, laws,
    matters prohib ited and permitted a nd the
    sunnah Whosoever falls short of fulfilling
    them fails to measure up to the profession
    of his fa ith. If I happen to live, I sh all tell
    you all about these things so .that you may
    act upon them. And if I die, I am not avid
    for your company." _
    T he Prophet Ibrahim ('a/aihi a/-salam)
    said, I wish my heart to be a t ease. (2:260)
    Ma'adh said to his companion Aswad bin
    Hilat, " Let us sit down fo~ a little while ~o ~'.;\1~~~~3~\:.:~~~~
    that we may talk about faith ." I bn Mas' ud ~>"" .. i... " -v'
    said , "firm belief is the whole faith." And Ibn 'Umar said, "A person cannot understand
    what piety really means unless be casts out all misgivings from bjs hear t (which
    perplex it)."
    And Mujahid said in explanation of the ayah "L..._,.i ~~' L. 0~~1 ..:,.. ~' ~"
    He hath ordained for you tha t religion which He commanded unto Noah) (42:13) that it
    meant, " 0 Mu~amm ad, We made the same ordainment to you as We did unto him (Noah)."
    And Ibo 'A bbas interpreted shir'arah and minhajan (Laws and Islamic Institutes) as
    the Islam ic way and the Sunnah. And explaming this iiyah; he said, "~ ~.l", here
    meant "your faith".
    Volume I COMMENTARY ON THE ~~fl:f AL-BUKHARI 261
    All that Imam Bukhari has said from the beginning to the end
    relate" t o the aJ:iadlth which form part of wa/Jl. Having indicated the
    germinal factors of wa/Jl t o bring out its grandeur, truthfulness , infalJi-
    bility, and veritability and devoting the first chapter to it by way of
    introduction so that the veritability and authoritativeness of the }J.adlth
    may be established, he now comes to the real purpose of the work, since
    the basis of alJ things is faith whether these are ethical matters, deeds or
    transactions in general. Hence he bas given prime position to the Book
    of Faith after the Book of Revelation.
    The fact of wa/Jl being true spells out the relation between man
    aud G od. The questi on is how to express this relationship. Faith and
    belief are the root while the actions are branches thereof. Faith is like
    the soul while Islam is its physical frame. Faith is the reality and Islam
    its external mould. It is through Faith alone that we acquire belief in
    and assurance about matters hidden and all that is invisible without any
    argumentation o r ratiocination.
    Different Muslim Sects
    Of th e different sects in the world, Muslim sects are those which
    claim t o be Muslims and associated themselves with Islam, irrespective
    of whether th ey are rightly guided or not. Thus the Rawafic~l1 , Kharijites,
    the Mutazilites, the Murjiatites, the Karamiatites and the Jahmiyatites,
    soon associate themselves with Islam, but all of them are undoubtedly
    heterodox and have swerved from the right path of Islam.
    The Sunnites
    The o nly right directed Muslim sect is that of the Sunnites who
    follow the practice of the H oly Prophet (r1--' ~.:iii J...) and his com-
    panions. This designation is derived fr om, a nd in fac t, is a literal translation
    of the Holy Prophet's saying about the sect assured of salvation
    "-.s! t.-..1_, .y;. 1.;1 l..'' that is, the way to salvation lies in following the path
    of th e H o ly Pr0phet (rl---' ~..:iii J,.-) and his Companions.
    Different Sunnite Schools
    The Sunnite sect itself comprises four sects, a ll of which are rightly
    directed . Th ey have the same end and the same purpose; the difference is
    merely that of ratiocination. Only because of this the Sunnites are
    divided in to four Sll b-sects, namely, (I) The mu1J.acldith1n who follow
    I mam Al;lmad bin ~anbal and elucida te and propagate his statements
    and remarks on devotions; (2) The mutakallimzn who again comprise
    two groups: (i) the Asharites who mostly explain and publicise the
    views of Imam Malik and Imam Sbaf i'I (ii) the Maturzdites who sup-
    port and expound the statements attributed to Imam AbU I:Ianifab.
    There is on ly a slight difference between the two. The fou nd er of the
    former is I mam Abu al-Hasan Ash'arI and of the latter Abu Al-Mansur
    M aturidI. Both belonged to the same age , and were contemporary whh
    Imam TahawI. Ash'art was at first a Mutazilite and was associated for
    a long t ime with the Mutazilite theologian Abii ' Ali al-Jubba'f, and was
    a prime debater on his behalf. That is to say, he was like a sharp sword
    of the Mutazilites drawn against the' Sunnites. But, later on, suc h are
    the ways of G od, this very sword turned against the Mutazilites them-
    selves.
    tTbat is, the Shl'as in general and a sect of the Sh\'as in particular, so named,
    because after vowing allegiance to Zayd, the grandson of l:f aQ.rat l}:usayn , the maternal
    grandson of the Holy Prophet (~allalliiho 'alaihi wa sa/lam), the original R awafiQ. backed
    out from it.
    262 F AI;>L AL-BARI Volume I
    The incident which led his conversion to orthodoxy is like this.
    It is reJated that once he resolved to go into seclusion for the whole
    month of Ramac;lan. One night during the first ten days of devotional
    seclusion, he saw in a dream the Holy Prophet (iJ-.J ~ .ui1 j,o) who said:
    "Abu al-I_iasan, stand up in support of the religion." When he rose up
    in the morning, he did not feel upset about it. Since he believed that
    the Mutazilite creed to be the correct one, he had been supporting it
    vehemently and resorting to controversies thereon. He then had a similar
    dream after another ten days which rather upset him, as for him the real
    creed was that of the Mutazilites. Then he saw the Holy Prophet
    {iJ--' .Y~ .ui1 J,o) in a third dream in the third tenth when the Holy Prophet
    (iJ--' ~ .:ill J,o) addressed him thus: " I told thee to rise up in support of
    Islam butthou hast not done so uptil now." Abu al-Hasan al-Ash'arI said
    to the Prophet {iJ--' .Y"' .:ill j,o) in that very dream: "My lord, I do not know
    what faults there be in my creed. Do let me know them yourself." The
    Holy Prophet (r1--' ~.:ill J,o) thereupon replied: "I would not have
    budged from here till I apprised you fully of all your erroneous beliefs,
    had I not known that God has taken upon Himself the responsibiJity
    of bringing them home to you. That being so, I need not point them
    out."
    So when Abu al-I_iasan Ash'arI got up next morning he knew as it
    were by a flash all the beliefs of the Sunnites and the perverted notions
    of the Mutazilites stood manifest before him. That day happened to be
    Friday. He mounted the pulpit in 1he principal mosque in the city and
    renounced his belief in the Mutazilite creed publicly. From then on-
    ward he became a unique champion of the Sunnites. The sufls or my-
    stics form the fourth group of the Sunnites. The mu~addithln rely upon
    what bas come down to them or what they have heard. They prove
    matters primarily with reference to what has been heard. The scholastics
    (Mutakal/ameen) whether Ash'arites or Muturidites, draw their inferences
    upon both of them and advance arguments on their basis. But this
    does not mean that they establish something new by exercising their
    inteJJect. On the other hand, they establish by means of rational argu-
    ments the beliefs that stand proved from the Qur'an and the lf.adlth and
    aim at removing intellectual misapprehensions. Thus they synthesize the
    Intellect and Tradition to prove their credos.
    What does faith signify? Not only Muslim sects in general but the
    Sunnites also differ about this. Hence it needs a little detailed examin-
    ation. But since the Qur'an has first of all employed the word lman
    to the Arabs, we should see what it means in the Arabic language. It
    must be having some lexicographical meaning therein.
    Literal Meaning of Iman
    The word lman is derived from thewordaman, the opposite of fear,
    that is mental composure. Thus aman means the decline of fear. The
    Qur'in thus says :
    ...... and (He) will give them in exch- ,{;~ 1~ '""\ -!.o~,~ ' ' r ' i'-'!:f"'.J.\""
    angc safety after fear. (Qur'!n, 24:55) ~~i.~ >";;,Y~ (:/;~ ~)
    Fear needs no elucidation. All of us know it. Hence its absence
    means peace and tranqui11ity. Modified into rman it becomes equivalent
    to removal of fear.
    This meaning of lman obtains when the word is intransitive with-
    out any conjunction. And then the word, rman, is used along with the
    conjunction "ha" as in the following ayah of the Qur'an:
    Volume I COMMENTARY ON THE SAI:III:I AL-BUKHARI 263
    The messenger believetb in that which 4.::'...> 1".,~__,. ;\\ 0 ·,.\!',...._,\'-'~I\-:,.... I\
    bath been revealed unto him from his Lord 1 .,.....)1;J,....~,., -t \(;,U.)""Y' if
    ·"' :--r,,,,., .~.1 --'e 1Ll>,....='-9. ~-''\""
    1
    and (so do) the believers. Each one be-
    't';.>.!.J -4' 9-JJ"t,<.:l°
    "'" \
    Jievetb in Allah and His angels and His 0 ~ ~~~-' .
    scriptures and His messengers.) .. ~_..~ .·· ,.. ill! ~ PJ'(
    (Qur'ao , 2:285) ( ~I~) U>'~.J-' ~
    The same goes for "ciJ").....J ...ii4 ..:.:...T" that is, belief in AUah and the
    angels. Here the word, amana, cannot mean mitigation offear, and the
    lexicographers themselves believe that when the conjunction of ba
    occurs, the meaning would be that of attestation or testimony or alle-
    gience (ta$dlq ;). Ta$dlq incorporates confession or profession, and the
    conjuoction employed for the latter is ha. The word, lman. also there-
    fore is used with this conjunction, a point on which there is universal
    agreement. Beyond this point, however, there is some controversy as
    to whether the word should be understood in the sense of testimony
    literal or metaphorical. 'Alla.mah Zamakhshari himself has taken the
    word in both senses.
    Some writers have subscribed to the view that both the removal of
    fear and testimony, attestation or allegiance are the real meanings
    of the word, lman. This word is thus common to both. When used in
    the transitive sense on its own, the sense given by it would be that of
    removing of fear, but, when used together with the conjunction ha, it
    yields the second sense. Others have ascribed to it the interpretation
    that the real meaning of tman is mitigation of fear and bestowing tran-
    quillity but then ta$diq also imp1ies security from falsehood and lie. For
    instance, a man who has uttered a statement might harbour a fear
    Jest what he has said may be contradicted or proved false by the listener,
    but, when the latter bas supported what he has said, the hearer has
    relieved tbe speaker from the fear of being falsified.
    Further, lman is employed in the sense of testimony (ta$dlq) and
    at times in the literal sense it is used with lam as the conjunction, as in
    the Holy Qur'an
    .. .... and thou believest not oar say-
    ings even when we speak the truth. ~~·;. 1 .~1Ct~"'1"~,.,,,.~:!;""'~\1"""'
    /?.'.j'.
    (Qur'an, 12:17) ~ ~-t.>..:,,..~\:.Jj JVJq,...._,..~;.<.::.:i "-'
    It should be quite obvious that here the implication is neither of
    testimony nor of making secure, the more so as the conjunction of
    ta$dlq is not lam. In this case the sense is that of obedience, and we
    have therefore to interpret the word in a different sense. For instance,
    if someone bas supplied information regarding the happening of an
    event at a certain place, and another has testified to it, then the
    person who has testified has, bX implication, affirmed the veracity of
    that report. The word inqiyad (folJowing) is used with tam as the con-
    junction while ta$diq is a!so used with lam as the conjunction as in the
    Qur'an, e.g., '\s~ v= w Li;,.,......" "mu$addiqan lima bayna yadiehe" and
    "0~.il.l Ii~" "mu$addiqan Iii /adhlna" and from this standpoint lman is
    also used with the conjunction, lam. This meaning is contained very
    appropriately in the following ayah:
    Shall we put faith in two mortals like t:j~,<-,..1~\ t,. J. ~ ~~-!\
    ourselves, and whose folk are servile unto 'i' J ~ ,.. .,.... ,; Y
    t''- _,J -'f "''~ I
    us? (Qar'an, 23:47) ( ~10.Y";,.I) I:.)'~

    The Pharaoh and his chiefs were questioning the veracity of the
    Message of God as revealed to the Prophets Musa and Haroon (r:t-JI ~)
    264 FAJ;>L AL-BARI Volume I

    and could not think of becoming their followers, especially as they


    were, according to their own thinking, like themselves and therefore hav-
    ing no points of superiority over them. Moreover, they were averse all
    the more to the idea of subserving them as they held the Israelites to be
    in bondage to them.
    There is still another sense in which Iman, has been used, although
    this use is very rare. The author of Lisan aL-'Arab has said that, despite
    diligent search, this form of its use is not to be found anywhere except
    in a badlth, in which it bas been used with the conjunction, 'ala. This
    IJadlth bas that God bas not sent any prophet but hestowed upon him
    certain signs which would make the people believe.
    But such aspects of faith were pointed '""::'lt ~ ~ "'\ ~ {.;-~~)~\{.,.... ll.?.1'~ I
    out which could form the basis of faith. ~1.... c:Y' .,.. ... .• .!Ji.;,;;'~ .:;,,,

    This is because testimony also signifies confidence. When the


    listener testifies to the speaker's statement, be impliedly reposes confi-
    dence in him. Had be not trusted his statement, he would not have
    testified the same.
    In sum, therefore, lman has been employed in four ways: (i) in the
    sense of a transitive verb in the objective sense of being made secure ;
    (ii) with ba., in the sense of testimony or seconding; (iii) with lam in
    the sense of subserving and following; (iv) with 'a/a in the sense of con-
    fidence. The last is extremely rare. The first occurs at times as a transitive
    verb with two objects. This too fissions off into two forms: the second
    passive is at times directly, as in ''i.S.r-&:.. ~T" amantuhu ghayrl and some-
    times indirectly with the preposition, min as in "~..,.:. v-- r*--T" amanhum
    min khawfin.
    Significance in Shari'ah
    The Sharl'ah has taken faith to be in the sense of testimony. The
    word ta$dlq which means testimony, was originally a simple and
    straightforward word. With Greek logic coming into our hands in the
    form of translations, it was metamorphosed into a word that began to
    be associated progressively with philosophical connotations; used in this
    sense, it began to gain in ascendancy over us.
    Whenever therefore the word, ta$dlq, is used, we tend to associate it
    with a logical significance, and are also confronted with several problems
    in the wake of the use of this word. It is therefore necessary that we
    should now discuss the word, ta$dlq, in its lexicographic context in order
    to establish its distinction from its scholastic or logical context. The
    lexicographic meaning of ta$dfq is to testify, out of one's free will, to a
    report or the veracity of a reporter, while according to the logicians and
    scholastics it is a kind ofknowledge of the highest degree of comprehension
    which is caJled ta$d'iq. It is obvious that knowledge is at times volitional
    and at other non-volitional which we acquire in spite of ourselves.
    Even, if we attempt to drive such ta$dlq out of our mind, we cannot do
    so. For instance tbe knowledge and attestation at noon of the sun having
    risen and similar phenomena. A logician affirms both types of knowledge
    whether volitional or otherwise. Thus the difference between lexicogra-
    phical and logical attestation comes out inasmuch as in the former the
    testifier verifies a report or a statement or· an incident (e.g., a miracle)
    out of his own volition, while the latter does not posit the exercise of
    volition.
    Volume I COMMENTARY ON THE ~Al;lll;l AL-BUKH~RI 265
    Another distinction between these two is that if a man has sure
    knowledge of something by arguments, nevertheless, he denies it out
    of sheer obstinacy, even then, the matter has logical though not verbal
    verification. For instance, X knows very well that such and such object
    belongs to Y, still he denies that Y is its owner. Although Y claims tbat
    the thing belongs to him but he does not testify to this fact. In such a
    case, X is in a position to verify logically the fact of ownership because
    be knows the matter very well but he lacks verbal affirmation because
    be does not say whether Y's and his claim are true. He persists
    in denying out of obstinacy. Thus, the difference between verbal
    and logical verification is of two kinds. In the first place, accord-
    ing to logicians, volition is not necessary for verification whereas
    the lexicographers consider it necessary. The second is that logical verifi-
    cation is ipso facto present when there is knowledge or apprehension of
    complete degree of information even though, the person who already knows
    this fact or law to be true, denies it out of obstinacy. But lexicographers
    maintain that it is necessary to attribute truth to the complete degree of
    information of one who maintains it. Mere denial and contradiction do
    not constitute verification.
    It must, however, be borne in mind that the two differences, we
    have outlined in the foregoing paragraphs, are those that are based on the
    present day definition of logical testimony in works on philosophy and
    logic, according to which, the highest reach of apprehension is voli-
    tional or non-volitional and testimony being knowledge, can combine
    with denial and obstinacy. For them, testimony is a kind of knowledge
    or cognition, whereas, in the view of other logicians, it is among the
    adjuncts of cognition or epistemology. So they define it in another way.
    Ibo Sina's Definition of Testimony
    Thus the author of RulJ. al-Ma'anz {The Core of Meaning) has
    quoted from Shar/:i al-Maqa~id the definition of testimony according
    to the premier logician, Imam Ibn Sina. According to it, the meaning
    of testimony is to acknowledge and believe, which is the opposite of
    denial and falsification. The RulJ. al-Ma'anz has quoted the following
    words of Jbn Sina :
    Logical testimony is that in respect -' ~ 'i\"" ..-e.' .11\.e.::\"'~'{\.S:., '~""
    of which and the concept whereof, knowledge ~ ~1.J :}J ~ (t~ \
    is classified. It is identical with testimony .i;:-9,
    ~~
    •
    . . si,,I ~""'"
    ·'"'~
    '· \ _._,_,
    ;;,~
    .., ~
    '1
    z
    . . .e.. \ ,"'1 ~ A,1:-~
    _;i;; , -,
    ~~~
    which is called acknowledgement, the :1 • 'a
    . ..91.1(.,'('" f. ,., ""'\ .
    opposite of denial. - ~~1.1-~\<='-':'!Y.~J..\1)
    11
    q,
    Thus defined, semantic testimony and logical testimony are not
    different from each other. Both are one and the same. Volition, accord-
    ing to it, is necessary for logical testimony since acknowledging and
    belief are volitional acts after cognition. It is also necessary that such
    acts should be free from wilful denial and negation, since it bas been
    explained that obstinacy means denial. 1n short, there is difference of
    opinion about the definition of logical testimony.
    Once we grasp this point then, in the light of this fa~t, the position
    of a number of those people would be clarified about whom the Qur'an
    itself states that, in spite of their heathenism and unbelief being absolutely
    definite and certain, they were fully aware of the Holy Prophet
    (r-1--' ~ ..:ill j...) being true and were perfectly certain of his being an
    apostle of God. In the light of what has been said above, the fact comes
    out that, merely because of this knowledge and certainty on their part,
    266 FAI;>L AL-BARI Volume I
    it is not necessary that they should be possessing faith supported by
    testimony which constitutes the very essence thereof.
    The Authority of S harlJ,-e Wiqayah and 'Allamah Taftazani
    It is because of this that there has been difference of oprn1on
    between !?adr al-Shar'tah, author of Slzarl:z al-Wiqayah, and 'Allamah
    Taftazani. According to the former, the sort of testimony which is esti·
    mabJe is volitional. Thus he accepts the general definition of logical
    testimony which covers both volitional and non-volitional types. 'Alla.-
    mah Taftazani, however, denies that volition is a necessary adjunct
    thereof. Even, according to the terminology of logicians, testimony
    proper is volitional without any semblance of denial or obstinacy.
    Thus he has followed Ibn Sina in his definition of testimony.
    We are not, however, concerned with the terminological signific-
    ance of ta$diq from the philosophical or logical point of view. This is
    a matter to be decided by the logicians among themselves. What we aim
    at, here, is that JinguisticaJly testim ony does stipulate volition or option.
    If the logicians also say what Ibn Sina has said, 'well and good,' and, if,
    in defining testimony proper, they do not regard volition as necessary and
    postulate volition as an additional qualification for making faith estima-
    ble, as claimed by ~adr al-Sbar'iah, let them do so.
    Deterministic Knowledge and Faith Distinguished
    The act of testimony is a matter of heart and volition. It is not
    merely knowledge and understanding which are sometimes acquired in-
    voluntarily by the very logic of circumstances. When these things are
    acknowledged and testified, then faith naturally imports testimony. Once
    we grasp this, the position in respect of many persons would be clarified,
    namely those about whom the Qur'an itself informs us that they had full
    knowledge of and certainty about the Prophet (r-LJ .i..J>. .:iii j.P) being
    true and his apostleship being an indubitable fact, nevertheless, their
    being heretics and non-believers is absolutely definite and certain.
    Merely because of the knowledge and certainty they had, it does not
    become necessary that they should be credited with that testifying faith
    which constitutes the real essence of faith. This is because their know-
    ledge and certainty were of involuntary type. They had such clear signs
    and proof before them, as bright as the day, that they could not, in ordinary
    course, fail to believe. It was just like the knowledge of the sun, having
    risen in the morning, to a person who can observe it shining at noon or
    like that of a person who sees a wall in front of him, the moment he
    opens his eyes and realises that it is there. But they were not prompted
    by their own intention to ascribe verity to it voluntarily; on the other hand,
    they obstinately denied it out of sheer vanity and haughtiness. Hence, God,
    the Almighty Himself has said the following about the People of the
    Book:
    Those unto whom We gave the Scrip- tj''":'."-'• ""~\'-'a,,,., -~""
    ture, recognise (this revelation) as they WY~. - .... !..J>4> .. e:l;J l
    recognise their sons. But Jo! a party ofthem ~~~j(t~~~~;;;~
    knowingly conceal the truth. , l"f'I ~ ,;?,01.~':"...P ....~_:::l\
    (Qur'an, 2:146) ( "'~I~) O(:)_r~~_,c,-v
    That is, they possess the knowledge of truth but they conceal and
    deny it. This shows that knowledge acquired in this manner cannot be
    called faith. God Himself has said at another place:
    Volume I COMMENTARY ON THE ~AI:lil:l AL-BUKHARi 267

    Lo! those who have received the ,i!~':'"- 1'_...1LWI \~'~ -:' ·~1 ~' ...
    ~ (.:)~ - ... ~-' <:t.. ;:\! (.:) ,.)
    Scripture know that (this Revelation) is the
    truth from their Lord. And Allan is not (.-:~~ . l :.\:;,{~·\l"~"'l':~~
    :) .. c.v
    tr'I"' ,., -
    l..o-'~ ~ tC~
    ;,aJJ
    .... '\
    &id
    unaware of what they do. (Qur'an, 2:144)
    'J.~ ' ~·)_,
    About the Pharaoh and his followers, it has been e-xplicitly stated:
    And they denied them, though their
    souls acknowledged them, for spite and
    arrogance.
    (Qur'an, 27: 14)

    And thus docs Prophet Musa (~)WI ~)address the Pharoah:


    He said: in truth thou knowest that
    none seat down these (portents) save the
    Lord of the heavens and the earth as
    proofs... (Qur'an , 17:102)
    Meaning of Iman in Shar'lah
    Let us now try to understand the meaning of lman according to
    the shar'lah:
    After knowing clearly what the Holy
    Prophet (~allalliho 'alaihi wa sallam) has
    brought, testimony briefly of what has
    been briefly stated and detailed testimony
    of what bas been given in detail, is called
    imiin.
    That is, after due knowledge is acquired about something that it
    bas been brought by the Prophet(r1--' ~~I j....) from God, to declare and
    believe it as true, means faith. The words used herein should be noted
    carefully: to declare and believe any matter, not merely knuwing it as
    such. Thus interpreted, the element of deliberate acknowledgement be-
    comes all important.
    Due knowledge means that the Muslims at large are generally
    aware of its being a matter of faith, and, when we say MusJims at Jarge,
    we mean those Muslims only who possess interest in religious matters.
    As regards those who are wholly ignorant of them, knowing nothing
    about religion nor having any relish or zest for it and matters relating
    thereto, their awareness or unawareness is of little account; as for in-
    stance, modern educated people many of whom are only n ominally
    Muslims. They do not have the slightest interest in or attachment
    to· Islam nor do they know anything about religious matters. Many of
    them have passed a major portion of their lives in London, Paris and
    Berlin, the abodes of heathenism. The cardinal tenets of faith
    prayers, fasting, lfajj, and Zakat are known to all Muslims as en-
    joined by Islam. AU these stand proved as precedents from the Holy
    Prophet (r1--' ~~I J,..). Wh en anything is established as a religious
    tenet in such a way that though not in the nature of a duty or obligat-
    ion, it stilJ forms a practice of the Prophet (r1--' ~~I J . . ) and is therefore
    approbious compliance whereof, which brings reward but non-compliance
    does not constitute a sin, nevertheless, the fact of its being valid in shar'lah
    and the proof of its emanating from the Prophet (r1--' ~~ lj.o) have reached
    the extent of persistent reporting and positive information. Any one who
    denies it is an infidel and belongs to the same category of heretics who deny
    the Prophet's apostleship and obligatory functions like the $alat, fasting,
    268 FAJ;>L AL-BARI Volume I
    etc., because, although, this is not per se obligatory yet, when, its being a
    part of shar'lah, to any extent whatsoever, reaches the limit of conti-
    nuous practice and due information, then to deny it is to virtually deny
    th e apostleship of the Prophet (r-' ~ .Jil J.,..); otherwise, if a matter is
    established to have come within the ambit of the shar'lah by the Pro-
    phet's own practice, then why should anyone deny it? For instance,
    take the practice of brushing the teeth with the dentifrice known as
    miswak (prophylactic stick of some tree.) This is by reason known to
    everyone as a matter of faith. Although, its being within shar'lah and
    fully proven, it reaches, by its very nature, the extent of the sunnah
    (Prophet's way), still if a person does not observe this mode of brush-
    ing teeth in his whole life, be would not have committed any sin. But
    if he once denies its being valid in shar'lah he would become an infidel.
    "~L..::-1 ~ L..::i ~t...~1": Observance of matters would necessarily vary.
    What has been described briefly should naturally be testified briefly that is
    to that extent. For instance, take the ordeal of the grave. Its veritability has
    been established through continuous successive narrations but briefly spe·
    aking, it comes only to this that the ordeal of the grave is certain. What
    its nature will be, bas not been elaborately described by the Prophet.
    Hence, it is necessary to believe that this ordeal would be faced by
    those who deserve it. It is not necessary to repose belief in the detailed
    nature thereof.
    Whatever bas been described in detail should be testified to, and
    believed in detail, e.g., prayers, fasting, lfajj, Zakat and so on; and where
    there is detailed description one should testify to, and believe in all the
    details; by the same token, where a thing has been described fleetingly
    or briefly, one should subscribe to it in a like manner, e.g., it is obligatory
    to believe in the apostleship of all the Prophets and in their being true.
    Some prophets have been described in considerable detail by name,
    while, others have been briefly mentioned, conveying only this much about
    them that they were sent:
    Verily, we sent messengers before , ~,, ~ ... ~~ ~ 1:: ,_.~
    thee, among them those of whom we have (:)"'~' •• c.:t'~
    told thee, and some of whom we have not .!:J...."" ~ , >~~:J
    told thee. (Qur'an, 40:78) ~lii:/'r
    · .. ~1-
    The Prophets who have been mentioned in detail, shall be believed
    in, and testified to, in detai], and those described briefly, shall be so
    subscribed and testified to.
    Heraclius Definitely A Non· believer
    We have shown in the foregoing that the only form of testimony
    which counts, is that in which, one verifies a statement out of one's own
    intentionand volition, or supports the narrator thereof, in a like manner.
    This means declaring the statement of its maker thereof, true and believing
    it as such, not merely knowing it to be so. Once this condition is laid
    down, those people of the Scripture and others who had made the
    testimony merely because the circumstances dictated them are auto-
    matically eJiminated. But we have not had so far any definition of Iman
    (faith) which shuts out all that is foreign to it. For instance,
    Heracliu's testimony was not merely of the haphazard type because
    he had made strenuous efforts and adopted all possible deliberate
    measures to reach the stage of assurance: He put questions to Abu
    Sufyan; he sent a letter to the archbishop of Byzantine and when the
    latter confirmed his view, then does it stand to reason that the type of
    Volume I COMMENTARY ON THE ~Al.Ill;{ AL-BUKHARI 269
    testimony secured after all these measures was not volitional? If it still
    remains non-voluntary, then what was the purpose of these questions and
    volitional measures? Heraclius did not apparently deny the Prophet's
    apostleship after this testimony. On the other band, he :iccepted actua1ly
    the prophetbood of the Holy Prophet(~-'~ ...ill j..>) and his being true.
    Accordingly when he later on commented upon the answer to
    every question he again and again gave expression to this view with the
    words: " The Prophets are like this." Then he did not merely confine
    himself to these things but said to AbU Sufyan that the Prophet would
    rule over the Jand now underneath his feet and occupied by him. He also
    expressed his desire and keenness to see the Prophet (~.J ~ ...ill J,o) saying
    that were it possible, he would go and meet him and wash his feet. He
    spoke frankly about the Prophet (ro1--.J ~...ill J ...) being a true messenger
    of God in such a manner that the arch-infidel Abu Sufyan could not
    help being moved to such an extent that he himself said: "Since then
    I was always sure that ultimately the Prophet (ri--' 4~ ...ill J...) would
    dominate."
    Heraclius even went to the extent of inviting his people to the
    new religion, saying: "If you want to prosper, be rightly guided, and
    to preserve your empire, you should swear allegiance to the Holy Pro-
    phet (~J ~~I J...).
    Hafiz; Ibn Hajar in the Fat~ al-Barr has quoted on mursalibn Is\laq's
    authority which 'was reported by him from some scholars. According
    to this, HeracJjus is reported to have said :
    Heraclius said! Pity on you! I know -''\~"(\'~ \ .:.\" ~,,, ".'11-:". "'\?,:,,, ""'
    for sure that he is a Mcsisenger of God, but ~ ~ ~,..;U) .> ~ -~ U'-' U"1~~\
    I am afraid of the Byzantinians for myself. ,' ~ "' ' ~ I I ~ I ~ ,...\ , c....; \ ,; !P\ .,.. l >.. ~ ~ ' -C/
    i f...-0-'Y \ '-' ~ l:.)""'7J ' U--/"' W ~ \
    Were it not so, I would have followed (.J>,7/~,,, ;' I ,..,,,,.,, , ' . -:"

    him. - ~~ ci};"))j _, ~
    At the time of the Battle of TabUk, Heraclius sent a letter to the
    Holy Prophet (~J ~...ill J,..) in which he explicitly said that he was a
    Muslim. To say that Heraclius's testimony is involuntary is sheer high
    handedness. All the more, he never apparently denied the apostlesh ip of
    the Prophet (~J ~ ..:iii j..> ). He did not even declare him to be a false
    Prophet. In fact each and every word of his shows his sincerity.
    But, despite all this, Heraclius's heathenism and absence of faith
    are certain. The Holy Prophet (~.J ~ ...ill J,..) himself, having read his
    letter on the occasion of the Battle of TabUk, said :
    This enemy of God is lying: he still
    firmly adheres to Christianity.
    An even more important example is that of the uncle of the Holy
    Prophet (~J ~...ill j..>) Abu 'falib bin 'Abd al-Muttalib, who had, with-
    out doubt, subscribed in his heart to the Prophethood of the Apostle of
    God (~J ~~I j..>). Moreover, the way in which he lavished praises
    on tbe Holy Prophet (~J ~ ...ill J,o) till his last breath and the help ren-
    dered to him are something remarkable in history. His panegyrics in
    praise of the Apostle of God (~.J ·~ ~I j,o) and persistent help to him
    are well known. In one panegyric he addresses his own clan , the
    Quraysh, nay all the Arabs, and says:
    ~~;~:~~\i>~0 - ~l5~~\~;~~
    By the House of God, you are uttering lies. We shall be defending Mu~ammad,
    from a r ing of archers round him and shoot arrows from our quivers.
    270 F Al;>L AL-BARi Volume I

    <1~,~~~ld-~~G C~f~~4J0
    And we shall be defending him to ~our last breath till we yield our lives. And,
    in fighting for him, we shall care naught for our wives and offspring.
    The same Q~Idah contains the famous couplet:
    .
    ',...,,:,.],,.,,
    -'{'~\,
    ~ b;:ll""..l,J) ~ 01--'
    ~-:-:,,,,

    , .._).. ~.-.
    ~ I
    .,,,,..,,.,,.,,,,
    \ O
    _,

    I swear by that effulgent face which lends lustre even to the nimbus,
    he is the refuge of the orphans and the shelter for the widows.
    In still another Qasidah he says:
    ~ ~,---~n..
    ..... .::> ... ~~~"
    . ~ . ~e , ... ~\
    ~:.. .. , ~ !.:J9J.l'~
    \ '{ -~ ,i ~. ,,;

    By God, even when all of them combine with each other, they cannot
    hope to reach him till l leave (the world) to inhabit the grave.
    In view of an these statements, it would be unjust to compare! his
    testimonY. with the compulsive testimony of the people of the Scripture.
    Abu Tabb never disbelieved in the Prophet (iJ--' ~.:il l j.o). On the
    contrary, verses like the following are ascnbed to him:
    ~~\~~ ... "·· ~ !.<-:~~,... '·':: ,_.,..,,
    .,
    .. , v-:-1
    ,,,. r.... ,,,.
    -' ~ V.--0 0,.iJ _, '-'~
    ::>-:;.......
    ~ .... v ~ :>.) .:r
    And be invited me towards Islam and J know for sure be is true and whatever
    he bas said bears the stamp of truth and from the very beginning he is trustee.
    i -;;' - ~ ~ ,, I"'"'\ > ':' ' '-::;"{"::1\ "'~"' "&.\~' ~A."'"'"
    , ~ ~ ~...r.-' ~ Y. .:> ? ~ ~' GlJ ~ j) ~-? ~_y_,
    And I have recognised his religion which is
    indeed the best of all religions of the world.
    The Interpretation of Iman According to Razi and Ghazali
    Now both Heraclius and Abu Talib bin 'Abd aJ-Muttalib bad the
    stance of vo]itional testimony and neve'r belied the Prophet (;J-_, ~.:ill j.o)
    openly.
    Despite all this, their being non-believers shows that something more
    is essential for lman in addition to testimony which was Jacking in both of
    them. What was this? Scholars have e:xpatiated on this point but the net
    result is the same. The difference lies only in the nature of the interpre-
    tation. According to Imam Razi and Imam Ghazali, zman is not merely
    cognitive knowledge and testimony: for, the former should be taken in
    the sense of testimony which carries weight in faith along with articulation
    and that inner profession which arises in the heart of a person. In other
    words faith is not cogrutive but a matter of the heart. Whatever a man
    says with his tongue should spring from his heart. In short there should
    be affirmation with heart just like that with the tongue. This interpre-
    tation is, however, not so clear.
    Interpretation by Ibo Humam, Ibo Taymiyah, and Abu Talib Makki
    The best interpretation is that of Ibn Humam. He holds lman to
    be a blend of cognitive knowledge, testimony, surrender of the heart
    and intellectual obedience; that is to say, the believer should surrender
    himself entirely like the horse or the camel and should be guided by the
    person who holds the bridle. A believer is one who surrenders himself
    to the Prophet's commands after knowing and recognising him, both
    outwardly and inwardly. He should move in the direction the Prophet
    (~_,~.:ill J...) commands him to move. It is this mental surrender and
    Volume I COMMENTARY ON THE ~Aij:ll:I AL-BUKHARI 271
    subservience of the heart which Imam Jbn Taymiyah considers the quintes-
    sence of devotion and Shaykh Abu Talib Makki considers it the shar"iah.
    Both have quoted the ijma' (consensus) in support of their contention to
    the effect that it is incumbent upon every mawmin that he should impose
    upon himself the condition of subservience and obedience which must be
    from the innermost core of his heart. In fact, this is the real object of
    sending the prophets and messengers, that is all should make it incumbent
    upon themselves to obey the Prophet and be subservient to him. God
    says:-
    We sent no messenger save that he
    should be obeyed by Allah's leave.
    (Qur'an, 6:64)

    The ultimate obedience belongs to Allah, and through His


    Command alone, does the obedience of the prophets arise. The whole
    section in which thi s ayah occurs is concerned with the behest of obeying
    these prophets. This is why all prophets enjoined the worship and testi-
    mony ot G od and the hypocrites have been given the title of liars
    inspite of their ostensible affirmation : "We bear witness that you are
    indeed the Apostle of God", because surrender of the inner self and
    obedience are something internal and testimony with the tongue is an
    external emblem thereof. The meaning of ".Jil J_,-) s:; 1 ~;" should be
    that, those so testifying, observe obedience to the Holy Prophet
    (r-1--.J ~ .Jil J....) and profess both openly and from the core of their hearts.
    The hypocrites were, however, in reality, false in this respect; their hearts
    were full of wickedness. Under such circumstances, there could be no obe-
    dience at all. Thus among the hypocrites there was a clear disparity between
    what they professed and did. This very subservience called 'surrender of
    the self and following by the heart' by Shaykb Ibn Humam and necessary
    obedience, by fmam Ibn Tayrniyah, who has quoted in its support
    consensus of the com munity which is called submission, by Shaykh Nizam
    al-Din al-HarwI. The difference lies only in interpretation because of
    which , the author of the SharlJ.-e Wiqayah, has ridiculedhimso much so that
    he became known as "Master of Submission," although he only said
    what Ibn Humam had said and in support whereof, Ibn Taymiyah cited
    the consensus of the community. The difference is only that of inter-
    pretation, not in the meaning; in fact, the interpretation of Shaykh al-
    Harwi is closer to the Qur'anic purport. The Qur'an has employed the
    word tasllman wherever it has alluded to this subject:
    But nay, by the Lord, they will not
    believe (in truth) until they make thee
    judge of what is in d ispute between them
    and find within themselves no dislike of
    that which thou decidest, and submit with
    full submission. (Qur'an, 4:65)

    Jn short, in the testimony which is recognised in faith, there is still


    another thing needed for its definition even after it is called the necessity
    of submission or obedience, surrender oftbe inner self or inward submis-
    sion, mental speech or voice of the heart. In both, Heraclius and Abu
    Ta lib we find voluntary testimony without any proof of their having
    belied the message of the Apostle of God (~-' ~ .Jil j....) but in both of
    them this vital component was absent.
    272 FA.J;>L AL-BARI Volume I
    Heraclius and the Negus Differentiated
    This point presents itself all the more when we compare Najashi
    (Negus), the King of Abbyssinia or Ethiopia and Heraclius. The latter
    initiated his own train of investigations and, having confirmed the signs
    of the Prophethood of the Messenger of God, asserted his belief in it,
    but in the end offered as his excuse the fear that bis people would revolt.
    The Negus also did not come out openly with the profession of his faith.
    In fact, there are many who hide their faith because of fear of harm as
    was the case with the Believer in the incident relating to Prophet Musa
    (r)\...JI ~) and described by God the Almighty Himself:
    And a believing man of Pharaoh's
    family, who bid his faith, said ..... .
    (Qur'an, 11 :28)
    D espite this, the Negus is a believer, but not Heraclius. The diffe-
    rence between the two is that the Negus, despite th e fact that he did not
    promulgate or proclaim Islam, had accepted in his heart resignation to
    the creed of Islam and subservience thereto, which constitutes real
    faith. Heraclius, on the other hand, did not accept resignation and
    subservience and be also said: "•:J<~':i (r-') ' ._;y. lST) ....s:::Jl.l ':i_,J_," "If it were
    not for the fear of the Byzantines I would have followed him." This
    shows that Heraclius did not follow the Holy Prophet (r1--' ~ .Jil J,.>),
    owing to lust for wealth and empire and fear of losing them. Thus he
    failed to accomplish total surrender and submission.
    Similarly, Abu Talib had everything but subservience and sub-
    mission with the heart, and soul. This is why, in the last moments of
    his life, he admitted in his following verse :
    If I had not the fear of the Qureish
    who would have taunted me that I had be-
    .. ".::-·;?.~~1'.J
    I""~ t:=,'~2!o~~~~{~\"~
    \A!.J~ ..J~.:;r-:.v-•·..rv~..-'-/ ;;;
    come a Muslim out of tear, I would have v,.
    -:\'~ '."": -9 ,,...?.."(!-':-=~"I\ ~\I'· ,1~''1...-.:;:
    undoubtedly testified to the truthfulness of '~i,,a,;r.::.>Jv .1J Y~ ~-'l:' ~
    the faith in front of the Holy Prophet
    (~al/a/liiho 'alaihi wa sallam). ( {ot 'J)
    The same matter appears in his following verse :
    ~fil'~~~~ ~ :..~j\~~\~j:J\y__;J
    Had I not been afraid of the censure and reproaches of the community,
    he (the Holy Prophet (~alla/liiho 'alaihi wa sallam) would have found me
    most open-hearted and frank in the acceptance of bis message.
    Those who have said that Abu Talib was not a believer because
    he did not testify to the creed of Islam verbally, are not right, since
    there is no proof that Abu Talib ever gave a lie to the Apostleship of
    the Holy Prophet(~-' ~ ..:ill J ...) and whatever of his verses have been
    preserved apparently bespeak testimony and affirmation. For the rest,
    to raise the point that if Abu Talib had not denied the acceptance of
    Islam, why should the Holy Prophet (~-' ~ .Jil J,.>) have said when he
    (Abu Talib) was breathing his last: say: "there is no God but AlJah?" This
    was but the formal mode of surrender of the heart and the observance
    of subservience which is something mental and subjective.
    Surrender: A Condition or part of Faith
    The point, whether this resignation of the heart, this surrender of
    the core of the self, or this obedience is a pre-condition of faith or
    only a part of it is a debatable matter. Some incline towards the view
    Volume I COMMENTARY ON THE ~AI:lll:I AL-BUKHARI 273
    that it is a part of the faith just as testimony is, whereas others hold
    it to be a pre-condition. What must, however, be borne in mind is that
    obedience and subservience are necessary for being true to faith, but
    whether one can act according to it all the time is a different matter.
    That is to say, it is not necessary if one professing the faith falls short
    of the demands poised by it or commits an evil deed, that his faith
    would be lost. He would, however, deserve punishment. The diffe-
    rence between the two is only that of a criminal and a rebel.
    Verbal Affirmation
    Verbal affirmation or testimony stands annulled if any one does not
    take recourse to it either because he is under some compulsion or is dumb,
    or did not have the time to affirm verbally his faith because death overtook
    him immediately after testimony. It is universally acknowledged that
    he is perfect in faith even without verbal affirmation. Any one who insists
    on not affirming, without any restraint being placed upon him and desists
    from doing so, even on insistence, is without doubt, an infidel. Both
    these possibilities are accidental. Difference of opinion arises only when
    there is no restraint upon someone and none asks him to affirm so
    that be remains without affirmation. The question is about the verdict
    in such a case.
    Scholastics (mutakallimeen) and Verbal Affirmation
    Scholastics (mutakallimeen) hold the view that verbal affirmation is
    not a cardinal factor and constituent but is a pre-condition for the
    implementation of the commands of faith, and, in the event of the affir-
    mation of the faith being insisted upon, he who persists in refraining from
    verbal affirmation, would be an infidel, as the insistence points to absence
    of affirmation on his part, not because affirmation per se is a part of the
    faith. This is th e statement of al-Ash'art according to the most veracious
    reporters. Abu Man~ur MaturidI as reported by l_Iafi?- al-Din al-Nasafi in
    thr. Fat!J al-Mu/him .
    Jurists and Verbal affirmation
    Jurists, on the other hand, subscribe to the view that verbal affir-
    mation is a regular part and rudiment of the faith but it is such an
    essential which becomes inoperative in cases of physical incapacity,
    disabling circumstances and lack of time, as stated by Fakhr al-Islam in
    the Fat/J al-Mu/h ;m.
    Two statements in this behalf have been attributed to Imam Abu
    l_Ianifah. One is like that of the scholastics (mutakallimeen) as reported
    by l_Iafi?- al-Din al-Nasafi from Abu l_Ianifah.
    The second is in the manner of jurists as explained by 'Alla.mah
    TuftazanI in the Shar/J al-Maqa$id. The definition of faith by 'fal).awi
    reported from Abu l_Ianifah, is also to the same effect.
    It should also be borne in mind that, if affirmation is for the
    implementation of commandments of faith, this would mean it should
    be done publicly so that the judges and administrators should become
    apprised of it; it will not be sufficient to affirm faith in private. If not, it
    would not be possible to pass juridical orders.
    Those who have not made affirmation part and parcel of the faith
    apparently agree on the basis of that IJ,adlth which says: "-Yi<.} 0!>' i:,,.;
    ~ .A.~_,..:.u 0~1 0 .. J.>,,,.:. i:,,.. ~ Jll!.." "This indicates that faith is in the heart
    and bas nothing to do with the tongue."
    274 FAJ;>L AL-B AR1 Volume I

    ~~\"'~,r~~ ·:..~;~l R~i~ yr


    ~"'··'}}, ~u,,~ ,. . ~ '
    ...
    THE DEFINITIONS OF IMAN IN DIFFERENT SECTS
    T hose who fo llow Jahm bin Safwan believe that faith means pro-
    found cognit ion whether volitional or non-volitional, so much so that after
    acquiring this cognition, in whatever way his faith remains perfect, what-
    ever he might say or do thereafter. His faith is like that of the prophets
    and the siddiqs so Jong as this cognition remains. This view is absolutely
    false . The type of cognition was possessed even by the People of th e Scrip-
    ture and the Pharaoh. As regards Heraclius, it is al l too evident, although
    his heathenism stands proved from th e Qur'an.
    The Karramiyah
    The Karramiyah are the followers of Mu~ammad bin Karram.
    They believe that lman is synonymous with verbal affirmation. One
    wonders why they merely harp upon verbal affirmation instead of testi-
    mony and act ion. Whereas even the Hypocrites who affirmed and acted
    in conformity with what they professed verba11y, are nevertheless
    heretics as proved by the text of the Qur'an.
    When expositions and elucidations of this sect were closely exa·
    mined, it was disclosed that t hey regarded mere verbal affirmation as the
    essence of fa ith; that is to say, only he who affirms would be liable to
    the application of the Jaws of the Qu r'an. If there is corresponding
    testification in heart as well, his faith will prove worthy of reJiance in the
    next world evevn; if the heart does not synchronize with what the tongue
    says, only the ruJings of faith wi1J operate on him in mundane affairs.
    In the next world, however, he wou ld be "in t he lowest deep of the
    fire" (Qur'an, 4- 145) just like the hypocrites. Thereafter, t here is not
    much difference left with those who profess Islam, and recompense is
    also the same as that maintained by them.
    The Murjiah
    This sect claims that voluntary attestat ion and verbal affirmation
    constitute the faith. The commiss10n of sins and vices does not affect
    faith. Its adherents neither consider faith to be non-volitional cognition
    like the Jahmia nor mere verbal affirmation like the Karramiyah. But
    they have brought down actions to such a low level that, even if a man
    is whoJJy lost in the commission of prohibited acts, major sins and
    vices, after affirmation and testification, these will no t cause him the least
    harm, nor will he be consigned to bell even for a single moment just as
    a heathen, for all the good deeds he performs all his Jife, will not for
    an instant, enter Paradise. It is unanimously agreed that Paradise is
    wholly closed to such a person. Similarly, hell is closed to the Believer
    even if be is wholly lost in sin. Just as no worship is of any use in heresy,
    similarly is the case wit h faith; no evil-doing can cause it any harm.
    To my mind, probably they think t here will be different grades or
    stations, high or low, in Paradise according to our good or bad deeds.
    Those who stand out because of their good deeds will occupy a high
    place in Paradise, whereas those who have committed evil deeds will in-
    habit the inferior stations. If the adherents of this sect fail to believe
    in this distinction even, then its view is wholly contrary to reason, be-
    cause, if our acts are not going to influence us at all then what was the
    use 01 aJJ these eJaborate arrangements, the Prophets and Scriptures
    giving det8iled lists of deeds and orders? It was all futile; neither the
    good deeds serve any usefuJ purpose nor are evil deeds harmful. Even a
    dunce cannot avert such a thesis.
    Volume I COMMENTARY ON THE ~AJ::Jl~ AL-BUKHARI 275
    The Mutazilites and the Kharijites
    As against the Murjites, the Mutazilites and the Kbarijites claim
    that one's acts are also an integral part of one's faith. And they are
    linked to faith to such an extent that, even if by chance, some obligation
    is not fulfilled or some prohibited act is committed by someone, he will
    lose his faith. Some Mutazilites take this to apply to all sorts of com-
    mandments and prohibitions, even the agreeable and repugnant acts. But
    as the SharlJ.-e Maqa$id says, this is too extreme a view.
    There is, again, difference between the Mutazilites and the Khari-
    jites on this issue. According to the former, even though, such a person
    would neither be a Believer, nor he would be an infidel, he would be
    regarded as an evil-liver, though not an evil-liver, as generally understood
    according to the shar'lah. He is put in-between the Believers and in-
    fidels, neither this nor that in the operation of religion, orders and
    denomination. On the Day of Judgement, however, he would etem-
    aJJy abide in Hell. In the shar'lah, an evil-liver is a Believer though he
    is doomed to eternal damnation in Hell. He will be sent to Paradise in
    the very beginning or after undergoing punishment according to his
    misdeeds.
    The various notions prevalent among the Kharijites have been
    taken from works by Sunnite theologians. No work by a Kbarijite has
    been seen to this day. Even a person of so extensive purview as Ibo
    Taymlyah says that he has not come across a single Kharijite work.
    According to both these sects, the Mutazilites and the Kharijites, one
    who commits a major sin is destined for eternal abode in hell. There is
    onJy a slight difference between the two as regards the application
    of the word kafir (infidel). The Murjites are very Jax, and do
    not consider evil-doing deleterious at aJJ; whilst the other two are ex-
    tremists to this extent that they consider deeds all important so far so
    that even if a single deed is missed, a person would lose his faith just
    like the man who does not testify would abide in hell for ever. Both
    these sects are extremists. The Sunnites steer a middle course, and
    though, there are some differences among them, yet they all agree that
    the MutaziJite, Kharijite, and Murjite creeds are false. None among the
    Sunnites holds them to be right.
    The Sunnite creed
    The unanimous view of all the Sunnites is that, expressed by Jbn
    Tamiyah, that is so long as affirmation and testification are there and
    an act is committed which nullifies the attestation, e.g., genuflection
    before idols, throwing the Qur'an in foul matter, abusing the Holy Pro-
    phet (cJ--' .i.J>- ..:iii J....) and so on. The Sunnites are unanimously holding
    that a person guilty of such odious acts automatically becomes an
    infidel, not because of these acts per se but because they bespeak, both
    mentally and generaly, the absence of attestation.
    Imam A~mad bin l;Ianbal counts the renunciation of prayers also
    among such acts. Hence, he who abandons prayers loses his faith. If be
    does not repent, he would become an apostate, condemnable to execution
    because the giving up of prayers is a sign of absence of attestation just
    like prostrating before an idol. But everyone knows this very well that
    the commitment of major sins does not amount to the disapperance of
    attestation. There is a distinct difference between a son who is disobe-
    dient to his parents, e.g., in the commitment of an act against the behe~t
    of his father, and the son who shows his disobedience by beating his
    276 FAJ;)L AL-BARI Volume I
    father with a shoe. Both these acts are indicative of disobedience, but
    the former does.not show that he does not have any respect for bis father,
    whereas the other speaks for itself. Any one claiming reverence for a
    man's father in such a case would be regarded as senseless. Thus, just
    as every act does not mean reverence, simi1ar1y nor every sin, minor or
    major, negates testification. Denying this fact would be sheer obstinacy
    and deniaJ of something, both explicitly and implicitly.
    Nor do the Sunnites hold every sin to be free from deleterious
    effects. On the other hand, they maintain that, if a sin is not forgiven,
    the person committing it wiJl be deserving of punishment in hell, though
    such a damnation shall not be eternal. The sinner having fulfilled the
    tenure of his punishment shall certainly go to Paradise. In sum, the
    sinner shaJl go to bell but for a limited duration. The Sunnite creed
    therefore does not conform to that of the Mutazilites and the Kharijites
    nor has it anything to do with that of the Murjites. And this is surely
    the right course.
    To this extent aJJ the Sunnites are unanimous and this is the basic
    belief of all its component sects. Subsequently, some differences arose
    in interpretation. The interpretation of some is close to that of Khari-
    jites. That is their wording is apparently similar, while that of the others
    is near that of the Murjites though only in form. Hence the mulJ.addithln
    say: "0~~4 J•.i:..J 0WJ4 ;'.i'J ..,....W4 i;_,_ 0~~1 4 ~-' J_,i <Jl~~I"
    Faith consists of word and deed, or it means affirmation by the
    tongue and acting according to basic principles. Hence when faith is
    considered a compound of these three ingredients, it apparently resembles
    the view of Kharijites and Mutazilites. But there is difference between
    the significance and purport because the mulJaddithln further say that
    unlike testification action is not such an ingredient that one who
    abandons it would become a heretic or fall outside the pale of faith.
    Similarly, Imam Abu l}:anifah, his Sheikh, Hamad, and most of the
    scholastics whether Asharites or Maturidites, define faith by means of
    affirmation and attestation, and do not regard conduct as a part thereof.
    This enunciation of theirs, though, apparently resembling that of
    the Murjites, is far apart in purport. The Murjites do not consider sin
    deleterious at a11 and do not think those who commit major sins as de-
    serving punishment in hell even for a single moment. The Hanafites
    and others of the right stance, on the contrary, subscribe to the view
    that such sinners deserve to be sent to hell though they would not re-
    main there for ever.
    This shows that there is real difference between the people of the
    sunnah and the deviated sects. The difference inter se of the Sunnite
    schools relates only to interpretation-merely verbal or at the most
    sJigbtly ideological which does not warrant contrary juridical decrees or
    inferences. Of the many unjust excesses committed upon the Hanafite
    sect, one of the most deplorable facts is that merely because of this
    interpretation I rnam A bu l.lanifah and his school have been included
    in the list of Murjites. If merely on the basis of this interpretation,
    the Hanafites are counted amongst the Murjites as bas been actually
    done by l bn Qutaybah and others, why the MulJaddithln also are not
    included amongst the Kharij it es and MutazaJites. When they are them"
    selves involved in such a situation, they promptly contend that their
    views are not those of Mutazilites and Kbarijites and to prove this they
    employ all sorts of interpretations and explanations. But, in the case
    Volume I COMMENTARY ON THE S.AI:lIJ:i AL-BUKHARI 277
    - -- - -- - - - - - - - - - - -- -- -- -- - - - --
    of Imam Abu I;Janifah, alJ his interpretations and expositions are misre-
    presented and he is dubbed as a Murjite. They do not consider it even
    necessary to go into the meaning and significance of what the Imam said.
    Although some peopie have brushed aside justice altogether, they have
    at hast taken a lenient view of lrja. For instance, 'Abd al-Kairm
    Shahrasta nI, the author of Al-Mila! wa al-Nahal and Ibo Taymlyah, in
    his treatise al Iman has said that irja is of two kinds. One is spoken in
    reference to the Murjite sect which has deviated from the right path and
    are condemned to perdition; the other is not like it (and not as con-
    demnable). Nevertheless, whatever be the connotation attached to the
    expression irja, good or bad, we the Hanafites, abstain from being asso-
    ciated therewith.
    The Tamiyyah and others have not fu)]y expounded the meaning
    of "irja ", hence we propose to discuss it in some detail so that their
    implication may be brought out. 1
    Refutati()n of a doubt concerning Imam Abu Hanifah
    So a great injustice has been done to the sect of Hanafites that Imam
    Abu ~lanifah has been called "Murjite", merely on the basis of words
    and interpretations. Similarly, one more injustice has been done to
    Imam AbU ~aoifah. A sentence is ascribed tobim namely: " ii.1-ll yt>c.J~ ':II"
    (Faith is cognition.) Taking the literal meaning of the word m'arifat
    occurring therein, the critics have declared Imam AbU Hanifah a
    Jahmiyite. ·
    This is inspite of the fact that a disputation took place between
    Imam Abu Hanifah and Jahm bin Sufwan, the leader of the Jahmiyites,
    and it is also' reported that the Imam publicly declared him to be an
    infideJ, saying, "}~4 u~ ri" "You heretic I go out of my sight." Imam
    Abu I:Ianifah was very scrupulous and hesitant in declarine anyon¢
    ka.fir (infidel). But, besides declaration of infidelity against Jahm ,
    we have the authority of Imam 'fal).a wI who is the most authoritative
    exponent of the Hanafite creed. The definition of faith which he has re-
    ported from Imam Abu I:Ianifah contains testimony by the heart instead
    of m'arifat or cognition. It is really deplorable that merely on the
    basis of the word cognition, without ascertaining its meaning, the Imam
    was declared Jahmiyite. If any one else had used the word m'arifat,
    these people would have taken to interpret all kinds of exegesis and signi-
    ficance. The word m'arifat (cognition) is reported even from Imam
    Ahmad bin H anbal and Hadrat 'Ali ibn Talib. In fact, this word
    m'arifat occurs in the detlnition of faith by all the salaf (ances-
    tors). Shaykh 'Abd al-Qasim An~arI, the Shaykh of 'Abd al-Karim
    SbahrastanI, in his commentary of Imam al-1:.farmany's al-Irshad has
    reported the statement of the earlier writers according to which, faith
    consists of cognition by the heart, affirmation by the tongue, and obser-
    vance of the prime rites of the faith. Nobody raises any objection to
    this and everyone sets himself to explain it, saying, it means testimony.
    The expression has a wider significance and the one applies to the other.
    But where this very word is used by Abu I:Iani.fah, all the doors of inter-
    pretation are closed. He is given no latitude whatsoever and is frequently
    given a short shift, although there is every evidence to show that Imam
    Abu J::Ianifah does not interpret the word, m'arifat, in its apparent
    lPlease see for further explanation of Jrja on page 248_upto the portion before the
    hea~ing, Reconciliation to the doubt about Abu Imam f:lanifah on page 250 of Faiil al-
    Bari.
    278 F AJ;)L AL-BARI Volume I
    and literal sense, because the Imam had a disputation with the sect which
    defined m'arifat as "faith", and he therefore called it heretic. How in
    the face of such evidence, could the Imam be held responsible to equate
    m'arifat with iman, especially when the word attestation has aJso been
    attributed to him in conjunction with the word, "iman? But alas I all
    these concrete pieces of evidence are ignored.
    In the same way, Imam Bukhari has reproduced the statement of
    }Jac;irat 'Abd AJlab bin Mas'ud: "~ c.J~':/I i:,~ I " (Belief is almost faith).
    Belief is both voluntary and non-voluntary. So when J:.Iac;irat 'Abd Allah
    bin Mas'ud calls such belief complete faith, recourse to interpretation
    is taken and no objection is raised. What is the fault of the Imam that
    interpretation should be considered taboo in his case although there is
    ample scope for that. How strange and what a calamity!
    The best interpretation of the Imam's statement is that by m'arifal
    he means attestation by heart which is a prerequisite in faith. This
    is the very word which 'fa~awI has ascribed to the Imam. There is
    scope in usage to associate one word with the other because attestation
    can take place only after realisation or m'arifat. How can there be any
    attestation without knowledge or realisation or m'arifat.
    As for faith being cognition, "iJ,,-Jl y. c.J~~I" although verbal affir-
    mation is also essential, the Imam has also said in one of his statements
    tl:at verbal affirmation is not a necessary adjunct to faith. If the second
    statement is taken up, then the intended purpose is to cover its import-
    ance as a vital component because the real root and cardinal constituent
    is attestation only, which, once expressed with the tongue, becomes
    acknowledgement. The coverage here is the same as in the case of the
    statement''' •-'"' ~I" (lfaijis but arfa). Now Tawaf-e·Ziyarat (the going
    round the Holy Ka'bah or the first institution), is obligatory; so the state-
    ment signifies something by stressing its importance, a part being made
    to stand for the whole.
    We know the example of Mul)ammad Ibn I:libban (died 354 A.H.)
    who said: "J.-Ji_, ,..WI oJi..ll" "Prophethood is the name of knowledge
    and deeds" which plunged him into trouble. He was called a zindiq
    and the reigning Caliph ordered bis execution. Some eminent Mu ~ad­
    dithln also joined in the crusade against him, calling him a philosopher,
    for philosophers believe that prophethood is something that can be
    acquired through assiduous application to knowledge and practice. But
    in aJl fa irness, it must be said that Ibn Hibban did not deviate from
    true belief, for what he actually meant was not that prophethood was
    something acquired but it required a sentient spirit which has a marked
    aptitude for mastering maximum knowledge and action. Thereafter, a
    person is anointed with prophethood, intuitively. As the Qur'an says,
    ".i.:JL.J J~ .!..::... r1A:! ..:Ul" (AIJah knoweth best with whom to place bis
    message.) (6:124). Hence Zahbi bas said in his book, Tazkirat a!-hujfaz.
    l~l.. _,~ '1 J~)I 01 ~_,l.....i i.ir ~ I "1!.._, .J~ I 1..i f~JI ~ :>r.. ~J_, 0-""' J.-.. '-11.l,,,"
    "~I r*4 _,)~ W 1_, i.i.;""! w_,;_,J I :;,.T.'4!
    The second interpretation is that here m'arifat does not mean the
    general cogl)ition upon which faith depends but the the spiritual insight of
    the Sufis which enhances faith by strenuous exercises and austere discipline
    and makes man immune from the commission of sinful acts, inclining
    him towards good deeds. Such a person is called "arif ". The word,
    m'arifat, bas a third meaning too, opposed to the imitative faith, that
    is the faith arising from deliberation and ratiocination and not falling
    into the footsteps of the elders.
    Volume l COMMENTARY ON THE $Al:lll:i AL-BUKHARI 279
    Faith based on 'Taqtid'
    The point whether the faith accepted as a matter of "Taqlld" i.e.
    following prescribed rites and belief is the proper faith or not is a matter
    of controversy. The Mutazilites believe that proper faith is not possible
    unless profound insight is gained by ratiocination. Some have ascribed
    this view to Jmam AbU al-Hasan al-Ash'arI but it is not correct, because
    the major Ash'arHes have refuted it so far so that Imam Abu al-Qasim
    Qushayri declared that such a statement was not worthy of Imam
    Ash'ari. All the Sunnite juristic schools are agreed upon that the
    faith based on tradition is proper faith because we all know that a great
    man performing good deeds inspires and convinces people of less under-
    standing. Hence such faith must be reckonable. There is no doubt,
    however, that if one's faith is not merely of unquestioned acceptance
    but is based upon enlightened ratiocination, it would have precedence
    over the other. It is possible that it is the second type of faith that is
    meant herein.
    Shaykh Abdul Qadir Jilani on the Hanafites
    l;lac;iral Shaykh Ghawtb 'Abd al-Qadir Jilani, while describing the
    deviated sects has, in his work, Ghuniyyat al-Tali bin mentioned the Qad-
    riyab (Determinists) also and has included the Hanafites in this sect. That
    is to say th~ Hanafites are an offshoot of the Qadriyah, which is a deviated
    sect.
    God forbid that these words be from I.Ia9rat Shaykh Ghawth.
    No one except the Prophets is free from faults. It is probable that the
    Shaykh Ghawth was given some wrong report embodying the Sunnite
    credo which Jed him to put down this statement. If this is not so, this
    statement certainly cannot be his. It is derogatory to his dignity to have
    come out with such a strong statement. Though he himself subscribed
    to the Hanablite school of Jurisprudence, he could not have come out
    with such a statement about the Hana:fites. Some wicked person must
    have inserted the statement in his writing. (Such is the view of
    Al-Zubayid in his Sharf} .ft al-lhya. Such interpolations have been made
    in the works of many a great author. 'Alla.mah 'Abd al-Wahab Sha'rani
    says that, during his own life, when his works were published, some
    ulama accused him of being a deviate and sent copies of the passages
    reeking of un-Islamic statements to him. When he looked them over,
    he found they were not his, and had been added to the body of the text
    by someone else. Likewise, such interpolation in " Ghuniyyah" also
    seems to be of the same nature, otherwise such a wrong statement or
    reproduction being absolutely absurd could never have been included in
    "Ghuniyyah." After all, there should be some valid reason for calling
    the J:lanafites, Qadnyite, particularly because this sect is opposed to
    Jabriyyah. Is there any precedent in which the Hanafites have maintained
    the stand of the Determinists? Again, the Murj ites are not the offshoot of
    the Qadriyite.
    Sum and substance of the foregoing
    The gist of the foregoing is that the members of the Sunnite belief,
    whether they are Hanafites or Muf}addithln, are unanimous with regard
    to the benefits, consequences and purport of faith; there is difference
    only in terminology and expression. The Muf}addithln hold "~J J_,; c:>~l' I"
    that is, faith consists of word and deed, so that conduct is also a part
    thereof. The Hanafites, on the other hand, maintain that conduct is not
    a part of it; so far as the purport is concerned, the net result is the same.
    280 F AJ;>L AL-BARI Volume l
    Examination of the Concept of lmao by the Hanafites
    and the prefereotial arguments advanced by them
    Two points, on this issue, need consideration: (i) the source of the
    standpoint of the Hanafites from the Qur'an and the fladith; (ii) difference
    between the interpretation of Imam AbU E;Ianifah and the salaf. As
    regards the arguments, the Book of God stands uppermost. The Hanafites
    derive five arguments from it in support of their credo.
    (i) Those Qur'anic ayat in which action is conjoined with lman
    which means that action is other than faith inasmuch as the
    conjunction is here disjunctive, distinguishing the one from
    the other. Anything contrary to it would be contrary to the
    tenor of the original source and as such requires external testi-
    monies and arguments. Moreover, if action were a part of faith,
    then its mentioning again would mean repetition.
    The Qur'an says :
    (And) Jo ! those who believe and do
    good works are the best of created beings.
    (Qur'an, 98:7)
    (ii) Those ayat in which Iman bas been made a necessary condition
    for action. For instance, the Qur'an says :
    And those who have performed good ~_,.J,.P ,.J>,,,,~\ ':' '\""'-~ ,,.... .,.,
    deeds and are faithful. (Qur'an, 20: I 12) 1;.J,....y~-' .... , tr.:~ if-'
    And the condition and the contingent are at variance.
    (iii) Such ayat as have been addressed to the believers and in which
    they have been commanded to repent. For instance.

    0 ye who believe! Turn unto Allah in -;__..'-""~ .'i\ '''-.~\~,·~.~.,...~h~i,\J


    "".· .-:;_Jf1\ ~LY-...., '.7 - "~'\""!.:..'.'fl_...
    lincere repentance! (Qur'an, 66:8) ( _:..(I(-}" I) b~

    Repentance arises from the commitment of sin. ff action is a part


    of faith, then the latter is opposed to sinfulness. But the above mode
    of address indicates the correctness of faith being combined with
    sinfulness, although nothing can combine with its contrary.
    (iv) The ayat in which the word, mawmin (Believer) has been emp-
    loyed for persons committing sins. For instance :
    And, if two parties of believers fall to
    fighting, then make peace between them,
    And, if one party of them doetb wrong to
    the other, fight ye that which doeth wrong
    till it return unto the ordinance of Allah ;
    then, if it return, make peace between them
    justly and act equitably. Lo! Allah loveth
    the equitable. (Qur'an, 49:9)
    This shows that such a party was hitherto out of the bonds of
    God's behest. In spite of that be bas been called mawmin.
    (v) Those ayat which call the heart the repository of Iman and
    faith is ascribed to the heart, e.g.,
    And for such, He bath written faith .!.L-' if ~ 9\ .P :t..f/.~~-""'~~ _.
    upon their hearts. (Qur'an, S4:22) ( ~l ..h . I)· ..1~;._)l.'~~fl
    ~as g~ven . rise to differen~e in ':iew: How is it that, despite agreement
    m a~Judgmg, there has a.:_1sen this difference in interpretation? Shaykh
    al-Hmd Mawlana Mal,lmud al-1,lasan bas said that in fact this differe"nce
    Volume I COMMENTARY ON THE SAI;llI:l AL-BUKHARI 281
    At a no ther place also zman has been associated with the heart:
    Of such as say with their mouths: ~;,M\c;;\~\'\~~G}..~\~
    " We believe," but their hearts believe not. ' t'' ,., J ,,.n~,J~_p:!
    (Qur'an, 5:41) ( 4lo,.1.U1) JP4~i.:,;,,y
    After that, even lfadlth justifies it, particularly those A~adith which
    refer to this kind of theme ''01....,?I 0-- J~_,,.:. i:,.. '-:-.... JU:... ~ ,) 0~ 0-- JL:JI i.:,.. ~,,
    "Every t hat man would be taken out of hell who would have iman as
    much as a small particle."
    Dispelling a misgiving
    The ayat of the fifth kind and the Ifadith apparently show lman to
    be simply attestation so far so that even oral attestation is not a part of
    it. The answer is that no doubt one statement of Imam Abti Hanifah is
    such that verbal affirmation is not the co ndition of lma,;. If it is
    so, then we would say, since the root of lman is testimony, affirma-
    tion is only its outward expression and announcement. Iman, bereft of
    testimony, is nothing. Testimony is the real basis which can , in no
    case, be deleted. Verbal affirmation is something supererogatory which be-
    comes inope rative because of some extenuating circumstance. Hence,
    in view of its real core, the faith has been associated with only the
    heart . This interpre tati on supports verbal affirmation of its being the
    part of lman which is justified by arguments. Hence, whatever Qur'anic
    texts would appear to have a contrar,Y tenor, it would necessarily
    require spec ial interpretation but no suc h mterpretation would be tenable
    in the case of action because hitherto its being pa rt of faith has not been
    established so that the Qur'anic texts should be interpreted from this
    angle.
    Imam Abu Hanifah and the lfadlth concerning the Angel Jibrail
    The tradition tha t lends clear and strong support to Imam AbU
    ~anifah 's stand on lman is that which concerns the Angel Jibra'll. Act
    has not been linked with the ultima ratio of lman in this had!th. It.also
    creates a nother problem that there is a distinction betw.een Islam and
    lman, o therwise there would have been no varied questions and answers
    on this subject. This point needs elaborate discussion and would be
    taken up later on.
    Arguments advanced by the Mu}J.addithin
    The Mu}J.addithln also present certain ayat of the Qur'in to prove
    that act is a part of faith. For instance:
    ~ \ "<-! \-:I,,,, .1(\ ~,~ .~~'1\1...~1
    ,'11.U
    They only are the (true) believers ~:> .:>,~ ;:J (:.)~_,...- l,.t.:.I_..
    whose hearts feel fear when Allah is men- t:,~\, . . '1'~C.::~ \~\ , , ,,,~.t. ! "( ...
    tioned, and when the revelations of Allah .. ~ •• ,, ..),,_\.)~-"""'~
    are recited unto them they increase their ~ -:'f:.'\~c..:'~:' ~ 1'".1~-.::1~1'' \ '-''!·""r=
    faith , and who trust in their Lord. (:)...,r--->~~~\.:r-' v ~"'~ .:>.!)
    (Qur'an, 8:2) ( ':. J'Jia; i)

    Only those believe in Our revela tions 1''C.:::.~ \":'\ ~ > ·~\ ~\:i ~ i ~ r"~\
    who, when they are rem inded of them, -'r-::' "> :>.,d..~ ...... -... ~~w ...
    , "'., , ... \ , , " ...... \ ~ ,., .P "..P .... \ ".:
    fall down prostrate and hymn the praise of ~...>~~ .,) ~ '-'~~
    their Lord, and they are not scornful. 10 .. ?: .... , ..P ,, ,,. ,, ... .., , ; ,,.
    (Qur'an, 32: lS) ~'"'-' O\;J~j)~_,
    The foJlowing ayah is also qu oted in support of the stand of the
    MulJ,addithln :
    282 F AJ;:>L AL-BARl Volume I
    Successfu I indeed are the believers, :> • ' , "'' • ~ "J ,,; .,~ """'\"' ... , ....,"'
    who are bumble in their prayers.
    (_)~ed.~\ 0 (;)"~ ('ti;\ u.;
    "",,.., ,,, ))""'':.r-:-:_~ ...1/
    (Qur'an, 23:1 and 2) ( -3.:1 <(:.IY.Y I) o(.;)~~>7"'~
    These ayat clearly establish that fear and praise of God, resignat-
    ion to and prostration before Him all are parts of faith. The word
    "lnnama" circumscribes those who are humble in their prayers, pay
    the zakat, etc. If all these are but acts, we come to know that act is a
    part of faith. 1
    Imam Gbazali's dubiety on the MulJ.addithln's approach
    Imam Ghazali has objected to the stand of the Mu/:iaddithln. He
    asks the Mu/:iaddithln wheth er a person who has not resigned himself to
    G od's Will, has not offered his tahajjud, and has not been humble in his
    prayers, but has heartily accepted and got its testimony by verbal affir-
    mation, will never enter Paradise. Even the MufJ.addithln are agreed
    upon that, if such a person is not forgiven , be will certainly enter
    Heaven sim ply because of his attestation (after undergoing punishment
    for his misd eeds,) oth erwise, it would be a s in according to the view of
    Kharijites and Mutazilites, whereas all the Qur'anic nu$fl$ clearly show
    that only the mu'mins and none else will be admitted to Paradise :
    "i..L... 1.1'".ii ~I ~ I ~ ~ ~" (None but the righteous ones shall enter Para-
    dise.) Thus it is proved that a man can be a mu'min without action.
    Then how can action be a part of faith?
    Imam Razi and Mu~ addithln
    Imam Razi , to o, beingaschoJastic(Mutakallimzn) has, in his Manaqib
    al-Shafi'i (The Virtues of Tmam Shafi'i), criticised the Mu/:iaddithln on th is
    point. H ow is it poss1b1e, he asks, that they should hold act t o be a
    part of faith, and yet maintain that with its association zman still does
    not lose its existence? Alth ough , it is one of the admitted facts that
    when the part is severed from its whole, the whole cannot maintain its
    integrity as it is composed of many components. This being a universal
    truth, needs no argument.
    Hafiz ibo Ha.jar's stand : A brief discussion
    Rafi~ ibn Hajar has accepted this objection and has said that those
    who consider act a part of faith do not regard it as an essence of faith
    but a part of perfect faith. Thus when act does not exist, essence of faith
    itself will remain in existence and a person will enter Paradise. With
    the loss of perfect faith , he will not be entitled to enter Paradise. But
    the Hanafites also do not deny it. They have never denied act as being
    a part of perfect faith; they only deny that it is a part of essence
    of faith.
    J:lafi~ ibn l;lajar bas called th~s issue simply playin~ wit~ the word.
    But this seems to be far from reality because outstandmg imams and
    scholars on both sides hold different opinions and books regularly have
    been written on the subject and strong arguments are being advanced.
    How can such a controversy be called merely a game of words? Could
    all these Imams and learned scholars not know that they are mak\ng the
    words merely a quibble?
    lbn Taymiyyah has replied Imam RazI's dubiety, saying tha·.. it is
    misguiding one self and others as well, because a composite whole has
    two things ; one, being its composed form as a whole, and the other, its
    JFor Mu' min absoluie and absolute Mu'min see the philosophical viewpoint of lbn
    Taymiyyah on page. 254 Fa:;/ al-Barl.
    Volume I COMMENTARY ON THE ~Al;ill:l AL-BUKHARI 283
    real existence in sense and spirit manifested as external configuration.
    No doubt, whenever a single component is missing, the composite
    whole loses its existence. This is what is meant by saying that the vani-
    shing of a part means the vanishing of the whole. But the purport of
    our discussion is not this. What we mean is whether the reality which
    was being manifested hitherto, would be annihilated or would exist even
    with the Joss of one component. This point is worth some discussion,
    as the annihilation of a component does not necessarily mean the anni-
    hilation of the complete whole. There are several parts and their
    disappearance does n ot adversely a ffect the existence of the whole. A
    tree, for example, is an organism havin g many components-the root,
    the trunk, leaves, boughs, fruits and flowers. But the leaves, flowers
    and fruits are the parts and the ir destruction would n ot vitiate the exis-
    tence of the whoJe tree so long as the trunk a nd the root are the re. Of
    course, if th e root is uprooted, there shall be no existence of the tree.
    Th e same analogy might be applied to man. Thebodyof ama nconsists
    of multiple organs, e.g., eyes, ears, bands, feet, etc., their destruction,
    no doubt, will affect the organism of man but he will not lose bis exist-
    ence as a man. But, if bis bead is cut off, he will Jose his existence.
    Thus th e point to be no ted is that there are two kinds of components
    (1) essential, and (2) non-essential. The essential co mponen ts are those ,
    the annirulation of which will result in the total annihilation of a being,
    while the non-essential components do not affect the very existence of
    any whole; if they are separated from it, although its existence is there,
    it is altered, deformed, or vitiated. Applying this analogy to zman, we
    might say that there are two kinds of components of Iman; one essen-
    tially vital component is attestation and if it is abstrac ted from Iman,
    it annihilates zman. The second component is non-essential, pertaining
    to such acts t he absence of which will not annihilate the essence of
    faith, but the person so characterised will not be called the mu'min abso-
    lute but a mu'min of vitiated fait h. If the latter is still classified with
    the mu'min absolute, then the mu'min absolute will exist no more.
    Thus although the Hanafites and MulJ.addithin are unanimous on
    the point of difference, in respect of inferences and purpose, it cannot
    be called merely verbal. It is in fact a difference of viewpoint although
    both have the same purpose. We shall indicate this difference later
    on.
    Nature of difference in the interpretations of Faith
    We would now discuss how much difference there is between
    Hanafites and salaf in respect of their viewpoint and how far the former
    have departed from the views of their salaf, incurring blame and
    reproach. Let us first ascertain what actual view salaf have in this
    regard. Shaykh 'Abd al-Qadir Baghdad! in his book, al-Asma' wal
    $ifat (Names and Attributes) and the Shaykh of ShahrastanI, Shaykh
    AbU al-Qasim An~arI, in Shar/J. lrshad have reproduced the statement of
    the sa/af. Both of them are absolutely reliable and have reproduced in
    full the original text, which is as foJlows:
    ]man is the name of the knowledge
    attained by the inner self, verbal affirmat-
    ion, and observance of cardinal rites; it
    increases with submission and falls with
    d iso bed ience.
    284 F Al_)L AL-BARI Volume 1
    This has been abridged .by others. For instance, Im~m .Bukhari
    has said thatlman is a composite of word and deed, where sayrng is some-
    thing general- whether it be an inward affirmation ~ ignified. by ma'rifat,
    or verbal affirmation and deed can also be generalised to mcJud~ both
    inward and outward aspects. Whatever might be th e case, our aim is to
    show that earJy Muslims did not say that iman is a compound of which
    act is a part. Yet there is a reference to a single statement from them
    admitting of scveraJ dou bts in its explanation. One of them is that all
    the foregoing things may be but parts and the other is that all of them
    may not be the parts but some of them might be parts while others are
    the add itional attributes. This is so in common usage as, for example,
    in a IJadith in TirmidhI Sharif (Chapter on Humility in Prayer) which
    runs as follow s :
    Fadl ibn ' Abbas ba~said that the ~\.P\-'P,...... , ~,..llC~i-1~, .~ \ -'.~;.."_,..,,.,
    1
    Holy Prophet (~allallaho 'alaihi wa sal/am) ,W uY'.Ju~u~u; . ~·~~.)
    said, "The prayer consists of two rak'at. !P J> _, ~ ,,,. ,,, ""''-,'
    1
    ~-I"' _.q,,,.,,,. ,,.,,,,., , \ ~ ~
    with each rak'ah having two al-Tal]iyaa 1 ~~@--6~ l~J~di> ~
    and that the prayer shou ld be accompanied ,..~ !9.P<,....--=!""' "JI,...-:_.,,, iJ ~ -:-::"" !P,"" ,..~ ..,~ ,.
    by hum ility, surrender and submissiveness. J;J~J r"ffe' ~-'~.J<...? ~
    !~:r~t~~~~y;,
    .. h
    a!~~a~~~~
    d .
    ~?~h~~~~~~·me~~~
    h h
    i-:;H~,..
    .Z~ .'\\'\""" ....'! ;C.P\~"~"".P .~~
    ;,~U.;.~Yv!P-!. ..0:.~
    raising 1 em upwar s m sue a way l at
    the palms of the bands should be towards '"" ""'~ .... \""'"' ....\;'' :io.t-;:""' ~""'V ~ '\!..P.
    t h y f:ace an d t h ous bou Id st say, ' '0 G o d'. h e d-'"-d->1.t.~.J .. U!/V' ~ ·-'~...~;-
    who does not conform to this would not :. \.-:" ,,...\0:f:;'~ c!.lJ '· ~\ ,...!_".',i
    be offering a proper prayer" • 0-f:,-' '-"' .,,.>~;o,J
    The prayer is a composite whole, wherein are embodied several
    thinri:s as set forth in the above hadlth. No one can declare that all that
    ha s been described in it is an essential part of the prayer. In fact, some
    of these things are not contained in the prayer; they are extraneous to
    it, and are in the nature of additional attributes. For instance, practice
    does not form part of the whole but is only an accessory thereof, but
    in order to highlight its importance this feature is particularly affixed to
    it, as in the following IJ.adlth: " ~1 1_, ~ 1 ~I" " To come again and again
    for the circumambulation of the House of God, tripping saying " f have
    come; I have come"; shedding tears.
    An other lfadilh reads: "~r ~ I" "l;Iajj is but 'Ara/ah," that is the
    essence of lfajj lies in ' Ara/ah, a vital phase in the stage of the Q:ajj.
    Here ' Ara/ah bas been equated with the lfajj because o f its being a major
    component thereof. The same is the case with" 'ajj" and "thajj" al-
    th ough both these are not essential parts of the l;Iajj but are only iti
    accessories and additional attributes. The main components of the lfajj
    are only three.
    The aim of all this elucidation is to show that at times the mode
    of expression is such that several aspects are associated with a thing,
    although they do not form part of it. But the association of that thing
    with th ese anciJ Jary or extraneous features does not mean that they consti-
    tute its integral parts, as is evident from the above }J.adith due to Ha<;lrat
    Fa<;ll bin 'Abbas and from other instances. Once we have grasped this
    point, we cannot infer from the above statement of the salaf (ancestors)
    that aJI aspects described under the heading of faith constitute parts of
    faith for them. We cannot infer this definitely from it nor categorically
    set it down to this. We can only say that if it is liable to this interpre-
    taticn, it is as weJJ liable to the other interpretation that is they do not
    lThat is, salutations.
    Volume I COMMENTARY ON THE ~AI:lII::l AL-BUKHARI 23S
    all form parts of it. In fact, some are pa rts while others are ancillaries
    and adjus tments. F rom the point of view, the mode and usage of
    lan guage, both the interpretations are possible. Then, we can confidently
    claim that nowhere does a state ment of the sa/a f (ancestors) ex ist to
    show that practice forms part and parcel of fai th. Whatever has come
    down from sa/af (ancestors) on the subject is the a bove-quoted state-
    ment. And we have shown that it is capable of two interpretations.
    So every one is free to choose any interpretation he likes. The Mu-
    IJ,addithln considered all the three factors-inner knowledge attestation,
    verbal affirmation and observance of the cardinal rites of faith- as
    parts of fa ith. The act is not a part but an ancillary aspect of faith.
    So why all thi s hue and cry that Imam Abu J:.Ianifah has committed an
    innovati on and has gone against the salaf (ancestors)? How so? When
    have the salaf (ancestors) said that the deed is a part of faith? If he
    (Abu J:.Ianifah) has departed from the interpretation of the Mu/Jaddithln,
    what wrong has he committed? It is not incumbent upon Imam Abu
    J:.Ian ifah to fo ll ow what the " Mu/Jaddizhln" understood by it. Just as
    the Jatcer have accepted one alternative. Imam Abu Hanifah has accep-
    ted tbe other. Both alternative interpretations are poss ible in respect
    of the statemen t of salaf. Thus Imam Abu Hanifah has but
    analysed the statement of the salaf (ancestors). For ins tance, a reporter
    has given complete description of th e prayer offered by the Holy Pro-
    phet (rL-' ~..iii J,..) in delineating the attributes of the prayer. Later
    on, the jurists analysed this and indicated which parts of it were oblig-
    atory. incumbent , optional and so on. In shor t, what Imam Abu l}:anifah
    bas said about deeds not being a part of fai th conforms to the Qur'anic
    text, the lfadfth, and what the salaf (ancestors) have said. I t is not in
    con trary to any of the se in the least .
    Standpoints of the M u/:zaddithin and Imam Abu Hanifah: An Illustration
    As already explained in detail. there is virtual1y no difference bet-
    ween the dictum of Muhaddithln and Imam Abu Hanifah. It is a difference
    of approach and not qu.ibbling with words. Let 'us illustrate it with an
    example. A t ree has boughs and a trunk from which these boughs sprout
    and bulge out. Both these are parts of the entity of the tree and the
    relation sh ip of these orga ns to the tree is partial. These boughs bear
    relation t o th e tree which is the relation of part to the whole. These
    bear relation to the trunk and roots as well which is not a relation of
    parts to the whole but parts to parts. H owever, it should be borne in
    mind that all the ancillaries and auxiliaries do not possess the same
    status. They have different shootings. The branches and leaves,
    flowers and fruits are all adjustments of the tree but they do aot possess
    the same status. According to the Muliaddithln, the relation of the deeds
    to faith is just like that o r the boughs to the essence of the tree. On the
    other hand, Imam Abu Hanifah is of the view that the relationship
    of deeds with belief is lik'e that of the boughs to the trunk and roots.
    A Tradition of the Holy Prophet(~_,~ ..iii J,..) also points to this:
    "~ o...~-' &~ ol....:i~I" " that 1s, from one aspect of belief the other derives
    st rengt h and stimulation." Hence stronger the roots and larger the trunk,
    th e stronger and the sturdier will be the boughs. Exactly in the same
    way, the larger and the sturdier the branches, the stronger will be the
    roots and larger the trunk. Similarly, the stronger and more developed
    the belief, the more will the actions improve a nd expand. Likewise, the
    more advanced the deeds, the stronger and more developed will be the
    286 FAJ;>L AL-BARI Volume 1
    belief, with the result tbat the inner sight and enlightenment will
    increase. This fact can be observed in men of faith.
    Cause of divergence in interpretatioo: Mawlaoa Mahmud al-Hasan's view
    As already stated, there is no difference between both the parties
    in respect of a JUdgement; the difference lies only in interpretation which
    has given rise to difference in view. How is it that, despite agreement
    in adjudging, there bas arisen this difference in interpretation? Shaykh
    al-Hind Mawlana Mahmud al-Hasan has said that in fact this difference
    and contention had its roots in ·the theological setting of that time. The
    Muly.addithln bad to contend with the Murjites who degrade deed to such
    an extent that action loses entire point of contact with faith. The com-
    mitment of thousands of sins and evil deeds (acco rding to them) cause
    not the least harm to faith. Consequently, the MulJ.addithin came forth
    to attack this approach on the part of the Murjites who bad relegated
    practice to such a low pedestal of accountability and their rejoinder
    boiled up to this that observance (or practice) is a part of be lief and
    constitutes its integral part. They (the Mu!Jaddithtn ) rebuked them (the
    Murjit es) for contending that practice was not part of faith and that it
    had no connection whatsoever therewith. They (the MulJ.addit~'fn) con-
    sidered this a piece of utter falsehood.
    On the other hand, Imam Abu ~anifah had to grapple with the
    Kbarijites and Mutazilites both of whom extend the scope of obser-
    vance and practice to such an extent that they condemn defaulters with
    regard to practice as outside the pale of genuine faith and consider them
    eternally condemned to helJ just like the heretics and hypocrites. The
    Imam considered all this rubbish and said that in rea1ity actions were
    not a part of faith. He contended that action was not such an integral
    part of faith as held by them that its non-observance would liquidate
    faith and, in consequence thereof, the person would be condemned to
    hell. Hence every "Sunnite" group adopted a suitable interpretation to
    refute the arguments of each and every rival false group and tried its
    best to overwhelm them. Hence, divergence arose between interpreta-
    tion and mode of expression. In fact, they agree in the adjudgement.
    Progress and deterioration of Faith
    Reference has often been made to the interpretation of the ancestors
    and indications of the Qur'an and I;ladlth and the unanimity of Ashairites
    and the three Ima ms that '\;aA:.J_, J.J.._r. i>~':W' "The spirit of faith develops and
    deteriorates". That is faith has different characteristics; some are deve-
    loped while others are defective. Reference has, likewise, been made to
    Imam Abu Hanifah and the Companions that"~ ~J ..>.:!Y- ~,, faith does not
    progress or deteriorate. Similarly, it is said that Imamul ~aramain and
    Imam Razl and others are unanimous on this point.
    Mawlana Sayyid Anwar Shah's viewpoint
    Here the question arises as to whether the above dictum can be
    authentically attributed to Imam Abu ~anlfah or not. Mawlana Anwar
    Shah believed that the veracity of this statement is not proved from the
    earlier records. The succeeding writers have included it among their
    works. It occurs in the Fiqh al-Akbar but its attribution to the Imam is
    not established. Among the early writers ~afi?- ibn Taymiyyah has repro-
    duced this statement from the Imam. But his temperament is so hot and
    aggressive that when he is bent upon contradicting any one he persists
    in it relentlessly. When a person of this nature reproduces a statement
    ascribed to an Imam of a different school of jurisprudence and that, too,
    Volume I COMMENTARY ON THE ~Al.III;! AL-BUKHARI 287
    when he is discussing controversial issues, one cannot be satisfied by
    bis mere citation. And since we do not have its t;Onfirmation from any
    early writers, Mawlana Anwar Shah says he was about to deny the
    statement as coming from I mam AbU l_lanifah . But then he came across
    a reproduction of this statement in J::Iafi~ AbU 'Umar bin 'Abd al-Birr,
    who, th ough a Malikite, is very authentic and reliable. In t he introduc-
    tion to bis book he has reproduced this statement from the Shaykh of
    Imam Abu Hanifah, Sbaykh J;la rnmad. Mawlana Anwar Shah says that
    when he reaa that statement, which, thoug h not attributed to the Ima m,
    but si nce it appears to be th e statement of his teacher, he thought the
    same could very probably have also been of I marn AbU l:;Ian'ifah.
    My own opinion is that the lapse of time between AbU 'Umar
    'Abd a l-B irr and the Imam is quite a few centu ries and further what he
    has reproduced he has not explici tly attributed to Imam Abu l_lanifah
    but to his Shaykb. There is, however, another reproduction which is
    more sound since its reporter belongs to a period which is closer in time
    to the pe ri od of I mam Abu J;lanifah and because the statement is direct-
    ly attributed to the Imam. Shaykh AbU al-Man~ur al-Baghdad! in his
    Kitab al-Asma' wal $ifat has silted that I mam Abu a l-J;lasan al-Ash'ari
    bas reproduced th e statement of Imam AbU l;lanifah as follows in his
    Maqalat al-lslamiyah:
    Faith is not the genus of species. -9'-"' .. ,,,.;• ......~"'<..9 \"',
    ..PJ>.. ~~ .... ,..
    Neither does it progress nor deteriorate.
    ~;./-'~.$-~--' ~~C:>VY..1,\
    , . ;> \ G'.i\\..P \ .-:_ 1~::: ............
    Fa iths of all men are equal . M<..t'\:IJ <)o"P~j)_,

    The re liability of rma m AbU al-1.lasan Ash'ari as a narrator should


    be bevond alJ doubt and he is almost coeval of Imam Abu Hanifah,
    since ·he happens to be a contemporary of Imam 'fa)J.awi and the latter
    is a pupil of Imam Mul;lammad . This statement, therefore , makes us
    satisfied that th e statement is of Imam AbU Hanifah.
    Another statement of Imam Abu Hanifab
    Ghassan quotes another statement attributed to Imam AbU l_lanifab
    which has been accepted in books like the Shar/:ii l}J.ya etc. This is as
    fo ll ows:
    When faith increases, it does not
    decrease.
    Faith waxes; it wanes not
    To establish th e fact of rise in faith and to negate its fall, the
    MaJikites have also quoted a simiJar statement from Imam Malik
    "~'d -'~f- 0~ 'di" (Faith increases but does not decrease.) 'Abd Allah
    bin Mubarak has been acknowledged as an undisputed scholar by the
    MulJaddithln , scboJars, savants, the piou s, devotees and so on and he
    was the pupil of Imam-i-A'?-am. From him, also, a similar statement
    has come down. This statement is testified to, by the tenor of the
    Qur'an, since we find the proof of the increase in faith, but not of de-
    crease. The same is true of the Hadlth. Even a man, with as broad a
    vision as Tbn Taymiyyah had, acknowledges that, as in the Qur'an, so in
    the lfadith we find the word, Ziyadat (augmentation) and not naqs (d imi-
    nution). The only exception is the l:zadith in which the Holy Prophet
    (~-' ~ .:iii J ...) has called women deficient in wisdom and religion but,
    here, the word used is din (religion), and not lman which is under dis-
    cussion.
    288 F Al;>L AL-BARI Volume I
    Subject of discussion: Famous statement of Imams and Imam Abu Hanifab
    We are, here, concerned with the famous statement of several
    ' Ashar'i scholars and the three rma ms that '\r·~ -'~Y- <)l~ )II" "faith
    increases and decrease", mentioned by Bukhari herein, and with the
    famous dictum of scholastics and Imam AbU Hanifah that -'~Y-)1 0L..~ ~ I "
    "~'J "faith nei ther increases nor decrease". ·The arguments advanced
    by celebrated ' AsbarI scholars and others are apparently based on
    Qur'anic injunction and the Holy Prophet's traditions, wherein the
    word "o.)4j" "increase" has been clearly mentioned. The word,
    nuq~an, on the other hand, does not occur clearly. Nevertheless, we
    are in a position to formulate our own conjecture. Anything that
    can absorb an increase can also suffer diminution or loss. The
    expression (layazldo) (neither increases) must have some meaning
    and purport, for a person of the status of Imam Abu };lanlfah, who
    read the Qur'an thirty or forty thousand times and who could finish the
    recitation within the span of a night, cannot be said to be ignorant of
    and oblivious to the ayat in which this expression bas occurred. Nor
    can it be said that he aid not und erstand these ayat or (God forbid !) he
    has acted against the spirit of the ayat of the Qur'an. We can, there-
    fore, infer that the statement of the Imam and the scholastics must be
    having some meaning which is not contrary to the Qur'an and may be
    reconciled to the ayat of the Book of God , and that the proof adduced,
    in support of waxing, should not be amenable to its negation.
    Imam Razi's Investigation
    According to Imam Razi's viewpoint, this problem is derived from
    the first- that is to say in waxing and waning, conflicting components
    or absent components are subservient to conflict in observance. Thus,
    for those whose observance is a part of faith there would be waxing and
    waning of faith. Those who hold observance to be extraneous to faith
    and regard oral affirmation the essence of faith and believe it to be an-
    ciJlary to it, would hold it to be impervious to growth and decrease.
    Thus, this conflict is subservient to the first and so would our judgement.
    Imam Nawawi's view
    Imam Nawawi has reproduced this statement and does not agree
    to its thesis, since, he believes, it is just possible that observance may
    not be an integral part of faith, and yet faith can wax and wane, since
    the essence of faith can give rise to several grades of faith. For instance,
    the faith of the Prophets and that of the common man by any sense
    cannot be of equivalent rank. The Ho1y Prophet (r1-J ~~I j..) himself
    says, "~li ~41"1 UI" "I know more of God than any one of you". Even apart
    from this, attestation comprises three grades: (i) Belief arising from mere
    knowing; (ii) BeJief arising from actual observation; and (iii) Absolute
    certainty. Take, for instance, the case of the heathens. Some of whom
    stick Jike limpets to their own faith and wiJI not forsake it, at any cost,
    even if no efforts are spared to make them understand . This is caJJed
    absolute certainty. Then there are those who are not stubborn and soon
    realise falsity of their religion. The same is the case with faith. Some
    have said that it bas two grades: one is that which wilJ relieve man from
    eternal fire and damnation and in accordance with "c;:..'J .'J_,J" that is
    without this, cvtry into Heaven is re1igious1y prohibited. It can never
    happen tiJJ eternity. For brevity sake, it is termed as the faith of the
    lowest grade, Iman-i-Munjl.
    The other grade is that which forthwith leads one to Paradise and
    Volume I COMMENTARY ON THE ~Af:Ilf:I AL-BUKHARI 289
    higher ranks. And thus entry into Paradise depends upon it; that is,
    what was desired has been achieved. In other words, acquiring of the
    one leads to the acquiring of the other. In brief, this has been called
    the High Faith. On the other hand, Iman-i-Munji is the lowest faith
    exhausting the possibility of any lower stage a nd its further degradat ion
    means infideli ty "J)\..,Q.JI )II ..yJI ~I~ L...,'' i.e. anything beyond faith is deviat-
    iun from it. This class of faith '\;a:R~'.J -'~:r-'l" neither progresses nor
    deteriorates. And the exalted faith lman-i-Mu'/i "~-' ~..r. >&i" goes
    on increasing and decreasing.
    The View of Ibo Hazm
    Ibn Hazm ZahirI who has written Al-Mi/al wa al-Nahl in five volu-
    mes also bolds th.at fa ith neither progresses or deteriorates'. He has stated
    that attestation means such a staunch belief as does not admit of even
    the leas t doubt of contradiction a nd deterioration. This type of attesta-
    tion is reliable in religious belief.
    Suppose a person resolves fi rmly to believe in the unity of God
    and apostl es hip of the Holy Prophet (r1--' ...,~ .Jil J,..), there is a possibility
    of three issues-The first being, doubt and p erplexity created in the heart,
    the second one is accusing faith of falsehood and the third one is an
    absolute belief admitting of no cont rary. The first two are discarded
    being contrary to attestation involving combination of contraries. So
    the third one is sound involving no contrary because if it is defective,
    even in the least, it wou Id admit of contrary. So the attestation in the
    sense of belief admitting of no contrary shall never exist, because it
    would be a quest ion of doubt, confusion and perplexity upsetting faith.
    Consequently, faith in the sense of attestatio n, admitting of contraries,
    is absolutely wrong.
    This m ight give rise to the doubt proved by observation that there
    is difference in the nature of belief. For instance, every one can under-
    stand the difference between the notional determination of Al-'alam
    l.Iadith " the world is perishable" and the axiom of Alwal).id Nisfulithnayn
    " One" is "half of two". So, bow can it be correct to say that attestation
    does not adm it of increase and decrease.
    Ibn ~azm has refuted this that th e approach of comprehension is
    misleading in such cases. It is not the verification of increase and de-
    crease but according to their practical and theoretical nature, there is
    the difference of their being perceptible and imperceptible, and conveni-
    ently and inconveniently accessi ble to.
    One is notional which takes time to establish its truth after great
    observation and thoughtful consideration and the other is self-evident
    requiring no observation and thought. As soon as it is heard, it is taken
    as a belief. Anyhow, whether by observation, or consideration, when
    it is established as a belief, such a belief is not affect ed in the least. Both
    belic:fs are equal. But, we people take thi s type of perceptibility, con-
    venience, imperceptibility and inconvenience for increase and decrease
    in belief. Ultimately, both the beliefs are equal. One is perceptible and
    convenient, the other is not so. It is not the case of increase and
    decrease.
    Author's View- 'Usmaoi's Viewpoint
    We have, hitherto, discussed the views of others on the subject of
    increase and decrease in belief. We shall now present the view which
    we have already discussed also in the Fatl:z. al-Mu/him. That is, the basis
    of faith lies in complete surrenders.
    290 F AJ;>L AL-BAR! Volume I

    By this, what sharl'ah really means is the he~rt-felt submissi~n and


    resignation a.s held by Ibn al-Hu~ma~ or accord1?g to lbn Taym1yyah,
    it ~ houJd be mterpreted as essential faith or essential sharl'ah as held by
    AbU Talib Mak kl in the Quwwat al-QuJUb (The power of the hearts)
    Whatever interpretation we might adopt, the ultimate meaning would be:
    ]man based upon shari'ah would be the
    adherence to the precepts and examples of ~~\··"" 1 < \"(-··f1..-t.~"",-~.1\"".''... '"'l\~ \
    ~ ~u:>........o ~;...)"' \.:?/Jo-' (,:)~ ~ ~,;;
    the Holy Prophet (~allallaho 'alaihi wa
    sallam) and in believing the message be bas "t1,~".'~P1 Ii.:"~ '-1."'\lt)~ '"' ""1'".".9.:.' ~
    brought. 1..-" • ~uY?~~<..S""~ ~'~dJJ IJT
    This would amount to accepting and foJiowiog heartily ever.x thing
    brought by the Holy Prophet (ri-J 4s. ..;ii ~). Such submission is definitely
    indivisible and not subject to increase or decrease. Decrease in such
    faith would mean that a man would follow some of the edicts of the
    Holy Prophet (r-1-J ~ ..;i1 j...) and not others; observe some parts of the
    sharl'ah and not others. Such a type of lman is absolutely unacceptable
    and this state of affairs is the same, as narrated in the Qur'an for censur-
    ing the People of the Book :-
    Believe ye in partof the Scripture and
    disbelieve ye in part thereof? (Qur'an, 2:85)

    And say : We believe in some and ~--. :i u ....... >'Jl_~~ • • ,., .P ~~...- j,f...-,.,
    disbelieve in others. (Qur'an, 4: 150) ( ~l,.i.-1)~~-'~<;f;.yc..:>_,.~_,
    So, such an amount of belief in the Holy Prophet (r-1--' ...~ ..;ii j...)
    or submission to the sharl'ah is necessary for all, without exception, be
    they prophets, testifiers, mystics and saints, or the ordinary Muslims,
    and believers in early Islam, or Islam after its completion. No mu'min
    can say that he would subscribe to such and such precept of the Holy
    Prophet (r-1--' .y... ..;i1 J...) and not this and that one. Nor could any
    mu'min, during the earliest period of Islam, say that he believed in what
    had been revealed then, and not what was to follow later on.
    In short, this much submission is essential and does not admit of
    increase or decrease. The total essence of faith subscribed to mu'min
    bihi (object of faith) is the same and all Muslims have professed faith
    in it. AJl have, therefore, the same essence of faith. The Qur'an says:
    ,,:-•• -c, ~.JO_ .,....., ~;,.., \'..,. ,
    The messenger believeth in that which
    hath been revealed unw him from bis Lord
    and (so do) the believers. Each one believeth
    ·' "".,...,1 v~3.N 10 ?•.9.1 ~ 0'.Y"'
    ,,.... • • ...
    ".J
    .-:;
    ~y I
    , _..fl
    ~

    in AllA.h and His Angels and His Scriptures ~ .... ~ .... .:, C.,,.,.. \~~b-:''~ v~r
    andHismessengers-Wemakenodistinction 1
    ·..- ' ' ..--:: '9-JJ~d (..)J (.:)~_,,....,'
    between any of His messengers. ~to.A.Ji~\~..?.. ,:..; .,£;;\-:'.~""~·~"'-:-.9.<i.:Q; 1 p9,,
    (Qur'an, 2:285) \ - :r· J ~ ..... ')..:,,,.'" V..". '-"~ ..1 ~.J)
    The above ayah clearly sets forth that the faith professed by the
    prophets and mu'mins is the ~ame. And therefore the faith of all is
    equal without any distinction.
    Reasons for difference in the characteristics of faith
    Of course, for other reasons, the difference in belief, faith may
    increase and decrease. For example, according to the firmness and
    weakness in belief, there can be the difference in the nature of attestat-
    ion and essentials of submission. Some have stronger faith. There are
    still further grades. The faith of prophets, angels, and the Companions
    was stronger than a rock. Again, the ta$d'iq of some is weaker. This
    Volume I COMMENTARY ON THE ~Al;Ill;I AL-BUKHARI 291
    bas different types. In the statement attributed to Imam Abu ~anifah
    reference has been made to this:
    My faith is akin to the faith of
    "\'~·\"' .r"''6~~\,...'.\
    Jibra'il. <Y.~~~..... '-'>""::',...
    When asked how it was possible that we should possess zman like
    the one possessed by an exalted angel like Gabriel and that we should
    be having attestation similar to his, Imam Abii I;Ianifah replied:
    I am not saying that my faith and
    that of Jibra'it are equivalent, but that my
    faith is like bis.

    What Imam Abu Hanifah meant was that he did not cJaim that his
    0

    essence of faith, for ap parent reasons, could be justified to be equal


    and similar to that of the Angel Jibra'Il "J.:;I~ ~t.~l(" which means
    that the essence of faith of Jibra'Il is the same as that of mine, though
    differing in Ta$dlq. The nature of the Ta$dlq of Jibra'il is far stronger
    than that of mine. Consequently, setting aside these two interpretat-
    ions, the third one has been adopted, which is clear in sense leaving no
    room for doubt:
    But I say I have professed faith to ~\"Jo·\·"" "\I ".'.' ..... \'f,..._. ~? ""i''lf"'' c-;,...,
    what Jibra'il professed. ~Lfe.:;: 1;-<..:t' U"~ u~\(;.t" .J
    This would show that the subject-matter of the profession of both
    of us is the same.
    The second reason of the difference in the nature of faith
    The second reason for distinction could be due to the abbreviated
    and detailed nature of the essence of faith believed in. That is to say
    that the essential of submissjon to tbe Holy Prophet (~_,~...ill J.-) or
    to the sharl'ah regarding faith is a question of synopsis of all commands
    havin g gradually descended during thirty years of the life of the Holy
    Prophet (~.J ~ -'ill J..... ). For instance, a man accepted Islam, at the
    very beginning when no other religious obligations exept prayers had
    been ordained. His acceptance of Islarr1 per se implies that he would be
    accepti ng and following whatever other commands are brought forth,
    through the Holy Prophet(~_,~ -'iii J,..). When zakat became obligatory,
    it was by nature of a detail (as an individual obligation as well as part of
    the faith). Any one who has testified t o the acceptance of the total sharl'ah
    would also obeytheseobligationsasa part of the total sharl'ah. Then we
    have the obligation of $awm (fasting) followed by that of If.ajj. In short,
    as the number of ayahs was on the increase, the details of the essence of
    the faith testified to, would also increase. Thus the essence of faith which
    existed before, that is essential of submission is still the same; only
    changes in the detail have occurred.
    A question put to Imam Abu Hanifah
    regarding increase and decrease in faith
    Shams al-Ayimmah KurdI has reproduced in Manaqib al-lmam
    a/-A'~am (The Greatness of the Great Imam) the question which a person
    put to Imam Abii ~anifah regarding increase and decrease in faith by
    presenting the following ayah:
    ~..., .. ~r. . . , ,,,...,\,...~\''"''"'' ~\IO:::"'
    As for thosr: who believe, it bath
    increased them in faith. (Qur'an, 9:124) 1
    ( ~t':'? 1) 'v ~~·.,~~\<.:r.~ Vi~
    292 F Al;>L AL-BARI Volume I
    This ayah clearly bespeaks increase in fa ith. Imam Abu I;Ianifah
    said that was just right and said: "~::J4 ~ il.....~l1 ly...T" That is, at first
    they believed in a ll th e commandments concisely and then elaborately
    whi ch was interpreted by increased faith . Even today, t he difference
    between brevity and eJabora tion, accord ing to knowledge, exists.
    The third reason for the difference in the nature of faith
    The texts of the Qur'an and the Ijadllh clearly show that the bel ief in
    fai th creates light and Justure on the face of a mu'min. As the visible
    ligh ts vary like the light of the sun, the moon, the stars, Jigbtn ing a nd
    even the flickering candle, th e inward light of mu'mins acquired by
    bel ief in faith t oo varies according to ' Alla rnah Kurdi. Some mu'mins
    ha ve the privilege o f great cheerfulness due to their belief in faith vas tly
    devel oped. This, too, d eter mines order of merit in respect of the pro-
    phets, the Companions, mystics, saints t"tc. Compared to the meri torial
    status of the forego in g, some have less privilege of light of faith as is
    the Jot of the mu'mins, in general. The gist of the whole discourse is
    that the target of faith , for all, is one and the same. There are two
    things-one is an essential adherence to faith, the other is actio n. T he
    increase and decrease in case of absolute faith are n ot even imagined.
    Th e difference between faith in sharl'ah and action, increase and
    decrea se, strength and weakness in fa ith, brevity and detail has bee n
    elucidated by Imam Abu t:Janifah himself. l.lafi'.? I bn T aymiyyah has
    mentioned eigh t fact ors which can cause increase and decrease in fait h.
    I no w present before my r eaders a decisive aspect with regard to
    the two pro ble ms, that is, action being part of fai th or not and whether
    faith increases or decreases.
    Controversy due to fault y transcript
    I had been since long after what bas been said above an d enquired
    into. Much stress has been laid on the positive aspect that according to
    the celebrated Hanafites creed ac tion is not the part of faith and there is
    no increase in faith.
    During the last few years, however, I have myse lf taken up anoth er
    approach which , J bel ieve, will be decisive to put an end to the whole
    controversy whatsoever between salaf and Imam Abu I;IanUah. The
    problems bringing about this controversy are of two kinds. One is
    reaJJy controversial while the other is due to add itions and alterations
    indiscriminately made on the basis of wrong transcripts causing distor-
    tion of facts and making the sense vague creating difference of opinion
    among the succeeding generations. If the correct transcripts of the
    contesting parties are put before vision, there can be no difference.
    Incorrect or faulty transcript is a thing that almost vitiates the meaning
    of the tex ts. Thus, in Dur al-Mukhta r (Gifts for the rulers) the prob-
    lem of call to prayers has been g iven as follows :
    It is desirable to stand up as soon as
    call to prayers is heard.
    No one fo llows this. Nor is it appealing. What sense it makes
    that a person, whether he is reclining or sitting, should stand up im-
    mediately on bearing the caJl to prayer. Further, in Dur al-Mukhtar,
    reference has been made to the Fatawa Bazazlyah. 'Allam ah Shami
    says, in this connection that he searched for the r eference in the Fatawa
    Bazazlyah, but he cou ld not find · it. It may be in some other manuscript
    of th e book. Any way , this i~ not appealing. Shami has further stated
    Volume I COMMENTARY ON THE $AI;iII,l AL-BUKHARI 293
    tha t in Nahr al-Fa'iq (The Stream of the Paramount) the questio n of
    caJI to prayer has been menti oned differently: If a man is walking, he
    should pause till the call to prayer is over. This, in other words, is
    paying respect to adhan ; it should not be heard unattentively. This
    seems to be appealing.
    Now in the text, "<Jl~':i'I C-- 1~1 rYJI y..1•..:/' there are two things-the
    first one is that a sitting person should stand up wh ic h is not proper.
    The second is that a walking person should pause which is sensible.
    This is what actually the Nahr al-Fa'iq bas detailed. But the author of
    Dur al-Mukhtar has been so succinct in his transcript that the real mean-
    ing bas become vague creating ambiguity.
    The con troversy which we are discussing is aJso due to faulty
    transcript. It is therefore but essential that we should go through the
    actual transcript causing controversy. The text of salaf, 1 have copied
    in full, wi th reference to two relia ble persons :
    Jmii.n is the name of heart-felt sub-
    mission, ver bal affirmation and observance
    of doctorines of fai th which improves by
    good deeds a nd lessens by the commitment
    of sins.
    The nature of erroneous transcript
    Th is is actually the transcript of the salaf. It has three abridgements.
    One is, tha t without mentioning au the three things, only" J J . j J_; <) ~';'I "
    " Iman is verba l affirmation and action·• has been mentioned as Bukhari
    has done although after interpretati on the meaning is the same.
    The second abridgement is that the words, "~-' -'-'.,,r." "waxes and
    wanes" are used and the " i.i:.LkJ4" "submission" and "~4" "sin" are
    not used. As Bukhar[ said: "~-' ..l.:!,r.". This abridgement interferes with
    the reaJ purport and the real meaning of the sentence bas been left
    concealed. What salaf meant could not be expressed without mentioning
    " i.&.l1.J4" and "~4" without "submission" and "sin''. Its omission
    bas upset thei r purport. The third abridgement is in the continuity of the
    statement. For, from beginning to end, it was a full and intact statement
    which has been hived off to give rise to twoproblems. One was' J....i:._, J_,; <J~':i' I'
    that is, action is an integral part of faith. The second is '\;~J ..u.y." that
    is, faith increases and decreases. Wherever, therefore, the statement, in
    belief of al-salaf, is transcribed, it is expressed as two problems, namely,
    'action as a part of faith' and 'waxing and waning of faith'. Abridgement
    and excision have come t o mask the original purport o f the authors.
    This is what happens when a full passage comes to be hived off. For
    example, if ";;_,1..,..Jt ly,fi ':J" "Do not go close to prayers" is separated from
    "ds;t>:'- r:.il_,'' "if you are in a state of intoxication" the whole meaning
    would be reduced to absurdity. This backing of passages has been such
    as to keep us away from interpreting the purport of al-sa/af.
    The Statement of Imam Abu Hanifah as Reproduced by Tahawi
    The m ost dependable reproduction of Imam Abu l;{anifah's stand
    of belief, 'aqfdah, is the one due to 'fal)awI, as he was closer to the period
    of the Imam and was tbe pupil of Imam Mul)ammad. In his book,
    ' Aqfdah al-Ta~awzyah, be has expressly mentioned that be would repro-
    duce the stand of belief, 'aqldah, of Imam Abu Hanifah and other
    Hanafite theologians. This shows how careful he has been. Imam 'fal)awl
    294 F AJ?L AL-BARI Volume I
    thus reproduces in 'Aqldah al-TafJawlyyah the stand of belief, 'aqldah, of
    Imam Abu Hanifah as follows:•
    Faith is oral affirmation and attestation
    by the heart and (belief in) the commands
    of the Holy Prophet (~alla/laho •a/aihi wa
    sa/lam), which have been confirmed as being
    due to him, and which are subscribed to,
    through the following of the sharl'ah and
    exposition and (acknowledged as) true. And
    faith is unitary; and all those who believe
    are (in faith) equal. The distinction between
    the believers is in the degree of fear of God,
    righteousness, and in the attitude of denial
    of self-gratification and desire.
    This was the entire passage which the succeeding generations have
    mutilated and presented in the form of two separate problems. The first
    problem is as under:
    Faith is oral affirmation and attestation
    by the heart.
    This would show that observance is not a part of the faith, as
    observance has not been used as a conjunction to the observance of the
    essentiaJ fundamentals of faith; and this bas been so abridged that
    "~ L. ~_,·• "all that is correct" has been totally omitted and over-
    looked. The other problem is as follows:
    Faith neither increases nor decreases.

    This bas been abstracted from, "~I_,.. .1,).,..1 ,) JJJ.I_," "all the believers in
    faith are equal", which has been abridged in suc h a way that "~ J.,# U::JI_,"
    "to distinguish believers in Iman" has been omitted as if they have no
    concern with its interpretation.
    The result of all this mutilation has been that the purport of Imam
    Abu ~anifah's statement bas been blurred and not fully expounded. The
    statement of salaf (ancestors) and Imam Abu ~anifab have been mutilated
    and two problems have been brough t into existence. This has given rise
    to controversy. We have nevertbeJess, reproduced both the statements
    in their original form from which is evident that the statement by Imam
    Abu Hanifab is not opposed in any way to that of salaf (the ancestors);
    it is, on the contrary' an elaboration thereof.
    The Truthful and the false people
    We have already said that the real conflict of the Hanafites was with
    the Mutazilites, Kharijites, and the Murjites, and the salaf (the ancestors)
    bad to refu te the Murjites, on the one band, and the Mutazilites and
    Kbarijites on the other. The Murjites were answered by the rejoinder.
    "0~~4~_,0WJ4J1.J;1_,..,_w1~;.;_,......0~~1", thatis, "youholdfa1thto be free of
    observance, and say that the thousands of deleterious acts do not in the
    least mar the faith." This is patentJy erroneo us. This is wrong, for acts
    are part of the faith and should be taken cognizance of. Thus the M urj ites
    are fulJy rebutted .
    lThis portion is on the page 277 of Shar/:I a/-Tahawiyyafl al-'Aq1data al-salfiyyah,
    Pl!blishe_d by Ma!<tabat al-Riya4 al-lJadithaft. This compila1ton is of 'Allamah ~adr al-
    Din 'Ali bin ' Ali bin Mu~ammad bin Abi al-' lzz al-l;lanafi- (731-792). Jr is regretted
    that I could not reproduce it in the footnote of Fac!f al-Biir1 in Urdu edition because at
    that time this book was not in our library for reference.
    Volume I COMMENT ARY ON THE ~A~I~ AL-BUKHARI 295
    At the other end, the MutaziJites and the Kharijites were on the
    lookout to pounce from a position of vantage. For them it was a point
    consolidating their position to assert that action is part of the lman. It
    was in order to refute their statement that it was said: ''-:.....,...J4 u4~J 41.la.J4 .i.;,r.'
    "That is to say, action is not such an essential part of faith that n on-
    observance of which would render the defaulter devoid of faith such as
    attestation is." On the other hand, actions are such part of Iman that the
    dificiency in their observance causes increase and decrease in the grades
    of faith, although, essence of faith is still intact. This has contradicted
    Mutazailites and Kharijites. Imam Abu Han'ifah also holds the same
    view. Of course, th is is true that he has elaborated the views of sa/af
    (ancestors) for the reason that he meant to justify the views of the salafon
    "~4 ~-' 41.l::d 4 ~.r." by declaringtbauman is composed of three compo-
    nents. But not all the components are equal. In fact, the first two-that is,
    attestation and oral affirmation are the roots, whereas action is a vari-
    able component causing proportionate decrease and increase in faith.
    Imam Abu ~anifah, analyzing the statement of salaf, showed that,
    although Faith (lman) consists of three component parts- attestation, affir-
    mation and action-yet these are based upon some doctrines of religion
    as welJ as derivatives. Real faith which is the pivot of redemption consists
    in attestation by the heart and oral affirmation. This means the believer
    should submit to the commands and edictsoftheHolyProphet(,J--'~~1~)
    as stand proven to have emanated from him. As far as faith and this
    submission are concerned, alJ are equal. Nevertheless, distinction in the
    status and higher and lower class of the believer, the superiority of the
    acts of one over the other stands established with respect to the deriva-
    tive nature of faith. This point has been highlighted (in 'fal;tawi's repro-
    duction) byareference to "J.,P\.A:JI_," wa al-tafagulo. Thus tbe I ma m's passage
    is an exposition of the statement of sa/af (the ancestors). The theologians
    analyse and comment on the ]Jadlth "ol_,l.....J I I.A..." "characteristics of prayer"
    in respect of its some portion being binding and some being desireable,
    (mustal:wb) etc. This is not to differ from the context of the /:zadlth in
    question but to unfold and expound its purport and meaning. The three
    things-attestation, oral affirmation, and observance- had not been clari-
    fied properly by the Sunnite doctors. What should have been done was to
    have shown which part was fundamental and which was derivative.
    Imam Abu },lanifah in bis analysis bas highlighted this distinction by
    segregating "iJl:.~Jl~ ~J...,o.J_, i:.>WJ4 Jl} I" "oral affirmation and attestation by
    the heart." He bas thus established these twin characteristics as the
    essential of faith.
    He bas not even left action. He has clearly stated that alJ the edicts
    of the Holy Prophet (~_,~ ~ I J.,..) as traceable to the Holy Prophet
    (rl--' ~~I J,.>) beyond show of doubt are to be subscribed to. He has
    made the point clear by calling faith "unitary". A tree is not to be identi-
    fied through its root alone; its fl.oral, flowering, and truck characteristics
    have to be taken into account in order to form a correct concept of tree.
    But the tree is not a simple thing, it is complex. There are some com-
    ponents the absence of which wiH no doubt, vitiate its existence; but it
    will, all the same, be the tree. Such parts are the leaves and the boughs.
    There are, however, a certain component without which the existence
    of the tree will be obliviated e.g., the root. Despite the presence of the
    leaves and the boughs, the excision of the root will spell the des-
    truction of the tree itself.
    296 FAJ;)L AL-BARI Volume 1
    A Detailed Exposition of the Stand of Imam Abu Hanifah
    Imam Abu ~anifab , in the s~m~ way, says 'iman is the sum total
    and complex of tbe three cbaractenst1cs or components that have been
    described above. Thus, the tree from the bead to the foot is composed
    of the different characteristics that make it what it is, although its parts
    in nature and hierarchic characteristics, are different from each other.
    The sum totaJ, therefore, of all is zman. As Jong as 'iman is in the heart,
    it is attestation and belief but when it comes to the tongue (and is ex-
    pressed in words), it is called iqrar (oral affirmation). When from the
    tongue it moves to the other members of the body and is expressed in
    the form of acts, it is known as observance or practice, ('amal). Thus,
    from the beginning to the end, it is one and the same thing whose means
    have undergone variations because of the different ways of its expression.
    This point has been emphasized by Imam AbU ~anifah to vindi-
    cate the unitary nature of faith. "J,...I_, <.J~l' I " This is the exposition of
    the statement of salaf (the ancestors) that 'iman increases with subser-
    vience. The point to note is that the nature of alJ the ingredients is
    not identicaJ. It is also evident from statement of salaf (the ancestors),
    there is a variation in the grades of faith; some are higher, whereas the
    others are lower.
    Imam Abu ~anifah now explains that in the different grades there
    will be one beyond which there is no other grade to be looked into. If
    we go still lower down, then what we shall get shall be its opposite.
    For example, vision is a unitary characteristic, but there are, people
    who have been endowed with the sharper or poorer kind of vision.
    There are persons who, in the afternoon can see the stars, while there
    are others who can with difficultly view them at night. We shall then
    finally come to a stage of vision lower than that would be no vision.
    This would be the stage when the person would be called blind. The
    analogy likewise applies to wisdom. There is a stage beyond which
    wisdom disappears and we have the stage of madness.
    We have thus the base of wisdom and vision and this is a point
    beyond which neither wisdom nor vision would exist. These are the
    very roots of wisdom and vision. As long as the characteristics of
    wisdom and vision or sight are perceptible, their possessor would be
    known as one who perceives and bas a modicum of wisdom. Such a
    degree of incumbency is obligatory for the characteristics asaociated
    with wisdom and vision to assert themselves, since there ii; no possi-
    bility of further vitiation.
    It is probably for this reason that the statements to the effect that
    iman records an increase, and does not decrease have been ascribed to
    Imam Hanifah, Imam Malik, and Imam Ibn al-Mubarak. The order
    above and low would be in surpJus and deficit, and, from this view-
    point, it might also be permissible to assert that iman increases and
    decreases ('\r:iA;.,u..u....r.".)
    It should consequently be understood that sa/af (the ancestors)
    have calJed irnan differentiated, surplus, and deficit. We shall, on
    analysis, arrive at an ultimate point which is the last stage in reduction
    of zman. Any descending beyond this point would obliterate 'iman, and
    kufr, its opposite, would be established. It is probably this minimum
    point of faith which has been a11uded to, in the lfadith on Intercession
    (lJad'ith al-shafa'at). Some people will remain with the degrees of faith
    Volume 1 COMMENTARY ON THE ~AI~Ll;I AL-BUKHARI 297
    --
    so low that they wiJl even escape the notice of the Prophets. God Him-
    self shall remove these persons (from perdition) and it is possibly this
    grade of faith which has been called by Shaykh Mu J:ll al-Din ibn al-
    , Arabi (Shaykh Akbar) as the zman al-Fi!rah (natural faith) with which
    a child is born and is Jike unto rubies (kama fi al yawaqit) from a/-
    yawaqito waljawahir, the book of 'Alla.mah 'Abdul Wabhab Sha'ran L
    Be that as it may, this is the reaJ root of lman, and as long as a
    person possesses that he is entitled to be called a mu' min. This character-
    istic is common to all the believers and does not admit of excess further
    of deficit therein. Beyond the minimum point, however, the question of
    surplus and deficit does come into play and Imam Abu I:Ianifah says in
    this context "~T_,_ .u..,1 r.. i .i.Li.1.J" wa ahluhu ft a$lihl sawaun (vide supra).
    Ima m Abu I:Ianifab, Jt should be noted, has said "~I_,.. .u..,1 r.} .i.Li.l.J"
    "and all those who believe are (in faith) equal". He has not said
    "~Tr .._J .W. I" "between them there is equality, but "d_,.... .U...I r.} .W.1.,," those
    who subscribe to the faith are equal." This should be self-evident from
    what bas gon e before. This point has been alluded to, in the statements
    of salaf (the ancestors) also, as they have not referred to mere
    "~~ .J~_r-" increasing and decreasing as is frequently ascribed to them
    but have said that lman increases from submission and decreases from the
    commitment of sins. "~4 ~_, 4.&.lk.J4 ~.r.'' Allusion here is to the
    acts which are in addition to th e above minimum faith and it is because
    of this that the possibility of increase or decrease exists. It is not the
    root which is being held amenable to increase or decrease. The two
    basic points that emerge from the statement of salaf (the ancestors) are
    that (a) all the parts do not bear equality: and (b) that the basis of differentiat-
    ing their grades is the same according to which all are equal, and as Jong
    as they possess it they will bemu'mins. These two problems now stand ex-
    plained and the Mutazilites and the Kbarijites also stand refuted. The
    Murjites could however alJude to "~T_,- .U...1 r.}" and claim that action
    according to it is totally useless. This objection has been counteracted
    hy saying "tli ri~.7.:! ~ta:J1_," which implies that deeds are not at all useless
    (in context with faith): they determine whether the grade of faith is
    higher or lower, and God also has said:
    Lo! the noblest of you, in the sigbt II" ,., P , , ( • \,.., ,Y<"':}<,..,,
    of All!b, is the best in conduct. 111 )~\gJl ~PY \0t
    ( ~\ c..:._!?-1
    (Qur'an, (49: 13)
    Imam Abu Hanifah's statement "•~4 ~J 4tkJ4 ..1.>.._r." therefore
    is in conformity with that of salaf (the ancestors) to the effect that
    lman thrives on submission and suffers from sins. In fact, Imam Abu
    I:Ianifah subscribes to "&J_,~ 1 i..j)\.." (that is, submission to what is the
    best alternative), and the Imam thus exceeds the stand adopted by the
    others. This pasage thus refutes the Murjite contention thoroughly.
    Thus the statements of the Imam are in conformity with those of
    salaf (the ancestors) and they are likewise adduced to refute the argu-
    ments of the same sects. The only difference is that salaf (the ancestors)
    concentrated on the rebuttal of the Murjites in the first part of the state-
    ment and on that of the Kbarijites and the Mutazilites in the later part.
    The I rnam adopted exactly the opposite stance. He refuted first those
    with whom he experienced the greatest amount of opposition. Real
    meaning and purpose have not changed.
    We agree that in the view of the Imam, acts constitute a part
    of faith. There is no reason to deny this as should be evident from the
    298 FAJ;>L AL-BARi Volume I
    I mam's statement: "..b-1_, 0~l'I,, faith is unitary. Only th e derivative
    parts differentiate themselves. All believe-and we agree-that for the
    Imam there is a point of faith in which there is superiority in grade as
    should be evident from "tll rt'~ J.ol<::ll_," (vide supra). The Imam has
    thus derived tw o grades ; one is that which admits of no differentiation
    and in which all are equal. This is the root. The second is that which
    is susceptible to differentiation. The Qur'an has:
    Of those messengers, some of whom
    \1~..I".,., ~ ~~~\-;,' -:'"'Q.~~· , , !\,::::1?··
    9
    We have caused to excel others. ...:...;I,~)~ .(f'~ u-y ~
    (Qur'an, 2:253)
    The lfadlth has:
    Do not try to attach preference to
    one Prophet over the other.
    On another occasion the Qur'an says:
    We make no distinction between any ~".f, ,J ~-,.:.A;~,~.; ""'"'\ ..., "'.:>·· "' ~.:> ,...
    ( ....:.:...-110.ai
    1 ~ ~o. . ~ ~ , .. .J).._.._,
    of H is messengers. (Qur'an, 2:285) ~ 7• 1.... ,... ~ •• .-..;~ J

    So far as th e characteristic of Prophethood is concerned, all the


    P rophets are equal and, accordingly, t here is no distinction between any
    of them. But each one of them has his own distinct characteristics, just as
    the ministers of a king have different portfolios-Defence Minister, Finance
    Minister, Education Minister and Prime Minister with different assign-
    ments. Similarly, there is distinction between the Prophets. The
    statement of sa/af (the ancest ors) also substantiates it, as they have not
    at all, said, "~ -'..l.:!Y-" "faith increases and decreases" but have laid
    down the condition of " i~.....J4 J ~Lb.Hi" " it improves by submission and
    decreases by sins" , making no difference between the passage of Imam
    Abn Han1fah and the passage of salaf (the ancestors). So some of the
    commentators who have seen Tahawl's reproduction of tbe stateme nc,
    have clearly said that they have rio reason to find out disagreement bet-
    ween salaf (the ancestors) and the Imam. After that, when the people
    created in terceptions in their statements the real theme and the pur-
    pose, left concealed, became the cause of difference between Abu
    J::Ianifah and the solaf because, when the statement of salaf 0~l' I "
    "0~l' li ~_, 0l......U4 J1;1_, 0~4 '3-:!~ has been separated from "(:II ~lk.14 ->-:!..r."
    and made a permanent issue, the real characteristics of action, accord-
    ing to the sa/af, have been veiled up because the importance of the
    observance of the basic principles of faith was made out by the very
    sentence. "i.dk.J4 ->-:!..Y-" Similarly, when "~4 ~_, l""lk.14 ->-:!_r." was taken
    away from the preceding context and made an independent issue, omi t-
    ti ng, "~~ l: _, A""lkJ4" the whole purport of the sentence became vague
    as this clause was related to subservience to the doctorines of faith and
    wh ich was actually complementary to the preceding context which has
    assumed the problem of increasing and decreasing of the faitt. How?
    It is not known.
    By the same token, the Imam's statement "04l4 '3-:!~-' 0 l......U4 ) }I"
    was mutiJated and made an independent problem. The qualifying
    words, "t'l e"'L c.:'!"-',, and ".>....I_, 0~l'l" were also omitted . This has
    created an issue that observance of the doctorines of faith is indivisible,
    again creating a problem that action is an integral part of faith. Simi-
    larly ''"-T_,... .U.....I 1} .W.I" was taken away and "t'' ~ c_}.,ol.A;:JI_,•• also was
    omitted which was made to understand that zman never decreases or
    increase!'. The word, ""-T_,...." " equal" , was made into the statement,
    '\1.:.~)I_, .i.~_r.l' 0~l' l " "that is, zman, neither increases nor decreases".
    Volume I COMMENTARY ON THE ~Al}:II;I AL-BUKHARI 299
    Varieties of Kufr (Infidelity)
    Iman is the name of submission and affirmation and its antonym
    is kufr (infidelity). The denial of affirmation has varied aspects giving
    rise to four kinds of kufr. Absence of affirmation causes kufr thus: If
    it is by heart and tongue both, it is kufr-e-inkar; if it is only by tongue,
    it is of two kinds- after ma'rifat and attestation by heart, it is kufr-e-
    ju/:iu d; after attestation by heart and oral affirmation, by way of enmity,
    blind faith in th e ancestors, craving for territory and wealth and any
    other consideration of the like, it is kufr-e-'inad. After affirmation and
    attestation by tongue, if there is the absence of attestation by heart, it
    is kufr-e-Nifaq.
    Iman (faith) and the Successive Traditions
    Iman from th e point of view of the shar'i'ah has been defined as
    something that has been established to emanate from faith as a matter
    of necessity. By necessity we imply that it should be derived from faith
    as established by the successive traditions, whether intuitional or con-
    ceptual.
    An aspect established by the successive AlJ.adzth (tawatur) is that
    which has gained so much in fame and currency that a sizeable popu-
    lation of the common and the elite, having love for the religion, should
    ·have accepted it and put their trust in it. Examples of these beliefs are
    monotheism (tawl:zzd). Prophethood (nubuwah), the termination of the
    Prophethood (Khatm-e-risalat) and Resurrection, ordeal of the grave,
    etc., all these aspects are conceptual (beliefs), but the Traditions of the:
    Holy Prophet (r-1--' 9-' .ui1 J,o) have furnished necessary proof in their
    favour. The word (necessity) in Islam means that its being a part of
    the faith should stand proven by means of successive A/:zadzth, even
    though the commandment may be of a purely conceptual nature. And
    the word, necessity, does not mean in this context that conformity to
    it would be necessary. There are certain aspects of the religion that
    demand acceptance, however far removed they might be from actual
    experience. A corpus of knowledge can thus be gained from the
    successive Ahadlth which are divided into four kinds and are discussed
    below. ·
    Succession or Continuation of Authorities.
    This is the kind of succession known to the Muhaddithzn as tawatur.
    It bas been defined as: ·
    Any }Jadlth that has been narrated by
    so many authorities that it would be impos-
    sible to imagine tha t such a large number
    of people should have unanimity to term it
    a lie.
    The following IJ.adith thus is a mutawatir lJ.adith:
    ........~ . . ,t~~,..·-: ~ . . "-:79-V...Z,..~('' ....
    ~\ '~"'° '
    1.:.1,..lS~ ~ 1~!f~wd
    Anyone who tells a lie on my behalf
    shall carve out a place for himself in Hell. · .J
    Hierarchical Succession
    A hierarchical succession or continuation is one for which,
    from the standpoint of the MulJ.addithln it is not only virtually impos-
    sible to quote several authorities but even to produce one. But from
    the beginning to the end, such narrations have been universalJy accepted
    from one order to the other, and are not based upon the narrations of
    such and such authority. Such is the tawatur of the Qur'an. It is
    300 F APL AL-BARI Volume I
    the same Qur'an that was sent to the Holy Prophe t (r1--' -1=l"' ~I J,.>) by
    means of wa"f:i'i, and not one word has been added to or subtracted from
    it. Although there is no sanad fo r the Qu r'a nic ayahs upto th e Holy
    Prophet (~_,~..:iii J,.>), yet its tawatur is self-evident from t he east t o
    the west, through education, recitation, memorization, and chanting.
    And thus "~ I v"' ._~JI l.:..1_, :i;IS:'JI 0-" i.;15:'JI uAJ.;" congregation of a large
    number of people from a large number of persons derived from one
    order that followed another, has been in currency from t he time of the
    Holy Prophet (cJ--' ~ ~ 1 J..>J. This hierarchical succession has been in
    existence from the time of the Holy Prophet (~-' .1=l"" ..:iii J,.> ), and neither
    a mu'min nor a kajir, an opponen t or a proponent, friend or foe, can
    deny the validity of th is hierarchical succession. Only be who is prom-
    pted by personal animosity or Jove fo r sarcasm and haughtily denies tbe
    valid ity of what has been proved by observation, would deny it, and,
    si nce such a person acts contrary to what is indicated by perception, it
    is useless to argue with him.
    It is difficult to produce a sufficient number of precedents on the
    observance of traditions sim ilar to those established by the observance
    of mu"f:iaddithln :
    The traditional observance is that to
    which so many people have been adhering
    since the time of the H oly Prophet (~al/al­
    laho 'alaihi wa sall am) whose such
    adherence to any false and wrong practice
    might have been impossible.
    Among such practices 1 are brushing of the teeth durin g ablution 1
    tbe earlier and later congregations on th e occasion of lfa.U (jam'itaqdlm
    and jam'itaklz'ir), simiJarly prayers and fasting, etc.
    Constancy of a Common Factor
    Constancy of a common fac tor is the determination of a common
    factor in tradition despite differences or variations in the narrations.
    (The succession of a common factor) '~'*\".a\\~\-:'{ .. ,.~ (~~ . . . . .p .....
    der ives from different versions such that t> ~~1'..>'.!0W\H8:lr;·&-\..o~-'
    \"'<l,. . '!{.Q/ •• ,,.,,, , . . , , , .......
    ~ ~--'
    l'.).lf-/ ,,
    one party of the narrators describes one re
    \,;1
    , "'· .. ~,
    .....-,.~tS.....,..,~-....,
    .. J.! ... -:. ..-'.l'., "'
    -.,.:_,;~;-_p-;..u~ ..
    and tbe other, another incident, and so
    on. But all these incidents should harbour
    a common factor a ll the time. This com-
    mon factor is called throughout, consistent
    in seme.
    F or example, if we say that l}'atim Ta'i gave ten rupees to A,
    rupees twenty to B, and rupees one hundred to C, clothes to D , horse
    to E, etc,. such incidents have been quoted in large numbers. Individu-
    alJy, no sin gle incident may be successive but, when all the narrations
    are col1ective1y considered, we do get a common denominator t o the
    effect that Hatim was excessively generous and compassionate. The
    same thing goes for the miracles of the Holy Prophet (~-' ~ ~I j...).
    So far as tawatur is concerned, probably no miracle is proved to have
    come in succession, but, when all the narrations are collated and exa~
    mined, we find that supernatural practices can definitely be attributed
    t o the Holy Prophet (r-1--' ....µ. ~' j.o). The same goes for karamat of the
    saints. We have discussed this point in detail in the preface of Fatl:z
    al-Mu/him.
    Volume 1 COMMENTARY ON THE SA~Il;l AL-BUKHARI 301

    fn my opinion, the four kinds of succes~ions in traditions are


    irrefutable and any one who denies them would be a kafir. I have not
    seen a statement again-;t this fact. The third kind only has been dis-
    cussed in Bidayatul Mujtahid by Jbn Rushd MalikI who has said that
    any one who does not accept this succession and is called kafir is not
    irrefutable and so it is a disputed point. 1
    1man a light and its Grades are determined by Acts
    Iman is light as stated in the Qur'an. Luminance and light are
    not equivalent in nature.
    I s he whose bosom Alla h ha th expan-
    ded fo r the S urrender (u nto Him), so that,
    he followeth a light from His Lord.
    (Qur'an, 39:22)
    Similarly, on another occasion, God says :
    Ishe who was dead and We have (""\".'~~..:'.",....~ 1 ",...,1':'~,....\~""',...,,
    raised him unto life, a nd set for him a light Al~-' ~G .. .. <:> t> c:f-'\
    wherein be wal keth among men ... ? II'!",.- • \~\\ • ' ,,.,\-'/:JP
    (Qur'an, 6: 122) ( ~l 1 (!,ILJ1)<.;tVJ1<3_,~~
    ..&
    So a person who suffered spiritual death so to say in disgrace and
    ignorance throughout his life but whom G od brought to spiritual life
    again , blessed him with soul of Iman and ma'rifat and bestowed upon
    him the insight in faith, now walks with the people freely on the right
    path. Again, on another occasion He said:
    He bringeth them out of darkness ~,... _ ""~\J"'~' JI~ \"""'''J>'·-'
    into light. (Qur'an, 2:257) .. r· ~ 0
    ( _:::.rl,oi>JI "' • ·•
    ..- ••.Jt~
    v ...., ·..+'";.
    This light would itself be manifested on Pul~irat on the Day of
    Judgment. And th e Qur'an therefore has :
    On the day when Allah will not
    abase the Prophet (,1·al/allaho ' alaihi wa
    sallam) and those who believe with him.
    Their light will run before them and on
    their right hands. (Qur'an, 66:8)
    Further, God bas said :
    On the day when thou (Mu\lammad
    ~alla/laho 'alaihi wa sallam) w ilt see the
    bel ievers, m en and women, their light shin-
    1
    ing forth before them and on their right ( :/l>-.J0~d;~\,;~J,\~:'~,'!
    hands. (Qur'an, 57: 12) - ~ ~"" ·· ~ ...... ,.,.. ..:.>-.....~
    Immediately afterwards He said :
    On the day when the hypocritical men ""'-~· ~ ~:..:..'. .I'~! . . . ,, ,J> ,,,\;I ~. . . . . . ,. . .
    and the hypocr itical women will say unto <:;!~~ ~ t>~ U~ l''x
    those who believe: Look on us that we m ay '"' .., ,,s><'.,..e,, , ,....,,....1 ~,!f.~\\ _p...-1
    borrow from your light. (Qur'an, 57:13) (~l~.dl)?~y~~u~ iy.o \
    J;Ianafites hold that observance in faith creates expansion and
    chee~fuln~ss in the light .der.ived from. faith, bringing about so many
    class1ficat1ons and categories m the behevers. 'Alla.mah KurdI, a great
    J;Ianafite theologian, interprets the development of faith, occurring in
    any of the Qur'anic texts, by the sense of the development of 1ight
    derived from faith; the real purport is the development of light rather
    than the development of the existence of faith. In sum, even though
    they bold that action is not an integral part of faith, the J;Ianafite
    lNote: Regarding exhaustive explanation of Iman with unrebutted arguments by
    Imam Abu IJan)fah, see page 271, Faql al-Barl under heading Caution.
    302 F AJ;>L AL-BARI Volume I
    doctors do not deny that action constitutes the auxiliaries and ancillaries
    to faith.
    Consequently, all the a~guments that I~am Bukhari would muster
    in support of observance bemg a part of faith (~uch as the sta~ements
    of the Holy Prophet (~.J 4-~ ..:ill j.o) about the basis of Islam 1a1d upon
    five doctonnes and on feeding on the victuals of lman), the answer
    would, in all such cases, be that what is meant is the auxiliary of faith,
    not faith itself. If this were otherwise, dissociation between faith and
    observance would have led to the loss of the reality of faith as well.
    All of Imam BukharI's arguments and Qur'anic text, therefore, in
    favour of increasing and decreasing of faith, would be the development
    of 1man rather than increase in faith. This point must be kept in mind
    as we wouJd be discussing this, off and on.
    We have already discussed the relationship between lman and
    observance in relation to the beliefs and views of the different sects.
    We now propose to discuss Imam Bukhari's arguments and allusions.
    ·c.?-(§5."f;:..; \'. •..--ft .... -:;- ~ ·e.P ' I"..- ...&11 . i_,-=· !....~
    The Holy Prophet's state- " ~ ~.:P'-- ~all~~~ Y.>' · ·
    ment is that the basis of Islam is on five doctorines. This proves that
    Islam is a complex of which the acts are parts. We have already said
    that for Bukhari lman and Islam are identical. Here therefore Bukhari
    has made Islam synonymous with lman. We thus have the composition
    of faith and the entry of acts thereinto. A thing that is compounded,
    accepts increase or decrease from the different ingredients which would
    lead us again to the increasing and decreasing of faith. There are,
    thus, as we know, two problems before us: the problem of the com-
    position of faith and its scope and its susceptibility to increase or
    decrease.
    The object of "y." (and it) would be Islam also, since, Y..J
    for Bukhari lman and Islam are one. But, since in the view of sa/af
    (the ancestors) zman is composed of oral affirmation and observance,
    and the word actually used is lman and not Islam and Bukha.rI follows
    salaf (the ancestors), it is more reasonable to assume that the word
    lman would be the object of "y..J". !J> , • t: ' P <(....."',...

    Iman is compounded of verbal affirmation and ~_,LJ~Jd>'


    observance. Sala/ (the ancestors) had used the word "J• .i:. .J J_,i" "state-
    ment and observance thereof". Bukhari, instead of observance "~"
    bas used the word, "J.-.i". There is some distinction between the two
    as has been emphasized in lexicons like the Taj al-' Urus, etc. But one
    can be easily applicable to the other. Bukhari has not, however, men-
    tioned testimony-the reaJpartand object of faith- here he has contented
    himself with the mention of verbal affirmation. Therefore, either the
    statement should be stretched further to embrace both statement of the
    heart and verbal affirmation or the act should be understood to denote
    something general, that is, the act of the heart or testimony and phy-
    sical action or observance. The most reasonable reply that one can
    give is that, on the question of testimony being the essence of faith,
    there are no two opinions in the different religions. This point needs
    no more elucidation and the two parts on which there existed some
    difference have been discussed.
    So that there may be an increase in their ~~l..~~Ql.\>~\">°~. .
    initial faith. Jn ayah 4 of Al-Fat~ it is firstly, the increase of faith.that
    has been mentioned. In the second place the words, "~~1 C: li~I"
    Volume I COMMENTARY ON THE ~Al;IIl;I AL-BUKHARI 303
    carry a sense of association. That is to say, there was one grade of
    lman earlier to which has been added its higher grade, thereby proving
    that an increase of faith has come into being. But I shall first take up
    t~e. meaning of the ayah (verse) so that we might later arrive at a de-
    c1s1on.
    TheMeaningof ·~~1 c G~1 l_pl.).r.J' 'That they may add faith to their faith'
    Let us begin our discussion with an example. It is not an easy
    task to undertake to lay down one's life if one is asked to do so. Those
    who fight are confronted with an extremely exacting task of giving or taking
    life. Only they who have dedicated themselves to the commands of
    their Lord would be in a position to do so. The same thing holds good
    if brave soldiers are commanded to lay down their arms and to surren-
    der to the enemy, agreeing unconditionally. This act of abject surrender
    and derogation can onJy be performed if the soldiers are tacitly and
    unhesitatingly devoted to their liege and lord. The second order is
    even more difficult to obey than the :first and only those who are unswer-
    ving in their loyalty will follow it. For those whose subservience is
    moderate or only superficial would falter and disobey. Thus, if a strong
    and vi gorous person is ordered to fight he will not :find it difficult
    since this is inkeeping with his natureandinclination, but, if in the case
    of bis preparedness, he is ordered to surrender before the enemy, he
    would naturaJJy be greatly pained by such a command, since this is
    contrary to his very nature.
    The Oath of Ridwao
    Now that we have explained this point, we can proceed further.
    On the occasion of the truce of lfudaybiyah a rumour spread that
    l;ia<;irat 'Uthm n , the emissary of the Holy Prophet(~-'~ Jil j..:.),
    sent to Makkah, had either been slain or imprisoned. The Holy Pro-
    phet (...i--' ~ .ui1 j.,.,) thereupon, prepared for Jihad and took an oath
    from fourteen, fifteen or sixteen hundred Companions present there.
    All th ose present swore that they would voluntarily die for the cause,
    and the H oly Prophet (~-' ~ .ui1 j.,.,) accepted oath from each of them.
    Some were so overcome by zeal that they took the oath (bay'ah) twice
    and even thrice, as was the case with Hadrat Salmah bin al-Akwa'. It is
    this oath (bay'at) which ic; known as ·"0·1_,.,.,J .::..~". What was the attra-
    ction that led the Companions to the display of such a high and exalted
    degree of self-sacrifice? It was obviously the vital force of pure reliance
    on faith and tacit submission to the Holy Prophet (~_,~..iii J-") which
    made all of them bid welcome to death without the exercise of any
    external pressure or force. None of the Companions displayed the
    slightest hesitation. All, without exception, responded to the calJ. None
    vacillated as the Israelites did whom Saul Jed, 1 or the flock of Prophet
    Moses, (i)L.J I ~) as has been narrated in detail in the Qur'an.
    The Companions, already oppressed and harassed, were ablaze
    with zeal; they were keen that the issue should be settled once for all
    by the sword. They were not lacking even in strength and courage.
    History itself is a witness to the fact that before such a valorous and
    fearless soldiery comprising of the Companions the Quraysb and their
    allies paled into insignificance.
    When, however, Ha<;irat 'Uthman returned from Makkah, the
    Holy Prophet (~-'~~I j+>), considering the situation and the conse-
    quences that would emanate from the alternatives of war and peace,
    agreed to renew the truce.
    - - - - - - - -- - - - -- -- - - - - - -
    JOf. Chronicles, 10.
    304 F AJ?L AL-BART Volume I
    The infidels of Makkah had laid down such cond itions that were,
    apparently, derogatory to the Muslims and almost meant a total surrender
    by the latter. The conditions of the truce indeed completely went in
    favour of the Qurayshite infidels. The Companions and ~a<;tra t 'Umar
    especiaJJy, felt greatly depressed by th ese stipulations and the dialogue
    between the Holy Prophet(~-'~ ..:iii J.,o) and ~ac;t rat 'Umar about the
    circumambuJation of Ka'bah and argument wi th the Holy Prophet
    (,J.._, ~..:ill J,..) about the terms of peace has been described in detail in
    the A~adlth of the Holy Prophet(~_,~ ..:iii J,..). But the Holy Prophet
    (~_, .i.µ ..:iii j.,.,) provided solace to the Companions by say ing ~ I ...J_,...µ ..:ill
    (God and His Prophet (~-' ~..:ill J,..) know (best). Th e document of
    the truce was at last ready and the Companions, one and all, fvllowed
    the Holy Prophet (~-'~..:ill J.,o) to the word. The lfadlth bas it that
    the Companions showed such remarkable haste in undressing the I}:zram
    and shaving the bead CfJ.alaq) that there was a possibility that their heads
    might be cut off in case of any delay caused in compliance. It is noth ing
    short of wonder that the Companions, possessing such an amazing
    degree of puissance, should have laid down their weapons o f war before
    the enemy and acceded to conditions which were apparently abject and
    degrading. But, all the same, they did n ot swerve from the co mmand of
    the Holy Prophet(~-' 4"" .lil j.,.,) and did not show the obstinacy to the
    obstinate infidels. It was the power of faith and their tacit obed ience to
    the orders of the Holy Prophet(~_, 9"" ..:iii J ...) which enabled them to
    acquit themselves with dignity in such a tryin g s ituation. Th e Companions,
    notwithstanding the fact that to do such a thing was diametrically
    opposed to the demands of their nature and inclinations, bowed down
    in subservience t o the command of their Prophet (~-' ~ .ui1 J,o ). We
    thus have the reflectio n of faith in two colours (forms). At first, taking
    oath for jihad, showed that they were ever ready to lay down their Jives
    in the path of faith. The second colour (form) was evident from their
    willing consent to the renewal of the truce of lfudaybiyah, when the
    Holy Prophet (r1--' 4"" ..:il l j.,.,) graced the demands of the infidels with
    acceptance. It should be obvious that, when this co lour (form) appeared
    after the first, the degree of the faith of the Companions recorded an
    increase. Their progress in the elevation of inner faith and belief also
    registered further increase and progress. This was a favour bes towed
    on them by God , and the Qur'an says :
    He it is Who sent down peace of ,:>l;t;··'o·-::.-:'
    -r . ,,,. ~ . . -~1\0-:~r~ -u , ·e. ~\ ._,._
    .'
    ,,, •• ... J v ~ .:r-
    reassurance into the hearts of the believers ),~.... ~I .,....-::;~ 1 ,,,. '· 11'.9 \"'~ ":'. 1-~t\
    that they might add faitb unto their faith . ,,,. -J,,'fC-0 U:J.,. .» :> ......~_,,-..
    I" ,., - .
    (Qur'an, 48:4) ~ .. -:1 1i.f1)

    The first kind of tranquillity- sakinah al-awwal- imparted (to the


    Companions) unswerving readiness to fight, whereas the second inculcated
    unconditional stoppage of warfare. Both are in accordance with the
    commands and acquiescence of the Holy Prophet(~-' 4"" .ri1 j.,.,),andfor
    this reason both are to be categorised as subservience. Obedience to the
    Holy Prophet (~-'~ .lil j.,.,) increases the light of faith. We might
    call it the progress of faith, as is the view of Bukhari or increase in the
    degree of faith because of the enhanced practice of an act. The latter is
    n ot denied by the I:Ianafites. Here the progress is not in the essen ce of
    faith but in status and grade which are among the auxiliaries. The ayah
    thus explained should clarify, all the more, the ~anafite stand.
    Volume I COMMENTARY ON THE ~A~Ill:l AL-BUKHARI 305
    Imam Abu Hanifah and 'Allamah Zamakhshri
    There is another implication which is resolved by the foregoing
    discussion. 'Allamah Zamakhshri, despite his having been a Mutazilite,
    is an acknowledged authority in' Arabic. He borrows Imam Abu Hanifah's
    statement, "J.:......d4 ~ y41~1 " becauseZamakhshri preferred the'Hanafite
    point of view in matters of auxiliary details. He has taken and reproduced
    this statement in order to offer a rejoinder from the I_ianafite side, and
    included it in his Tafsir al-Kashshat under the head of the ayah under
    discussion. But this statement of Imam Abu ~anifah is applicable only
    where the descent of a new surah or command is alluded to, and which
    would result in increment in the faith of mu'min. And the Qur'an
    therefore says:
    And whenever a surah is revealed, there 1.r~·"'..c: 'J! ~ .-:~ .....~, .~. "\ .~ -'f',...\-:"\,....
    are some of them who say: Which one of ~i.:f~ ~Yc.J~ \ \..e ::>,..._,
    you hath thus increased in faith? As for
    those who believe, it hath increased them
    \2! . . .,,;':'.~ -~\1-:;;1'~ • l~I"" ~\ ,..... ' _, ?.'\~ !,.9(l.?/·
    l.)M' ~.;.1.l \..ob'[v\.;t;:'.... ~~Ai.>!J.J>":'J
    in faith and they rejoice (therefor). 1 ~ ,.., _ ),,,, ,.9 ·'".'""''J>~~\""-'\ .,~'""\'-:
    (Qur'an, 9:124) ( ...::..-:1-:-;:it (.:)""~~-'v ~~ :>:.)'
    In instances such as the above it is possible for the Imam's state-
    ment to be applicable, since an ayah which brings new commands
    would enlarge the source of the essence of faith and therefore aa increase
    in faith. In other words, the statement, "J.,,..a-i:J4 ~ i.J....~4 1_,=-..1" would be
    applicable. Apparently, therefore Zamakhshri's reproduction of this
    statement seems to be out of the context and inappropriate but, consi-
    dering the above point, it might be held that Imam's statement is relevant.
    The Companions- first and foremost- believed in submission to the
    Holy Prophet (~J 4>- ..:ill~) (which is a universal and known aspect)
    and this belief was th e source of the essence of faith, particularly as
    subservience to the Holy Prophet (~-' 4>- ..lll J ...) can have many parts
    and aspects. At first, an aspect of faith, both as a part and individual
    component, it was commanded that mu'mins should get ready to fight
    and to lay down their Jives. All bowed down before the command.
    The other detail of the command was in the form that they should lay
    down their arms and control their zeal. This was likewise most humbly
    accepted. 1t was for this purpose that ayah 4 of Al-Fat/:i was made to
    descend. It is obvious that here the increase in zeal could be in the
    context of "J.,,..a-i:J4 ~ il....~ 4 1_,=-..I" This statement has been made with the
    descent of two new commands. And therefore 'Alla.mah ZamakhsbrI's
    reproduction is appropriate and in keeping with the context.
    We now come to another ayah; " ... and We increased <S~.:U:;~~
    them in guidance." (Qur'an, 18: 13)
    This ayuh has been quoted by Imam Bukhari in support of his
    argument. This is because he believes guidance to be the very substance
    of faith and identical therewith.
    The Ayah Explained
    Let us first understand the ayah which is about the People of the
    Cave A~~ab al-Kahaf. Romans had an emperor Daqyanus (Decius) who
    was a tyrant and a pronounced pagan who forced his subjects to resort
    to idolatry. The generality of his subjects, fearing for their safety and
    hoping to obtain worldly gains, succumbed to his wish. But there was
    a small group of young men who still believed that it was n ot correct
    to displease the Creator for the sake of a mortal and the created being.
    Their hearts were full of fear of and guidance from God. God has
    306 F AJ;)L AL-BAR1 Volume I
    ·--- --- -- -
    bestowed on them the wealth of patience, perseverance, piety, and the
    desire to cut themselves off from the world. They went before the
    Emperor and demonstrated their po wer of convictio n. The Qur'an has
    thus narrated their declaration:
    Our Lord is the Lord of the heavens \"'p'~'i, :;~, ..... .. ·'' -:;;,, ~ ""\""! .....
    and the earth. We cry unto no god beside ~i.:.;~:>Y~9~ 9.J~...>
    Him, for then should we utter an enormity.
    Ir' '"'~W< .. \~ \~!.')~~,.., ,~ '> ~,
    . .>P .
    (Qur'an , 18:14) ( --7.-" I . )
    -..:.:-(. • ..
    ,::>..- ".V
    ,... I ..,../ ,;

    That is to say, when He is the Lord of the heavens and the earth,
    naturaJly He would be the Creator, and therefore Divinity and Godhood
    are prerogatives which belong to Him alone. The people of the cave
    established through argument th e unity of Godhood. And not this alone.
    They exposed the fallacy of those, who bad renounced Goe.I and set in
    His place another deity. They d emanded reasons for idolatry from
    idoJ-worshippe'fS and called th em irrational and unju st.
    Though they bring oo clear wa rrant ~ ..-..-.1>~f.U..P J :;5-;:-:"~~-\'::..­
    (voucbsafed) to them. And who doth greater ~ ~~-~~<.:)y .. ~_,l
    wrong t han one who inveotet b a lie con· (~f ,.L:J)'G°0S:.:. \c,JISYJ\~~\
    cern ing Allah. (Qur'an, 18:15) ~ . .,, ~ ·,.. ..-p
    It is evident from th e foregoing as to bow munificent God had
    been in the vouchsafing to 1hem o f the power ot perception and wisdom
    to a degree that they had not the least fear in such trying circumstances
    and were firml y stuck to their lofty faith and clung firmly to their ~on­
    cept and belief in the unity of God. They clearly said every thmg.
    Consequently God said : ' \.P it. ~U.)j~" "We increased them in
    guiuance". That is, God sar that He vouchsafed to them greater sense
    and understanding. Tt is for the reader l o decide whether the implica-
    tjon here is to increase in the essence o f faith, as believed by BukharI
    or increase in auxiliaries of faith, e.g., per ception, knowledge as is the
    creed of the Hanafites.
    "And G od increases His Guidance to those if~\,;~10?. ~\~\~_;..:;
    that are rightly guided"; that is, those who through their efforts and
    persistance attain guidance, God bestows upon th em the virtue to
    increase their guidance. Acts smacking of Godlessness prepare the
    ground for perpetuation of more Godless acts. By th e same token acts
    o f fai th became a fair ground for the multiplication of faith. What
    Bukhari ha~ in mind is clear; but the meaning becomes alJ the clearer
    when the co ntext of the ayah given below is examinea.
    By Excess of Guidance is Implied Continuation
    and Preservation of the Guidance itself
    This ayah (verse) occurs in the Chapter Al-Maryam and is related to
    the preceding ayah:
    And, when Our clear revelations are ,...') ~\1\'C ~ .......\....;!! 'l~ ~c21;\;'.'i •J?.\~\ ....
    recited unto them, those who disbelieve say <.:i"~ UI.)~.~~ ~ ~ .... ,
    unto those who believe : W hich of the two 5'~.-: ,,~ ', 1..~\~ \
    ~.P ..... ,,.,.,~\;)~AS
    parties (yours or ours) is better in pos it ion. J:y>-~~ CS u\~ <.:f.., ,...!...'
    and more imposing as ao army ?
    (Qur'an, 19:73) (%ff!/) o~~~j~~
    That is, the Infidels of Makkah on hearing the ayahs (verses) in
    which bas been pointed out the evil consequences of their deeds, laugh
    and say out of scorn and pride to the poor Muslims "You claim tha t
    the result of our deeds on the Day of Jud gment will not be in conc;onance
    with our present condition and worldly position. Are our houses and
    Volume I COMMENfARY ON THE ~AI:Ii~ AL-BUKHARI 307
    ~~~~~~~~~~~~~

    furnitures and our mode of living not superior to yours? Is our society
    not more respectable than yours? Verily, we who according to you are
    pro ne t owards eviJ are far more pr<;>sperous and powerful than you
    godly peoplt>:. Let us therefore conceive about the fu ture on the basis
    of our present respective positions." God bac; provided an answer to
    their con ten ti on as under:
    Ho w many a generation ba•e We ,,,...,..-1.,.9, "·, -~~~\J..;~y"
    ~I :..-.+.M-'~'·~ '. • \, ,
    destroyed before them, who were more .:---~ v,; ~
    imposing io respect of gear and outward .!:L,. 1
    ,..,> -Git 1-:- ..-
    seeming. (Q ur'iin , 19:74) (~I 1{./) o~~-' 0 6 \
    There bave been many nations in the past, who were far more
    prosperous in worldly affairs but, when th ey rose against the Prophets
    and made pride and arrogance their way of life. God uprooted them
    and effaced th em from the map of th e world. If this is the distinctive
    crite!·ion, between the right and the wrong that a mu'min should be in a
    good position in the world, why then the Jnfidels were destroyed in the
    past, although they were far better off in worldly matters. This shows
    that the criterion between the right and the wrong is not applicable.
    Such examples have been menti oned at different places in the Qur'an
    and God, after examining th ese questions and answers, ~ays:
    Say: As for him who is in e rror, the ~'~-till~\(.)<;\bz;~
    Beneficent will verily prolong his span of ::> •• .... .,,
    L/:> ~ ,~ . . . . !~zy.11
    (~I
    tf../) CJ u--o~--....Y
    ,J
    life... (Qur'ii.n, 19:75)
    Since the world is a place of test and trial, God sent his Prophets
    and books etc. in order that the path of evil and righteousness may be
    made clear to a man, so that man may choose the path of righteousness
    and avoid that of the evil. About this has been said: "0~~1 ·~;..,,_,"
    "and it is the ladder to victory". No one has been absolutely ?1a~e
    helpless but each individual has been given fu11 freedom to act m his
    own way. Thus the law and management of God warrant that a person,
    having been show n the distinction between the right and the wrong
    should be left free to a certain extent to choose his own path which he
    bas adopted according to his profession and intention . When, ho~­
    ever, evil gains, through steady progress, the upper hand, the person is
    liable to a complete punishment whether in this world or in the next
    world. According to the said divine law, G od says that H e gives a
    person full Jatitude and keeps him completely astray when he, accord
    ing to his profession and will, goes astray. That is be is then
    permanently deviated. And, in contrast, God says:
    Allah increaseth in right guidance ( ~~11 .& )' /;-.Y. ,,"".'~~ \~~·~\.-9.;. \"" ."'"
    those who walk aright... (Qur'iin, 19:76) ~ 1-/ v~I)~ 1.:1_~ 4lJ ~.:)
    That is to sav, those who deviate are given full latitude to persist
    in th ei r deviation; whiJe those that follow the Jaws of God out of their
    free will, and who imbibe the Jessons of righteousness are endowed
    with increase in knowledge, perseverance, and stability. The meaning
    of "¢.)l~j" and "<->..u." means granting of perseverance, assiduity, and
    continuance. This is in contrast to those qualities as are associated
    with deviation. Therefore instead of the word ''-4.r." the word ".).>..=u"
    is a correct ::irgument for this. It is for a man himself to decide whet-
    her it is increase in the essence of faith, as contented by BukharI, or
    the permanent consistency in faith and guidanae, which is among the
    auxiliaries of faith.
    Those who are on the right path, God ~~~(';o~;Ji>\J13~\GP.~I;
    308 F AJ;>L AL-BARI Volume I
    enhances their guidance and they are gifted with piety by Him. This
    is one of the ayahs (verses) quoted by Bukhari in which he bas argued
    the increasing and decreasing of faith. We can make out the mean ing
    of this ayah with reference to the previous context. It occurs in surah
    Al-Mubammad which is alternativeJy called surah Al-Qi-ta!. This ayah
    is connected with th e preceding one.
    Among them a re some who give ear
    unto thee (Mu}_lammad) (~al/allaho 'a/aihi
    wa saflam) t ill, when they go forth from thy
    presence, they say un to those who have
    been given knowledge: What was th a t be
    said just now? (Qur'an, 47: 16
    Relationship between Organs and Natural Capacity
    Let us try to understand a fundamental aspect through a natural
    analogy. It is a common obse rvation that the constant disuse of an
    organ leads to its debility and ultimately to the total loss of power of
    that organ. If, for instance, a man keeps glued to his bed all the time
    and does n ot move his legs, it is obvious that a stage will come when
    he shall have lost the p ower to move his legs. We might say, as a matter
    of similitude, that if a person keeps in constant use his organs and parts
    of his body, regulating their employment through exercise and move-
    ment, upto a certain period, their power will be on the increase, as we
    see in the case of wrestler.
    Such being the state of the corporal parts, would it not be possible to
    appJy the same analogy to one's spiritual capacity and mental power? He
    wh o does not hear the words of righteousness, or if he does listen at all he
    does n ot try to understand th em, or , even if he does understand them,
    he does n ot remember them, or, if he re members them, he does not
    follow it, but on the contrary mocks and belittles the message and in-
    variably l1e is bent on show of animosity, taunting and pride ;-such a
    being shall have his mental ca pacity gradually stultified and his capa-
    city to accept the message, of Righteousness, will be, as it were,
    obJi terated. This is the state which the Qur'an bas designated as khatm
    (sealing). Such a being is rendered impervi ous to the Message and he
    shall be pursui ng only his carnal desires and lust. The Qur'an has said in
    this context :
    H ast thou seen him who chooseth <".:',.-J.t; · n..9. ..
    ,,...,_~I\\-:'':'~\ ~':',...,...,.
    for bis god his own lust. (Qur'an, 25:43) --uj.d>"-'(r',,..~ ~ ~-t>\
    (_::_,:.I<:> J)
    In a IJ,adith concerning the disposal of trust it has been said:
    Distinction between r ight and wrong
    ceases, a nd the only m easure that remains
    is that of self-gr atification.
    1~~%.j)~'G~~.$~

    Contrary to this, a person who is ever disposed to lend ear to the


    ,
    ,~1.>cb~Y~
    ....... , ......... '· '\'\'""
    \.o

    Message of Righteousness, and tries to understand, remember, and to


    folJow it, shall receive an impetus in the right direction and bis insight,
    and luminosity of his faith and aJso his understanding in the right per-
    spective will increase. His capacity to do virtuous deeds will also be
    enhanced. This theme has been elaborated in the Qur'an with special
    reference to the Munafiqin (the Hypocrites) who would pretend to hear
    the Holy Prophet (r-1-.J ~ "'111 J,.>). But they n either tried to understa nd
    or remember what the Holy Prophet (iJ-.J "-~ "'111 J,.>) had said. Having
    left the assembly, they would ask the learned among the Muslims what
    Volume I COMMENTARY ON THE ~AJ:IHiJ:I AL-BUKARI 309
    the Holy Prophet (iJ-J ~.ill j...) bad said. The aim was thus to mock
    and belittle what was said by the Holy Prophet (iJ-J ~.ill j...). Their
    contention is: We do not hold these statements to be of any import
    nor do we give any attention to it. The Qur'an then goes on to describe
    their acts which show that their minds and hearts have been sealed.
    This would have no leeway for performance of virtuous and noble acts.
    All that remains is self-gratification. This is followed by a description
    of the beneficial effect of traversing on the path of righteousness.
    People who are prepared to accept the function of truth would gain
    correspondingly in knowledge and wisdom, and their piety and nobility
    will progress every moment. About such beings God says:
    While as for those who walk aright, ~ ~' ,~ ,,..\<\' ,,..,,.. '\ ,,..~ :1\~ ...
    He addeth to their guidance, and giveth ,., i..51)..A:> J,b > .J ,v..::.J:> ~ ~ ~
    them their protection (against evil). t'- ,., ,. ;,)' ,e. ...,y 1 \'
    (Qur'an, 47:17) ~11:;!) ,;>f<r~J:,Ri (
    Call it what you will-excess of the essence of faith or auxiliaries
    of belief, e.g., religious perceptivity, nobility, and wisdom. Imam
    Bukha ri has cited the following ayah in support of his argument:
    ... and that believers may increase in .!:!.'"'I;.. (~f_.., 1 ,......\, 9 "'\'"'' .~\"'\"'~,,..,,..
    faith. (Qur'an, 74:31) < ~"Jo) \:..\A:!J.. ~ <:i.;J :> :JY--'
    This occurs in SU.rah Muddaththir and is related to the fo regoing.
    Talking of hell, he says:
    Above it are nineteen. ... . . ......-; ............ , ··~'
    ........
    (Qur' an, 74:30) (~11;
    - ...)~~.... ~

    There wilJ be nineteen angels designated as officers who will over-


    see administration of hell conducted by other angels. As for the
    question as regards the specificity of this number, we would only say
    that in matters of creation speculation is neither possible nor desirable.
    We cannot explain or describe the simplest matters pertaining to Crea-
    tion. Aga in, Shah 'Abd al-' Aziz has described in great detail certain
    signification of the nineteen number. These are worthy of note. The
    sum of his explanation is that nineteen kinds of punishment have been
    prescribed in Hell, with each angel appointed to supervise one kind of
    punishment. And there is little doubt that an angel is very powerful,
    and he can perform tasks that are not liable to be performed even by
    millions of men together. But we must remember that an angel's
    nature of work is specific. The Angel of Death, for instance, can take
    life of hundreds of thousands of persons in a moment, but he cannot
    animate a child in the womb of the mother. The Angel Jibra'il can,
    with amazing speed, bring walfi but it is not for him to bring about rain-
    fall. The ear cannot see, and the eye cannot hear; and, however
    difficult and seemingly impossible the task may be, each of them can
    cope up with their job. It is thus possible for the ear to listen to the
    voice compounded of thousands of voices and is not helpless; the eye can
    see many kinds of colours and yet it is not tired. By the same token, if
    only one angel were to be appointed upon those in Hell, there would
    have been only one kind of perdition. The other kind of perdition
    beyond his powers would not then have been possible. Therefore, for
    nineteen kinds of perdition (for details the reader is referred to the
    Tafsrr-i-'Azizl) the corresponding number of angels has been determin-
    ed. This point has been elaborated by many scholars, but I find Shah
    'Abd aJ-'Aziz's explanation very thoughtful and satisfactory. This num-
    ber was criticised by the Mushriks of Makkah. They were told:-
    310 F AI;>L AL-BARI Volume I
    We have appointed only angels to be
    the wardens of the fire, and their number
    {"'~
    ~'V' . . .. ;;....,~\;...) ~
    ~-&.If ~\ \~I\ ,.. 1 ''\'f-:l.,...,....1,.,..
    ~~.,,
    have We made to be a stumbling-block for
    those who disbelieve. (Qur'an, 74:3 I) ""' ,.., :. ll\';>~."",.., . ~,,9...-a. "~\''-::~
    ( ~11/>)
    .-
    \:> <::/~·~"'\\-'\ti
    ..
    , ..,,, ,, "' \r. •
    ... · ~
    a;;.
    . .,..
    This number has been made to be a yardstick for testing the deniers.
    The wisdom of the number lies in determining as to who shows fear of
    this number and who laughs it off. A IJadlth bas the description of a
    Mushrik wrestler who makes fun of the number. Th e second aspect of
    the wisdom of the ntimber is:
    ... that those to whom the Scripture hath ""' ...., .....
    (~I,};.)~\\&~', ..,. .-<ri\J>":s. {,j
    1
    been given may have cer tainty.
    (Qur'an, 74:31) • ..- ""_,., "-"·~ /- _,,
    Thus this number held significance for th e People of the Book as
    welJ, and may result in the culmination of the earlier messages in c~Jes tiaJ
    books, where the same number is mentioned. Apparently the Holy
    Proph et (r1-.J ~ ..:ill J,..) was umm'i (unlettered) and had n ot acquired the
    knowledge of the earlier celestial books from any one (of th e worldly
    tutors). And yet He gave mankind a thing that could have been possible
    through nothing except wa~i (revelation.) Th is is an irrefutable argument
    in favour of his Propbetbood and the truth of the Qur'an. The argument
    is so overpowering that even th e opposing People of Book would not
    but acknowledge it and once the adversary acknowledges the puissance
    of the argument, the mu'm;n shal l bloom with the flush of cheerfulness,
    pleasure, joy of faith, gladness, and liveliness. This would be the third
    kind of wisdom latent in the ayah. Having described the first two kinds
    of wisdom, the Qur'an has stated the third:
    ... and that believers may increase in ~,., :. )~V7 \,,-::\'-'! ,.. ,,...., .~\"'\. . . '·""'
    faith. (Qu r'an, 74:31) r -~lu,.. v ~ ..... y..o 1c:.Y..}.J > >Y..>
    From what has been di scussed in the foregoing, it is obvious that
    here it is the excess of the faith or the accessories of belief. e.g.,
    joy of faith, cheerfulness, gladness, and liveliness, as in the incident of
    Prophet (Abraham) Ibrahim (~)\...JI~) when he asked G od how He
    gives life to the dead. The Qur'an says:
    Dost thou not believe? Abraham ~>/ \~i : C...:.1,.... .'~"\\~ b? ~ ! ',..,.~
    ~~)~.U\>d-YP\) .
    said: Yea, but (I ask) in order that my
    r'I· ,., - 1> ·' _ t-;
    heart may be at ease. (Qur'an, 2:260) ( ~ t c~) - ~
    The faith was there; and it was a very firm faith; be was a Prophe t
    blessed with constancy and firmness. But be, n everlhcless, beli eved that
    by actual observation his faith would have gained in a kind of excess
    based upon pleasure, joyousness, and satisfaction which is not a par t ,Jf
    th e faith itself but its accessory.
    Besides, it was an jntuitive message pertaining to mysteries or
    secrets where human intellect or power of reasoning cannot gain access.
    To acknowledge these tidings on the basis of the fact that they have
    emanated from a Prophet would be what wotild constitute proof of
    strength and so lidarity of faith. This sta te has been equated with
    ziyadat. Imam Abu 1.Ianifah's reply "~'! rS '-t...~Jl1 1_,.:....T" is also
    applicable here, for the mu'mins fust star ted with the belief that
    they would testify to whatever message the Holy Proph et (rL-' ~ ..ii>I J,..)
    shall bring. This was the abbreviated form of the faith subscribed to
    (It can constitute hundreds of thousands and millions of factors and parts.)
    A detail of the faith subscribed to (that is, a part th ereof) was tbat the
    Holy PTophet (r1-.J ~ ..ii>I J,..) through the Qur'an gave the information
    Volume I COMMENTARY ON THE ~A l) li:l A L-BUKH AR1 311

    tha t th ere would be nineteen overseers in Helt. Mu'mins, as soon as they


    heard the tidin g, testified to this without questioning. Thus" ~ ~4 1_,:...T
    J:-A::JV' beco mes applicable. When this was again expressed as,
    "lH...: I ~.> I.) 1~:....T 0:.iJI .>!.>_:,:.,," " and that believers may increase in faith",
    there are three replies co ntained in the ayah . The Qur'an says:

    Whic h o ne of you hath thus l!:~i,~-:,1~1·~~ ~.~1ettt.il.~~.9__;,~,3~1


    increased in faith? As fo r those wh o believe, it hath increase. cl them in
    faith. Qur'an, 9: 124)
    Jma m BukbarJ has quoted this ayah as well in support of his
    hypothes is.
    Susceptibility is a condition to avail Benefit of Faith
    T he above quoted ayah is t owards the end of Surah Barat which
    is kn own also as Al-Tawbah. This ayah should al so be understood in
    it s proper co ntext. Bu t T shoul d like to explain an analogy at first by
    way of introduct io n . ft is proved by obse rvation t hat even the best
    fo od will no t act health ily o n a perso n with defective system of diges-
    tion. Indeed, if an ythi ng, it would generate more malodorous and putrid
    matter. l t is known to every perso n having some sense that the fault li es not
    in the foo d itself but in such an individual's system of digestion, other-
    wi se, how is it tha t the st omach of a healthy individual is not affected
    adversely (by th e same foo d) ? The answer therefore lies in correcting
    tbc dig~s ting syst em of that individual.
    Once we have grasped this point it becomes cJear that. God means
    by "~;.,,..... ..::.Jjl L. 1.;1_," " And whenever a surah is reveal ed'' (in 9: 124)- that,
    wht never a Qu r'a nic surah was made to descend, the Hypocrites ridiculed
    it a mong themselves a nd ~aid to the sirnpJ e-minded Muslims of the day:
    " Wh ich o ne of you has ex perienced increase in fa ith by means of thissurah?"
    The underlying implica tion was (God forbid!) that there was nothing in a
    new surah t hat \vo uld increase faith and belief. Tb e Qur'an has coun-
    tered thi::. argume nt as fo ll ows:
    As for those who believe, it hath
    increased them in faith and they rejoice II'!" • _,,. '~ ,..,.. ..... ,,,
    (therefor) (Qur'an, 9:124) ( u-:1-:P') O(.:)_,~~
    Th e mu'mins, when , t hey bear the word of God, ga in in comfo rt,
    tra nq t1i llitv, and belief; their hearts are comforted and solaced. He again
    said: ·
    But as for those in whose hearts is ~;>?:'\""'~~ ...... -:, , -'J\f.~~ "'" -~\ ~,....
    disease, it only addetb wickedness to their tr:> ~ <.i'r j:,1§:,,.., l..',-0.. ~ b
    wickedness, and they die while they are 1r~,., ~ 0 ..... ,,.2<,.9,..\-'!\,.."".'_o~ )\\~ ~
    disbelievers. (Qur'an, 9:125) ~1-:-.91) <.:>.>~~-'\.!r''.P-'~;.... ·~o...~~
    Thus the disease that has overtaken the hearts and the minds of
    the di sbelievers would keep on growing till they finally die:
    ..r;;.. rY. •;~ ;.> -' ~J; .iJ 'Y t_4 ; .:i ..:.:-:i .J"j..;;. ?~ ...::..;UJ J.:i ~ ul;4
    (Rain, in the nature of which there is no contradiction, nevertheless,
    the tulips bloom in the garden, grass and mushroom grow in the unfertile soil)
    Our exampl e is in conformity with the Word of God in this regard.
    The words, maracf. (disease ) and rijs (pollution), denote a finer implicat-
    ion than appears on the surface. As for what possibiJities exist in
    excess o f faith, have been outlined by 'Allamah Tha'labI who was a
    Malikite and belonged to Algeria. These three possibiJities he has
    discussed in his Al-Jawahir al-lfisan (Gems of Virtue).
    312 FAI;>L AL-BARt Volume I
    Possibilities for the Excess of Faith
    In the first place, every surah brings with it either newer concepts
    or more recent commands which are the details of the faith subscribed
    to mu'min bihl. When such surah descends and mu'mins believe, it is
    equivalent to '\}:.,c.A::Jl~ r1 1.1..~4 l_,.:.... l" which has been ca!Jed ·• ~ .) lj"
    (increase). In the second place, every surah has new arguments and
    reasons, which, supported by a number of arguments, improves the be-
    lief in faith, comfort, solace, progress , intensity and power already
    possessed by the mu'rnins· Thirdly, the new surah removes all the
    doubts that might make their way into tbe mu'mhis heart as in f!adlth
    and puts the faith on a firmer ground.
    (They said, "You should be afraid of ~~\tw~~l~~~I)
    tbern.") But this increased the faith in them. This ayah is from the
    surah Al-e-'lmran. When Abu Sufyan returned from UIJ.d t o Makkah,
    be bad second thoughts during his journey to Makkab about leaving the
    defeated and wounded Muslims. Consultations took place between the
    Makkans and it was proposed that the Quraysh army shou Id march back
    to Madinah and finish off t~e Muslims. When the Holy Prophet
    (~-'~..:iii J,.>) learned about it, he announced that those who were
    with him in the war should now prepare themselves for the pursuit.
    The Muslim soldiery, although freshly wounded , came out, in the name
    of God and His Prophet Crl--' ~ 4iil j..>). The Holy Prophet, with his
    party of mu1ahids reached J:Iamara aJ-asad, which is eigh t miles from
    Madinah. When Abil Sufyan beard that the Muslims were in his pur-
    suit, he was overcome by fear and awe. He gave up the intention to
    attack Madinah again, and fled towards Makkah. Abdul Qays trade
    caravan was going to Madinah. Abu Sufyan persuaded these traders
    through certain inducements that, as soon as they reached Madinah,
    they should spread rumours in order to spread fear and awe among
    the Muslims. The peopJe of Abdul Qays havin g arrived at Makkah,
    began to spread the rumour that the Makkans had prepared a great army
    and collected a great deal of weapons of war for destroying the Muslims.
    But the Muslims, when they heard it, instead of becoming awe-strnck,
    became all the more zealous and firmer in their beliefs, and, having
    heard of the army of the Infidels, said: "~_,JI ~-' ...;i1 ~--" (AIJah alone
    is sufficient for us! Most excellent is He in Whom we trust) to fight the
    whole world. The following ayah (verse) was sent on that occasion:
    Those unto whom men said: Lo! the .'\-:°,;. /'..,..\~\\ ~- V'...i l~\\~Pn\"."\1" ;:~_·'!"'I
    people have gathered against you, therefor ....,.._., v VJ \.:J_v ~:P'V U'-'v~~
    fear them . (The threat of danger) but in- .'~\(.',~\~\"" ..''~~~>\~_:;~y;J..i':'/~\'!.:2.
    creased the faith of them and they cried: \_i\9 ...., uW.,...J7" ..r->- ·~~'°''..:r"·
    Allah is sufficient for us I Most excellent ('.. :; ,~ , r.i~)'\'('..!i\"':1 ..... ,J.\L~ ~
    is He in Whom we trust. (Qur'an, 3:173) :.;::...::t c e>J-~\ ~J. ~_,a:,u ••
    The implication, then is that the zeal of faith, confidence, and
    patience in the path of God bad been gained among the Muslims that
    the Qur'anic passage, "•~_,JI ~_, ..:ill ~t .,.iu_," "Allah is sufficient for
    us! Most exceJlent is He in Whom we trust", argues plainly that what
    is implied here is the excess of faith as denoted by the auxiliaries or
    elevated stages of faith.
    An Admonition
    Some hold that Abu Sufyan, after the Batt1e of UQ.d, had announ-
    ced that the Quraysh will fight a battle at Badr, the following year. The
    Holy Prophet (r1--' ~..:ill j.,.>) accepted the challenge. When the year
    Volume I COMMENTARY ON THE ~AI;lll:l AL-BUKHARI 313
    - ------------
    came, the Holy Prophet (~-' ~ -Uil J,..) commanded his Companions
    to go for the jihad, and, if none went, he alone would go. Abu Sufyan
    came out, meanwhile, with his army from Makkab. But he lost courage
    after a little while. As he was overcome by awe, and, seeking pretext
    behind famine in Makkah, he wished to return. But he wished to
    arrange his return in such a way that it would be the Muslims who
    would bear the brunt of culpability. A person who was going to
    Madinah was bribed by him for spreading rumours that would cause
    fear among the Muslims, so that they might not come out and attack
    the Makkans. Arriving at Madinah, be began to spread the rumour that
    the Quraysh had accumulated a great force and battle was not in the
    best interests of the Muslims. But God had granted perseverance to
    the Muslims and th ey said: "Allah is sufficient for us." The Muslims,
    as promised by the Holy Prophet (rL--' .i.J..c. -Uil J,..), reached Badr where a
    market used to take place. They made considerable profit from three days'
    trading and returned to Madinah. This is known as Badr al-~ughra.
    Those who succoured the Holy Prophet (rL--' .i.J..c. .uit j,..) on this occasion
    and prepared for the battle were given the joyful tidings that they,
    having sustained wounds and losses at Ul).d, again showed such a great
    courage, that the Mushriks, overcome by the news of the Muslims'
    courage and sturdiness, returned in the midst of their march. The
    Makkans gave the expedition the name of jaysh al-sawlq, that is, the
    army that went to drink sawiq, 1 and returned having drunk it. But it
    is more probable that this ayah pertains not to Badr al -~ughra but to
    I;Iamara al-Asad. ~e .that as it may, our case is proved. Imam Bukhari
    presents another sm11lar ayah by way of argument.

    That is, it increased their faith and resigna- ~'Q.j.D$~~).~.\.~:;f;\;'5


    tion even more. This ayah is in the surah al-AJ:izab. The Battle of
    A!Jzab is also denoted as that of 'Khandaq', and the surah pertains to it.
    This Battle is one that is testified to, in importance by its name, and
    history indeed testifies to it that the effort of the Infidels of Makkah
    and that of the whole Arabia had made it a point to give a last-ditch
    battle here, and, having been defeated in this battle, the pagans could
    never muster an army strong enough to challenge the Muslims, as is
    also narrated in the lfadlth. And the stronger express ions the Qur'an
    bas employed about the conduct of the Muslims have not been used,
    anywhere else, in relation to any other battle. When the firm Muslims
    saw that the forces of th~ Infidels had surrounded them on all the four
    sides, they did not Jose courage or give way and the sentiments of their
    duty and obedience and th eir belief in God and His Prophet (c-1--' .i.J..c. .ui1 j,..)
    increased all the more. They said, " This is the occasion about which
    God and His Prophet (r-1--' -.,µ -Uil J.o) bad foretold us and about which a
    covenant bad been concluded". If a person who is held in esteem
    with regard to credibility gives a tiding in advance about the happening
    of a certain event, and we believe him unquestionably, and later on
    that happening does transpire, then would our faith in his credibility
    not be redoubled, and will our faith not gain all the more in belief and
    firm n ess? On the occasion of the Battle of the Khandaq the Muslims
    saw with their own eyes the fulfilment of the tidings and promises made
    by God and His Prophet (c-1-_, ~ .ui1 j,..); their faith thereupon became
    more strongly rooted. Besides, as these tidings also implied victory,
    the sentiment of subservience increased thereby. They agreed with
    isaw1q is a meal of wheat, barley, or r ice pounded, fried, and made into a liquid.
    314 FAJ;)L AL-BARI Volume I

    open hearts to fo1low the commands God has described thus in the
    following words:
    And when the true believers saw the \~\'~\;t:>\~~~\;::~V.~\\~1-;.-:"~
    clans, they said: This is that which Allah ,y _ . J '}) v .;r,;:Y- ;....-1..iY...-
    and His messenger promised us, Allah r""cJ~J':'"'.:. 1 -:-. ,., .... ,,,Jt,..O"'"'-':.\r,...,, ...... t...
    and His messenger arc true. It did but \..o-' ~__;-'~ID~.-'~~) c:tU ~W.}~
    confirm them in their faith and resignation. ( .!..!:..- )) If,\ ;':':G\tl""-'I"'~ \ '!ltt'\'-
    (Qur'an, 33:22) ~1 "":"171 o~~V~J.. ).;-,;;:;i-> J

    The excess implied here is that which resulted from the fulfilment
    of the earlier promises a nd their confirmation, and from which resulted
    th e joyousness, firmness of faith, and belief in the Promises of God.
    This is what amounts to an excess here.
    Another Admonition
    ".UrJ-' -:iii u~_,L. Ii.." "Tbis is that which AlJah and His messenger
    promised us" The substance of this is described in the surah Al-Baqar:-
    Or think ye that ye will enter Para- GJ)~\\~~~;\
    d ise while yet there hath not come unto you
    the like of (that which came to) those who ~~-.:;:'1>'.Pi::-\;'-.: .~....o\''f .::- ;:'~ ~\~ l<--t~·
    passed away before you? Affiictionand ~~'V,;~\J.•,, ~ ••
    adversity befell them, they were shaken as ,...\ , .P..... ,~ "'\'.('·"'-'it -;,.-9...,.Z.~ \\-:'t-r;..~.;.I
    with earthquake, till the messenger (of U~.(.9-:>\.)'~...-- J.\_jlaJ!.,;Ty ~~
    Allah) and those who believed along with b~A-1"\i~}·~Si "'.:':\-'~\';-:~. ·:'\>"'Y\~°'I\
    h im 'aid: When cometh Allah's help? ~w ~ .,--.:1 ~ ..r v ~ u. . . . "...>'
    Now aurely Allah's help is nigh. ~ ,J •• 9'' .1 .:.\""'''-~ ,.-......
    (Qur'an, 2:214) (-.=./..I ,~1)0<.;1.~¢)lJ'iGl..>~ ... ')) 1
    The implied purport is: Shall the law be changed for you ?
    "•T.r"> J •\...~" meaning "affliction and adversity" are external tribul-
    ations, whereas "Jl..;Jj'' meaning "the depression of courage and ambi-
    tion." Those who are less courageous dwindle, while in trouble, and
    consequently every one is affected. Even the Prophets and the devotees
    who kept waiting, reached the point of disappointment. But, at last,
    when they had almost lost their courage and perseverance, and were
    left with nothing, help from God appeared and positive results began
    to follow. They exclaimed ! "<1.J_,..J_, ..:ill u~_,L. Ii.." "This is that which
    Allah and His messenger promised us" (Al-AfJ.zab; ayah 22) finds another
    application in the surah $ad:
    A defeated host are (all) the factions 11 ,.,~ 0 \"''"' :\·\"'.., ,,_,,, "'-::\\t,,,.\O:::l'9, 9
    that are ther e. (Qur'an, 38:11) {~ILJ"~~ ~~.W~,,l,:,Jb~u:,..:>:
    Considered in context with, and in relation to the previous ayahs,
    what th is ayah seems to say is: "Nothing! What to speak of dominion
    over the sky and the earth and their treasures, these people are a com-
    munity of defeated people which appears ruined like those We have
    destroyed before". This scene of grad ual defeat and vanquishing was
    unfolded between the Battle of Badr and tbe Conquest of Makkah.
    Hac;lrat 'Abd al-Qadir DihlawI in this context writes: "That is to say,
    tbe earlier races were destroyed; and, if these (i. e., the Infidel!:) rise,
    they too shall be destroyed." The summary of the theme is that the
    clans shall be defeated, and, even if they challenge the Muslims, noth-
    ing eJse shall be their fate. They may, if they like, see it for themselves.
    That is, it is a part of faith to love and ~'C.?.i1~~\<l~ 1-'9.1l'~~ 1.:>
    show enmity for God's sake. BukharI's argument seems to be obvious
    enough, since "0l~~I i:,.. " (i.e., from zman or faith) is an indication of
    faith being a complex whole and comprising parts. Therefore, faith
    Volume I COMMENTARY ON THE ~Al;f.f~ AL-BUKHARI 315
    will be liable to increase or decrease. Love and enmity, accordingly,
    admit of grades, such as the love of a person for his own son or for a
    stranger. When love and hate (e. g., hatred for the enemies of Islam)
    become parts of faith, they will be subject to increase or decrease. The
    Hanafites are, of course, free to answer that the implication is about
    the appurtenances of faith. But we have first to decide whether the
    statement is from a IJ.adlth or is Bukhari's own or something else.
    Bukhari himself has not elaborated it. The word, hadlth, has been
    traced out from the IJ.adlth, narrated by AbI Arna.mah: ·
    He who loves and bears hate for the .~. '\..'-.....\"' ~<~'\,.... ~ -: . . . ·\?.~
    sake of Allah, he who gives away alms for ~.... ~ .>,.... ... ~ ),.. ,,,"? '..:J
    the ~ake of Allah and desists from doing so ,.... r .... '. ' ..,,....,~ '·\ -:'~ ~ "-:'"'
    for His sake, shall have completed his faith , :: l.:)w1,\ ~ ~~~-'
    These words of the fJ.adith do not go against the ~anafites' belief;
    in fact, they support the ~anafite stand, as the word, 'J...S:::::...l' (cc;>mpleted),
    shows, as the love for the sake of Allah and hatred for His sake are
    among the factors that make faith complete. This should show that
    they do not constitute the essence of faith. If, on the other hand, the
    statement is of Imam Bukhari, the I:Jana:fites are not required to give an
    answer thereto. In the event of the statement being of the sa/af (the
    ancestors) we can see that it is an exegesis and the auxiliaries and the
    perfecting forms of faith.
    • "'< ..->.> I"< ' .II \.> ''\;;>d~_,,, .''c<'"'
    'Umar bm 'Abd al-'Aziz wrote to ~~ ~·~~v)..:f...>.="' ~CJ-~~>
    Hadrat 'Adi bin 'Adi. Hadrat 'Umar bin 'Abd al-' Aziz is known after
    fhe· second pious Caliph, ·~a<;lrat 'Umar, as 'Umar the second. His
    justice and fairness are historicaJly proved. We have the adage in Urdu,
    "such and such is so just and so wide is the effect of his justice that the
    goat and wolf drink from the same river bank". In our age this is but
    an adage, but in the caliphate of ~a<;lrat 'Umar the second, such an
    incident did occur actually in the world. The scholars have said that,
    if all the cruel rulers of the nations earlier to Islam were to be placed
    in one pan of scaJe and ~ajjaj bin Yusuf in the other, it is ~ajjaj who
    will prove to be the heavier. By the same token, if all the just rulers
    of the earlier nations are weighed against 'Umar bin 'Abd al-' Aziz, the
    latter will outweigh the former. He is one of the greatest followers of
    Companions. By a unanimous verdict, he is the first mzy'addid, from the
    end of the first century and the beginning of the second.
    It is obvious how great was the status of Hadrat 'Umar bin' Abd
    a1 -'Aziz. Nevertheless, someone asked 'Abd Alfah. bin Mubarak as to
    who enjoyed preference- I:Ja<;lrat Amir Mu'awiyah or ~ac;lrat •Umar bin
    'Abd al-' Aziz. This question was raised because some people had criti-
    cized l;(ac;lrat Mu'awiyah. 'Abd A11ah bin Mubarak's reply was: "What
    to speak of Mu'awiyah, even the dust which bad gathered round the
    nose of the horse on his way to jihad enjoys preference over hundreds
    of persons like 'Umar bin 'Abd al-'Aziz in the sight of God. 'Abd A11ah
    bin Muba~a.k then went.to elaborate t~e reason for it: ~ac;irat Mu'awiyah
    bad the pnv1l~ge of offermg prayers behmd the Holy Prophet (r1--' ~ ..:ii1J...)
    and to say Amin (Amen) after the Holy Prophet (r1--' ¥ ... ..:ill j ... ) had
    recited: "~-..l l .l:.l.r"JI Li.al" (Show us the straight path). In fact, the
    respect attained through the companionship of the Holy Prophet
    (r1--' 4 ... ..:ill J...) is beyond expression.
    There is an island which was known as Island of Tbn i.SJ.&. 0~ i.SJ.&.
    'Umar (It is not 'Abd Allah bin 'Umar bin al-Khattab, the famous
    Companion, but some other Ibn 'Umar by whose name this I sland is
    316 F Al;:>L AL-BARI Volume I
    known). It is called Maw~al today. Actually, it is Maw~a l , but people
    began to call it MU~al. 'Adi bin 'Adi was the G overnor of the I sla nd
    on be ha lf of Hadrat 'U mar bin 'Abd al-' Aziz. It is the sa me Jsland round
    'Which the Ausyrian Nineveh was situated and where the Prophet YUnus
    (r)\.....11 ~) appeared. It is situated between Syria and ' Iraq . The actual
    words of the instructi on which Hadrat ' Umar bin 'Abd al-'Azlz sent to
    'Adi bin ' Adi were as foJJows : · ·
    T hat is, laws of the sharl'ah, statutes ~~r>;~::;~it'.:;.~~i'C;~\::.!t~i.~l
    (~udud), and sunan (Traditions of the Holy Prophet) (~-' 4s. ..ill j.P) are
    obligatory for fai th . Some manuscrip ts have " 0 ~)11 0 1" without "J"
    ( I ). This manuscript should be more in Bukhari's favour, for, with "J"
    the nature of the auxiliaries and the perfectmg fac tors become all the
    more evident, whil e without "J" it is the integral nature that is more
    favourably argued. Be th at as it may, we would say that the object is to
    make ou t the auxiliary nature of these, and the language of the epistle
    (which folJows) supports our argument.
    • ...,.... ,_"\\ \".!"<. ,-r,.'(.... '! ., .... ~ ~.~ ... ":'.~9' \"'."\.... _'c:{. ' ·\\......""\.... '<'?;. ' \ ......
    The purport is that \:.)"'""'·~ ~---:.~ , ·· v '!.;.) .• , ~~~
    wh osoever bas observed these require ments has fulfilled the demands
    of th e fai th, whereas on e who has n ot fulfilled them has not fulfilled th e
    demands of faith; "~I " means that, if the obligations , Jaws of the
    sharl'ah, statutory requirements, and the Tradition of the Holy P rophet
    (~-' ·~ ..il l j..P) are observed, lman will be comp]eted. These parts are
    not therefore obligatory but effective adj uncts of lman. It has not been
    s<>id that lman shall be forfe ited in t heir absence but that the perfection
    of fait h is depen dent upon them, and that perfect ion in the fa ith would
    be proportional to the practice thereo f. From the epistle of ' Umar bin
    'Abd al-' Aziz it appears plain en ough that be has tended to regard these
    attribu tes as extraneous to the main body of the faith: he has not said
    that alJ these attributes are faith. We have already said that noble acts
    and pious envi ronment constitute the perfection of faith, but the co re
    of fai th is that one compact reality, as made evident through the re-
    search of I ma m Abu Hanifah.
    Obligations, Sharai', Ifudud, and the Tradition Explained
    (i) Fara'i<f. (obligations):- These are the commands '\,.a; I)"
    to be compulsorily observed , e. g., prayers, zakat, fast ing, an d
    ~aij etc.
    (i i) Sharai'.- By sharai' are meant the princ iples which "tlr"
    have been common ly accepted by all the Prophets, as oorne
    out by the Qur'an:
    He bath ordained for you t hat religion
    which He commanded unto Noah, and that
    which We inspire in thee {Mul)ammad) and
    that which We commended unto Abraham
    (Ibra hi m) and Moses (M usa) and Jesus
    {'Jsa), saying: Establish the religion, and ~ .... '.) b ,.
    be not divided therein. (Q ur'an, 42:13) ( ....:.:...-:.lcSJY M
    Thus t he principles wh ich were transmitted to the Holy Prophet
    (cJ--' ~ ..ill j..P) by the Lord were the same that were given to the earlier
    Prophets.
    (iii) Ifududan.- What do we mean by l:zudud? There a re "1.)_,...b."
    three possibilities in this. The first is to maintain the practice
    Volume I COMMENT ARY ON THE ~AI:Ilf:i AL-BUKHARI 317
    and observe the laws of the sharf'ah from the beginning to the
    end. Thus about fasting it has been co mmande d:
    .. .and eat and dr ink until the white
    th read becometh distinct to you from the
    ,,.,,...,_ c.t,""=?\ "' . . , . . ,,\ .:---:-~, .... ~ . . , ... ~,
    black thread of the dawn. (Qur'an, 2:187) ~1_9.'>~ <:t-?.Y"'"').)~ ~<.H.~

    In this ayah has been described the beginning of fasting. After


    tha t, an extract from the same ayah is:
    Then strictly observe the fast till n ight ('~"' ~ )t-\::t\ ·~\"'\,......,1\\J>...,~,...\-:;;.?
    fa ll. (Qur'an, 2:187) ~Ii~ '-r. 0 ........0~ ~,,;:;;
    In th is sentence of ayah, the beginning and the end of fast has
    been explai ned. In other words, the fas t becomes obligatory from the
    beginning of the month of Ramacfan and ends at the end of Ramacfan.
    "b_,J...." " Hududan"
    • therefore in ' U mar bin 'Abd al-' Aziz's passao-e b
    means that God has fixed a begi nning and an end of His every command
    which has to be maintained.
    The second implication of the word "..)_,J...." "IJ,udud" is forbiddmg
    people against acts of punishment Jike, theft, adultery etc. religiously
    prohibited and their detaiJs are available in Kitab al-lJ.udud.
    The third implication may mean all the prohibitions and observance
    of their li mitations; that is to say, we can go to such an extent and not
    beyo nd that. To quote an instance for sexual satisfaction, God bas
    given sanction for the wife and the lad y slaves and has prohibited else
    than these. Whosoever exceeds the limit by a step, he is liable for
    committing prohibited acts. The Qur'an says :
    But whoso craveth beyond that, such '...::i-r.,.. :i ~ 11\.~~;Si;i\ ~-:' ~\ 1 ~ ,..-0,.... 1{::i\ . ~
    are transgressers. (Qur'an, 23 :7) c>.51' <.:.l-'V.:V ~~-' ~~..>;. U) c;..:. ~ ·
    Similarly, in lJadith occurs the follo wi ng prohibitions.
    Every king has his own enclosure; ~ ,., ..c, , '-".''\' Q 2'1\ ""~1"e-\ -C: \,....
    t he enclosure of God prob1'b'its t he entry o f ,,.a,ll\~(.:)~"":) \ ~~ ~<:)...,)
    , ,.,,, • ,,,, .
    9 1
    the prohibited acts. O..,),,.\J.~J \ ~
    The Qur'an has alluded to this point on many an occasio n, e.g.:
    These are the limits imposed by Allah ,
    so approach them not. (Qur'a n , 2:187)
    These are the limits (imposed by) ,..,...".'.':Z'"",....z.l,.....,.P,..,": '(\~ ~P' 'P P/>_
    Allah. Transgress them not. For who5o \J-..~l~-' '14>.-'~P9l)l.>-'~
    transgresseth Allah's limits, such are wrong ~ - _ ,, • 9 \\~\\.9.9 ~ ~~ : \"'" P-"
    doers. (Qur'an, 2:229) ( ~' ~)o<:,>~~ ~ .,.!}\,~ .>.-'~
    Jn the surah al-Nisa (ayah 13) it has been said: "-Uil ..)-'J.... ...s:J.;" These
    are the limits (imp osed by) Allah. In the succeeding ayah l 4 it has been
    stated :
    And whoso disobeyetb Allah and His ~ ,....,,...,.,,,.. .~ '\H ,,,....,..;,.,\ _,-r., :>""'
    Messenger and transgressetb His limits, ,_)...~.) ~IJ'-i.Y"'-D c:W ~<.:i''
    He will make him enter Fire, where such
    will dwell for ever; (Qur'a n, 4:14)
    -~ r
    ( ~ i t-:JI)
    . 0'1"'! ;.\~· 1~ ;; \~l-:'.9i • '.9 < .... .,
    UZl~ 1.>J,..\.:;>-uv ~1.>t.IS>-'~
    1> Y

    Everywhere prohibited and inviolable acts have been clarified by


    " These are the limits (imposed by) Allah".
    ".iill ..)JJ.... ...(!;"
    The lexicographic meaning of sunnan is the general mode of G...
    living and includes obligations, expedient, and salutary acts. Here
    generalizntion will be only after the specificati on of some points, and.
    318 F AJ;)L AL-BARI Volume I
    as a matter of contrast, besides them, might mean only desirable and
    salutary actions.
    Imam Bukhari, in support of his theory of the increasing and de-
    creasing of faith, quotes the ayah in relation to Prophet Abraham
    (Ibrihim) (r)\...JI "-#):
    ... "but (I ask) in order that my heart may be at ~>
    ease," (Qur'an, 2:260). It would have been perhaps better if Imam
    BukbarI bad quoted this ayah in conjunction with those that have gone
    before and had not brought in, ellipticalJy, the different statements and
    chronicles. But then it is just possible that this has been put in as an
    afterthought, since the word, ziyadat, is more expressly given in the other
    ayahs but not here. The word, "~" of course interprets it, and the
    passage for this reason has been quoted separately. This ayah presents
    some dubiety; it is therefore explained here with reference to the
    context.
    And when Abraham said (unto bis
    Lord): My Lord! Show me how Thou
    1ivest life to the dead. (Qur'an, 2:260)
    A Detailed Explanation of ~ 0~..J.:::-1
    Doubt has arisen as to whether Prophet Ibrahim (t)\...JI ~)
    had any doubt about the Omnipotence of Almighty God and for remo-
    val thereof he was asking this question. But suc h a doubt should have
    no foundation . Not only the most ordinary Muslims but even the infidels
    do not have an).' doubt. He?ce it is not possible that an eminent Pro-
    phet of the cahbre of Ibrahim (r:>LJI ~) (the father of Prophets) could
    have any doubt in this respect (i.e. in the creative power of God).
    Let us consider the precise words employed in the ayah.
    Prophet Ibrahim (r)\...JI ~) is not asking God whether He raises the
    dead to life. He also does not ask how He makes the dead come to
    life. He on1y requests that he shou]d see the dead rise again. The words
    employed are, '\hi y/' "My Lord! Show me"; that is, "My Lord!
    Show the way how you accomplish this wonderful task."
    Through the process of intuition it is known that when an extra-
    ordfoary phenomenon takes p1ace which brings to life a wonderful
    object which the eyes have never witnessed, a natural desire springs
    in the heart to witness the process through which the wonderful object
    has come t o existence. Those who would like to see a thing or an
    object would wisbfu11y say: "How happy would it be if I would see it"
    No one can doubt the actual existence of Makkah and Madinah, but
    one who has not seen these two holy cities would like to know what
    they are like. He asks those who have performed fJajj to tell him about
    the two cities. The same thing applies to cities like London, Paris etc.
    whose existence is proved by over convincing reports and their
    existence cannot be doubted. Nonetheless, one wou1d like to see them.
    A person is apt to ask about a p1ace he bas beard about and feels
    anxious to see or know more about it.
    Only one, tota11y deficient in knowledge and thought, would say
    that such a question raises doubts about the existence of an unseen
    thing. Because of the belief already present about an object, visual
    fulfilment is desired, so that the mind may record the actual experience
    of observations felt by the eye.
    Volume I COMMENT ARY ON THE ~Al.IlJ:l AL-BUKHARI 319
    Here alsothesameanalogy obtains. 'Bringingthedeadto life', is an
    extraordinary fact. The flesh and the bones, having decayed and put-
    refied are reassembled into a body. Prophet Ibrahim (r)\...Jl .Y...) had full
    belief and faith in the ramification of the dead. But what he wished
    was to see how this is brought about. Would it not have been a sight
    too wonderful to be d~scribed? When God, therefore, enquired: '\,.._µ~_,1"
    "Dost thou not believe?" (Qur'an, 2:260), the Prophet's reply was
    "~ u!.l:y 0s:J_, ~" "Yea, but (I ask) in order that my heart may be at
    ease" (Qur'an, 2:260). That is, I have full belief, but I ask in order that
    the thirst of my curiosity may be satisfied. When one is burning with
    the desire to see a thing, he shall feel totally solaced once his desire bas
    been fulfilled.
    Distinction between Advice and Actual Observation
    It is but human nature that something that is intellectually acquired
    or believed in, does not leave the same impression as when the thing is
    perceived by means of the senses. An instance of this distinction is
    provided in the incident about Prophet Musa (r:Y--...JI '-::u,). He went to the
    Mount of 'fur to bring the Torah. And God there informed the Prophet
    as under:
    He said: Lo! We have tried thy folk ,....{, '""r' ~, ....,-::\':;;:;--;''-::11»'1-:-~11::­
    ~ ~~ ~~:>' \.:...).!)0.'\:.>'~U~
    in thine absence, and As-SamirI bath
    misled tberu. (Qur'an, 20:85) ( ~I, ;.b) ot'5~\B~
    God thus informed Prophet Musa (i:>\...JI ·~) that the Israelis had
    strayed from the r ight path and be certainly believed in the information
    given to him by Almighty God. When Prophet Musa (r)\...Jt .i.#) returned
    to his people in rage, and saw with his own eyes that his nation was
    worshipping the (Golden) calf, Prophet Musa (i)\...JI oi.J,£-) was over-
    whelmed with rage .
    . . . be cast down the tablets, and he It:!·,.., ' "' ,,...,.....,..."'{',....~1,....,\~',....
    seized his brother by the head. ~::::=:?.1 ..:,_!tl) ~\~\.J;..0->1_, r(,_l "j cjJ \
    (Qur'an, 7:150)
    We can see for ourselves that while Prophet Musa (i)\...JI ~) was
    bringing the tablets, he was sure that ''<.s.J.. W I ~I" "As-Sa mirI hath
    misled them", and that the false notions of the people had manifested
    themselves in the form of idolatry. As God had informed him about
    the straying away of the Israelites, he must have felt wrath towards his
    own people, but be was not so overwhelmed with anger as to throw
    down th e tabl ets. But when he saw with his own eyes that the people were
    worshipping the Golden Calf be fe lt so infuriated that '~l V"'l.Jl i.:;..l.J c.'_,J':/1uAll'
    " ... he cast down the tablets, and he seized his brother by the head".
    The conclusion therefore is that any amount of surity by knowledge
    and wisdom cannot be equal to that acquired by observation. This point
    bas been emphasized in the Qadlth also:
    ... that a news is not like observation.

    In sum, the nature of the feelings established by observation can-


    not be gained by something that has not been actually felt even though
    the belief may have been acquired and confirmed by news and intellec-
    tual perception. This is proved from our intuitive knowledge and
    actual observation. Ibrahim (r)\...J I .Y...) bas said "~ LJ!·k~J" "that my
    heart may be at ease", about that extra feeling of satisfaction a man
    bas after actually seeing an object, despite perfect surety and belief
    about its existence.
    320 F AJ?L AL-BARI Volume 1
    Rebuttal of false doubts about '\hi y/' and "u..JJ ~-'I "
    Some doubt that God's question, "ir.Y ~_, , ,. (Dost th ou not believe)
    to Prophet Ibrahim {(>\...JI 4~) , suggests that Prophet Ibrahim ((>WI ~)
    had doubt in his mit;d; otherwise he would not have put tha t question.
    But that doubt was totally false because when a man says that he can
    lift half a ton stone with one hand and if he is asked bow he can do it,
    then, apart from other extraneous possibilities, the question could have
    two meanings; (i) the questioner's attitude of showing ignorance with
    the desire to see whether the man can practically do it, and (i i) the basis
    of curiosity, how he could perform such a wonderful deed. _So that,
    when Prophet Ibrahim (t)\....l l ~)asked God: "&y.JI ~ ~ ti;' y/'
    "My Lord! Show me how Thou givest life to the dead'', accordin g to
    the situation, especiaJly the elevated status o f Prophet Ibrahim (t)WI 4~)
    the second mean ing only should be applied here, as has been explained.
    But, since both the possibilities are there, a dullard could, conside ring
    only the apparent meaning, attribute the first implication to Prophet
    Ibrahlm's question. (God forbid!) And it is God's attitude that He
    provides proof of immunity and defence against Prophets and their
    greatness in such a way that neither by word nor by deed, neither in
    appearance nor in reality could any doubt arise about them, fo r any
    reason and from any angle.
    There is the incident concerning Prophet Mtisa (t)L.JI -.,µ.) which
    has been alluded to, in tht> Qur'an:
    Be not as those who slandered Moses, '1"'"' . . :_ 1 -'9 ,,~\'"'" ~~\'..9 !~. ,,
    but Allah proved his innocence of that lf1~(9"'y ' ' cl-~'7 ,Y~-Y
    which they alleged, and be was well estee- ~1 \~~ _,,. ~I"'' "'\~"'b\,'!l\~1-G 9;. \
    med in Allah's sight. (Qur'an, 33:69) <..:::;;1.:?l)o~-'~\ ~(.:)t;i..) i.;r\;~d.U
    You should not do or speak anything that might harm your Pro-
    phet (rl--' ..,µ...:iii J,..). For it would not affect him in th e least for he has
    a great respect and status before God. He would remove all the hurdles
    created for him (Prophet). But your own life in the next world would be
    indeed spoiled. See how the people slandered Prophet Musa (t:>\....JI .i=U.),
    but God, because of the Prophet's high and exalted status rejected every
    allegation and declared Prophet Mi1sa (r)\....ll ~ ) guiltless and innocent.
    Some annotators have said Korab (Qarun) bribed a woman to say before
    a crowd that (God forbid!) Prophet Musa (r)'.....ll .i.J~) had illicit rela-
    ti ons with her. And God, as punishment, made Korab buried alive.
    This occurs in the surah Qa$G$: "i/1 ~1 01 1 ~_, ~t:..Q....;..j" So We caused the
    earth to swallow him and his dwelling-place. (28:81).
    The same woman was made to repudiate her earlier accusation
    against Prophet Musa (r)\....l l ·~).
    Prophet Musa (t)\....l l ~) contrary to the custom of the time, used
    to bathe secretly on account of modesty. People began to doubt that
    be had some physical defect. So one day the boulder on which Prophet
    Musa ( (>'-JI --~) had placed bis clothes rolled away and the people saw
    for themselves that his body had no defect. The Prophet's pursuit of
    the stone in his naked state was due to his belplessnes, and also probably
    because be did not believe that the stone would carry him in the midst
    of a crowd. This movement of the stone itself was a miracle,
    and such incidents should amply delineate how God has made the Pro-
    phets free from bodily and spiritual defects so that sentiments of hatred
    and disJike against them might not obstruct their messages from being
    accepted by God.
    Volume I COMMENTARY ON THE ~Al}.11::! AL-BUKHARI 321
    So here also, so far as Prophet Ibrahim's question is concerned,
    God, th e Kn ower of all secrets, is fully aware that Prophet Tbrahim's
    question belongs to the second category, but, owing to the apparent
    alternative, a dullard or o ne deficient in knowledge and thought could
    ascribe to the question of the first category. But God Himself publicly
    proved the purport of Prophet Ibrahim's question. Once the nature of
    the matter is elucidated by the questioner and the questioned to, no
    doubt should arise. When therefore G od put the question "i:,.._y rl-'l"
    "Dost thou not believe?" that is, is it the sign of your infirmity to disbe-
    lieve in Our Omnipotence, that you wish it practically seen?Tbe Prophet's
    reply was : "u-:li ~ i:,s.:J_, &4" "yes, but I ask in order that my heart
    may be at ease". Why should I not believe? I have the fullest faith,
    but J wish to see the miracle with my own eyes due to great anxiety
    and curiosity. As this is miraculous, f want t o see it, so that my rest-
    lessness caused by curiosity and fondness to see it, may be turned into
    comfort and consolation. God's question put to Prophet Ibrahim
    (1")\.....11 .i.#) although being aware of the nature of the Prophet's question
    is like the questio11 that shall be put by Him to Prophet Jesus ('Isa)
    (r)\.....11 A::u ) on the Day of Judgmen t, as Qur'an has said:
    ,, ~",,,. ,,,,>, ,; , \ ,, > \ , ;,,\ "'\ \':: ~ \ ,
    And when All!h saith: 0 Jesus, son ~' "'~_.;:.Y°c:.J. ~CU)\ <J'-'.).,_,
    of Mary! Didst thou say unto mankind: 'P' ~ ~"':\\ ,.......;>,,,. , . ' '· • ~. , , ,,..\~113
    Take me and my mother for two gods be- S:l-')~<q.~....~'-' U/~ V,,;\.:JJ,, - I
    side Allah? (Qur'an, 5: 116)
    ( 'll;..J,o~L) ~\
    God knows Prophet Jesus cou ld not have said such a thing. And
    in the Qur'an God the Almighty Himself has said:
    It is not (possible) for any human
    being unto whom Allah bad given the
    Scripture and wisdom and the Prophethood
    that be should afterwards have said unto
    mankind: Be slaves of me instead of ~,., ,. ~ \ , P' '"<\~~
    Allah. Qur'an, 3:79) C...:.:...-::1 1<:.>Y'lJ') ~~>.:>ti!~.> ....
    So Prophet Jesus would explain his position as follows:
    Be glorified! It was not mine to utter .,..~_:\f"'"\ ;./\ , ....,~ \ Jl''-~.~,... ~\".:'\"'?~.
    that to which I had no right. If I used to t.,;r.:"~U::?
    0 ~<:.> ~\..O ~ ~
    say it, then Thou kriowest it. Thou kno- t'"' .9'(~1,~$~~~\ "(:f;:l)
    west what is in my mind and I know not \_.,o-""""' ..,. "' ~..,. '"/
    what is in Thy mind. Lo! Thou, only Thou ,;,:)0\@g\ ~~~~~~.:;~'<)
    art the knower of things hidden, ..,. " " .. ',;...J"/
    (Qur'an, 5:116) ~,....to"""
    (-=--:-.I ") ~ ""•
    •• \
    What to speak of it, even any doubt in the heart is known to you.
    .;~, \ ~ ~ .,,,,,.,...,,....,,,~ , 9 ..,...; ?er,,,
    \,~ ~I~~\ ~jjJ_1. ~k=..~.:;1,,
    I spake unto them only that wh ich
    Thou commandedst me, (saying); Worship
    Allah,myLorda11dyourLord. ~ .... ,. ,, ,,,.,,,,,,.,.,.,,,,.. ,
    (Qur•an, 5: 117) ( _,::,.,:.It o"L) 't:~J-'\J-µ 4!l\
    The dullard or tbe erring might believe that p erhaps Jesus
    ((>WI 4&-) bad t old the Christians to call him the son of God and that
    is why they worship him and his mother. Therefore on the Day of
    Judgement God through the aforementioned questions and answers will
    declare, in the presence of wjtnesses, Jesus (r)\.....11 ~) innocent of all
    accusations by the Christians against him. And as the Qur'an has
    already explained it, the advantage of having been cleared of aJl
    accusations is already there. In brief, according to Ibrahim ({~..JI ~)
    322 FAJ;>L AL-BARI Volume I
    "u~; U!...1~" means the comfort and consolation acquired aga inst rest-
    lessness creat ed by anxiety and fondness to see thing with one's own eyes
    which is not acquired by intellectual perception although it may be a
    perfect surety. That can be determined only by actual observation.
    Y ou may interpret it as increase in the essence of faith or increase
    in the anciJJaries of faith d ue to observation but Qur'a n apparently
    interprets in the right sense that it is someth ing in ad dition to the fa ith
    as shown by the word, '\;S:::J" (but).
    He is the same Companion whose full name is Ma'adh bin "~t.... Jt;J"
    Jabal about whom the l}.adlth runs: "~L.... t'.rJ'.J J~H~ ~I" that Ma'adh
    knows more than anyone of you about wbat is permitted and what is
    prohibited. H e asked his friend, Aswad bin Hila.I who is regarded as
    one of the great followers of Companions:
    "Sit with me a little whil e so that we may refresh ~e~~t~J?.J..
    our fa ith ." The meaning is that a man indul ged in worldly affairs be-
    comes more or less negligent but by discussing matters concerning God,
    the negligence is rem oved and the faith appears with increased light.
    For instance, there is a flame but it is covered by ash. [ts glow is
    bidden because of the ash, but. if ash is removed, its glow will appear
    itself again. The same th ing holds good for utensils which, whe n
    cleaned, become bright again. This analogy may, likewise, be applied
    to the light of faith , effulgence of which becomes dim through negl ig-
    ence. T he light again appears whe n recitation of Gor1 speUs darkness
    of negligence. The Qur'an has thus descr ibed the fact.
    Lo! those who ward off (evil), when
    a glamour from the devil troubleth them,
    1.J!~~;:.;\":,I\~~\~~---~ ~ 1
    'V,1 ~ ~.......- ....i.1.,:,-- v_~ ~>-
    \
    Ibey do but remember (Allah's guidance) ~·•,., r. ,...,_; -'-& ,p\.-:1-:\'P~<~ ~~.~\
    and behold them seers. (Qur' an, 7:201) (~l..J.Y'l) \:l~~~ ::>~ ' V IJ..J • •• ••
    Distinction between the negligence of the
    Pious and the negligence of the Impious
    It is not impossible fo r a p ious man to come under t he influence
    of the Satan. And Satan may misguide h im but the position of the
    pious is such that they do not indulge permanently in the negligence
    due to the misguidance of Satan. No sooner did t hey become negligent
    than they come to their senses immediately by reciting G od. Thus
    they became consciou s about the resul ts of good and bad which made
    th em abstain from evil deeds. f n contrast to this, the impious, having
    no fear of God , en ter, so to say, into the satanic fraternity. The Qur'an
    describes th eir condition as under:
    Their brethren plunge them further
    ~-:: .P:. ~ .:..~vl '!D;'"..9.,.p ..... .,_p~\ . .
    }))>::.> ~ '-'~~~.ft j>.,.,
    ?' . .
    into error and cease not. (Qu r'an, 7:202) l'·r,,.... .... -'.JI. !-:.P
    ( ~I ..:_,;J- t) OC,:)-'~.
    The Satans thus hoJd such a strong grip over the impious that th ey
    are kept under their permanent straying. The impious, on th eir side,
    do not display any laxity in fo llowing them. The distinction between
    th e pious and the impious can be understood from the analogy of two
    persons, one of whom is totally blind, while the other has the gift of
    full sight, but is overcome by drowsiness. Just as the blind person
    canno t see, so cannot he who is feeling drowsy. But there is a world
    of difference between the two. We m ight shake the blind one to any
    extent he will not be able to see. If you shake a drowsy person even
    slightly, he shall open his eyes.
    Volume l COMMENTARY ON THE SA.E:ll.E:l AL-BUKHARI 323
    Th is analogy would make out the distinction between the believer
    and the non-believer. The believer also may be liable for negligence
    and may also commit sins. But the state of the believer is like that of
    th e drowsy person; only drowsiness is the veil that keeps him deprived
    of the sight. But in a short while, if he himself wakes up or some one else
    shakes him up, bis eyes open, and he can see everything. The believer
    may, at times, fall victim to the strategy of Satan and commits a sin,
    but he himself comes to senses or some one else makes him conscious
    that be remembers God and again makes beliefs his guideway. He is
    wide awake again. Such is the dignity of mu'min. As for the unbeliever
    (ka.fir), he is like a blind man. You may shake him, or even hammer
    him, he cannot open bis eyes .
    The above discussion has also elucidated the meaning of the
    following lfadlth: '\,..J ..yi..J ,):r.. Lr-... ~1;,J I 1..ir.'::J" An adulterer does not
    commit the act of adultery while he is a mu'min.
    It does not mean that the mu'min Joses his lman altogether, but
    due to the sin he has committed, the mu'min, under the influence of
    sensuality and doubts cannot perceive th ose things whi ch he could
    perceive with the help of his zmarz. But still he is not blind while an
    infidel is blind. The ~adflh towards the end says that zman is like a
    canopy over his bead while he commits aduJtery. It does not leave him;
    although it is with him , it is displeased with and distracted from him;
    therefore it leaves him from inside. That his faith deserts him and forms
    canopy over bis head , not moving in any other direction is a mystery
    which Sbaykh Akbar has written that it is a great favour of God upon
    the sinner, that at the time of comm itting sin he became liable for the
    Wrath of God. It is very probable that he would be subjected to curse
    of God or any heaven-sent punishment. It is for this safeguard that
    fai1h deserts him from within and forms canopy over his head . Praise
    be upon God from whom flow Compassion and Favour.
    In short, J:.Ia<;irat Ma'adh implies that induJgence in the affairs of the
    world has made us neglect G od. He says, "Let us remember God and
    renew our faith." This renewal of faith may, again, be regarded as
    increase in th e essence of faith or the light of faith after dispelling
    negligence. This also refutes the ~ontentio~ of the Murjites and the
    like think ers, who regard acts havmg nothrng to do with the belief.
    Hadrat Ma'adb considers discussion on faith as 'tman. Thus it is proved
    thai acts have association with faith and consequently they increase
    faith. That is,
    . I bn M as'u -d says "comp Jete I..1,e1.ie f "t"rr ....ii~"\'~\:J.
    -~1:.>\J>:!:~ ., ...,.,D'G..'
    is complete faith." Bukhari takes recourse to this argument to prove
    that actions are necessary for faith and they are the basis for increase
    and decrease in faith since a thing that comprises different parts would
    admit increase and decrease. Bukhari depends on his argument on the
    word, "kull" (a perfect whole) consisting of parts. Had Imam Bukhari
    mentioned this statement in fuIJ, it would have been much better. f.lafi'.?
    Ibn J?ajar has reproduced this statement in full from 'fibrani.
    . • _!a~ience is half the faith and belief c.t.~~ '"'~\;:'-"t\"" <:,)~~\ '- , -~~~ C '\
    IStman ID full. ~(.:)~,.~~ ~ -~ ~~
    The word, half, testifies to the intent of Bukhari. But Bukhari is
    in the habit of testing the minds of the people and has, therefore, de-
    scribed one aspect only: what he implies, however, is the total effect.
    He gives a hint to us to investigate into the matter ourselves. The words
    "'-~ iJ~'::J I ~I" apparently imply that faith is the name of belief only.
    324 F AJ?L AL-BARI Volume l

    Verbal affirmation and acts have no concern with it. This is identical to
    the Jahmiyah creed, and hence it is necessary to elucidate it. If, on the
    other band, I mam AbU ~anifah says " ~.) . . ..11 0~)11" it would be conside-
    red sinful to expound his statement and he is straight away associated
    with the Jahm'iyah creed. If someone else speaks l ike this, interpreta-
    tions are readily available to support him.
    Complete belief saves one from sins
    Belief, here does not mean absolute belief, but its that stage which
    myst ics a ttain after excessive prayers, seve re exercise in devotion and
    exertions in defence of faith. Belief has distinctive grades : ~I ~"
    "uJJI 13... '0*11 0:"" Belief by knowledge, Belief by observation (proved as
    broad daylight) and Belief by reality (esse nce of faith). After these are
    attained, there is a very little possibility of committ:i.l of sins. It would
    be in a very rare case, if at a ll. A person may not be innocent, but he is,
    at least, protected from th e committal of sins, for how can a person
    commit a si n after atta ining complete belief? If a person kn ows
    that his box or water-pot contains a snake, be would not put his hand
    in any one of th em. Likewise, if a man knows that it is fire and its
    function is burning he wiJJ not touch it. Only those would touch it
    who are unaware of h ow fire works. Thus one who believes in the cha-
    racteristics of God, in th e sense of His curse, by way of having acquired
    complete belief, by way of knowledge a nd observation, sbalJ not commit
    suc h an absurd type of sin . It is about this kind o r belief that J:.Ia<;lrat l bo
    Mas'ud says that it constitutes perfect faith : it is not directed against
    the Hanafites in any manner. There are many other factors that go to
    make faith ; the controversy is regarding what constitutes the essence
    of faith.
    Jbn 'Umar says that a J~lo;!li;~f.V:.'&~~l"~~;.~'l'~:"'J~t.~~-;
    devotee cannot reach the ze nith of piety unless he renounces a thing that
    pricks bis conscience. The ten or of the argument on the part of
    Bukhari is evident that piety is fa ith, and from this statement it should
    emerge that there are some mu'mins higher in rank because of higher
    piety than those who are lower-graded in piety. Thus there are higher
    and lower degrees of faith. T he passage implies, of course, that the
    real stage of piety and its reality are beyond the reach of man until he
    abstains from things that prick his conscience. But then again pricking
    of conscience would be felt by him alone whose conscience is clear;
    whi le ·i t does not matter for a man who does not care for what is permitted
    and what is prohibited.
    The Reality of Piety
    What is piety? The twin feelings of the fea r of G od and renunci-
    ation of acts having detrimental consequences constitute a state which
    may be called piety. The basic thing, of course, is the fear of G od.
    Once a person becomes G od-fearing be will abstain from the acts which
    have detrimen tal effects. Now there are many kinds of harmful ele-
    ments, such as poison, wh ich is toxic, and therefore injurious. Then
    there is a thorn which is harmful too. Neverthel ess, there is a conside-
    rable difference between the tw o.
    Degrees of Piety
    The first grade of piety is that a person should abstain from in-
    fidel ity (kufr) and polytheism (shirk) which are deadly poisons. The
    next degree is that of abstaining from innovations, th e third is abstain-
    ing from major sins. The fourth is avoid ing minor sins, for these, too,
    Volume I COMMENTARY ON THE ~Al:lll:l AL-BUKHARI 325
    to an exten t, constitute sins. The fifth is avoidance of the permitted
    pleasure th e excessive indu1gence in which would lead one to do the
    prohibited ac ts. TirmidhI bas narrated a IJ.ad'lth to this effect.
    No person can a ppreciate the reality
    of p iety unless he renounces the permitted
    things with tbe fe ar that he should be
    ed icted to proh ibited acts .

    F or example, "y.;.Z.J J"I" "eating and drinking" a re absolutely per-


    mitted acts, but excessive indulgence in the m might lead one to negligence
    which is the root-cause of sin. The sixth one is to be free from suspicions.
    These are th e six degrees of piety in order of merit. All mu'mins abide by
    so me of them. But the mystics believe that there is , in addition to these,
    on~ more grade which requires the pious man to abstain absolutely from the
    o bj ects other than G od; that is to say, even if the thing is permitted, he
    wou ld des ire th e acquiescence of G od in alJ he does. If he goes to his
    wife, he does some th ing tha t is lawfully right and h e has Divine sanction
    to satisfy his sexua l desires. Even then he should keep in mind that God
    has p erm itted him t o d o so and o n the contrary he should not indulge
    in the prohibited acts. While using his hands, feet, ears, a nd nose in any
    acti on, he sh ou ld , all the time, keep G o d and His Grace in mind. It is
    probably this aspect that has been emphasized in the l:zadith :
    W hat seest thou if he keeps them ~' "~~~ 1".:'~ ~''} ,,, , , , , -
    entangled in what is interdicted.l ~...,~_, ~Jo.;l
    As for the Hanafites, what !heir reply would be is that for the
    Hana:fites the e. sence of faith is one thing and piety another, and the
    latter comprises l!umerous grades.

    M Uja·-h·d
    1 ID 1.-\"~ ·'l~'&l:)~~~c;;~,·,,,
    · h'IS ex- 1:'~ ..... - . ~\:~~\g~~'c?'UA\'.l.O~;
    ·· .. :>- ,,... -. ,. - r , •
    pla nation of th e passage,"~_,; "-!&o.J L. 0~.l.l l 0 .. ~ ~" said the purport of
    the words is as fo llows: "Muhammad! to thee, ana to the Prophet N oah,
    (NTI.J:i ) (t)L.JI ~~), We entrusted the same religion. In some copies .occ~rs
    ' '•&. ~I" in place of "•4'" Wha tever be the case, Bukhari's imphcat1on
    here is that on the basis of Mujahid's explanation, the ayah implies tha t
    the religion given to alJ the P rophets is identical, and it is virtually certain
    that there ha ve been some subtractions and additions in the principles
    and regu lations of each sharf'ah (religion). From this it follows that faith
    accepts excess or d etraction , and this is the reason why, d espite this
    excess and reduction, each of the r eligions given to the Proph ets is being
    call ed identical. R eligion and faith, in Bukha ri's approach, are identica l,
    from which it is proved that faith also increases and decreases. For the
    H a nafi tes th e reply i~ s impler, as the ide ntity of faith and religion is
    something that is in line with Bukhari's approach ; th e Ha nafites do not
    subscribe to this identity,
    Ibn'Abbas says: '~4M.J 4r ~ ~ ~·: ":.£..~*~~~~~l.41?~.1-;J'G
    that is, the laws of I slam an d the Islamic code of li fe are the Islamic
    p ath and p ractice. " 4r" means sabil (a road, highway) and " ~~,,
    means a narrow pathway, that is, the sunnah . "4r" means a wide road
    lThis Tradition of the Holy Prophet (~allalliiho ' a/aihi wa sa/lam) is in reply to a
    question in which it was asked how we should be requited for acts that are in accordance
    with our desire and needs. The Holy Prophet (~al/allaho 'alaihi wa saliam) replied that
    if the involvement of tbe bodily organ into prohibited acts can lead to Retribution, why
    should the doing of what is permitted not result in Req uita l.
    326 FAJ;>L AL-BARi Volume l
    for general passa3e, while "ct.,.:..." means a narrow pathway. The mean-
    ing that emerges is that each ummah has been a11otted a different path.
    Here the meaning is that both are identical, but the discrete nature of
    each ummah, nevertheless, cannot be ruled out. """',.,..::." means a wide
    road which is open to all. From this wide road would emanate all those
    principles and the fundamentals which are common to all religions and
    shart'ah and which have been equal for aJl the followers of the religions,
    e.g., monotheism, the Day of Judgment, Resurrection, etc. "cl.r-.:..."
    means a pathway over which all do not travel. By "ctr:..." are there-
    fore implied those offshoots of commands as were peculiar to each
    religion. There were many commands that were parts of the sharl'ah
    of these religions, but they now stand annulled.
    The point would consequently be that there are two kinds of
    commands in every sharz'ah and religion : (i) Some of them are those
    that are fundamentally constitutional, are common to all the sharl'ahs
    and religions, and which are meant for common practice; and (ii) some
    are such commands as were promulgated keeping in view the specific
    nature of the age and circumstances and which, being specific and not
    universal, were superseded by the following sharl'ah.
    Both these points of view need no explanation. What, however,
    rs Bukhari's line of argument? Some have held that the statements of
    Mujahid and Ibn 'Abbas do not constitute complete arguments in them-
    selves, if taken singly. But, if both statements are combined, an
    argument does emerge, because from Muja.hid's statement it would be
    seen that the religions of all the Prophets are the same, while from Ibn
    'Abba.s's statement it would appear that there is difference in command
    in eal:b of them, and addition and subtraction have occurred. An
    interpretation of the two statements, when combined together, would
    indicate that there is increasing and decreasing in religion. Some, on the
    other band, have said: "No, there has been no change. Each religion
    or sharl'ah is on a permanent footing."
    This is analogous to Mujahid's way of thinking who has said that
    the religions of all the Prophets are identical and it is an established
    fact that each shari'ah has undergone changes. And lbn 'A bbas's state-
    ment bas that each religion has been given specialsharl'ahs and commands.
    It is a fact that the religion of all the Prophets is the same and, summing
    up, we might say that the meaning of a statement is understood if it is
    supported by a well-reasoned commentary.
    This is the commentary of lbn 'Abbas which bas a ·;al:;..?.)?~~S
    contextual relationship with the following Qur'anic ayah (verse):
    Say (0 Mul)ammad, unto the disbe-
    lievers): ~y Lord would not concern ~,., '-"'. t'"'6~_, .... ,~ .. ,..!<.\~"".. ""t""-'I~
    Himself wnh you but for your prayer. (...::.~.1<=>9' 1 ) _p-j.U...>~-"U;.Yp-:;. ~.\..o\.?
    Qur'an, 25:77)
    Prayer here does not mean ordinary prayer for a particular purpose,
    but prayer in the absolute sense, which includes ".,jil ':l'I .1.JI ':l'". It is only
    by way of submission that a man prays to any higher authority for the
    fulfilment of his desires. Consequently praying to God is a kind of
    supplication, and for this reason absolute prayer bas been called prayer
    here. The meaning of the ayah is, however: "If you have not called Him,
    He would have no concern with you." This is the content of IJ,adlth in
    the $af.zl/:i Muslim: ".,jil .,jil i.f'J':l'I 1} J~':l' &:... ~WI ~.,z ':i". The Last Day will
    not come as long as there will be some one to say: oh God I oh God !".
    Volume I COMMENTARY ON THE ~AI:il ~ AL-BUKHARI 327
    From thi s it is clear that invocation to God is the essence (soul) of
    the entire cosmos. Bukbari's argument, however, is that prayer, which is
    an act, bas been regarded as faith. The Hanafite approach is summed up
    in the statement: "l,....._,; ~ <Jli .::.li)\J::,~I i.s' ~ ~,, " There should be an
    amp le scope in the interpretation . It should not be narrowed".
    If the interpretation of prayer, according to the commentary of
    Ibn 'A bbas is taken as faith, God the Almighty admonishes that what
    He takes into consideration is not the em barrassing circumstances of a
    man when he prays to God fer His mercy but it is Iman due to which
    He directs special favo ur to the believers of faith. If the person lacks in
    Iman, there is no question of special favour and mercy from G od. I bn
    'Abhas has translated "~.)" "prayer " as faith , since ";;.)~ I t . ~~.>JI"
    "prayer is the kernel of worship. " Prayer enjoys great position in faith,
    and bas therefore been equated with faith. This would refute the claims
    of the Murjites and th e Karamayites who regard acts in relation to fai th
    to be ineffective and unconnected. Mawlana Anwar Shah believes that,
    if prayer is given the meani ng it ordinarily conveys, then what we get
    in this context is not the c onventional prayer but cries from the inner-
    most depth of the heart, full and undivided attention towards G od, and
    extreme supplication. Such a cry comes out at times of extreme adversity
    from th e infidels and non-believers as well as may be seen in the follo w-
    ing verse of the Qur'an.
    And if a wa ve coshroudetb them like
    awnings, they cry unto Allah, making their
    faith pure for Him only. (Qur'an, 31 :32)

    The meaning is that God is compassionate to you because you call


    Him and turn towards Him in supplication. It cannot be denied that
    the praye rs even of the infidels are beard and their wishes granted in the
    for m of worldly benefits on accoun t of their repentance and charity.
    Nevertheless this will not redeem them from hell
    A Glance at the Arguments of Imam Bukhari
    The interpretation and the direction of the arguments of Imam
    Bukhari concern the Mutazilites and the Murjites, while the Sunnites
    a re in between. Some of the Sunnites are, however, closer to the
    Murji tes while some to the Mu tazilites. This was the analysis given by
    Shaykh al-Hind Mawlana Mal}.rnud al-~asan. But, if one ignoring this
    point, believes that I mam Bukhari b as adopted the view of I mam Abil
    ~anifah, then one should like t o question Imam Bukhari as to why be
    bas disputed Imam Abil ~anifah's view on the matter of fa ith. The
    interpretation given by him is about the sentence that Islam is based
    upo n five principles. The point at issue is, therefore, relates t o the fact
    of the waxing and waning of faith , but the arguments given in its support
    lead not to fa ith, but to Islam itself. Thus at some places it is devotion
    that is discussed, at others the excess or lack of piety. We do n ot dis-
    pute the point that piety and devotion can wax and wane. That action
    or deed is a part of Islam we do not deny, but the argument by Imam
    Bukhari that the nature of fa ith increases or decreases is not proved .
    Imam Bukhari has made fifteen observations in support of his
    argument, a11 of which we have explained and the reader can appreciate
    t he nature of argument involved.
    328 FAJ;>L AL-BARI .Volume,I
    7. We were told by 'Ubay_d Allah
    bin Musa that J:{an~alah bin Abi Sufyan
    informed us quoting 'lkramah bin Khalid,
    who reported.
    'f. lbn 'Umar as saying that the
    Apostle of God (~allal/iiho 'a/aihi wa sallam)
    declared that :
    "Islam is based on five (cardinal
    principles)". (i) the testimony that there is
    no God save Allah and that Muhammad is
    His Apostle; (ii) regular and proper per-
    formance of prayers; (iii) payment of zakiit;
    (iv) performance of IJ.ajj; and (v) fasting
    during the month of Ramaqiin.
    Imam Bukbari's view according to the lf,adith
    The aim of Imam Bukhari is to establish, through this Tradition,
    that faith is susceptible to increase or decrease. These five pillars of
    faith are not such as to be found in their complete form in every person,
    as some would be irregular in their prayers, others Jax in payment of
    zakat, and sti1J some more in matters concerning fast and lj.a_ij.
    Offering of prayers, payment of zakat, observance of fasting, and
    pilgrimage to Ka'bah-all these are the elements of the observance of
    Islam, and they do not find generally their complete action in each one
    of us. With the degree of difference attendant upon the laxity in the
    practice of these obligations, distinction does appear in the overall
    degree of faith. A man's acts and observances show his devotion to the
    cause of faith, but, if he :flags in observance and practice, this deficiency
    would indicate the lack of belief and faith. Imam Bukhari has quoted
    Ibn 'Umar to show that the lack of excess of observance Jeads to an
    increase or a decrease in faith. -·~~'j;:k'·'
    The purpose of this interpretation bas been to <.n""'i ,,,~ "~
    show that the edifice of Islam is raised on five pillars. Imam Bukha ri
    bas already put together into chapter headings the different verses of
    the Qur'an; the parts of relevant Tradition, various statements, impres-
    sions and memorabilia, in support of his argument. Thereafter he has
    quoted direct Tradition from Ibn 'Umar that the Holy Prophet
    ( 191-_, ~ .ui1 J,.>) said that tbe edifice of Islam stands on five pillars. Thus
    1slam bas been likened to an edifice which requires five piJlars on its
    support. Just in the same manner as a tent would require five pegs to
    stand, one pole in the centre and the other four pegs on the four corners.
    This pole in the centre has the support of the other four pegs by means
    of ropfs. Without the pole in the centre wh1ch is called the prop,
    the tent will not stand, even though the remaining pegs are intact.
    The same analogy applies exactly to the five principles of Islam. The
    affirmation of the unity of God and of the office of the Prophet corresponds
    to that of the propping pole and pivot on which Islam stands. And the
    prayer, the zakat, the fasting and the lf.aJj are like the auxiliary pegs.
    If the central poJe-tbat of affirmation- of the unity of God and of the
    prophethood undergoes tremor or doubt, the remaining adjuncts would
    become useless. But this central thing if remains intact, then no matter
    w bether the supporting · adjuncts survive or not, Jslam shall remain.
    However, if one pillar faJls down the rope on that side will become
    Joose and become impaired, no doubt, but it wiJI remain.
    This would show that not all the five piJlars belong to the same
    grade. This is illustrated by an incident involving the famous poet,
    Farzduq, and I;I.asan of Ba~ra, a great saint, both of whom attended a
    Volume I COMMENTARY ON THE ~Al;lll;l AL-BUHARi 329
    funeral. I:Iasan of Ba~ra asked Farzduq: "When alJ of us have to
    die some day, what preparations have you made for the H ereafter?"
    Farzduq replied: There is no better formula than the affirmation of the
    unity of G od and that Mu~ammad is His servant and messenger.
    Repli es J;Iasan Ba~rI: "There is no doubt that this is the ".}jJ-"
    "central pillar''; where are the pegs and the ropes whereby the tent is
    set up?"
    The disorder of words in the l:Jadith
    There has been also an element .o f change in the arrangement o f
    the five pi1lars of faith ".i.-..;.. J>... 1". rmam Bukhari here has arranged the
    nar ration according to the report of I:Ian?alah who heard it from the
    narrator who comes between himself and Ibo 'Umar. In this mode of
    narration lfajj has been given precedence over fasting . On the other
    hand, the narrative in the $a/Jlli Muslim is a little differently arranged.
    It gives p recedence to fast during the month of Rama9an and treats of
    pilgrimage (If.a}}) afterwards.
    Jt is, however, certain that the arrangement of the words in the
    saying of the Prophet (r-1-J ~ ..jjl J,.>) is either o ne or the other, and that
    which is not the word of the Prophet (r-1--' ~ .ciil J.,-) is the word of the
    narrator. In reporting where sense is preferred to the original from, such
    alteration in the arrangement of words is quite common. Change in the
    arrangement of words does not spell out any significant alteration in the
    real meaning. Wherever such changes in the narration of the reporters
    occur, it is very difficult to pinpoint what the actual words of the Holy
    Prophet (r-1--' ~ .ciil J.o) here or there were. Fortunately, however, an
    incident bas come to our help in determining the real arrangement of
    the words. When 'Abd Allah ibn 'Umar uttered "~I_, «Jl.,;....J r>P" as
    reported in the $a/:tl/:t Muslim, a person who beard this narrative trans-
    posed it as follows: "iJl.,;....J i>P-' ~I" "lfaJj and fasting during the month
    of Rama9an", as in the narrative of Bukhari, lbn 'Umarthereuponobjected
    to this transposed version and said:
    "Nay ! fasting during the month of
    Ramacjan a nd lJajj." As this is the order ~. ,,..(~~\,... ".'.' ~,.. 'f~-§
    of precedence I heard from the Holy Prophet ~ • -' c.> :U ........
    ($allallii.ho 'alaihi wa sail a~).; (O'i isu '\~-;\ ...~,...,..,.,"i'~JJh\ ~~n~C)_;!,j~
    (Fat~ al-Ban, Vol. I , p. 56) · '~ ~ ,..,../j>'•-'"~~ ~:.. ,, ""

    Thus, it is the explicit narrative in which fasting precedes lf.ajj in


    the actual utterance of the Holy Prophet (r-:1--' ~ ~I j.o). Otherwise Ibn
    'Umar would not have contradicted this order and would not have said,
    "C:ll ~ _1.:.isJ." " I have heard this .. <"
    Buk~ari's narrative is, tb e~efo_re, a
    presentation of the sense and meanmg while that of $a/:t1/:t Musltm 1s an
    exact reproduction of the original words, as it explains what was actualJy
    heard from the lips of the Apostle cf God (,.i-_, ~ .ciil j.o).
    The secret of precedence of fasting in narration
    The shaykh (spiritual guide) of Imam NawawI, J::lafi'.? Ibn ~ala~,
    bas said that this denial of the precedence on the part of Ibn 'Umar
    can constitute an argument for the conjunctive letter "-'" "and" as a
    measure of arrangement as we find in the views of many Shafiite jurists
    and some grammarians. As those who deny "-'I-''' as the measure for
    arrangement, such as the Hanafite doctors and grammarians, l:lafi'.? Tbn
    Hajar has reproduced the rejoinder of lbn ~a la ~ on their belief. Jbn
    $alah says Ibn 'Umar's denial is ~ot with. regard to "-''-'" fixing. the
    order of precedence, but because m rhetonc and eloquent composit10ns
    330 F Al;>L AL-BARI Volume I
    there is some underlying point in the procedure of words-which words
    should precede others.
    Consequently, about "..ill )L...;;; i:,.. ;;_,_,.J1_, I.A.di 01" " Indeed, $afa and
    M arwah are signs of Allah". the Holy Prophet (ri:--' ~l.c. ..ill J,..) during
    his walk between $afa and Marwah said: "..:iii -""-4 w-- f .l.:-i" "We shall afao
    begin where God bega n His (message)". This means that the order of
    precedence is not devoid of some significance. In much the same way,
    even though the precise order of fast and lfajj is not subject to the
    arrangement of the conjunctive word "Ji_,'' " and" , nevertheless, since
    the Holy Prophet (~L_, .Y... ..ill J,..) bad put fasting before f!ajj, there
    must have been some latent point. And this p oint is: "fasting was ordained
    obligatory in 2 A.H. and Efajj in 6 or 9 A. H." Thus fasting precedes Ffajj
    in order of promu lgation; it s hould naturally precede in description. In
    the incident we have just quoted the person who confused this order,
    also reversed the chronological order. This is why Ibn 'Umar refuted
    tbis version. The second reason could have been that, although the
    narrati o n did convey the purport of the Holy Prophet (r1--' ,Y..i:. ..:iii J,..),
    for purposes or narration, as far as possible, there should be the fuJJest
    adherence to the exac t words of the Holy Prophet (~_, .y..i:. .Lill J . . .).
    Whatever, however, might have been the reason for denial by Ibn 'Umar
    of the version put before him, the reason for according precedence to
    fasting is in accordance with the reason why the Holy Prophet (r-L.J,Y.....:iilJ....)
    put fasting before piJgrimage, and which has since been reproduced by f;Iafi'.?
    Ibn l_iajar from lbn ~alal;l- namely , the descent of the obligation of
    fa~ting is earlier and of "lfaJj later.
    The Order of the Precedence of Fasting and Pilgrimage in the Qur'ao
    We have hitherto confi ned ourseJves only to the arrangement of
    fasting and lfa}J in the narration of the Holy Prophet (~J .Y,.i:. ..:iii J,.-).
    When we refer to the Qur'an, we find that the same arrangement o btains
    here as weJI, that is, firstly, it is th e obJigation of fasting which has been
    explained and secondly (in the same surah), that of "lfajj. The description
    of fasting commences from the beginning of the sixth ruku' in: "J_,A,,-o)i"·
    o ye who believe! Fasting is prescri- ~W~~~\~.~\~\J
    bed for you, even as it was prescribed for
    IA!",.., ~ ,Pc_\~' <''> .1'l\:'\~ "'!'1-'~
    those before you . (Qur'an, 2:183) ( ~1~)~~0..~ "5"'WW
    The whole of the ruku' is fuJJ of commandments apropos of
    fas ting: only towards the t!nd does a command c oncerning means of
    subsistence not properly earned, follow.
    And eat not up your property among '":•,.., _ \Lr.J, 1 /~, .../&,\..J"I"(&~,....-("
    yourselves in vanity. (Qur'an, 2:188) (....:;..-:l~)~~'t,~~.!>'°\ ~\:;~)
    The context of this ayah is in continuation of the promulgation
    of th e obligation of fasting m the sense that the month of Rama<;lan is
    the month of abstinence from acts that are permitted. Abstinence
    from things or ac ts that are interdicted is not of a temporary but per-
    manent nature. In the seventh rukfi' the theme of the ayahs gradually
    shifts towards the obligation of ij.ajJ:
    They ask thee (0 Mu~ammad), of "~,~~~'\~ \;'~1\·~a;j~:J..
    !.?·"'·
    new moons, say: They are fixed seasons for ._,..,.)..,; ~U"' ~ ~ q;.
    mankind and for the pilgrimage. 1~,; _ ~l\"' 1~ 1 ,
    (Qur'an, 2:189) ( ~1~)~~~~
    At first it is the moon that figures in the command regarding the
    twin obligations of fasting and pilgrimage, which depend on the appear-
    ance of the moon. Therefore a preliminary hint and an allusion have
    Volume I COMMENTARY ON THE ~Al;IIl;I AL-BUKHARI 331
    been made to the moon in the words: "V"'l.:JJ ~1_,.... r...s'" Ji" "they are
    fixed seasons for mankind" followed by a more specific exposition of
    "~JI_," "and for the pilgrimage". Then, in the same verse, the rites
    associated with lfajj durin~ the period of Ignorance are not only
    rescinded but they are also given a reformatory character:
    It is not righteousness that ye go to 1<.~~~?..J',;~.P.J\\.l!·~~:C -e...... '\ ·~-~\..,
    houses by the backs thereof (as do the "!>~~... -· ~ C:>'}.fi; ~~
    idolaters at certain seasons), but the .~..o_;~\\~.-?_,, ~ .. \ .""
    ~,~c:......!\..,
    righteous man is he who wardeth off (evil). \;./,,- -· '.Yl~<.J-==" ~ ~ ~~
    So go to houses by the gates thereof. ~,.., - v . . ,. . ,.,...
    (Qur'an, 2:189) ( ......::.;;I~ ) Yf>;.i..Y.l
    This is followed by the commandment to slay without temerity
    the enemies of Islam who take the initiative in declaring hostilities
    against the believers.
    And fight not with them at the Inviol- t\'?-<l\~\~~'~f;.~_;
    able Place of Worship until they first ,
    attack you there, but, if tbey attack you
    (there), then slay them. Such is the re-
    ,4
    ~~\;~~.P
    bj)
    ~ ,,?. "' ~. , \-::' ~ ., • :;:~~,,
    '=\·· _;;,.,\)
    AA
    ~ \J,

    !3!.J,.,
    - !.> ,~
    ''! ,,,.,
    ,,,, •• ;...-.:
    ,,., ~<,'\ ~,., ~\\ L.~
    .. ..., -

    ward of disbelievers. (Qur'a.n, 2: 191) (~I~) 0-=.p ~\j:>:- ~VJ


    The next theme is to observe equality in the observance of mutual
    respect and obligat ions. Should the enemy transgress the limits of
    obligat ions and be inclined to hostility, then ye should also ignore all
    obligations and take to arms.
    The forbidden month for the forbidden .P '.1>~\\,....
    .::....A~)~~~\J_,P~~
    \"' . . ,\, ',.1-.\t J>\1 "~\~~_1f. 1 .,...
    I
    month, and forbidden things in retaliation· "' ,.. ;,
    And one who attacketh you, attack him in ~\_;
    .. .. -:::'\;~
    0:..Y
    9
    ' -:': ' \ _ ....... b~ ~
    .. J v.:;.Y ~ ~ ,.
    like manner as be attacked you. qr'
    <Qur'a.n, 2:194) < ~J,~)j~~~\\;'~
    Makkah had been the abode of peace from the time of Prophet
    Ibrahim (r)\..JI A::i>-). Nobody did even question his adversary, if he
    happened to meet him in Makkah. Further the four months specially
    known for peace were, Dhl a/-qa'dah, Dhr nl-lfaj1ah, Mu~arram and
    Rajab. In Dhi a/-qa'dah, A.H. 6, the Holy Prophet (ri--' 4~ ~ I J...),
    accompanied by his Companions, journeyed to Makkah to offer 'umrah.
    No sooner did he reach the environs of Makkah than the disbelievers
    got ready to give battl~, and thereby prevented the Muslims from offering
    'umrah. A compromise formula was reached after parleys, and it was
    decided that the Muslims should postpone their visit t o Makkah this
    year but they would be allowed to offer 'umrah the follow ing year.
    When, however, the Holy Prophet (r1--' ~ ~l J...) decided to offer 'umrah,
    the following year (A.H. 7) the Companions expressed doubt about the
    people of Makkah Jest th ey should back out from their commitment;
    and in that case what their Jine of action would be. If they were forced
    to fight, then how it could be possible to do so in Makkah as well as in
    the month of peace. And if they did not fight, then how they would
    perform 'umrah on this occasion. • ·
    The commandment of God came as a reveJation that the Muslims
    should treat this month Dhl al-qa'dah and this year like Jast year in its
    inviobility when the disbelievers stopped the Muslims from performing
    'umrah. But if the disbelievers again stop the Muslims contrary to the
    last year's agreement, the Muslims were enjoined to fight a defensive
    war in support of last year's agreement, for both parties are committed
    332 FAJ;>L AL-BARi Volume I
    to observe invia bility and respect for the holy place. The meaning, in other
    words, is that in the city of peace and during the inviolable mo nth war
    is permitted in sheer self-defe nce. This theme is associated with lfajj
    since there is the possibility that the pilgrim would be prevented by the
    disbelievers wh en be starts for lJajj and this actually happened at the
    small village of ~udaybi yya h . The existence of such a possibility could
    not be ruled out and thus to prevent the Mus lims from withdrawal, an
    explicit command ment was revealed to overcome these difficulties.
    Jn the following verse (195) God has commanded: ''..iii~ ~ 1_,n.;1_,"
    " Spend your wealth for the cause of Allah" (Qur'an, 2: 195). This verse
    completed the commandment about jihad by laying down that you must
    spend on promoting the cause of Jihad, and do not endanger your Jives
    by giving up jihad or by not spending money for its cause, otherwise
    the Muslims ·would become weak and the adversary more puissant.
    " ..:U I ~ ,j ~WI" "disbursing in the cause of Allah'' could also be related
    to l;lajj. Cummandments concerning Ij.ajj and 'umrah follow after the
    ancilJary aspects of pilgrimage have been described:
    Perform the pilgrimage and the visit '~f, ~ .:. <'._...,;i~\ . . 1Z .... ti\ t .........
    (to Makkah) for Allah. (Qur'an, 2:196) ( ~- ~) ~?5~ Y~ ~\_,
    Commandments perta ining to Ij.ajj run from this verse down to
    the verse 200. Preparations for war in the path of God is followed by
    the commandment concerning lf.ajj, because the qualities required in
    war should first be expressed in practice by every Muslim during lfajj
    e.g., separation from those near and dear one~, fa rewell to one's home
    and hearth, sufferings during journey, simplicity in garments and victuals,
    disbursement of money in the path of G od; punishment if t he com-
    mand ments are transgressed as to p rescribed limits, obedience of difftre nt
    representat ives of the Mus lim world to one general leader, and deliverance
    from the petty feuds and livi ng in u nity of body and soul. Such qualities
    generate firmness, courage, ability to face adverse situation, sacrifice,
    and readiness t o surrender one's life in the cause of fai th. The verse
    "~I i.} Jt ~ ':l_j 0.,....; ':1,, ..!..i; ':1" " (Let h im reme mber that) th ere is (to be)
    n o lewdness nor abuse nor angry conversation on the pilgrimage"
    (Qur'§.n, 2:197) has these reforming tendencies as its o bject. It is, there-
    fore, intended that one should start on the journey for Ij.ajj purified by
    reform of the soul and by maintenance of high moral values so that these
    n oble attributes may not be adversely affected in one's re lation to God.
    Importance of Chronology
    The question that might arise here is that, if practice and obser-
    vance are implied , there are many other commandments and obligations,
    that require expatiation, e.g., jihad, affairs of the state and the people
    and rights of people, etc. Some have come out with the sugges tion that
    the aim here is not to enumerate and detail all the different commands,
    but only to men tion the principal obligati ons, having the position of
    the pillars of faith. Others have said that the object is to allude to all
    th e kinds of worship and to take one example as a representative of its
    kind. There are several kinds of worship. One is the oral kind; it is
    called verbal affirmation by tongue and belongs to this category; it also
    includes worship associated with other members of the body. And this
    falls into two broad divisions :
    (i) where the renunciation and abstinence from a thing is enjoined
    i.e. Fasting.
    (ii) The second division is again divided in three sub-divisions:
    Volume I COMMENTARY ON THE SAl;IHi l:l AL-BUKARI 333
    - - - - -- - - -- - - -- - - - - - - - - - - - - - -
    (a) those that pertain only to material wealth, e.g. , zakat.
    (b) those that are (concerned with the body) e.g. fasting and,
    (c) th ose that are associated both with the body and wealth
    like lf.ajj.
    Thus all kinds of worship have been mentioned. It is now proper
    to give an account in some detail of every pillar of the five pillars of
    th e faith so that the readers may know their true significance.
    The First Doctrine
    The first doctrine of Islamic faith is shahadat or testimony.
    Shahadat stands fo r zman, as the very meaning of shahadat is to express
    orally what the heart has acknowledged. It is because of this that the
    statem en t of the Hypoc rites " .iiil J_,....;J ....s::; 1 ~;" " We indeed testify that
    you are Prophet (r!-J ~ ..ill j,..) of God" was rebutted by the Word of
    God, "iJy,j.s::J 0~w1 0 1" " Verily the Hypocrites are liars." They were
    adjudged li_ars because they did not have truth on thei r side.
    A doubt may arise here, and doubt there certainly is, having not
    been attended to, by any of the exegetes, nor have I come across any
    writer who has given the problem the attention it deserves. When no
    one visualises the possibility of the doubt, the question of resolving
    the doubt does not arise. The late Mawlana Anwar Shah once in the
    course of a discussion raised this question and himself provided the
    answer. The doubt is as follows: In any formula or heading pertain-
    ing to shahadat, wh ere there is description of the un itarianism, it is
    followed by the menti on of the Propbethood as in the fi rst doctrine
    of faith. When, however, there is no heading or formula for shahadat,
    we, only, see Monotheism being emphasized through "...ill 'JI J..JI 'J''
    "There is no god but Allah" and not risalat, namely, " .iiil J_,...; ~ ,,
    "And Mu\lammad is His Messenger", as in the Tradition of the Holy
    Prophet (r1--' ~ ..ill j,..) :
    He who has sa id , "There is no god ".".~ ..."\'"'\::._...,:.\ ~, ... ~\\ ............., 1 ~ ,,,..
    but Allah, has entered Paradise." ~ v r> dll !l.,,~ ....""Ju'-'d
    Here only the unirarianism has been mentioned, not Prophethood,
    although t he latter is also implied. On the same anal ogy.
    The recitation of the name of Allah .s>ctt\~(~'(-"~·'\,' ~-~f
    is the best of all recitations. ))_ ~- .:)~~ ~ ·
    What is the difference in the application of these two modes?
    The point to be noted is that the object of shahadat is to express faith
    by heart. " .iiil ~I 4J I ~,, has two possibilities. Sometimes its aim is the
    expression of faith in the sanctum of his heart. At other times the aim is
    not to ventilate the faith but t o only mention the name of Allah, as in the
    case of $fi/ls who recite it hundreds and thousands of times. By the
    same token subl].an Allah " Praise be t o God", al-IJ.amdu li/lah ''Thanks
    be return ed to God", and Allah! Allah! are recitations of different
    kinds. In the same manner ".iiil ~I JJI ~,, is a kind of recitation, the
    constant repetiti on of which results in the eschewing of every thing
    that is besides God and a constant employment of the praise of Almighty
    God, so that succour is sought only from God, His Power and Omnipo-
    tence are accepted by the heart, and this association may be maintained
    to the end. It is generally accepted phenomenon that, if a thing is
    constantly on o ne'~ lips, it is bound to have its effect on the heart.
    This is what is known as ";.)E ;,fa 1.)1" "A thing, oft repeated, becomes
    firmly entrenched." A felicity of this kalimah, moreover, is that its
    light and blessings are stamped on the heart.
    334 FAI;)L AL-BARI Volume I
    Rejoinder to lbn Taymiyah on >.;... ;-:.
    The recitation of the Name of only Allah mu/rad for the mystics
    is a kind of recitation. Ibn Taymiyah, in his "Js_,L:i", has objected
    very vigorously to its use. He has called it meaningless and inn ovation.
    Ibo Taymiyah holds that compound r ecitations, such as '.:il..1.~1· '.:ill 0~·
    and "..ill ~I ~11 '11" comprise the same meanings, e.g., sanctity and holi-
    ness of God etc. As for ' Alla h, Allah', this recitation offers neither
    "o~I" "positiveness" nor "y_y..>'' "purification" , no r the subject , nor
    the predicate. Thus it is a mark giving n o sense. A person may say
    Zayd ! Zayd ! thousands of times; it would have no mean in g whatso-
    ever but for the mystics, such a repetitio n is recitation. In fact, some
    have special characteristics attached to such a recitation. Ibn Taym1yah
    is und oubtedl y a very great scholar, but it is rather surprising that he does
    not understand the fac t that , if considered on this analogy, "~r Jt)'~l"
    "compound recitations" in which he himself believes, such as Subl]an
    Allah, Al-/:zamdu Lil/ah, etc. would also be devoid of any significance.
    If a man, nay , the whole world keeps on repeating subl:zan Allah, would
    such a recitation add to the purification and holiness of God? Certainly
    n ot; considered thus , such a recitation would also make such a repeti-
    tion superfluous and vague. But, in reality, these recitations (God forbid)-
    are no t to visualize God in a position where by H e would derive advan-
    tage from human beings or to add something to His already limitless
    and ineffable Magnificence, since this is imposs ible. The aim is that
    the reciter should have the concept of th e Magnificence, Grace, Perfec-
    tion and Majesty and gain firm beJief in his heart, and that His remembr-
    ance should become an essence of the heart and be with him a ll the
    time. Such a c lose association with God would lead to the obviation
    of neglect in this behalf, as it is such neglect that it is the roo t-cause
    of sins and allurements offered by Satan. N ot only the rec itations but
    the main purpose of all prayers, exercises in d evotion and exertions in
    defence of faith is that the created ones should have co nnectio n with
    the Creator, there should be no negligence in the ]east and this object
    is achieved als0 through the recitation of Allah! Allah.
    Thus, again the meaning of the word, Allah, is also as follows:
    " Jw::JI ol.t.,.. c::~ c~ >_,~_,JI '-:-"~'-' ul~" His Person is se lf-existent, the
    Collector and th e Collection of aJJ Attributes of G race and Perfection.
    We have also earlier referred to a /:zadith quoted in Muslim: l .c.L.JI r.JE ':i"
    "..ill ..ill ifJ"il ,} JIA:? cC.-- Here AIJah ! Allah! is hy way of recitation and
    this is why it has been repeated. Were it only fa ith, it would not have
    been necessary to emphasize this repetition. Th e apparent purport
    denotes a mu'min, for it is the mu'min wh o recites the Name of G od.
    Comment on Imam Gbazali's Argument
    Imam GhazalI has established the ">.}-- .,S-~" by the following ayah
    of the Qur'an :
    Say: Allah. Then leave them ( ~ _. 1 ~~ ) , , , ,,; ,,9. g kt,~
    (Qur'ln, 6:92) ~lf...,Jll ~J.)_)i:' 4:Wl~
    Here the imperative verb, "Ji", has as its d etermined object to
    speak out Allah, which is simple, not compound. This argument is,
    h owever, theoretical, as it is the answer to a question, but, if combined
    with the numerical nature of the subject, it is compound.
    Imam Abu Hanifah and Imam Ja'far al-Sadiq on Ism Al-A'zam
    Ima m Abu Hanifah considers "Allah" as the emanation of
    "~.c.1 r-1" "The Great Name". The word has been given a very high
    Volume I COMMENTARY ON THE ~Al;Ilf:I AL-BUKHARI 335
    and elevated rank in the hadith. But what Imam AbU Hanlfah means
    is not that recitation of A·Jlah to be" r1-;:1 r-1" that you and we do which
    has been given so important a position. What l mam Abu ~anifah
    means is something different. Imam Ja'far ~adiq was once questioned
    by a person as to what r1-"' 1 r-1 is. He said: "Come with me, and I shall tell
    you what it is." He took him to the bank of a river, and asked him
    to get down into it. The questioner began to descend into the river.
    Ultimately he sank to the level of bis nose. Not knowing how to swim,
    he became very nervous, thinking he would sink. He called I roam
    Ja•far ~ a diq and requested him to give him his band and to support
    him. Ja'far ~adiq caught him by the hand and said: ·•If you call God
    in the same state in which you found yourself just now, the word will
    be " ~ 1 r-1". Jn the real sense it is quite probable that Imam AbU
    ~anifah meant that supplication to Allah when overcome by a peculiar
    conditio n of the heart is " ~;:I r-'''. Recitation of Allah! AIJah ! all
    the ti me is not " r1-;:I r-' ".
    Back to the topic again
    Our discussion bas hitherto revolved round the two possibilities
    in " ..:ill l'I J.JI 'l". One possibWty is that of expressing faith, the other of
    onl y reciting. On the contrary "..:iii J_,..; ..i.-.. " "Mul}.ammad is Prophet
    of Allah" is an a:,sertion of faith. No one has taken it to be mere
    recitation. Durud, of course, carries blessings (thawab) and is a recitation
    in so far as it is a prayer for the Holy Prophet (~.J ~ ..:iii J..-o). It is
    therefore something different. The instruction of the mystics to the
    reciters to the effect that, while reciting "..:ill ~I oAJ I ~" the reciter should
    include "..:iii J_,..; ~"al so in-between, is not because it is also recitation
    but only because "..:iii )II ~I ~" may not absorb the reciter so much that
    in consequence his belief in Prophethood may become weak and he
    start attaching no importance to Prophethood. This weakness also
    amounts to ku.fr (infidelity), and hence the clause testifying belief in
    Propheth ood sh ouJd al so be repeated.
    Arkan Arba'ah Explained
    If we look at the subservience shown by one person to the other,
    we would see that it comprises two kinds. In the first kind subservience
    is offered because ot the possibility of affiiction of pain and loss or
    because o f dange r that lurks Jest he loses the benefits of ease and
    comfort which be enjoys presently (this is the kind of subservience dis-
    played by the subject towards the ruler and by the servant towards his
    master through the fear that he may lose his advantages and be affiicted
    with pain). If he transgresses the command o f his master, he would
    lose bis employment and risk the confiscation of his salary and this kind
    of subservience is on the footing of the master-servant relationship. The
    second kind is based upon Love and is due to affection of the heart, e.g.,
    the Jove felt by the lover towards his beloved. This subservience is
    because of love. Such subservience is called " ..::.~~,, .
    The Magnificence of God and Ma/:lbubryat
    Both these attributes demanding subservience to the maximum
    limit belong to God , because it is beyond any doubt that the whole of
    the cosmos and all that exists in it are created objects. The Creator of
    all things is God , and the absolute rule belongs to Him. That all the
    Attributes of Virtues and Graceful characteristics beyond the pale of
    any contention also belong to Him. Whatever virtue o r excellence we
    see in any person or object is His reflection. We would therefore have
    336 F Al;>L AL-BARI Volume l
    to concede that absolute ma/:tbublyat is also for Him. When any person
    therefore submits to belief, he has to start with the assumption that
    God is his Absolute Master and his Real Beloved. The Qur'an has
    delineated the attribute of a mu'min as follows:
    Those who believe are the stauncher I'l l) ,., •• ~ .. \~-'-6.1:,...~~.,..,\""' -"I\'
    in their love for Allah, (Qur'an, 2:165) ( ~11~1) ;t.\J...\!?l)..;o\\~ l:i~iJI.)
    When both kinds of subservience are focussed on God, to the
    utmost limits of perfection, it is but obvious that every kind of sub-
    servience is meant for God. Should anyone be made a co-sharer and
    recipient of subservience, we wouJd be like a servant wbo belongs to
    one master but serves another, or like people who are subjects of one
    ruler but obey another, or like a lover who pines in the memory of
    someone other than his beloved. It is obvious that such a treacherous
    servant deserves instant dismissal, such people are worthy of punishment,
    and such a lover only deserves to be driven out mstead of being
    rewarded.
    $a/at and Zakah
    $alat and zakah are both manifestations of the Absolute suzerainty
    of God and of man's total subjugation to His Will especially the former
    which stands predominantly. Zakah follows in principle.
    The Reality of $alat in the Light of its Components
    Once we closely examine the different components and commands
    associated with $alat (prayer) we find that we have before us a detailed
    example and design of God's suzerainty and man's subjugation. There
    are different forms which the ruler-sub3ect reJationship can assume. At
    times it is the courtiers who are called by the ruler and at others the
    people themselves approach the king with a suppJication. Sometimes
    it also happens that, if called by the ruler, the subjects go with an
    application to him. It is the third form which is obvious with the
    prayers, here man is called to present himself before Him by God
    Himself.
    Explaining the Words Used in the Call for Prayer
    In the beginning it was commanded through the Holy Prophet
    (,J--' ~.Lill J...) when the worshippers shouJd offer prayers. It was quite
    possible that, getting entangJed into worldly affairs, the invitation is
    likely to be forgotten. God, out of His Munificence and Compassion,
    extended to man another call when the time for prayer draws nearer
    in the form of a proclamation. This proclamation is adhan (calJ for
    prayer). How full of wisdom, logically arranged, and symmetrical are
    the words of adhan ! It commences with the proclamation of the
    Greatness of God ".r.51 .Lill". This is followed by the announcement of
    the Unity of the Godhead so that all the supplication has to be
    made in His Court. This is "-Ull 'ii ~I 'i iJI ~ 1 ·' "testify there is no
    other god except Allah". This testimony having been proclaimed, we
    have the testimony about the Apostlehood of the Holy Prophet
    (rl--' ~.Lill j,o) from whom we learnt the etiquette to be observed before
    the Ruler and who showed us th€ etiquette to be followed . This is
    ".ui1 J_,_J l..w.... iJI ~l" "I testify that Mul).ammad is the Apostle of God".
    The call reminds us that the moment whereupon we have to present
    ourselves before o ur Ruler and Sovereign has arrived; we must prepare
    and transport ourselves thither. This is "o}-JI J' u ... " . We are then
    told that the Sovereign who is calling us to His Court does not stand to
    derive the slightest benefit from our presence. This presence is only for
    Volume l COMMENTARY ON THE ~Al;lll;I AL-BUKHARI 337
    our salvati on and benefit. T his is "t:')WI ~ u•". Finally, the Greatness
    and the Magnificence of G od is again emphasized through words that
    make an impression on the mind, and the Attributes of the Un ity of
    the G odhead, Magnificence, and Omnipotence are refreshed. Once the
    Command to present ourselves in His Court has been sounded , we have
    to prepare ourselves to be there.
    Etiquette Prescribed for Presenting Oneself before God
    When elaborate p reparations are made and extraordinary attention
    is pa id to personal cleanliness when attending worldly rulers, it is befit-
    tin g that a person should present himself before his Creator in a clean
    and pure state, both with regard to the body and, as far as possible, to his
    clothes. This is what is known as the purification of the body and the
    cJothes and is wugu (ablution). The Qur'an says:
    Look to yo ur adornment at every ,.. , ,., , ,,,.": iJ:."'' ,_,~".'.~· \"P ,
    place of worship. (Qur'an, 7:31 ) (41 1 ~.!J'JJl)~~~~~_,J,.>
    Now that we have been given the call to attend to our Master, we
    move towards His Court: in our material world the Courts of God are
    th e mosques. G od, being free from the limitations of space and dimen-
    sions, we do not- (God forbid!- ) imply that God has manifested
    Himself in th e mosques but that G od has graced them in a manner
    which we do not find in other places. The analogy of the sun and the
    mirror we have already di scussed earlier in respect of 'arsh also applies
    here. This is why it lias been ordained that mosques should be kept
    clean and held in utmost reverence.
    (This lamp is found) in houses which ,....L..~ ~.,,.,.. "''-?. !u\'..9 .;. \" ·1' .. ,,, ~;
    Allah hath allowed to be exalted and that ..r-1.H-' fC'.Y t) dJ.l <.:>~\9X'"·•~J
    His name shall be remembered therein. _.. .. ,.., 1 9 , \~"" ~ :..
    (Qur' an , 24:36) ( Z...l'JYI) ~\~
    Buyut 1 here means mosques. N ow all have gathered in the mosques
    but presentation before the Ruler postuJates certain modes of comporting
    oneself and the respect paid t o such places is, in fact, the respect paid
    to the Ru ler, otherwise there are thousands of houses that stand un-
    attended to. The etiquette of the Court demands that the right foot be
    placed first in the mo sque and we should desist from spitting, shouting
    etc. within its precincts. The two rak'ahs of sunnah offered in the
    mosque are a part of this overall etiquette. This discussion should remove
    the misunderstanding that this prayer is for the mosque, not for G od.
    Thus, it is clear that th e mosque's call to the people inviting them
    to prayer is a worldly aspect while the prayer is actually attributed to
    G od and n ot to the mosque.
    Another aspect of the Audience Chamber of th e Ruler is that the
    seating arrangement of the courtiers is rank-wise and bear numbers, and
    it is but natural th at those who are higher in rank sit close to the Ruler,
    an d the re~t behind them according t o their respective ranks. But one
    thing that we observe is that usually those who gather before others do
    not give any importance to the nu mberin g of the seats. On the other
    hand, they ga ther progressively according to '\,;.oi l. 4 " "Seats avail-
    able". When th e courtiers have collected and the appointed momen t
    is close, the call that the court begi ns is sounded; and that all should
    take th eir seets. It is Iqamat and they should stand for prayers fulfilling the
    purpose of Iqamat. And for this, adhan adds " 6_,1...-..11 ..:;...li »" which means
    that the court is about to commence and it is in consonance with :
    18uyut is the plural of bayt (house).
    338 FAJ;)L AL-BARI Volume I
    N ear me, in the first row, should '~~I\,... ,t> .... • ,,, ~ ,, ..'(,' _, :,...1.....1
    stand the adults and the wise. ~ ..,,, ...~j\..)'-' 1 ~<>,,':'7-"...
    This is the etiquette of the arrangement of the rows.
    Reverence due to the Direction of Ka' bah ( Qiblah)
    An honourable aspect of the Audience Chamber is that aJI the
    courtiers should devote their attention to their RulP-r with utmost con-
    centration. No person can turn his back to the Ruler and face another
    direction.
    Since God is not to be governed by the dimensions of space, we
    can pay reverence to Him on ly through submission worthy of his ex-
    alted honour representing His light like mirror in this world and this is
    Ka'bah which, as the spec ial place of His Illumination, is known as
    Bayt Allah (The House of God) . It has, therefore, been ordained that all
    should face Ka'bah and direct their attention and devotion in that direct-
    ion. This is "..Y J~ I " "reception accorded to Qib/ah" .
    The Grandeur of the office of Imam of prayer
    The person presenting himself in the Audience Chamber would
    like to have someone who would plead his cause. Such a person would
    be one who is pleasing and acceptable to the Ruler and he should have
    the same request as the person whom he is representing. He should be
    one who would prese nt his case along with his own in the shape of a
    single consolidated request in the hope that the request of the suppliant
    would be acceded to, along with his own. A person who is closer to
    the Ruler is likely to have his petition acquiesced to, and, since the re-
    quest of the petitioner is linked to the latter's supplication, there is all
    likelihood that the petitioner's request would be accepted. It would
    be ungenerous indeed that several persons should combine to present
    a joint request and that the request of some should be granted and of
    the others refused. With God, the ultimate in compassion and genero-
    sity, such a treatment in His Audience Chamber is impossible. Also,
    sometimes the presentation of a joint supplication by many becomes
    the cause of excessive Generosity and attraction of the compassion of
    God. There is an endless number of such sciences and affairs which
    are in the Knowledge of God, and indeed even greater affairs. In His
    boundless Wisdom He prescribed jama'at (gathering for prayers).
    Stretching this analogy further, we see that the etiquette of the
    Audience Chamber demands that silence should reign supreme. If, for
    example, a hundred people present themselves in the Chamber and their
    request is identical, it does not happen that they should be asked to
    present the petition individually, but the etiquette requires that one
    capable person should be chosen to represent the case. The rest should
    remain quiet behind him, and hear him present their supplication.
    An Imam for leading the prayers is appointed for the reasons
    which we have enumerated in the above paragraphs. There are alJadrth
    which point to the lofty position of the Imam. Thus in the following
    IJadfth commencing with: ";;_,l...aJl 1.} ~ I ...,.J~ JI J-4;JI 0£:. ~I" "Do not
    spit, while praying, in the direction of Qib/ah" occur the words,
    "~I 0=JJ 4 ~J 01" Between the Qib/ah and the person offering prayers
    are present the Manifestations of God.
    This would but imply that Qiblah carries towards it the special
    manifestations of God. It is because of this that it has been prescribed
    that the I ma m should stand in precedence to all others in the direction
    of Qiblah and not behind them.
    Volume I COMMENTARY ON THE ~Al~II} AL-BUHARI 339

    Once these matters have been decided, all the worshippers would
    now verbally affirm the Greatness of the King of the kings by physically
    touching their ears. They would express their disgust and severance from
    all that is besides God , and engage themselves with the task of submis-
    sion to the Ultimate Ruler. This is takblr ta/frfmah. When the worshipper
    has raised bis bands up to his ears, he has made the suggestion that he
    has relieved himself of all that is besides God and has relegated all of it
    to the background.
    l t is habitual for a man expressing his disgust or dislike for any-
    thing, be denies his association with it by lifting bis hands. It is then
    generaJly said that he has decided to relinquish that object or thing,
    that is, he has renounced it and dissociated bjmself totally and utterly
    from it. Shaykh Mu\11 al-Din ibn al-' Arabi (Shay kb Akbar), has, because
    of this, said that between the raising of the bands and joining them
    together again , the worshipper should slow down bis movement for a
    little while, so that he may make this suggestion with the palms directed
    towards his back and confirm the fact that he has relegated all that is
    besides God to the background .
    The Malikites and the Rawafic). (or shi'ahs) present certain alfadlth
    in support of the movement of the bands. Shaykh Akbar bas held on
    the other hand , that these alfadlth relate to a gentle movement of the
    hand. Movement of the hands with jerks (irsal al-yadayn) is not sunnah
    in prayers. The case is otherwise. It is the detaining of the hands (imsak)
    that is sunnah. There is only one follower of the Malikite school who
    has quoted authority for irsal, and this Tradition has been incorporated
    in the Malikite tracts on fiqah. J;Iafi~ Ibn 'Abd al-Birr has explained
    that no additional /:tadith bas been able to establish its authenticity.
    Although the etiquette governing the presentation of a petition
    demands that only the person chosen as the representative should read
    the petition, with the others remaining quiet, nevertheless the Audience
    is for all who are present , and they are all individually required to
    salute the Ruler. 8 thana' ..::..~....; tasbl~lit c.1~ takblrlit t.fJ ruku' ·~
    sajdah ..::..~ talftyat etc., are obligatory for all worshippers- be he the
    Imam or his followers. When therefore all have collected to offer their
    supplication, they would first salute the Ruler through thana' which is
    "~1.JI Sil~-:-" "Praise be to God". The Royal salutation being over, the
    congregation would now be ready to submit its request. As said earlier,
    it is in the nature of the Regal Audience Chamber that, while the request
    is being presented, only the representative of the supplicants, e.g., the
    Imim, should speak out; the others should remain silent. The surah
    Al-Fari}J.ah, which is the essence of the prayer and is an explanation of
    the o bject of the supplication, should be recited by the Imam only.
    The rest should stand behind and hear him recite.
    Sur ah Al-Fa til:zah: Titles of Honour, Courtesy, and substance of supplication
    This surah is also known by the name of "ili....JI ~,, "educating
    about the problem". Remarkably wondrous is the scheme in the pre-
    se ntation of the supplication indeed! When a request is presented, the
    Ruler is addressed reverentialJy through appellations of honour and
    praise. These titles, appe11ations, and modes of praise vary from one
    ruler to the other. He who presents his supplication has to conform to
    these mode!\ and cannot be guided by his own preferences and imagination.
    In fact, there are definite appellations and words by which one is
    supposed to address his elder brother, teacher and father. One cannot
    340 F A})L AL-BARI Volume 1
    go by improvisation or imaginat ion. To do so would be nothing short
    of mere travesty. There is the incident of a person wh o had thought
    that honorific titles like Qiblah, Ka'bah, etc., were in vogue because they
    emphasise the respect to be paid to one's father . He then thought th ere
    could be other titles to emphasise the display of honour towards his
    father, so he began his letter with: "salutations and peace be upon you,
    my revered father who is Qiblah and Ka'bah, Makkah and Madinah,
    Bayt nl-Maqdis. Karbala-i-Mu'al/a , Najaf Ashraf, and the Jami' Masjid
    of Delhi". Although his guess was not wrong; nevertheless, the u se of
    the titJes adds up t0 a joke because be departed from traditional usage.
    Now the Absolute Ruler of the Cosmos also has to be addressed accord-
    ing to certain specific appellations. How would we know what are
    the words suitable to His Omnipotence and Omniscience? He has
    Himself told us what the AppelJations should be.
    A Brief survey of the Contents of the SU.rah Al-Fati/:ulh
    Hence in the beginning of Surah al-Fa ti~ah only three appellations,
    the ultimate in meaningfulness and delicacy o f implications, have been
    used.
    The~e are: "0::.JWI YJ ~ .;...,,J I" " Praise be to Allah, Lord of the
    Worlds", "r----)10t..,.)1" "The Beneficent, the Merciful" and "0~.l.ll ~_,~ ~ l.' '
    ''Owner of the Day of Judgement".
    These appellations are then succeeded by a description of the
    objective in successive steps. After the appellations have been set forth,
    alongwith the sentences invoking honorific titles and praises, is a brief
    sentence which is suggestive of man's request to his Creator. Thus in
    "0~:....i..S 41-' ¥...S 41" "Thee (alone) we worsblp; Thee (alone) we ask fo r
    help" , first part of the passage means that man is the slave of God;
    and the second purports to state that man is requesting God for the
    grant of his wishes. The actual supplication commences after this
    preliminary presentation of the objective. "~1 11_,....JI U...u.1" "Show us
    the straight path" is a supplication which covers the welfare in the pre-
    sent and the future. This is elaborated by "~..:-....ii 0~ll 1 1 1.r"" "The
    path of those whom Thou hast favoured" . The Qur'an has stated this
    in greater detail at another place thus :
    Whoso obeyetb All!h and the messen- """" -S:-:i5' "'\ ,,
    ~ .·:.11" ..-J. ,_1..,.-t;- ~;:t
    ger, they are with those unto whom Allah r-'° ..,'-' UY"Y-' oJ) r:-;r..c.;;
    1
    bath shown favour, of the Prophets and the .t~':' '"-'\,..,~\r.; , ..~~.9.:. \~-:.;--,"'.111
    .:>~~ .. ~~ v~ &.\\~ <:.i~
    saints and the martyrs and the righteous. ~,., -!''?. Jl<.\I" "'l""'LJ..'&~J\'
    (Qur'ao, 4:69) (-::;,..:t1,t.:J1) ~v,GJi_, ~1( •• _,
    Then comes the classification lest the path followed be that which
    has earned His Anger. Thus "0:)t.,a.H 'l.J ~ y_,..o..W I .n&." "Not (the
    path) of those who earn Thine anger nor of those that go astray". The
    application is presented by a representative as demanded by etiquette,
    but it bears the signatures of all the applicants and each applicant re-
    quests for the grant of his wish. This is "wl" "So be it" which is
    said by a11 the members of the congregation when the Imam has com-
    pleted the surah Al-Fatif.iah. The implication is: "Accept it, 0 Lord, for
    this is what we desire."
    Sanction by God on the sentences of the surah Al-Fatif.iah
    Each sentence of the request bears the stamp of Approval and
    Sanction from God. This has beeneJaboratedin a hadlth narrated by Had rat
    AbU Hurayrah. According to that Companion of the Holy Prophet
    (~-' "-}s. .:ill J,.. ), the IJ,adith runs as fo11ows: (God says): "I have divided
    Votume I COMMENTARY ON THE ~Al;lll;l AL-BUKHARI 341

    prayer, which is the link between Myself and My humble servant, into
    two portions. Half the portion is Mine and half My servant's. And
    My servant shaJJ obtain whatsoever he desires.'' AbU Hurayrah said :
    "The Holy Prophet (r!-.J 9.c .:ill J,.>) remarked: Hearken! 'when the
    servant says, 'Praise be to AIJah , Lord of the Worlds', God says, 'My
    servant has praised Me; he sbaJI have what be wants.' The servant
    says: 'The Beneficen t, the Merciful;' and God says, 'My servant has
    praised Me, he shall have his desire granted'. The servant says:
    'Owner of the Day of Judgement,' to which God replies: ' Verily,
    my servant has acknowledged My Greatness, and it is for Me alone.
    This ayah is half Mine and half My servant's'. He says: 'Thee (alone)
    we ask for help.' (God says): That is, ' this ayah is divided between My-
    self and My servant half and half. My servant shaJl have his desire
    fulfilJed. The last part of the surah is for My servant' who says: 'Show
    us the straight path, the path of those whom Thou hast favoured,
    not (the path of those who earn Thine Anger, nor of those who go
    astray. ' "
    Thus alJ the sen tences carrying honorific titles and praise acquire,
    in turn, God's approval. In the fJ,adith due to Ummi Sa/mah it bas been
    shown that the Holy Prophet (rl--' 9.c 4i>I J,.>) used to pause on the com-
    plelion of each sentence. Shaykh Mu.1;>.I al-Din Ibn al-' Arab1 says ;
    "We do not proceed with each sentence (carrying some request) unless
    we hear the reply thereto with our own ears." But, then, this is an
    attribute of the great. Ordinary persons like us should pause at every
    sentence and imagine that God bas heard us and has given His Answer.
    Shaykb Ibn al-' Arabi, ~afi~ Tbn al-Qayyam and Shah Waif Allih have
    especially commended tbis mode.
    The Qur'an as an Answer to Prayer
    The request (in a/-Fatif:!.ah) was that we want to be shown the
    straight path. The G rant of tb~ prayer is acquiesced to, by God who
    says: "This Qur'an is a guidance to those who abstain from evil". In
    other words, follow this and you will find yourself along the straight
    path. The Qur'an describes the path that is straight-and one from
    which one should n ot deviate. Thus we have:
    - ,- A' ,.'f, ' '.,... '°: ~/..j\\': I ~ \
    Lo! this Qur'an guideth unto that '-',..~C.S~'='~ \)..,.d)(.:)J.
    which is straightest.. . (Qur'an 17·9) t1 ,.., , P ,.,,,.
    , . <~·<XY•lS': > ~:,S\
    The Qur'an thus guides us aJong the Straight Path. The Imam
    after reciting surah al-Fatif:!.ah, recites an ayah from any surah of the
    Qur'an. The I roam is the representative of the followers in the recit-
    ation of the prayer and by the same token he bas been authorised by
    God in rec iting His Reply. The proper procedure, of course, would
    have been for the Imam to recite in every rak'at the whole of the Qur'an
    after the surah Al-Fatihah since the whole of it is in reply to "11_,.,.JI li.u.I
    ~JI" "Show us the straight path". But since the water of the whole river
    can quench the thirst, nevertheless, one jar full of river-water can also
    serve that purpose. In the same way, the Qur'an is a Book of guidance
    and each ayah in it also provides instruction and guidance at every
    step. It would, therefore, be sufficient to recite a few ayahs. Our humility
    becomes all the more apparent after our prayer has been accepted and
    when we realise our abject state as just opposed to God's sublime and
    Exalted honour. The head and the face, which are held to be the most
    342 FAJ;)L AL-BARI Volume l
    respectable parts of the body, are made to touch the ground, and the
    nose rubbed. This symbolizes man's utm ost humility and God's supreme
    greatness. This process of p rostrati on is sajdah. Now there are tw o
    kinds of Attributes of God: Favour and expression of terror. Two
    successive sajdahs during each rak'ah are probably meant t o emphasise
    these Twin Attributes. Once the request has been presented and accep-
    ted , and tht: recitations of servitude to God have been completed, it is
    ~ike the courtiers who present to the Ruler their gratitude and co n-
    secrations that the devotees offer their humility and submissio n t o the
    Almighty.
    Prayer for safety and asking blessing the Holy Prophet (r1-.J ~ ..:ill j...)
    The implication of this part is that all the verbal prayers, corporeal
    submissions, sacrifices and alms-giving, reckoned as prayers are aJJ for
    You (God). This is the meaning of '".::..l~ l.J u l_,1..,..Jl.J ..:ii.::..~!". After that
    we recall that holy and exalted person through whom we have sought
    access to God, who bas taught us how to present ou rselves in the cou rt
    of God. Hen ce we offer blessings t o him and simultaneously pray
    for the devotees and ourselves for safety. This is '\r.ll ~ I ~ r)\....JI"
    upto "~L,.a.l l .:iii .>l~ ~.J". As such, only a dunce who thinks that since
    the name of the Holy Prophet (r1-.J ~Aili J ... ) features in the prayer, he
    (the Holy Prophet r1-.J ~ Ail1 j...) is also a co-sharer with God, in prayers.
    In order to remove this absurdity and circum~c ribing the object of
    prayer only to G od, devotion was duly first mention ed to Him a nd ,
    then simultaneously, the Holy Prophet (~i-J ~Ail~ j...) being His special
    devotee, his Prophet hood was mentioned. This is "l ~.. iJl~ IJAiil'Yl;.Jl'YiJl~I
    -..J_,...JJ ·~ " " I testify that there is no god but Allah and that Mol;lammad
    (r1-J .i.J.&. Aili j...) is His servant and Messenger". When the name of the
    HoJy Prophet (~J ~Aili J...) bas come up, we recaJI his obligations
    done to us and offer blessings to him. All functions of the prayers
    having been completed, the devotees, before returning, however, suppli-
    cate to G od. This is "•Jyl.. ~~.>" "a prayer handed down as tradition
    from ancestors". When we consider the nature of prayer, its every ac;pect
    and characteristic show that the worshipper, according to his ability
    concentrates towards G od and dissociates himself from the world.
    Consequently, addresses like, "....(j~" "You are sacred" " ~ ..S\~ I
    ~ .S41.J" " Thee (alone) we worship, Thee (alone) we ask for help'',
    "U.11.!" "show us" and ' \,..._;.JI C.r'. . ; µ 1 (>1-....JI .i.J.&. .i.J_,i'' " It is the saying of
    the Holy Prophet (r1-.J ~ Aili J.->) that prayer is the zeni th of the dignity
    of mu'min'', all these testify to the nature of prayer. R eturning from
    prayer is just like coming from the court of G od. That is why saluta-
    tions have been made to follow prayer. Just as salarn has been prescribed
    when we bid adieu on leaving a mu ndane ge t-to-gether similarly salam
    has been prescribed for us on leaving the Court of the Almigh ty God.
    Wh at greater dissociation can th ere be than this? And this is "~ r)\...ll
    ..:ill ~....1 .J" "Salutation and His Mercy be upon Ye, ". Such, then , is the
    nature of prayer when eac h movement and by every action obedience,
    submission, and subjugation to G od , have to be expressed.
    The significance of Zaka t
    Now that we have acknowledged in the court of G od that we are
    His servants, subservient to His command, governed by it, and are the
    inhabitants of His Kingdom, it is but JogicaJ to ass ume that in toke n of
    this acknowledgement, we must pay tl-:e tax of His Government. At
    times it so happens that it matters little if one's life is demanded for a
    Volume l COMMENTARY ON THE $Af:ilf:i AL-BUKHARI 343

    cause, but the demand of wealth is a difficult task. When tbe worldly
    states exact taxes, He being the Owner of everything, tax to His
    Government (zakii.t) is also due.
    When Allah's are the treasures of the ~,..., _. +."'·
    • ,~, .... .. . '':"I\-'>,\;: -: ....
    heavens and the earth. (Qur•an, 63:7) ( ~-1 <:.1,--,l;.lt)~J ;; -'.:...;~._ ri/,;.?~.>
    Zakii.t is therefore in the nature of an obligation and its objective
    has been pointed as follows:
    (It) should be taken from the rich and ~ _,,...J>.
    ~ft~
    J\ .,,., ,, ~~-
    ~~\
    ~ ,, , , ,, ,,
    "~i...r- ~;,.Y-' "~ ....
    ... ... .. """ . . . .
    distributed among the poor. i.:;,, Vo-Y
    God being very Compassionate and Kind has exempted the poor
    and the indigent from th e tax, and only the rich have to pay according
    to the schedule.
    The Wonderful Wisdom Governing the Scale of Taxation
    The ingenious way in which zakat is payable according to the
    mode of income speaks of the equitable way in which defrayal of the
    zakat has been apportioned. Thus on th ing5 that are obtained without
    any labour, e.g., taxes on minerals, are higher than on others, i.e.
    Khums or the one-fifth. Then come sources on which some effort is
    exerted but which does not amount to excessive Jabour:
    That which comes from the ground ''(" ~\ ~ ...O.'~\-'!. ""'!'ft ..
    through showers of rain etc. ~~-'~ ~ :.(.)DJ ~..Y' ""
    It is not essential in such farming here to resort to irrigation (as
    in cases where water is provided by ample rainfall). The tax here is
    reduced by one-half, that is ushr. This is fol!owed by the land where
    irrigation is necessary. Here the level of taxation is reduced by an·
    other baJf, that is, it becomes half ushr. This is again succeeded in
    the descending order by sources of income where one has to work
    day and night, as against agricultural farming, which requires inter-
    mittent Jabour. Once the ploughing and the seeding have been done,
    some attendance is necessary off and on till such time as the crop is
    harvested. The slab of taxation in transactions requiring constant sur-
    veillance and labour is therefore half of half 'ushr that is, the fortieth
    part.
    The Relationship between Zakat and P rayers
    It should be self-evident from the foregoing that zakat and $alat
    are prayers that belong to the same category and both represent the
    concept of the ruler-ruled relationship. The Qur'an, while mentioning
    $alat, often mentions zakat, whether the description be of a direct
    nature or by way of admonition that material wealth should be spent
    in the cause of God or descriptions of an allied nature, the substance
    of which is zakat. It should be evident that of the two, $a/at is the
    superior, and zakat is derived from it. This is behind the reason that
    the obligation of zakii.t has been postulated only after the obligation of
    $alat. It would also be appreciated that zakat is the completing process
    of $alat and consequently God says:
    But, if they repent and establish
    worship and pay the poor due, then leave
    their way free. (Qur•an, 9:5)
    Thus, if the Mushrikln expiate and renounce their idolatrous
    ways, embrace Islam, establish $alat, the performance of which is to
    acknowledge the suzerainty of God, and pay poor due zakat, they
    344 FAJ;:>L AL-BAR1 Volume I
    shou ld be left free a nd not reprimanded. Here the relationsh ip between
    God and man has been linked to $alat and zakat both, particularly as
    the latter is the completion of the process starting with $alat. This is
    reflected in the statement of I:J.a<;f.rat Abn Bakr ~iddiq when his injunct-
    ion about zakat was opposed by certain tribes of Arabia, and HaQ.rat
    ' Umar was opposed to war with them in this behalf. The statement
    amply demonstrates the relationship between prayers and zakat.
    By God, I shall figh t all those th~t .. ""' ,... ... ~ '" , ... ~f..\~,, ~\""
    regard zakat and prayers as separate ent1- J..H-1\~u V'<:t'~u!)~ J
    ties, although the Book of God bas counted ,:.\ .~ ~~~ ,~ .. ,,~,.._,Si\'*" ~c:..~'\'
    them as parts of our submission to God. ~~e>.. 4~Ct..Jlh••.1tr~l£r.J'!J
    Jn the Qur'an the mention of prayers and zakat are self-evident.
    By "..iii yl::.f u ; 0~}" I:J.a<;irat AbU Bakr has probably emphasized the
    fact that in the Book of God the individual's submission to God is
    dependent upo n both prayers and zakat. And, because zakat is th e end-
    point of $alat, so, just as fighting (Qital) is ordained against those that
    cause hindrance in the performance of $alat, so it is likewise against
    those who refuse to pay zakat "J..S'I.,, r.il o1....~.,, y1_,.....i4 rl.c.I ..iii.,, 1.:i.-." "God
    alone knows the truth and His knowledge is complete and perfect."
    Fasting and IJajj
    Both ''r_,..,." "fasting" and lJojj are the manifestations of the love we
    bear towards God. The real obligation of the two, however, is that of Efajj,
    while "r_,..,." is its preface and introduction. Affection, when it reaches a
    degree of intensity, is called "~" "love" . In the Qur'an, G od has
    judiciously avoided the use of the word , "~" " love" a nd has used the
    word , "~", a s in: "~ ~ ..1..ZI l_,.:..T u~iJIJ" "Those who believe are the
    stauncher in their love for AlJah" (Qur'an, 2: 165).
    H owever, when love attains intensity, certain changes take place
    (in the attitude) of the person involved in love. The first c han ge is that
    the Jover feels disgusted and indifferent to everything except his
    beloved. H e g ives up interest in eating, drinking a nd charm in his
    family and neglects even bis parents and other relatives.
    When he further progresses in love, he starts disliking his hearth
    and home. He is engrossed in th e thought of his beloved. When love
    further increases and when it happens that bis beloved resides in another
    city, he longs to be in that city and loses his attachment to his own
    city and home.
    When the Jover has reached a more advanced stage of love, he
    would be unconscious of every thing around him and even or himself.
    He would be distracted, his hair would be rough; he would not care
    whether or not his clothes are decent and whether he wears a cap or puts
    on the 11boes. He would cry wildly and leave for the abode of his
    beloved. First of a11, he would wander outside the abode of his beloved
    so that he may at least have a single glance of her and kiss everything
    having the slightest association with her ;
    V'\~..j,~" r~ ~~,-=~ ,.;;.9'-
    1) ""'Y' :> :>.J, ~ :>u-:
    \""t'Jl\ .:"<'"" , ... -! p , !_,';
    J .. ,. C::fV" if~ <.:;;, ~
    ., ~<'.: ~.t~-t
    ~ ~ -L ~
    ~\\ !, , t ........
    c:t.>w>
    The lover near the house where Layla lives, is s1anding before the wall!
    Is it not a manifestat ion of the love that seeps out from the lover's
    heart that he finds tranquillity only in the house o f tbe beloved ?
    Volume I COMMENT ARY ON THE :?Al:i ll:l AL-BUKHARI 345
    -
    The Jast stage of love is reached when the lover is prepared to
    lay down his life for the sake of the beloved. These observations with
    respect to mortal beloved are common and we see them in our every
    day experience: they are so self-evident that there is no exaggeration.
    Fasting and Ejajj as Manifestation of the Love of God
    We have described how the intensity of love is manifested, and,
    if this happens on human level, then on the spiritual level also these
    different stages would obtain. The first step is, then, that of ~awm
    (fasting) which signals abstinence from food and drink; the man and
    woman have no concern with each other. The significance of "r-"'4"
    is abstinence from these three desires. And once abstinence from these
    corporeal desires has been effected, what else among the worldly things
    remains? The desire to give satisfaction to one's appetite for food and
    the sexual urge is dominant in man and the rest-such as farming,
    setvice, trading, labour- are either the means for obtaining these or
    are their results. Along with fasting, therefore, " .,j!):°::£.1" "retirement with
    a view to offering prayers" has been held to be commendable. This
    would signify that the sentiment of love has progressed all the more.
    The house and the household affairs are relinquished, and the mu'min
    passes his days and nights in search of the R eal Love, the Ultimate
    Beloved.
    Then another stage comes. This world of ours has a city- a most
    special and consecrated city, and within the precincts of that city is a
    House- a House that is a special Manifesta tion of the Ultimate Beloved.
    It is but for this association that that city and that House are dedicated to
    the Beloved. This House is called "r'J="'JI .iiil ~,,a nd " .!ii 4.". This House
    has been brought into existence by God for providing solace to His
    love rs and in the words of Prophet Ibra him ( r)\..J I ~) He bas com-
    manded His servants to go there :
    And proclaim unto mankind the .t\\, _:&\•f.~ "..!!..~_!\f J~\, · -'~"C' "'
    Pilgrimage. They will come unto thee on .Jl~.,::J.Y''c:'f.57'.l~U"~ J;:>~'..,)
    foot and on every lean _c amel; they will .~;;~ ~ ~'5, ~ ~~ '\~ ~
    come from every deep ravine. ~ f~ , ~ .. '·~ ~ <.;~
    (Qur'an, 22:27) ~j' 4'
    After Ka'bah was completed, Prophet Ibrahim (r)W I ~)stood on
    a hillock and procJaimed: " 0 people! God has made it obligatory for
    you that you should perform pilgrimage." God, in His endless Bounty,
    bad this call carried to every soul (j ust as we hear announcements t oday
    from distant pJaces). The soul of those who had the good fortune of
    performing pilgrimage responded w!th the words "...s;J". It is the same
    spark of love which makes thousands of persons to traverse on foot and
    others through various means of conveyance to reach the ultimate
    destination, (the House of Ood), daring all impediments and ordeals.
    This is the result of the prayer which was offered by Prophet Ibrahim
    (r)\..JI 4~ ). "~1 ~..w V"'l:JI 0.4 o..l!il J.-.t:.li" "So incline some hearts of men
    that th ey may yearn towards them" (Qur'an, 14:37). The procJamatoin
    was again resounded through the Holy Prophet (,.L-..t ~ .!ii J... ).
    And pilgrimage to the House is a duty ~~,,.~~:1\~~\~A;
    unto AllA.h for mankind, for him who can ~· "
    find a way thither. (Qur'ln, 3:97) ( ~fe11 l'· If)~~\
    .. '7 ~ ~-- - ~
    Ihriim
    · Once the loTer has discovered where his beloved resides. he im-
    mediately makes his way ia that direction in utter confusion and madly
    346 F Al;:>L AL-BARI Volume 1
    overwhelmed by the desire to meet his beloved. He is neither conscious
    of his attires nor of his appearance. Bidding adieu to all the require-
    ments of decency in dress and appearance, he would wrap sheets round
    himself in the manner of shroud, and would keep on running with the
    words, "~.) ~" " Here I am for y ou ! Here I am at your co mmand!"
    on his tongue. In this way the servant presents himself before bis
    Master. This is "ihram".
    T awaf, If.ajar Aswad, and Multazam
    No soo ner has the lover reached the precincts of the abode of the
    beloved, than he starts circumambulating the lanes and by-lanes, sur-
    rounding the ab ode. He would embrace everything having the slightest
    of association with th e beloved , and kiss it with a passionate longing.
    These represent "r.rt..JI r l_rJI_, _,~I J.:.:Z_, 41 w l_,1" "Circumambulation of
    Ka' bah, embracing and (kissing) the Black Stone, and touching Multazam."
    The Jover would climb the hillock or some elevated place so as to
    catch a glimpse of the beloved. This is symbolised by ";;_,_,.J1,1A.,...JI i:.r.i LS"-"
    This is wby it has been prescribed that the Mounts of $afa and Marwah
    should be climbed. For this reason it has been ordained to keep one's
    face towards Qiblah while mounting these hillocks during Sa'Z. This is
    followed by atone ment and lamentation in the plain of "c.li_,~" 'Ar fat
    and the throwing of stones on the abode of satan, for it was here that
    he tried to way- lay the ancestor of the Holy Prophet (rl--' ~ .iiil J.,o),
    Prophet Jsma'II. The Jover having completed all the preliminaries now
    prepares to lay his head at the feet of bis beloved, for sacrifice. On
    this analogy every fa ithfuJ should have sacrificed himself in the cause
    of God, but this would be against the wisdom of creation. And so
    sacdfice (of ruminants) has been substituted.
    Then We ransomed him with a tre· ~--~~ ~U.:."_ ~. ,~ ... -: ...
    mendous victim. (Qur'an, 37: 107) ~'~ -~ ,~~. ~.."6 .. """'-'
    That is, Jamb that was heavenly and of a high quality, fully grown
    and lovely to watch. Then this sacrificial rite was established for all
    times in memory of Prophet Isma'Il , and an aaimal is being sacrificed.
    We have to bear this point in mind at the time of sacrifice. Once a
    Jover has passed through the different phases of his ordeal in Jove, the
    beloved would pay special attention to him. He would be called in the
    presence of the beloved, and "c.J4j ....;1_,1" is analogous to this sight.
    And those who have spiritual knowledge can well appreciate that this
    "c.;l~j wl_,l," is the procurement of the sight of the Beloved. The
    name given to aIJ these rites and rituals is lfajj.
    Objection to the " . ::. :u~ " "loveliness" of God Answered
    It should have become all too obvious that from the beginning to
    the end, lfajj represents the love of man for God and God's Response
    thereto. What more fortunate can there be a man that he should prove
    and establish himself as the lover of his Creator? This point is being
    emphasised, since many so called eplightened and well educated people
    express their inability to understand why Islam has prescribed these
    rites for lfajj (rnanasik a/-lfajj) and why quite a sane person has to
    present himself as a mad man. Alas! lit!le. they understand that a man
    may stoop to anything for the sake of his worldly beloved, who, from
    the beginning to the end, is:
    In reality, from the beginning to the
    end, is one whose birth originates from
    impurity and his end is a filthy corpse and,
    between these two stages, he is bearing
    filth and rubbish.
    Volume I COMMENTARY ON THE ~Al:ill:i AL-BUKHARl 347
    Yet they do not understand tha t such incidents o! love can be
    obligatory in relation to the Jove for the Almighty G od who is p recise ly
    the basis or all the causes, sources and attributes of all beauties and
    perfection. How can such p eople understand this, who has no idea of
    the Jove for the spiritual sweetheart, the Almighty G od? They are slaves
    to their own desires and passion s. The question is whether such love
    for God is reaJly acquired by all, the answe r would be that, if we fail to
    create such love in ourselves, th e fault is ours. The sharl'at is n ot
    responsible for it. The S harl'at does require us really to love God. If,
    unfo rtunately, we fail to cr eate such love for G od , we should, at least,
    assume ch e appea rance of the lovers of G od and should appear in their
    garb. Tt has bee n seen that even mere appearance makes us remove our
    hurdl es; G od is C ompass ionate and Beneficent beyond all imagination,
    so much that: "-l:!Y:- ~~ -l:!Y.- i f '-.ilr! ~ . .: . ....../ ' " G od's Mercy looks for
    an excuse, n ot for the price".
    The secret of the magicians who professed faith in th e Prophet-
    hood of Prophet Musa (r:>WI .i..J.>:) bas been e xplained is that, whereas,
    although, Pharaoh was the real target for Prophet Musa (r)\....JI .i..J.>:), he
    did n ot profess faith in his Propheth ood to th e last; the magicians who
    had come to oppose Prophet Musa (r:>WI .i..J.>:) were favoured with guidance.
    Traditio n bas it that the magicians had a ttired themselves in similar
    costumes as that of Prophet Musa (r)\_ll ;.J.>:) were. Thus lfajj is a prayer
    that is replete with wisdom and is a major prayer. Jn Sharf]. Ta}J..rir al-
    Utul a statemen t from Imam AbU I;Ianifah to the effect that lfajj is the
    most exce llent of prayers (af<f.al a/-'ibadat) has been reported.
    It should have become clear that just as in the Qur'an $alat and
    zakat have been described in association with zakat fo JJow ing $ulat
    sim ilarJy the descriptions of "r_,..,,." and lfajj are also associated but
    "r_,.,,." precedes lfajf However both of the prayers, among others,
    $alat and #ojj are foremost and equipoised with respect to each o ther.
    It was with resp ect to these two kinds of worship that the Holy Pro-
    phet (iJ--' .i..J.>: ...ill ._J...) had appointed :I;Iac;lrat AbU Bakr ~ iddiq as his
    deputy and substitute. Makkah was conquered in 8 A.H. and the Holy
    Prophet (iJ--' .i..J.>: .JJI ._J...) performed the pilgrimage in IO A.H. In 9 A.H.
    he appointed Ha<;lrat AbU Bakr ~idd iq as his d eputy and leader of the
    Muslims who were sent on pilgrimage. It was during this pilgrimage
    that the responsibility for proclamation regarding the comme ncement
    of the surah Bara't only was assigned to :I;Iac;irat 'AlI. Similarly , on his
    death-bed (mara<f. al-mawt) the Holy Prophet (iJ-_, ·~ .JJI J...) said
    "v-l:J4 J.,o.Ji~ 411_,.r•" "Ask AbuBakrtolead_!hepray ers forthe people".
    Although th e Holy Prophet's wives, .I;Iac;lrat 'Ayishah and :I;Iac;lrat l_{af~a h ,
    repeatedly expressed their objections about it, but the Ho ly Prophet
    (iJ--' ~ .JJI j...) overruled their objections vigorousl y and repeated
    '\rl:J4 ~ .;~ 41 1_,_,.." This shows that the First Caliph was not only
    the most exalted of the Holy P rophet's Companions but the Holy
    Prophet (iJ--' .i..J.>: .JJI j...) made him his deputy and substitute in both
    these prayers, and thus expressed his desire to appoint him as the
    Caliph of the Muslims.
    The Hanafite reply to Imam Bukhari's argument is that they, to o
    regard observance as a part of I slam; the objection lies in its being an
    integer of faith or Iman. Imam Bukhari believes I slam and Iman as
    comprising a unitary nature: this is not acceptable to the Hanafites.
    348 FAJ)L AL-BARI Volume 1

    CHAPTER Ill • ~\ ,,,, ~ \~


    ON MATTERS RELATING TO FAITH ~ - .. ~ ~ ~
    According to the words of Allah, the :<i.'' ,,~ . ., '\<i. ft:"_~,\.,_. "''i.£ 3, -\''l'
    Glorious and Exalted, " It is not righteous- ~_.)~~ )ly(,:)~i~<.P.'v-~~,..,
    nei>s that ye turn your faces to the East and ,;..~ ~,. '\~ .... ..::_ t\ ~(\1 '~\."'~ "'J ~t'~\"'\":
    the West; but righteous is he who believeth ~ -)::/' 21'-'!Y 1(:J)'--' ~'-' ~ ~
    in Allah... till the end of the verse (i.e. ...~..~l\;':,~~',\~!\~~(.1~\_:\~''l
    al-Muttaqun). (Our'an, 2:177) ... ~-JI ...,_,..,~ ·,,,.- ..,.,...., ~7<.J,
    And "Successful indeed are the
    Believers".... (Qur'a n, 23:1)
    !:.~~\ .
    ~~~cl,, ~
    ti:"', '.'\~\u' tb3.,;. _ ·8
    8. 'Abdullah bin Muhammad al- ~'~ 11
    .. t:f,0~ts~\W~~~~Ll\i
    Ju'f) csmveyed to us that Abu· 'Amir al- ""' , ,
    'Aqadi narrated thattheywereinformed by 1J,.._ '~'"" \::.: ' '\ ,,,,,~,,,, J \\, -''
    Sulay;nan bin Bilal who quoted ' Abd Alliih ~~O~~ · .. ~~ 1 ¥.c:i" "?:r,,c:J.
    bin Dinar from Abu Sali~ who reported. ~~ ""',.. !"1':".~\~"'~J\J.-'a"~'i~f;.~
    1tf Abu J.I urayrah as saying : the l:»-"'~~ ~ "" U..v- :-1;1'
    Prophet (~allallaho 'a/aihi wa sa//am) said: ,~.... {\od'-e~~r.,;ft - ~~~~ill"\\~
    Faith comprises more than sixty branches, _.~,_, • \,;/~-' r>;;.c.:> .. .,. U~
    one of them being modesty (i. e. bashful- ,,., • \"' '~\~,,;;~ ....,,:.
    ness, self-respect, scruple etc.). · ~\Jt:i~ ~... ~
    Imam Bukhari first related the spirit (or significance) of Faith, and
    then mentioned its pillars and articles, and is now dt:!scribing its bran..
    cbes. Bukhari bas not used here the phrase "0~-:il ~l;r.-1" "parts of
    Faith"-though he means the same thing- but he used the phrase
    "0~-:il J_,...1'1 "matters relating to Faith" which may either mean parts
    of Faith or associates and complements of Faith. Bukharl has chosen
    two verses of the Qur'an in this Chapter. Each verse gives details
    regarding matters of Faith, and perhaps no such details arefo nnd elsewhere
    in the,~~r·~~- not ~~\~t~~,~~ k¥J'->~\~.JfA,;.~\j~~l~\(;J!
    rjghteousness that ye turn your faces to the East and the West; but
    righteous is he who believetb in Allah ...
    This verse is an answer to the silly question which the Jews,
    polytheists and hypocrites raised when by order _of Allah 2 Qib}ah w3:s
    changed from Bayt al-Maqdis (Jerusalem) to Ka' bah m prayers ($alat). This
    question bas been mentioned in the first verse of the second Parah "J.A-".
    The foolish of the people will say: ·'-',. 'i ""f"" r;1\:'..o~r~]\''I'! ......
    What hath turned them from the Qiblah ~J\.O(,r,'1;.> i:J;J- U~
    which they formerly observed? _ ....
    .,,,., .., .. ("'1~\1 •:'1 r~':~\' 1"o;.-'"'
    (Qur'an , 2:142) (~1.~>·~!r~~ ~,;:;
    This question has been answered in the same verse as follows:
    Say (0 Prophet): Unto Allah belong ~1:
    the East and the West. (Qur'an, 2:142r:_, ·
    1 ; J!r, .. _
    ~·~
    ' · !. ~,, ... :{. ~.-t, +r•'~
    --:-v;- -'~ ~~
    .
    This definite reply means that when a person devotes himself
    whole-heartedly to the service and obedience of his master and carries
    out his orders whenever they are issued, it would be complete n onsense
    on the part of a t_hird pe~son (or a criti~) to a.sk as to why the devotee
    was domg one thmg earher and now doing a different thing altogether.
    Whosoever believes that Allih is Omnipotent and Omniscient shall
    never raise this sort of criticism. A servant's sole duty is to comply
    with orders (and not to ask questions) .
    In order to understand this verse one bas to bear in mind _r.ll ~
    a certain rule which helps in the solution of various problems. The
    rule is that '/badat (religious rituals) is (i) formal and (ii) real, just as
    man has body as weJl as soul. Body is the formal (or temporal) side of
    man, but soul is the real thing. When soul leaves body (i.e. when a
    man dies) his body is nothing but merely a heap of dust. After death
    Volume J COMMENTARY ON T;HE ~AI:III:l AL-BUKHARI 349
    one is called man only rnetaphoricalJy (in reference to the past). Simi-
    larly, the external shapes of 'lbadat viz. prayers, obligatory charity,
    fast, Hajj etc. are formal things, but their spirit is Iman (Faith). Just
    as body without soul is quite worthless and after death one ceases to be
    man, so also every 'Ibii.dat and good act without Iman (Faith) is quite
    useless. It is not really an 'lbii.dat or a good deed. It is for this
    reason that although hypocrites verbally e:icpressed Kalima-i-Shahadat
    and perf?rmed all kinds of 'lbadat viz. $afar, zakat (obligatory charity),
    Fast, f:.laJJ etc, The Qur'an condemns th em as follows:
    "Lo! the hypocrites (will t>e) in the ~, \1~J~1\!J '"'\~~.!~!V~\~·I
    ,,,i..r- JI .. ..) w ..~ l.:J...
    lowest deep ofthe fi re" 1 ~,.., • l~l\
    (Qur'an,4:145) (~1,.1t,:J1) i..J,i.:N
    Because all acts of hypocrites are acts only in form but not in
    spirit as they have no Iman (Faith), therefore their d eeds will not be
    taken int o account here and will not bear fruit in the Hereafter. Simi-
    larly, the good deeds of infidels will not be rewarded on the Last Day.
    The H o ly Qur'a n bas explained this point by a good and interesting
    example, as under :
    As for those who disbeliev<:, their ...
    :.G,':bJ~ \,.,....<~o'\t"'' \f".P~("".•\"'
    deeds are as a mirage in a desert. The -:- ....,:,-r'"...Ji'V~ 1_,~~..;u'
    thirsty one suppose1h it to be water till he ~~'1~ ~\~\t(~;~.;."O '~\''"',.(,
    cometh unto it and findeth it naught, and ,..-...Pw'i-~.:>.... j.\,.o(:) ~
    findeth, in t he place thereof, Allah Who t"'l,,... ,..-r...- '
    '~"'~ '"'~ '!"'~\"' ,..,"~
    .
    payeth him his due; ~'.Ji)w.~~-" tS~al) ~-'J > ... -
    (Qur'an 24:39)
    As mirage looks like water but is not water, so aJso the deeds of
    unbelievers appear to be good in form only not in fact or spirit, be~ause
    they have no Faith. Again as a thirsty person is deceived by a mirage,
    infidels are also deceived by the so-called good acts. In short, any
    'lbadat or virtue in the absence of Faith is good only in name but never
    in the real sense of the word.
    Jn the above quoted verse Baytal-Maqdis (Jerusalem) and Ka'bah
    have not been mentioned, though they form the subject matter here,
    and it was a proper place for them. The Qur'an, however, has men-
    tioned East and West here, because none considers it a virtue to turn
    to the East or the West simply because East is East and West is West,
    ... butrighteousis hewhobeliel'ethin ·~\ '"'1\"" ~~~"'i': ... ·~U\~cf."'
    AllA.h and the Last Day and the angels and ~ ~-" -'~)::I ~.r.:J ~-'
    the Scripture and the Prophets; and giveth
    his wealth, for love of Him-to kinsfolk and to
    .'~°'."\I"~\~,·~?.~."~<.
    IJ uv..i "-'
    ~
    ~I\"' .J '! ~ t,:\ "'~>~'";J"'
    , .... .J l...v.>\l
    ..,..,.....,,,,
    ' ~ 1~
    1-'t .,
    . ,

    orphans and the needy and the way-farer


    ~'\""'""'? ,... \"",
    1.;.:('J(,
    \:i.l) ...,. ~\,,Y~ :-'""'.P .. \1t::.·'- ~~ ~
    "' 9
    and to those who ask, and tosetslaves ~~\.,$..!;,\j'1111\(.},...~?.\•~\' \'.-::11
    . d .,,, ~ .,,,J ~.. ~~
    f ree; and o bserveth proper worsh1p an ~

    payeth the-poor-due. And those who keep ~' ,.,.. ,...,,., '~\
    \~;..~~~~\t_,..-y (j JS'~
    ....... ~c:....~\\" 1'"";; ''"-\\
    their treaty when they make one, and the ~ ""J::;.U\ • ""'~',,... \ ' ' '
    patient in tribulation and adversity and ~, \.. . . . ~.':/·"'~·Vol
    ;..,, ~ ~""""~ .. . , ...i"'\.
    .~1""._~
    J
    '::l
    -"~
    •ime of stress. Such are they who are ~1 '.it'~\ ...j,_~ """' -''·~\~ ..f • t..,f\ "'" ""
    ~ .::;x;;I) -'~l)...p~;U , ~\~~'~
    sincere. Such are the God-fearing." <!""~~
    (Qur'an, 2: 177) O(:>. :JI""

    Relation between Chapter and the Ayah


    Imam Bukhari wishes to prove his claim by means of two ayahs.
    Jn one, have been enumerated the articles Qr deeds of faith and in the
    other, the attributes of mu'min. About the first ayah ~afi~ Ibn ~ajar
    350 FAJ;>L AL-BARI Volume l
    has quoted a Tradition from the author, ' Abd al-Razzaq, who, in turn,
    has reproduced it from a narration by Mujahid due to I,Ia<;trat Abu
    Dhar. I,Iac;irat Abu Dha r questioned the Holy Prophet (~.J 4-" .iii ~)
    concerning faith. The Holy Prophet (r1:.J -'#...ill ~) in reply, recited
    the ayah which we have quoted. Imam Bubari did mention this ayah,
    but did not reproduce the narration of Abu Dhar. This is because
    Bukhari only reproduces narrations which fulfil his conditions.
    The people of th e Book, upon the descent of the command con-
    cerning change in the direction of the ".<l1", began to advance objec-
    tions. One group said : "Is it any thing short of a joke that the ".<l1"
    direction bas been changed?" The other group objected : "If he (i.e.,
    the Holy Prophet (r1--.J 9>- ...ill ~)were a real prophet, he would have
    prayed in the direction of the "c.r..!.WI ~" which is the "~" of
    Prophets." In short, a babel of voices was raised. By these objections
    and shouting their contention was that the s1ability in observance of
    the direction of"~" was th e only criterion for redemption. The fore-
    going ayah of the Qur'an has repudiated this concept, and has unequi-
    vocally shown that God is not bound to observe the limitations of the
    East or the West. The ayah is very comprehensive in so far as the
    articles of faith and the different (religious) reguJatioas and principles
    are concerned. These principles and commandments are of three kinds
    and are capable of becoming the standard of perfec tion of mankind.
    The first kind is that which concerns with the reformation of belief.
    These have been mentioned in the following ayah :
    ( ... but righteous is he) who believeth .,,, _, , ,,,. 1, ""''\"' .:. \i . - ,, ' , ,
    in A!Jah and the Last Day and the angels ...~p\,.,~"j~~ -'~ ,~\0>
    and the Scripture and the Prophe!s· ~ ,J• A1 ) ~ ':~ ... ~ \~ _Jii\ ~
    (Qur!an 2:177) ( ~1 ~ • ~ ·..- "'~
    The second kind also features in the same ayah and concerns with
    the improvement of the social condition of the people.
    ,.... ,},.~~~\'" /. .,,11 .'\~ ....,r..-~-:.. ,.,,
    ... and giveth his wealth, for love of U 1.:1;,tV \.:I'~) ~r..r uWl<J \_,
    Him, to kinsfolk and to orphans and the ~~\"' "'' . ~1\~~\"'~'· <i~\"' ,:.,..,\
    needy and the way-farer and to those who ..,,.... .J ~ v- -'~ .J~
    ask, and to set slaves free. (Qur'an 2: 177)
    (~l.AJ)
    - ~ . ~~"''\· ; ....
    .,, '-¥ "-'~
    The third kind concerns ethical conduct. This is further divided
    into two parts : fulfilling the obligations (imposed by reJigion) and
    nobility of character. The former is depicted in the following ayah :
    And observeth proper worship and ~i- "-.'~\,-« ,:-:. ~\ -;,_, , r-'
    payetb the poor-due. (Quran 2:177) ~ ·~ -lS~ J _~ \__, ~~\r\il_,
    In disciplining oneself thing~ that constitute nobility of character
    are mentioned hereunder:
    And those who keep their treaty when "'1 .... ~,,,..~\' ,,....1 .,\~'~ .,.... ,,,. ~'9'\"'
    they make one, and the patient in tribula- <:J~'-' !}~~ .>,!.(~<:>~~ '
    tion and adversity and time of stress. ,~,., _ 1> ~)i\"'' ,.. -"''.fJ\"' ~ t!.I •
    <~ 11 ~)lti.;..i ~_,~\JIPJ'.)~\;-;~ <.l·
    (Qur'an 2:177)
    These three kinds of piety having been described at the conclusion
    of the same ayah it bas been stated :
    Such are they who are sincere. Such ~t:.-)(..~ ~.. 1'1iri
    ~..)I.... '.':.. rJ·
    ,_,.. . _ ~.~-:\cW
    _ .,,-'1
    are the God-fearing. (Qur'an 2:177) ~~ ~ ..... ~~\-'!,..
    ( ~11~ ) l.:) ~
    Vol ume I COMMENTARY ON THE SA~Il:l AL-BUKHARI 351
    That is, onJy those who fulfil the above obligations are the true
    believers worthy of redemption. Direction of the pra.yers can not serl'e
    as the criterio n for perfection.
    Imam Bukhari bas argued from the ayah that the word " .r!"
    (good ness) occurr ing at the commencement of the ayah includes both
    the beliefs and the acts or deeds. Thus, he concludes that acts constitute
    an integer of fai th and , in accordance with his view, acts, and Iman are
    one. This is supported by the l)adlth due to ~a<;lrat Abu Dhar. But
    for the Hanafites the essence of faith and goodness are not one, and the
    foregoing ayah su pports the J:.iaoafite view, since the word "r.", denoting
    acts or observance or deeds, occurs as a conjunction and there is a
    difference here jn that conjunction by the copulative particle is disti n-
    gujsbed by the word t o which another is joined by another copulative
    particle. This conjunction or adjunction therefore shows that faith
    and acts are discrete (separate).
    Let us now move to the second ayah which Imam Bukhari has
    reproduced in support of his view.
    "Successful indeed are the believers, 0Jl~~'uG~~~\~
    Who are bumble in their prayers. And
    who shun vain con versation. And who are
    ~\cf'~~~\-'uG~~_;j~
    payers of the poor-due; And who guard ~·"'
    \~ .. ~'~~,, ~~~ .... u..-1'. ,_,
    .II<:)~ .... I.:)'
    "ii'-' I•\~....,.._,.,
    ii!. .. ...,Jr~

    their modesty-Save from their wives or the ~\;)\~~l!'~~~lkJ.bGl~)J


    (slaves) that their right hands possess, for
    . ::1 '~""''0"~\i '~-!~~~"
    ~~~~h~-~ ?J:' ..
    these they are not b lameworthy. But whoso
    cravetb beyond that, such are transgressors
    .... .....1' ~ ' f\ '.P
    ~ .~ °''-" ~11 ' · ~": ~,
    ..) C.<:>-'~l~c!X"j-''.) l.::Al/ 'i- .J-'u~ •
    And who are shepherds of their pledge and .... u-:' '2 \""!ii? '""'""' ' -~ 1
    '-' \.,,:) !>'LJ ~~J ~ ~.,- <:t.;U
    ~ "°'\ "':' ."I\
    their covenant. And who pay heed to ~~J~G~\i~~.!1>~~l
    their prayers. Tbese are the heirs, who
    <'"1~ ::t,.lo""'
    .... •,, .... ,.9:. ....... , ~, """'~ \"'\
    will inherit Paradise. fhere they will ~~,,~ f.:>.Y./..~~ f.:).Y~\i
    abl.de. (Q uran
    ' 23 - l -11) ill- /'
    (~1(:1y,-t)oC)..)~ .... ,,,\ ~
    The attributes of the mu'mins described here admit of two possi-
    bilities. These possibilities are " 1 1.A..!~' ' and ".u.~ L" 'explanatory of the
    position of the mu'min himself or the additional attributes of mu'min'.
    By way of the former, they would support Imam Bukhari, while, if they
    are of the latter nature, they would support the Hanafite views.
    That is, the IJadith was ~~i\~~~.1\'t£Dt;~\~~:YI~-\..,,..~.,..,.....::-:~=~-:::-~~..
    n~rrated by ' Abd AlJah bin Mul)ammad Ju'fi who had it from Abu
    ' Amir al-'Aqadi who had it, in turn, from Su layman bin J!ilal. Am ong
    the narrators of this f:zE.dlth, there are others besides Abu' Amir 'AqadI,
    similarly, from Abu 'Amir 'AqadI upto 'Abd AlJa h Ju'fl there are other
    narrators.
    tJmam Bukhad considers acts as the parts of the essence of faith . In support of
    bis argument he bas q uoted the ayah, "iJ_,;..._,.JI ~li l ..U" that this detailed ayah indi-
    cates the different acts of mu'mins as their att'ributes_. If these attributes are explaining
    the real being of a mu'min, the argument of Bukhari is correct, But. if o n the cont-
    rary, these attributes, are sjmply the additional qualities com plementary to the real
    being of a mu'min. Bukhari's argument is wrong. But this ayah would su pport the
    stand of the Hanafites who dn not consider.acts as par ts of the essence of faith but
    regard them the perfcc ting elements of faith •. · .
    352 FAJ;>L AL•BARI Volume 1

    Difference in the Words Employed in the Narration


    This narration, however, carries different words. Some narrations
    have w 0_,.::- .J ci'·-1'' as in the version of the Bukhari, while in the others,
    such as that of Muslim, the words are " 20.Y':-.J ~"; stilJ some more have
    "0.Y':- .J c..~ .JI 0_,.::- .J cf~" with some ambiguity, as in the approach of
    Muslim. TirmidhI m a narrati<;>n ~as us~d the words, "0~ .J ~JI"
    (four and seventy), but the vers10n 1s considered to be weak.
    Allamah lbn Hajar's Lapse in this Regard
    f.iafi~ lbn f.iajar has written on this occasion that there is some
    difference between the members of the t ransmissional chain deriving
    from Sulayman bin Bilal. Some have transmitted "0_,.::- _, ~!" (parts
    and sixty) and some "0~ .J ~,, (parts and seventy). It is indeed
    amazing that a scholar so outstanding as f.iafi~ Ibn f.iajar should have
    been mistake n and have not taken stock of the real situation . The fact
    is that Abu ' Amir 'Aqadi had t wo pupils: ' Abd Allah bin Sa'id and
    ' Abd bin_f.Iamid. From these two, Muslim has adopted the narrati on
    of Abu ·A mir ' Aqadi through this tra nsmissional chain. In thi s repro-
    duction the words are "0.Y':--' c_.:a.j_' ; this shows that there is difference
    among the transmitters of AbU ' A mir ' AqadI as well.
    Difference between preference and application
    Neverth eless, the words of the narrations are different. Two groups
    of scholars have come into existence In order to resolve this difference.
    One party has attributed the difference to the procedure, particular to
    narration ; that is, the word employed in the IJ,adlth is one, and that the
    floly Prophet (rl-.J ~..ill J,.>) must have said either "!)_,:.." (sixty) or
    "o.Y':-" (seventy). Later on, narrators have, however, changed the
    version; and some stuck t o one and the others to the other. Should
    this be the case, we shall not have to resort to reconciliation but to the
    selection of one of the words. Reconciliation is taken recourse to, if
    th e contents of two IJ,adlths are in opposition to each other, whereas,
    here, we have one }}adlth only. Only the words of the narrators are
    different. Some have accorded preference to "0.,:-", since it is more
    certain, as "0~" includes "0_,.::-". Othets have prefe rred "0_,..,.." because
    "0.Y':-" is greater than "0_,::.." and this greatness bespeaks of its greater
    trustworthiness.
    Against the theory about "excess" Kirmant has expressed his
    doubts and says that th e view t hat if a word stands for greater number
    it does not mean that it is more authentic. This state does not, however,
    obtain in this l;r.adith , but it is not proper to attribute it to difference in
    narration since there is no apparent reason for it .
    The other alternative is that this difference should be taken to be
    an actual difference; that is to say the Holy Prophet (rl-.J .i.Js. ..ill J.,..) at
    different times used the two words. If this is so, it is necessary to
    reconcile the two versions. Scholars have said a lesser number does
    not nullify a greater one, and it is possible that the Holy Prophet
    (r.J ~ .&ill j...) was given the greater number later on through revelation.
    Thus there would be no room for contradiction.
    Be that as it may, the IJ,adlth means that lman is like a tree and has
    its stages, and the articles of faith are its offshoots. Bukhari, in conso-
    nance with his own approach. has invoked the analogy of the tree which
    is tmart, with its offshoots related to it as the branches ate related to the
    •That is, sixty. 2(Sab'iin) is seventy.
    Volume 1 COMMENTARY ON THE ~Al;llf:l AL-BUKHARI 353
    tree and , according to the well-known concept of the Hanafites, these
    things are related to Iman (faith) in the same way as the branches are
    related to the roots of the tree. However, the net conclusion of both
    is identical, and my own final investigations have Jed me to co nclude
    that the l;Ia.nafites a lso believe act to be a part of lman. i:::•t,, ......,i,, .P~~
    That 1s, lman has more t han seventy departments. ·"t"'"l;l~-'~l:.l-.,
    Some vers ions have "0~l'I ol" . But the word presented by BukharI
    here is more appare nt in so far as his own approach goes, since "0~l' I "
    can also mean that iman comprises so many ancillaries. Many state-
    ments have been ascribed to "c_~". It is generally held that the
    offshoots could extend from three to nine. It is difficult to pinpoint
    the number implied here but it could be said that the number would be
    sixty or seventy or slightly more.
    Researches by Scholars on sections of Faith
    Scholars have conducted searchin g investigations into the different
    sections of faith, and several tracts have been written on the subject. 1
    l;Iafi~ l bn l;Iajar cons iders the treatise by Abu l;latim bin E:Iibban to be
    the best . f n th e foreward of the book I bn Hibban has said that, having
    read this }Jadith, he was seized by the keenness in pursuing the signifi-
    cance of this number and in determining it. When he added all the
    acts that have been called zman in the hadith, he foun d the number to
    be Jess. He then addressed himself to 'the Qu r'an. Having totalled all
    the observances that have been designated as zman, he still found the
    number to be less. Th en he to talled the Qur'an and the fladlth addi ng
    up all that has been equated with zman, a nd , having subtracted the
    reiterati ons, he found that the number was in conformity with that
    given in the }Jadith. Ibn l;Iibban's assiduity and the ingenuity he dis-
    played in investigat ion is indeed laudable. He has divided this collec-
    tion of lman into (i) "~ JL."'I" the acts of the m ind or the heart, (ii)
    "01....J J~1" acts of the tongue, a nd (iii) "0~ J~I" corporeal acts.
    The best thesis on the Different Aspects of Faith
    In my op ini on all the aspects of faith should be derived from the
    Qur'an. I pursued with co nsiderable diligence the di fferent aspects of
    th e Qu r'an pertaining to lman a nd expanded th e range of search. Ibn
    I:Iibban took stock only of the aspects which were directly spoken of, as
    zman, whereas I included within my survey aspects which are parts of
    lman, although th ey are n ot directly alluded to, as parts thereof. These
    aspects a re the essentials of iman, and thei r obj ective is faith itself. I
    added up all these aspects, reaching th e figure of sixty-seven. But, on
    furt her considerati o n, I noted that certain aspects that have been men-
    tioned are suc h that they are divided into two parts, and these two
    parts can be made into one too. They can, however, be counted as
    two different permanent aspects as well.
    We might quote the example of "..ill ~ i} JWI" (disbursing in the
    path of God). It features very often in the Qur'an, and is an aspect of
    fa ith. Zakat is a lso a part of "..ill J~ i} JWI", but it is so important
    per se that it is regarded as a very impo rtant part of the Shariah.
    Now it is possible that considering the context zakat may be considered
    _ IJ'he book that is most benefi cial in th is regard is Shayk h Abu 'Ab d Allah
    H aJi m i's Al-M inhaj . The book by Imam l,!a_fi~ Abu l,!atim I bo l,!aban Busti is the
    wasf al-Ima n wa shu'bab. Shaykh 'A bd a l-Jalil b1s writtt!n a book bearing the same
    title. on the sa me: subje~t . A fterwards, the famous Mul;iaddith, Shaykh l\1ubamma:i
    M urracya Zubaydi l;ianaf i wrote: _a summary of lbn l;ia b3.n's and 'Abd a l-Jalil's works
    entitled •]qd al-Jaman. Bayhaq i 's Shu'aba l Imaa i s also a very well known wo rlc.
    354 FAJ;>L A~BARI Volume l
    as a part of"~' J::.:.. 0 i JWI" or that zakat, in view of its own importance,
    cou.ld be counted as a permanen t aspect. The sharl'ah sometimes, in order
    to emphasis et be importance of a particuJar commandm ent does so. This
    is an example out of the many of the commandments of the sharl'ah.
    An exarnpJe of the "~~" (things that are interdicted or forbid-
    den) is ";J)I i:,... y ~I" (abstain from lies) . A part of this interdiction
    is the avoidance of false testimony, which has been co unted in the
    lJadlth as one of th e major sins. This point has been emp hasised by
    the H oly Prophet (fTi...J ~ ~ I J.o) repeatedly in tbe A /:zadlth. Now
    false testimony could either be rega rded under the main heading of
    absolute falsehood or "y~IS(J I r:r y~I" as abstinence from lie, wi th its
    most important constituent , " ;J)l ;;.)~ 0~ ..,.,~ 1" un der a different a nd
    ind ependent beading. Once these aspects of !man were considered, it
    was found that six aspects wer e such as could be co nsidered to be of a
    permanent natu re, and which co uld be considered as entries under
    another con text. If the latter is the case, the total number would be
    sixtyseven, whereas, if they are counted as permanent and allowed t o
    stand on their own , that number would increase to seventy-th ree. These
    details ha vebeen enteredintoanotebook which I wrote for this purpose.
    This investigation also solves the problem of the conflicting
    numbers of sixty and seventy. If there is some con tra diction between
    th ese two numbe rs in the f!adlth itself, this might be one of the reasons.
    From this discussion we also obtain another reconciliation. If these
    asp ects are c o nsid ered as not being discrete a nd as sin gle entities, the
    number would be "Li_,;:..-' t_.P.i" that is, s ixty-seven. If counted as diffe-
    r,,.nt en tities, these additional aspec ts would amount to seventythree.
    That is mode~ty is a part of faith . . ~bH"'"\!"':. 'X;Jl"'
    The Literary Meamng of "~" o, • , ~~ r M -'

    'Modesty' bas been exp lained lexicographically in the follow ing words:
    It is the manifestation of change in • ""'tJ>t, ..tl ",..,.., 1_.. ~\ ~'-t.- ~~
    lhe temper and distress which grips a person ~(.:)~~ ~J "-?/.;)..J ~_,e
    from the fear of doing someth ing that
    would stigmatise h im or lead to h is being ~'\~-'·~"'·· .... ~
    ~,,.P>:/..J , '·'''{'~.
    i;..~ ~i,,g_,>, .-:
    reprimanded or reproached.
    Others have defined "~" as below :
    Modesty is a seizure by fear in one's
    conscience from t he doing of a deed that
    is unbecoming.
    Imam Raghib has defined " l:.. " as follows:
    The revulsion felt by one' s tempera- _,~~ ,. .\'\!: , -
    !11en1 in the performance of a foul deed ~\r.:j'cJ}'!J \ °'t:AJl~
    1s modesty. ·"
    All the three definitions, however, amount to the same thing what
    is "'~ Y ~J ~ ~)\,it.." "doing something that would stigmatise him or
    lead to his being reprimanded or reproached o r reproved" is also
    ".~L" "that is unbecoming". What is "•fa.t.." is "~,, "foul" and is
    "~ ..,...1....u ~ t~l.. ty.i ..,.,~;I" "the doing of a foul deea that would stig-
    matise him or lead to his being reprimanded or reproached or reproved."
    This, then is t he real meaning of "~,'. But sometimes "~~ I ..S,;,,
    that is, t o renounce a thing for same reasons, is also "~ " in the meta-
    phoric sen se. God bas Himself said:
    Lo! Allah disdaii;dh not to coin the e- _ 4l\S' ~ ~ 1: .,"_,,., ,.,~ 'l\ '- \
    similitude even of a gnat. (Qur'an. 2:26) ~·~ ~~~<.:)\~ .Jl..:W (.:)>-
    Abstinence is a pre-condition for modesty and therefore what is
    conditional is applied to what is cond itioned.
    Volume I COMMENT ARY ON THE ::?Al:li!:l A~BUKH ARI 355
    Thf' Meaning of "l:,.." in the Sharl'ah
    This is how "I:,.." has been defined by the sharl'ah:
    that ~r~~!~~ty~n!s a~ ~~~~ai~fn~i~;;~it~~~ "~~,_,~I-'~;:.;,~;,
    '-' r,.-:.~
    ..~~ "'
    .,... ,,,. 'J-CJ ~~yb
    deeds that are foul and prevents tbe right-
    eous f rom detract1on . . righteousness
    m . In \"=~-'~;"\ , :.~,...<J'·~~~,
    £_,1 ~ - ,_.ft . . . _, .....,,...
    . ·1ar1y 1t
    anot her h. ad tt h s1m1
    T . h as heen stated u ,..._, :;;-_,, ......, """" :;;-....- ... \J/ ~
    that (Modesty) is righteousness to the full- ,J)-;i _. 1 .,,,-~,~~ 1t"</f\~\11 .:. ~~~; ,;r',...
    est extent. <r11C1CF,'Jt ~~>~...,.- 1~.,. ~j.\;P.-
    The question has been ;aised as to why mod es ty should be attached
    so much importance in discussion. Some expositors have explained
    that the reason for attaching great importance to it is because it is the
    noblest and eminent aspect (of Sharl'ah). rt overshadows all other
    aspects and influences so much so that one who possesses perfect
    moilesty wouJd abstain from and avoid alJ that is prohibited . Also
    modesty invites toward s the performance of the commandments. A
    person observing modesty with regard to God and believing that he is
    before Him and He is observing his acts would never do any thing
    against the commands of God nor transgress His Laws. A pupil, howso-
    ever mischievous he may be, when. in the presence of hi s teacher, and,
    thinking that his teacher is observing his movements, would be compelled,
    by virtue of human nature, to be careful in the presence of the teacher.
    The Benevolent Acts of God and His obligations on mankind are
    so numerous that they are beyond all estimates; modesty is an attribute
    which is a source of insight and belief in the Divinity of God. More-
    over, such an insight and faith are conducive to further encouragement.
    Thanksgiving to our Creator can only arise from modesty and therefore
    some mystics have taken modesty to mean:
    Your Master should not see you at a -::.\\"'"'.:· ~ ~....- -:\\"'""-\\..;i"'l't''""~. \
    place where be has forbidden you to go. ?.J\.Q:> ~ -?J ~.._..1 ;.13_,... l:J..-
    The implication is that we should not do a thing that is prohibi-
    ted: for, if we do it, He shall see us. Thus all the aspects of lman are
    either acts of obedience (to God) or abstinence from sins. Modesty
    dominates all these. In one ~adlth of TirmidhI occurs:
    The Apostle of God ($allallaho 'a/aihi
    wa sal/am) said: "Observe modesty from
    God in a measure that is His due." The
    Companions said : "0 Prophet of God,
    th is is how we observe modesty. " There-
    upon the Holy Prophet ($allal/aho 'a/aihi
    wa sallam) replied: "You do not observe
    modesty of such a kind . The proper
    modesty is that which would make you
    desist from prosrrar ion before anyone ex-
    cept God, and to guard all that is within
    its ambit-beliefs, thoughts, inten1ions etc.
    one's stomach and all that is within, re-
    membring death and ordeals. He who is
    mindful of the Last Day should renounce
    the worldly life. He who observes these
    principles is like one who bas observed
    modesty from God as he ought to have
    observed.
    Modesty and the status of l~san (benevolence)
    . The above exp<?sitio!1 establish~s modesty to be the benevolence
    which has been described tn the ~adlth of the Angel Jibra'il. ..:ill ~ 0T"
    " 0..S\~~ ~l.i .1_,; i:;C r.1 c)\i ,1_,; Si~ Pray to God as if thou art seeing Him, and

    if ·thou cannot see Him, believe that He seest thee. '


    356 FAI;>L AL-BAR! Volume I
    When once this attribute bas been achieved, man cannot commit
    sin and, when mao progresses in the attainment of this attribute, he
    gradually attains a peculiar faculty of perception.
    Modesty observed by Hadrat 'Uthmao
    The person who within the ummah was predominant in the attri-
    bute of modesty was J:ia<;lrat ' Uthman. This is verified by the /:tadi1h in
    which it has been said: " w~ .io~... ~ ..1.o l" 'Uthman is the most punctil-
    ious observer of true modesty.
    The implicatio n of the IJ.ad'i1h is that some of the Companions of
    the H oly Prophet (~-' ~ ..u1 j.+>) manifested peculiar attributes, e.g.,
    devotion by J:ia<;lrat Abu Dhar Ghaffari and trustworthiness by l;la<;lrat Abu
    ' Ubaydab bin Jarral).. In much the same way, modesty was an attribute
    which predominat ed in the disposition of .f;Ia<;lrat ' Uthman, and the
    Holy Prophet (~-' -.:)..io .iii j.+>) kept thi s in view as narrated in the J!adith.
    It was because of this perfection he had achieved in the observance of
    this attribute that his perceptive faculty bad become very acute, so acute
    indeed that once a person came to an assembly, and the Third Caliph,
    casting a look at hi s eyes, remarked: " What has happened t o the people
    that they dare come to our assembly performing adultery with their eyse
    on the way aJI the tim e.'' The man was seized by shame, and he re-
    quested the Third Caliph to atone for h is sin. On further enquiries by
    people he did confess he had Jooked on the way at a woman who was
    a stranger to him. This attribute of J:iac;lrat 'Uthman was the result of
    his utmost abstinence from all that is profane. Gradually his instinct
    had become so sharp, acute, and pronounced, and its impact on his
    vision bad become so intense that he could feel everything which could
    not be felt. This perception and insight was the result of his extra-
    ordinary modesty.
    Tn sum, modesty predominates in all the aspects of faith, whether
    they concern the acts of subservience or abstinence from sinfulness.
    Its importance and high regard bave been especia11y emphasised. The
    genesis of' ·~" division of faith is for offering respect, and modesty
    is a most important aspect of faith.
    Some exegetes have expressed the doubt whether it is an aspect of
    faith or not. This is because modesty is not an acquired characteristic
    or attribute. It is a rare and innate quality Jike intelligence or duJlness.
    Rare qualities are not acquired, whereas lman is acquired, being subject
    to Reward and Punishment: it is acquired through further experience.
    This might lead one to believe that modesty is not an integer of lman.
    Jn order to remove this doubt it has been explained that modesty, too, is
    one of the aspects of tman.
    The point whether modesty is among the rare and innate character-
    istics has been answered by Imam Ghaza.li and others. According to
    this view, modesty comprises two kinds: (i) the natural aptitude that is
    endowed to someone as an integral part of his disposition and instinct
    (this is a rare attribute) and; (ii) the imitative aspect, that is, using one's
    innate capacity according to the dictates of sharl'ah and observing its
    precepts. It is quite obvious that the second is dependent upon endeav-
    our and the more one perfects its practice, the more it will grow. Thus
    modesty that is innate and rare is not an aspect of lman, and it could
    also be present in a man who is perfectly modest. Modesty implied
    here is that which is acquired. But there is little doubt that the natural
    aptitude leads to the acquired talents and the growth of the latter
    depends on the progress of the former. That someone is gifted with an
    Volume I COMMENTARY ON THE ~A 1'1~ AL-BUKHARI 357
    outstanding attribute in his disposition is the result of the Benevolence
    and Beneficence of God .
    Islam Modifies the practice of Good Attributes
    Sometimes a non-believer p ossesses good attributes. The Holy Pro-
    phet(~_,"-# ~1 j....), fo r example, praised Al-Shaykh ' Abd al-Qays and
    told him that he possessed two qualities that Allah lik es: •;;u~1_, ~P that
    is, clemency and humility. The latter asked the Holy Prophet (~J ~~I J,..)
    "l:..6. ~T urnr", whether he possessed them before his conversion t o
    Islam or whether they sprang up themselves later. The Holy Prophet's
    reply was: "~..\i ~,, "that is, these attributes were not new and were
    with him earlier" . Shaykh 'Abd al-Qays thereupon said.
    All praise be for God, the Almighty, ~ 1 ~'·"' ~ ~~
    '-""~\S~I~~
    "'"' , '" '\
    who vouchsafed to me two attributes >
    which He Himself likes. \""
    ~·!.&_ - JI.JI..

    A non-believer could also be blessed with noble characteristics.


    As for the question, how these noble characteristics are particalarly
    related to Islam and the sharl'ah, Ibn Khaldun has said that these
    characteris tics are improved through the medium of I slam. Imam
    GhazalI says the sharl'ah changes the practical use of these noble attri-
    butes ; it does not change the innate and instinctive characteristics,
    however. Mishkat has the l:zadlth:
    Believe as true when you are told that ~-
    ~
    -<£--~ :'.~ "~ ~~!~
    l;J u~~
    . . ,. .
    \-:'\
    ,:....»-.... :>...
    a mountain bas vanished from were it stood.
    (But) do not testify when you are told that ~~0'5·~
    \~:..~\:si; ~~~
    ,.
    a man's habits have changed. -~9~~
    ,,.
    It is, however, possible that the original characteris tics might
    persi~t but the their practical use might change. I slam and the
    sharl'ah would then determine the use of these characteristics. For
    example; Caliph 'Umar was by temperament a man in whom severity
    and oppression predominated. After his conversion to Islam, this
    attribute did not c hange ; only its attitude underwent a transformation.
    Before his conversion, he directed the heat of his hardness towards the
    Holy Prophet (~_, ~ ~I J... ), and he was even prepared to cut (may
    God forbid!) the sacred head of the Holy Prophet (~_, ~ ~l J,..).
    Before his conversion it was known "foJI _,...~1 ,_; ~ ..1..:::T" "he is the most
    vehement in the ways of kufr". When , however, he directed this
    vehemence towards the Jnfidels, the Holy Prophet (~-' .i,J&. ~I J,.>) him-
    self by way of praise said about him: " ~I _,...Tc} ~ ..!..!T" " O f all the men,
    he is the most vehement in the ways of G od". We thus find that the
    basic trait did not change: only its direction, undergoing a shift, be-
    came noble instead of base. However, a good thing here is that the o riginal
    ryadith carries not only a mention of modesty (which might lead us to
    its particularisation) but also of other attributes. The narrative quoted
    by Bukhari is brief. Muslim has reproduced the whole of the l:zadlth.
    The Apostle of God (~allal/a ho 'alaihi , '~-°'(~~""""'~1''.J,h~ ~ .~.,,,,,,.,...\\~
    wa sallam) said , ·' l"!iin bas slightly m.ore C:>~.J~.J~~'~ C.JY".J uli
    than seventy or slightly more than sixty f'?i":~!f::'~""-'':. .,,, "~ ~ ,,,, ,. ,, ,_.~!J,
    ~epartments. T~e most exalted of t~ei;n ~\t ~(:)~-'~_,-'\(:)~-' ~:.
    1s to say, 'There 1s no God except Allah , '"...t .t"f r"",f-: ,,, ,,, , 1 ,,,,...
    and ~be least is that which com prises re- \.J.)°)Jlli\.D\..O;a~~\;~\~\~~,U~
    moving a troublesome obstruction from 11, ,. ., ,..,,, :T(.iA'
    the way.~ And modesty is also a depart- -<:>.~i~~~Q;'~~\<;f-
    ment of 1man. ""' " • .. "'""' .,
    358 F AJ;>L AL-BARI Volume I
    This narrative bas not confined itself to the mention of modesty.
    It bas many departments, and only three b"ve been described as an
    example. It has also been said that not all departmen ts are equal and
    are distinguished by degrees of greatness or smalln ess. Some are of a
    higher nature on which all the actions depend, and are like t he roo t;
    some less higher like the branches and the foliage; and some are inter-
    mediate. Each one of th em bas been exemplified. Therefore, t he question
    as to why modesty should have been chosen does not arise, since these
    three orders have been shown by giving three examples. The point
    that could beraised here is only this mucb; ' there would be many depart-
    ments of intermediate nature, and why therefore has modesty been
    specially chosen? Two reasons should make it cJear why this particular-
    isation bas been resorted to.
    Sum Total of the Discussion
    This IJ.adfth does not confine itself to the mention of modesty
    only. Three attributes have been descri bed as a n example which in
    fact is an indication towards various aspects. Thus this IJadlth 1s an
    abbreviation and abridgement of the badith of th e Angel Jibra'II which
    is the summary of the religion of I slam, an d constitutes th e mother of
    sunnah "WI ~". Its explanation would be t hat the statemen t,
    "..:iii ~I .i..JI ~,, " There is no god except AJJa h" points ou t to zman. By
    "e,Y-)UI u.. ~.>~ 1 lkL. I" " removal of obstruction from the way" is meant
    Islam, whereas modesty iignifies th e doing of good. The Holy Pro-
    phet's exposition of modesty bas already been described earlier with
    reference to the /Jadlth 9uoted . ~n. the ~aJ::iiJ::i Tirmidhi. Some mystics
    have offered the followrng defimt1on of modesty '"·S~ .!..:... Sl.r.~ S~_,.. 01"
    "Your Master should not see you where He has forbidden you to go".
    But this stage of modesty can be achieved only after extreme med itation
    (devotion) and self-discipline. This is the (lofty) position of perception
    and is, equally that of virtue. The mystics in their terminology call it
    perception or observation. Considered thus, this }J.adlth is tbe quin-
    tessence of religion and alludes t o the different departments of faith.
    The Different Kinds of foul aspects of modesty
    Whatever the way in which we explain modesty .y_, i°:AH ~ y l~L. "
    "~-:i 4 ofa.L 4 there are three basic kinds of fou l or unbeco ming actions
    '\.s..r ~-:i i}r- r:;.-:i Ji&- ~,,"De fective thinkin g, coventionally foul deeds,
    and those deeds that are regarded as foul by sharl'ah."
    Modesty intellectualy defective
    It is held to be bad by every sensible person, whether orthodox or
    unorthodox, and wheth er be belongs to any place. But it is common
    sense which is dependable. Conventional aspects and those concerning
    sharl'ah are too obvi ous t o be elaborated and from this view, modes ty
    can be also divided into three kinds ; (i) intellectual , (ii) conventi onal
    and (iii) and that conforming to Sharl'ah. Intellectual modesty may
    be defined as follows: "J'.-ll ~ I u.. ~I J>l-:ZI _,,.,, Intellectual modesty
    makes one's conscience absta m from that .thing which is intellectually
    bad and this can be the oasi·s'. of the definition of the co nventional
    mcdesty and the religious modesty. However, all these three kinds do
    have one common factor '\,..<;JI J>l~I" "abstension by conscie nce"-and
    the difference Jies in their re&pective characteristics. The real signi-
    ficance of modesty 'is the same ;but, in view of its ot her a ttachments,
    it would be divided jnto· three kinds. One, that is devoid of in tellectual
    modesty is designated as "majnun" mad. Those that are deprived of
    Volume I COMMENTARY ON THE ~Al}:l~ AL-BUKHARI 359
    conventional and religious modesty are respectively known as " ab/ah"
    silly and "fasiq" transgresser.
    Comparison of the Different kinds of
    modesty and the Reasons for Prefereoce
    Sometimes the different kinds of modesty are contrasted with one
    another. But the religious modesty and intellectual modesty do not
    clash with each other. It is not possible that a healthy intellect would
    call a thing good and the sharl'ah, bad or vice versa. The only condi-
    tion is that the intellect should be hea lthy (and unstinted). I have
    discussed this point in great detail in my treatise, " Al-'Aql wa Al-Naql",
    and I would suggest that for details with regard to this question the
    reader should refer to this work. Conventional and religious kinds of
    modesty can, of course, be compared. Convention changes with the
    times; we see that in the case of the veil, and so on. In view of such
    comparison, that object would be taken into consideration which causes
    modesty and the status shari'ah accords to such a type of modesty. It is
    possible that the sharl'ah would make the performance of a thing
    obligatory, whereas the convention would prevent its performance, as
    has been seen, in many cases today. In such circumstance, religious
    modesty would be obligatory and the conventional modesty would not
    be permitted. If the sharl'ah has made it wajib (binding), it must be
    observed perferentially and, if it has been declared as an act having been
    done by the Prophet (r-1--' ~ .Jll J....) or as any desirable act, the attitude
    of perference would be sunnat or taken as desirable. If any lawful act
    is obstructed that is if any act having been done by the Holy Prophet
    (rl--' ~ .Jll j....) the supreme follower of Sharl'ah has not attained the
    status of obligation, wujub, or even sunnah and has been done by him
    only because it was lawful and if the conventional modesty objects to
    it, that is the contention of the age becomes such that its performance
    causes modesty, in such a case, he is at liberty to act upon conventional
    modesty.
    Criticising lawful act of the Holy Prophet
    on the plea of convention should be avoided
    Jf a lawful act mubah done by the Holy Prophet (ri--' ~..ill j....)
    is contrary to the convention of any time, it is not permissible for one
    to doubt (God forbid) that the Holy Prophet (r-1-J .iJ.&. .Jll J,..) had acted
    against the tenets of modesty. If anything, is in opposition to the act
    of the Holy Prophet (r-1-J ~ .<ill J....) it must be regarded as the narrow
    mentality of the age and the folly of thr: people. We should regard
    the acts of the Holy Prophet (r-1-J ~ 411 J,..) as virtuous and laudable.
    The glory of the Prophet (r-1-J ~ .<ill J....) is such:
    I hll;VD been sent for the completion ~{l~";?\:O ~,...,...,."::-'9\1 ~
    of morality. '-2...l1'P") l ~t)-19~ ~ r
    Hence no act or quiescence on the part of the Holy Prophet
    (iJ.-J ~ .Jll J,..) (God forbid!) can lead one to the slightest of doubts

    *
    about its being contrary t o the tenets of modesty. The Holy Prophet
    (iJ.--' .Jll J....) says :
    Fortunate ones are self-respecting• ,~~/Z,'f'.i\~"~~\(\/t.l\~l,
    and I am more aelf-respectiog 1han they are ,_..1\'-*J..,,,., ,
    and God is more Self-Respe ctiog than I
    am.
    ~\, ~}~\
    , -'~
    '!J,\
    The incident narrated in a IJ.adlth would serve as an example. A
    Companion invited the .H<;>ly Prophet (~-' ~~I ~). T~e Holy Pro-
    phet (r-1-J .µ .<iii J,..) pomtmg towards i):a<:trat 'Ay1shab said:
    360 F A:pL AL-BARI Volume I
    -
    "And she (that is, 'Ayishah would
    also accompany me". H e said, "No...
    The H oly Prophet, ($alla//aho •afaihi wa
    saflam ) thereupon, declined his invitation.
    The person at last, agreed that the Holy
    Prophet ($allallaho 'alaihi wa sallam) should
    bring her along w ith him. Only then did
    the Holy Prophet ($E_llallaho 'a/aihi wa
    sallam) and I;Iaurat ' A yishah go towards
    his house.
    The Holy Prophet (cJ--' .i.J..i:. ..iii J...) knew fully weJI the sincere
    affection of his Companions. It was a measure of prudence that the
    Holy Prophet (cJ--' .i,J..i:. ..iii J,..) manifested thi s informality and asked
    about l;lac;trat ' A y'ishah. It was nothing but a reflection of the Holy
    Prophet's generosity and be nevolence that he had been so informal.
    Even an ordinary man today wiU not be in a position to manifest sucb
    an informal etiquette.
    At sometimes it so happens that the co nvent ional and religious
    modesty are not in conflict with each other. But it happens that formally
    such incident causes modesty to which sharl'ah had neither th e positive
    nor the negative attitude. On occasions like these, conventional modesty
    could be relied upon, and in certain cases it should be fo ll owed , e.g.,
    ea ting, while walking on the road , walking bareheaded o n barefoot
    should be avoided. These have not been censured in the sharl'ah but
    conventionally they are regarded as acts that are unbecomin g and
    immodest. Here it is conventional modesty that should surve as the
    guide. Jurists regard a man acting contrary to politeness as one whose
    testimony is vitiated. And politeness murawwat is associated with
    co nventions.
    CHAPTER IV
    A M uslim is he who does not offend
    other M uslims by his words (tongue) and
    deeds (hands).
    9. Adam bin Ab} Jyas informed us
    that Sh!J' bah reported to _us from '~bdullah
    bin A bi Safar and Ism8.' il bin Abi Khal id
    from '.All.l ir Sha'bi who quoted.
    )f 'A bdullah bin 'Amr bin 'As as
    saying: the Prophet (~allal/aho ' alaihi wa
    sa/lam) declared that: "A Muslim is he
    who does not h a rm (other) Muslims wi th
    his tongue, while a Mubajir (one emigrant)
    is that who forsakes what Alla.h bas
    forbidden".
    Abu 'Abdullah Imam Bukhari stated
    and Abu Mu:awiyah also reported th~t
    Da'ud bin Abi H ind told us that Amir
    Sha' bi na rrated that I heard 'A bdullah b in
    'Amr (also) reporting this tradition from
    the Pr'ophet (~a/la/laho 'a/aihi wa sal/am). I t
    has also been reported by •A bd Allah on
    the authority of D a'ud who has quoted
    'A mr from 'Abdulla h for transm itting it
    from the Prophet (§a/la/lahv 'alaihi wa
    sa/lam).

    A Muslim is he who does not offend other f~~Q~~h\\/;~~{


    Muslims by his wo.rds (tongue) and deeds (hands). When this aturnde
    Volume I COMMENTARY ON THE ~A.E;l:Il:f. AL-BUKHARI 361
    -
    is adopted, it is advisable to make him feel ashamed by reconciling him
    on his undesirable conduct, contrary to the spirit and meaning derived
    l'rom his name and title. rf he fears nothing, he shou ld, at least keep up
    the regard attached to his nam e.
    For example, if a person bears the name of l:jlabib Allah (the lover
    of God) , and he commits so me evil deed , some one might tell him:
    "Your name is i:£ablb Al_lah , why do you do the work of 'Adu Allah
    (the enemy of God)?" This IJ,adllh also bears the same purport- "If you
    call yourself a Muslim, keep people safe from tribulations." If a Muhajir
    or an Emigrant, having emigrated, does something that goes against the
    original purpose of emigration, he is asked: " Have some consideration
    for your title of Muhajir and refrain from doing something that is
    contrary to your title." The sum of both these passages is that the real
    Muslim is he from whose tongue and hands (affliction caused by bis
    words and deeds) people are safe. A real Muhajir is he who has renounced
    aJl that militates against the WiJl and Wish of Allah. This of course,
    does not mean that by abusing someone a man loses bis Islam or if an
    Emigrant bas done something undesirable, be is n o longer a Muhajir.
    Here the circumscription is meant which is embodied in the proverb:
    .>.~j J~..,i1_, 1 <Y.)ll JW I 'Y.1"ll l..l"'l~JI . It is the Arabs who are men and the
    merchandise is tbe camels or it is Zayd, a man in real sen se.
    Thus, that which has been defective is considered to be non-exis-
    tent. It is an admitted principle in rhetoric that, if the importance of
    any thing is meant to be increased, an object of greater significance is
    applied to that thing, with the resu lt that the thing, in vi ew, has the
    exclusiveness in the particular characteristic. According to this principle
    of rhetoric, the sentence of the lJadith "·.>.~_, ....;w u"" 0_,...l......JI ~ u"" ~I"
    would mean, that a Muslim is one whose tongue and hands are not
    moved for doing harm to Muslims, as if th e word, Muslim, is meant to
    stand for the entire mankind.
    Due Regard for the Interpretation of the
    Wisdom of the Holy Prophet (~-' -Y..~ ~ I j,.,)
    The implication of the lJadith is that the perfect Muslim is
    one from whose tongue and bands the other Muslims are safe.
    ft means that being a Muslim, is to be a perfect Muslim.
    This would be said if the lJadith is investigated academically. But this
    interpretation should not be accepted, for the reaso n that the impor-
    tance of the interpretation of the lfadith would be under valued. The
    objective of the lf,adith is '\rl:Jlr-.k;" "cautioning human beings" and
    this is adversely affected. The Holy Prophet (r1--' ~ ...ill J"') gave it the
    apparent or external caption with this in view. If this wisdo m were
    not underlying th e adoption of this external and ordinary caption
    (meaning), the Holy Prophet (~-' .Y~ ~I j,o) could, as well, have said,
    "~ u"" J...5'.'JI rL...J I" "A perfect Muslim is one, peace ... etc." But the Holy
    Prophet (~-' .Y~ ~ 1 J,o) has not come out with such an explicit inter-
    pretation on such occasion. We should, therefore, exercise due care
    not to resort to such a caption or interpretation before the common
    people.
    Muslim jurists have also discus sed this problem from this point in
    view. If, for example, the people wish to find out about backbiting '~c'
    and w hetber backbitine during fasting violates fast, they should be told the
    lJadith, wherein, has been said "r_,.,a.JI~ ~ I" "backbiting is the breaker
    of fast" and that the fast does not remain intact. No more than this
    362 FAJ;:>L AL-BARI Volume l
    should be said. If a man, however, has done a certain act a nd enquires
    about its implications, he might be t old the real significance with the
    possible interpretation. A statement has been attributed to Hadrat lbn
    ' Abbas accord ing to whic h, if one who had not committed· a· murder
    but intended to do so and he wished to ascertai n whether there was
    atonement, be (I;l2<;lrat I bn 'Abbas) would, according to the apparent
    meaning of the A yah, say, No, there is no a tonement for murder.
    (Whoso slayet h a believer of set pur- 4,.. ~ \""! ~\4:\r ~ ~ ... , -,.. ,...,
    pose,) his reward is Hell for ever. ( ~ 1 .rl.,.:J\)\.tb~ ~\;.~'5{\~
    (Qur'an 4:93)
    If be, on the other hand, saw that a person had already committed
    murder, was repentant, and had come to him for expiating for the sin ,
    he did explain to him the nature of the problem. In short, the scholars
    should be aJlowed some latitude in such matters as warranted by t he
    circumstances.
    The question that could arise in connection with this IJ,adlth is that
    there is no mention in it regarding harass ment of the Infidels. What is
    the command regarding harassment against them? Concerning harass-
    ment against the Infid els it may be said that infidels are divided into
    two kinds : (i) '\.s... ~" and (ii) '\.su~". The former are those for whose
    safety, concerning life and property, Muslims are responsible. We can-
    not cavil a t their religion which is all owed complete toleration. Such
    infidels, according to the commands of Islam, are to be counted as
    Muslims. Their Jives, property and religion should be safe fro m the
    oppressions of the Muslims. Consequently, in contrast of "0_,...L.......", we,
    m the badith, have '\tr-" (fighting infidel). The fighting Infidel regards
    the blood and property of Muslims as his lawful right. Thus the
    infidels that are arrayed in battle against the Muslims are not covered
    by t.his }Jqdlth nor is war, involvi~.g ~heir life and prnperty, bas bee_n
    avoided m the l)adlth 1 • A MuhaJlf 1s one who renounces all that 1s
    forbidde n by Allah. There a~e tw.o ki_nds of emigration: the appar~ot
    lnd the inner. Apparent emigration 1s change of one's country or city,
    and it does not have any intrinsic merit in itself. [t ooly provides an
    opportunity to observe and profess the Commands of God. Real
    Emigration (hijrah) is the renouncing of actio ns prohibited by God, the
    AJmighty.2
    CHAPTER V
    What kind o f Islam is the best?
    10. We h8:_ve been told ~y Sa'id biJ!
    Ya}:lya bin Sa'idinil Umawi Quraysbi
    who said that he was informed by his
    father who said: Abu Burdah bin 'Abd-
    ullah bin Abi Burdah told us via Abu
    Burdab that be (the latter) beard :
    -¥-Ab1 Musa say. They said: O Pro-
    phet of Allah ! What kind of Islam is the
    best? He said: The person from whose o ""' · t'1 ~ .,.. ;,i :!.l\X , ...
    tongue and bands M usl ims are safe. ::- ' ~.J~\,..Jd~ _, ,. &-
    1I_o this_narration , regarding Wa qala Abu Mu'awiyah and Wa qala 'Abd al-A'la,
    some d1scuss1ons have taken place. See page 325 Fad/-a/ Biirl.
    2
    . The object of t~e pa~sage is to .admonish the Emigrants lest they should be led to
    believe tba~, after Em1grah?n• there is no need to abstain from what is prohibited and
    that there 1s no need for doing good deeds. Emigration is effected as it is not possible
    to o~serve the C?~~andmcnts of God with~u~ resorting to it. If even now, after emi-
    gration the prob1b1ttons are not renounced, it 1s noth ing but a matter of extreme shame.
    Volume l COMMENTARY ON THE ~AJ:ifl:i AL-BUKHARI 363
    This chapter is in the elaboration of the qualities and characteris-
    tics of Islam demanding priority. Thus, Islam which is united with
    lma~ according to Bukhari bas been proved subjected to waxing and
    wan m g.
    Tn one of the narrations reproduced in 'the Muslim Sharif the
    word , "~" (good) occurs in place of "J.,.o.il" (superior). The
    words of the versions are "o~J ~u0.. 0_,,.1-.JI rL 0.. J~ .;-?- 0=-1-..JI l>I"
    ("which kind of Islam is the best?) Replied the Holy Prophet
    (r1--' .i.:L.i: ..:iii j-o): "Those from whose bands and tongue the Muslims are
    safe".
    Imam Abu Da'Ud in his Sunnan selected 4,800 al:zadtth out of a
    total of half a million. Out of these again he chose four, since he
    believed that these al:zadith are sufficient for man for following the
    tenets of Islam . These are: for reforming prayers; '"=·l::-:J4 Jt...~I W I"
    fo r safeguarding the precious moments of one's life; ".i:.rJI 1~1 0........ 0...
    ~~ 'iL. ...S;.;" fo r paying proper dues to fellow human beings, " r5"J..,..I 0 ...Y-"Y
    ~ ~ L. ~;;...'} ~~ ~~,, and in order to abstain from doubts,
    "~..U i.r.:--1..1.:ii ..::.lt":-.:;jl ~I 0...i ..::..~ l...y.~ L._, 0::! ;IJ',,.,JI_, 0::! J~I"
    Although this selection became associated with the name of Imam
    Abu Da' ud and gained publicity, Imam Abu Hanifah earlier bad told
    his son, Hammad, that he had chosen five ahadith out of half a million.
    In addition to the four al:zadith, he selected· another. "0_,,.L....1 1r1- w.. rL-1 '
    ·~ _, -..;u w..''. Imam Abu Da'ud was a great admirer of Imam Abu
    I;Ianifah, and it is quite pos~ible that this selection might have been
    based on the farmer's select10n.
    CHAPTER VI
    To feed the people is a characteristic
    of Islam.
    11. We have been told by ' Amr bin
    Khalid who Sl!id that he was informed by
    Layth via Yazid via Abil Khayr via
    -¥-Abdu llah bin 'Amr t hat he (the
    last narr ator) said: A p erson asked the
    Pro phet of Allah (,~allallaho 'a/aihi wa
    sallam) "What k ind (or charact eristic) of
    fslam is excellent?" He said: "You feed
    the people and salam everyone (a Muslim)
    whether you know h im or yo u do not."
    It is common in the people of every nation that when a ;)\...Jl""fi-'
    person meets another person he offers him salutations. As for example,
    the Hindus say, " Jeyrarnjee" and the Christians say , " Good morning."
    The m ode of salu tati on varies from one people to the other and it is
    instinctive with man.
    Greetings (Salam) the best gift
    Js]am has also given to the Muslims, the best gift which is
    ~ 1y...., 4 rsy... ;)\...JI ("Peace be on you"). This salutation is more sig-
    nificant in its import and better than all salutations obtainable in other
    nations of the world.
    This mode, besides being a form of prayer, also has the advantage
    of the transmission of the assurance of Peace from one person to the
    other, showing that there is no possibility of bad intentions from his
    side with the result of satisfying each other that each of them wishes
    well for the other and bears no enmity towards him. The other party
    is thus rendered free from anxiety. This is the mode of salutation to be
    364 FAJ;>L AL-BAR1 Volume l
    -
    adopted also when one enters the house of other. Consequently, AJlah
    says:

    0 ye who believe! Enter not houses


    other than your own without first announ-
    cing your presence and invoking peace
    upon the folk thereof. (Qur'ao, 24:27) ~,.,. / \...._ \~1
    ( ~-=-':him"') ~1
    The mode of greeting in I~lam sa/am had its beginning in Pro-
    phet Ada_!U ( ~)Ul ...~ ) . This was the mode of greeting enjoined upon
    Prophet Adam (~)Wl ~),and therefore the IJadlth has:
    f\_"C.,p~~\
    (When God created Prophet Adam),
    He said: " Go and greet the company of ~ ~ 0t:;~~
    angels. " And Prophet Adam went and ~''-'· .1 \ \ ~i::j\..P.'°~:~""'
    1\:U'I..'...,. ,,, ~>-'-F
    ~~\\ &1J:'\
    __ ,
    greeted the angels with Assallimo ' Alaykum !(',.'\"'~ (i ~\'1'"'ll0::1' ..-,;-:-:
    " peace be upon you " . ~\- ~~~ \ uw~U,,
    From this it is evident that this " .yU" (salutation) is not particular
    to Islam alone but is a natural demand of a man.
    Greetings from God and Salutations Among the Inhabitants of Paradise
    This would also be the mode of salutation among tho se who
    would inhabit Paradise: God says :
    .. . and their greeting therein will be: ci:i~./' ~,, ; ~ .u~~ _r. ..
    Peace. (Qur' an, 10: 10) - -~.v- ....tt+....--U-'
    God, the Exalted also, not as a matter of prayer, but in order to
    bless the inhabitants of the Paradise with His Benevolence and Bene-
    ficence and with good tidings of favour and peace from Him, shall
    address them with this very salutation. God , accord ingly, has said:
    The word from a Merciful Lord (for ~ .-1,..;• , (; ..:::.>' > tV.::-. ~~ · ,;
    them) is: Peace ! (Qur'an, 36:58) ~' ~ )~.J -:,.Je,1!.)~..:.a>~
    (
    In the world as well, God has sent greetings and salams to mem-
    bers of the family of the Holy Prophet (ri--' .i.,,J.~ ..:ill J,.-.) an? some of
    ?is Companions, by way of special honour _and reverence. 1t is n~rrated
    m IJadlth that God sent His salam (Salutations) to l;Ia<;lrat ~h.ad1J_ah al-
    Kubra ( ~..:ill ~J). This has bestowed excellence and d1stmct1on to
    her over the entire ummah (body of followers). Here, too, salam (salu-
    tation) does not mean prayer but honour and reverence.
    Salam by the Angels
    The same mode of greeting prevails among the angels. We see
    i!!_ the IJadith that the Holy Prophet (r1--' ~ ..:ill J,.-.) told l;Ia<;lrat
    'Ayishah:
    _ Here is ~ibra'il who is offering you ,,, <•-G:\\ "'~".''.r-;1:;~~"k\-: '
    sa/am (Salutation). 9&" I v--;. ~ • ::- ~
    .P Y-N
    The angels greeted some of the Companions also by way of ~·alam.
    Thus, the mode of greeting ".i.~" which has come to Islam is such an
    exalted gift that it is the Attribute of Greeting concerning God, and is
    the mode of salutation of our greatest grandfather, Prophet Adam
    (rj,.....11 ~). It would be tbe salam of the dwellers of Paradise and,
    conventionally also, it is an excellent gift. The same mode has now be-
    come peculiar to Islam and we have, therefore, in the Qur'an :
    ... and say not unto one who offereth ~,:.S~\~tl;)\~~~~}
    you peace: " Thou art not a believer."
    ..9L..... • ) ~ t"
    (Qur'an, •:94) ( ~1 11 L,.;J• 'v,.e.y-
    Volume J COMMENTARY ON THE ~Al;ll~ AL-BUKHARI 365
    Salam has thus become a natural habit of the mu'min. The descent
    of this Ayah, too, has been under similar circumstances. Likewise, the
    ljadith says: '"·_;j,.:; c-l ,:,...J .:.;,.jj~,:,.. ~,, "You must greet every Muslim, that
    is, whether be is personally known to you or not." One l;.adith has
    predicted that , when the time of the Day of Judgement draws near,
    salam will be limited to a few who know each other. This we observe
    today. ".:.;,.j_r- u·•" does not mean men in general but some particular
    Muslims, since prayers, salam, honour and respect are due to a Muslim
    only. One should not first say salam to a kaji.r (infidel). A prohibition
    to this effect appears in a lfadlth. Should the Kaji.r come out with the
    greeting first, some sentence like "-Ull SI»>" " May God guide you'', or
    the like, should be said. The jurists have only granted this much per-
    mission to an infidel that be can offer salutation in case he desires to
    put an end to inimical feelings, implying only worldly peace. Shaykh
    al-Hind Mawlana Mal].mUd al-~asan adjudged that, on such occa~ions
    also, the word, salam, should be avoided, and polite words like Adab
    (salutations) shou ld be resorted to.
    An Investigation into the Different Answers Concerning the above lfadlth
    Here a doubt arises that the IJ,adlth in the first Chapter and this
    l:zadlth concern the same question as to which qualities and character-
    istics of Islam should have priority in obvservance. The answers to the
    question have been given at two places and both are different. Only
    two al:zadfth have been reproduced here. But the collection of the
    lfadlth, however, contains many an authentic IJ.adith of this nature in
    which the question is either of a unitary or corresponding nature, while
    the answers are contradictory. For instance, I;Ia<;irat Abu Hurayrah
    narrates :
    The Messenger of God (~alla//iiho
    'a/aihi wa .i;a/lam) was asked : " What
    actions are the best ?" He replied :
    " To subscribe to belief in God." He was
    then asked : "Which is the next?" Replied
    he, " To wage j iha d in the path of God."
    When again asked, hesaid that it was "If ajj
    that was completed with the best of inten-
    tions.
    The second hadfth which is due to Hadrat
    runs as follows : · · ·
    r asked the Messenger of God (~L.J *
    ,.jil J,.>) what acts are the
    best. Another narrative has: " What are the acts that are dearest to
    God?". The Messenger of God replied: " To offer prayer at the
    appointed time." I then asked: "Which is the next?" He said: " To
    respect your parents." Then I asked him further, and he said that it was
    jihad in the cause of God.
    Just as in the two al].adlth we are discussing, the question is of an
    identical nature, so, in these two alJ.adlth also the nature of the question
    is one. The question which occurs in all the four afJ.adith is almost of
    identical significance. But the replies are different.
    In order to resolve this issue, we shall first take up the two al:zadith
    which are under discussion. l,Iafi~ Ibn l,Iajar has quoted Kirmani's
    reply that, although, superficially, the replies given in both are different,
    the ultimate significance of both is the same: one is dependent upon
    the other. As for example, feeding is for the benefit of the person who
    is being fed, since it does not happen that the host begins thrashing his
    366 F AI;>L AL-BARI Volume I
    guest. This is particuJarly known of the Arabs that even if a murderer
    is the guest, he is not taken to account so Jong as he is the guest, aJ-
    though the feelings of prejudice and revenge of the Arabs are proverbial.
    In the same way Salam is a pre-requisite to peaceful expression by the
    tongue since it- is never so that one resorts to abusing immediately after
    offer ing greetings. The answer, according to KirmanI, is that just as
    the question is identica l, so the reply is, and hence, no problem.
    But this reply is not very satisfactory as the arrangement of the
    Chapters by Bukhari is gracefully logical. At first Imam Bukhari form ed
    chapter on the verbal and practical aspects, and waxing and waning of
    faith. F or him, faith and Islam , are one, and m this Chapter, he has
    discussed the vital pdnciples of Islam. H e then made a chapter for
    matters relating to zman. He then stated about the minimum qualifica-
    tion and the attribute that a Muslim should possess so that he should
    at least desist from doing harm to his fellow Muslims. He bas spoken
    of even a higher quality that not on ly should be refrain from doing
    harm, be should also offer help by way of feeding, praying for him, and
    rewarding him. He then goes t o qualify him with higher status ever-
    more that a Muslim should regard his fellow-Musli m like himself. He
    should do for him what be likes to do for himself. H e should choose
    for him what be bas chosen for himself. Then the description raises bis
    status higher and higher. He should have more love for some persons
    and accord them preference over himself and the world such as the love
    for the Holy Prophet (~.J ~ Aili J... ). With this consideration, Chapter
    on love for the Holy Prophet (iJ-.J ~ Alli J...) has been written. When
    Jove pervades the heart, thought and conception and the heart is fi lled
    with the love of the sweetheart, then the relations of the beloved too
    become dearer to the lover. This is just like water pouring into a basin
    from any bib-cock. When the basin is full, the water will overflow and
    wet a11 the ground around. By the same analogy, wh en the measure of
    love overflows, it seep s into all the things associated with the object of
    love. Accordingly, I mam Bukhari has placed love for the H oly Prophet
    (~-' .i.J.&. Aili 1_,l....) first and th en love for the An~ar. This arrangement of
    description, stage by stage, is the best order. Both the chapters however
    become united, based on Hafiz , Jbn Hajar's answer, and the beauty of
    the delicate logical arrangement is lost. Also, while Ibn J;iajar's reply
    satisfiei the two ahiidith with which we are concerned here, it bas to
    cope up with such questions and answers in other af:zadith, and for
    which it is insufficient. We, therefore, need an answer that wou ld satisfy
    au the al;zadlth of this kind.
    Imam Nawawi and other exegetes of the lfadlth have countered
    this objection by stating that the replies vouchsafed by tbe Holy Pro-
    phet (rl--' ~ Alli J....) became different in conjunction with the questioners,
    the listeners, and the exigencies of the moments. Thus, on one occasion
    it was thought essential that the Muslims be cautioned from inflicting
    harm upon their fellow Muslims, and therefore the reply was in keeping
    with that situation. On other occasions greeting every Muslim and
    feeding were considered objects worthy of promulgation ; there was
    some special cause behind it; hence the Holy Prophet (r1--' ~ Aili J...)
    gave these two matters priority in execution. l;iafi~ Ibn J;iajar has ex-
    plained another way for it. The IJ,adith about feeding and saluting
    pertain' to the period when the Emigrants came to Madinah for the
    first time. This was the time when it was particularly important that
    Volume l COMMENTARY ON THE ~AJ.IIl;I AL-BUHAR.i 367
    Muslims observed sympathy, generosity, hospitality, and close friend-
    ship towards each other.
    An excellent explanatioo for the difl'erence
    in answers to the same question
    Just as the circumstances that governed the addressers and the
    audience with respect to questions in accordance with the changed
    times, as has been explained by the exegetes, the glory of the Holy
    Prophet (r1--' ~ .:iii j...) was manifested in different forms at different
    times- and th is variation was subservient to the Attributes of variegation
    of God. This variegated glory of the Holy Prophet (r1--' .i.Js. .:ill J,-)
    gives rise to variation and dissimilarity.
    Priority as a whole or in part
    However, I believe that the difference in the different replies is
    based not only on the different questioners, audience, and the variegated
    magnificence of the Holy Prophet's personality, but there is one prin-
    ciple which is vital in this connection. The superiority which men or
    acts have over others are of two kinds: (i) Total and (ii) Partial. The
    first kind, of course, in respect of any person or thing determines the
    superiority, priority and grandeur over other person or thing and which
    is generalJy recognised as such. But it is absolutely possible that despite
    the total superiority a person or a thing possesses, he or it may have
    superiority according to partial nature o f p riority as well, and for this
    particular aspect, he or it would be regarded superior. And yet, this
    partial superiority would not dominate the total superiority. Still there
    can be different reasons for superiority in the nature of partial priority
    because superiority does not depend upon one aspect or characteristic.
    It has many stages involving many reasons, causes and aspects. In the
    light of this example of total and partial superiority, it is quite distinct
    and clear that all are unanimous on the point of priority and eminence
    the Holy Prophet (r-L-' ~ .:ill j...) enjoys over all other Prophets. This
    establishes the total superiority of the Holy Prophet (r1--' 4s. .ii j...).
    But, despite this, however, there are Prophets whose priority has been
    proved in certain aspects, for certain reasons, status and capacities.
    The Qur'an describes these partial aspects which confer priority upon
    them. God Himself has said :
    Of those messengers, some of whom
    We have caused to excel others.
    (Qur'an, 2:253)
    The reason why Prophets excel others bas been explained in the
    same ayah. Thus ".:ill ~ 0 .. ~" "and of whom here are some unto
    whom Allah spake" signifies the priority of the Moses. Prophet
    Jesus was supported with the Holy Spirit. The Holy Prophet (r-L-' 4s. ..:itl J,-)
    himself has narrated the superiority of some Prophets because of cer-
    tain reasons. lfadfth says that when the Trumpet is blown for the
    second time, it would be the Holy Prophet (r1--' ~.:ill j...) who would
    recover first from the swoon, but he would see that Prophet Moses
    would be holding the Pillar of Heaven. The Holy Prophet (r1--' ~.:ill J,-)
    said this, with reference to the superiority of Moses as supported by
    the lfadfth. Similarly, about Prophet Ibrahim there is the }Jadith
    which says that on the Day of Judgment, he would be the first to be
    dressed in l;zullah !1
    •JJullah is a dress consisting of a wai&t-wrapper aud a cloak for the whole body.
    368 F AJ?L AL-BARI Volume I
    On the same analogy the four Pious Caliph~ are pre-eminent
    among the Companions. For which there is a complete unanimity a nd
    yet in the lfadith we have :
    Every Ummah bas a trustworthy man,
    and the trustworthy man of this ummah is
    Abu 'Ubaydah bin al-JarrlJ:i. ·

    Similarly, about Abu Dhar, who kept nothing for himself and
    was against the accumulation of wealth, be said :
    Below the sky and above the earth
    there is no one that is more tr uthful than
    ~\l;Z1~;~~\~\\;
    Abu Dhar. "''-1'1'1'1!.J>~.tt!_ '!.1' ~ ""'1'
    -~.:>~~"' ~O~ \
    Just like, we have, then , "u1I !""" i_,;1" ''The pre-eminent qarl
    (reciter) of the ummah is Ubayy bin Ka'b". There are many a}:zadlth
    that point out to the virtues and manifestations of the noble deeds by
    the different Companions. Although among the Pious Caliphs l;la<;lrat
    Abu Bakr is the most pre-eminent by consensus, yet we have in the
    Ji.adith.
    The most rigorous, regarding God's
    affair, is 'Umar, the most modest is
    'Uthman, and the best qaQ.i is 'AIL

    Difference in Replies because of Variation


    in the stages of Pre-eminence
    Let me say whether superiority in action can be established accor-
    ding to different aspects and characteristics of priority just like superi-
    ority is established for aJl these reasons among men. The same analogy
    applies to acts. For example, in the eyes of the sharl'ah an act may
    be so noble that it is symbolic to the status of the doer for the purpose
    of total superiority and then, according to some special event of partial
    superiority, some other act gains preference and priority and the third
    act likewise becomes superior and there is no contrariety. Acts have
    different aspects of superiority and so on.
    Priority of some acts is based upon universal truth
    An act is caJJed good because of its universal recognition as a
    good act for everyone whether he is a Muslim or a kafir, an honest
    Muslim or an .!\theist. It is a good and an appreciable act as demanded
    by natural instinct and its doer is respected by each and every man.
    Among such acts are affection and love towards children, looking after
    and providing for the indigent and the helpless, enquiring after the sick,
    showing courteous and smiling attitude and sympathy towards others.
    These natural qualities have been mentioned in the Qur'an :
    It was by the mercy of AJlah that
    thou wast lenient with them(O M ul)ammad) ,
    for if thou hadst been stern and fierce of
    heart, they would have dispersed from
    round about thee. (Qur'an, 3: 159)
    The same thing goes for forgiveness and benevolence. God has
    therefore commanded the Holy Prophet (rl--' .i.J>. .."ill j.o) as follows:
    Volume I COMMENTARY ON T H E ~A l,Il l:i AL-BU KHARI 369

    Keep to for giveness (0 MuQammad),


    and enjoin kindness, and turn away from
    the ignorant. (Qu r'an. 7:199)

    Kind d isposjtion and be nevolent trea tme nt have been enjo ined
    by God in the fo])owing words :
    The good deed and the evil deed are "~;."~;j\u:~ <i-:
    ~~'~..{=.\\°"_,
    not alike. Repel the evil deed with one , - ....~ _ ;J v~ :l.J
    which is b etter, then lo! he, between whom
    and thee there was enmity (will become)
    ~ r~ (;~§.~" .~\ 13\i ~ _...,
    .. • •• .<.$ jJ
    ... ,. . it. ' ..
    ~L
    ..,. ~\ v; <.,s;' .
    as though he was a bosom friend. ~,.., ") ~~~!t, , ,,, ,, 1'~ ~ "'\ "'"'
    (Qur'an, 41:34) ( ...-.:-.t o#.' 1 ) ~ c.J,.-' V1J ~ ~-' w
    One who invites peop le towa rds G od has been taught the virtuous
    way of moralit) that th e good and the evil are not equal to each other.
    Both have differe nt import. So, one who calls people towards God
    shou ld not have an evil attitude in tu rn of evil. If he is confronted
    wi th a class of pcopk having intelligenc e, perce ption, and Jove for
    knowkdge, and th e people given for discussion b e s hou ld deal with the
    proper arguments so that the people sho uld yield, and forget their self-
    coined phi losop hy who attack th e truth of Wa/:zl out of the ir pride of
    knowledge and scientific achievements. Bad, abusive and harsh behavi-
    ou r should be deaJt wit h an approach of forbearance, civility and
    mildness. This attitude wou ld make eve1.J ~he worst er}e!Ily give way .
    All such acts are good, viewed whether rationally or rehg1ous ly or con-
    ven tionally. There is nothing bad. Co nsidered from this point of view,
    desisting from do ing harm to others, feed ing and greeting are pre-em i-
    nent. For example, Jihad is from the viewpoint of the sharl'ah a very
    noble act, and it has intrinsically manv a wise implication , but it i~ not
    established to be whoJJy noble, since the opponents of I slam wiJJ not
    call it such. Nor is it noble from all angles, as it involves slaying and
    loss of lives. Our jurists, therefore, regard it not noble in itself but
    fo r some other reason.
    P re-eminence of some Acts Due to the dignified
    Reward in After-life
    Some of the acts gain pre-eminence on account of special and
    guaranteed reward and (blessings from G od). This is so, because such
    acts entail cons iderable exe rcise and hardship in devotion . T he princi-
    ple th erefore is ''lD\,ll 0:.:... &i~ l~lk..JI,. " The portals of reward and recom-
    pense from G od ope n up according to how much suffering (the faithful
    has undergone in His Came." Jn Afterlife, therefo re, the degree of
    recompense is of an exceedingl y high degree. Considered from this
    angle, the most pre-em in ent and the highest act is the renunciation of the
    so- called faith of one's forefathers a nd t o affirm faith in God a nd His
    Prophet (rl--' ,y.;. ..:ill J ...). From the age of the Holy Prophet (rl--' ~..:ill j...)
    down to the present age. there is no act more severe and P,Xcruciating
    than to renounce the faith of one which one fo llowed onself for long
    and to adopt that religion which involves disgrace and degradition of
    th eir forefathers and re nunciation of the idols which heretofore, he bad
    accepted as his deities and gods. The Quraysh therefore decided t o
    sacrifice their wealth and property, desert their own houses, and to
    embark on battle and bloodshed rather than renounce their ancestral
    fa ith. But they did not subscribe t o faith in Allah and His Messenger.
    Now anyone who fo regoes the faith of the ancestors in exchange for
    370 FAJ;)L AL.BARI Volume I
    -
    the new faith-involving, as it does, severance from those that have been
    hitherto near and dear to him-has waged a magnificent battle against his
    own conscience. Consequently, he is entitled to a great guaranteed
    reward. Pre-eminent in the first degree is the re nun ciation of aU acts
    that are based on kufr and to accept fman. In the second degree is
    jihad in way of G od, si nce it involves abstension from worldly interests
    and objects and indulgence in different kinds of sufferings, hardships
    and possibility of the loss of life. Recompense for .Jihad would also be
    of the same kind. The Ff.a}} accepted by God (mabrur) is in the third
    degree. It also involves physical and material hardships so much so
    that it has been called ";L:.JI u... •~;_,A-JI" "a journey is an area of fire."
    One has to traverse a long distance an d undergo severe kinds of hard-
    ships and tribulations in the completion of the journey. #adith has it
    as the jihad al-nisa Uihad by women). It is thus the minor jihad (jihad
    al-a~g liar), especially the Ff.ajj accepted by God (Mabriir), for it is pious
    and noble only when one abstains from all passions and prohibitions. ft
    will also earn recompense in accordance with the degree of piety.
    Pre-eminence of some acts Due to Extreme Humility
    In addition to the foregoing aspects of pre-eminence, there is one
    more aspect of pre-eminence in some acts. It is the deed itself which,
    accordihg to its outward nature and importance, manifests extreme
    devotion and subjugation to God which is the real basis of submission,
    and the exercise of devotion substantiate~ submission even more. In
    this respect, "l&;:i_,.J ;;_,.L.o..JI" ' prayer at the fixed hour' is the bes t because
    no other type of p rayer can submit as much of humiliati on and sub-
    jugation to God as it does. Its form, from beginning to end, is such
    that a man becomes the sy mbol of humiliation and submissiveness and
    there is nothing more appreciable in the eyes of a master than the
    humbleness and obedience o f his servan t, while, on the contrary, there
    is nothing more bad than the vanity and arrogance of the servant. In
    the second degree falls "0~JJ1_,J1.,/' "obedience towards parents" because
    they are the representatives of God in the world. God Himself has
    given them secondary position in terms of His rights.
    God has said :
    ... Give thanks un to Me and unto thy 11" ,..,, ,,. ,,,. ,,. ,,. , ~ /( ':..
    parents. (Q ur'a n 3 1:14) (~.lc>i;i ) ~.Q.G. ..)J~\~\
    Thy Lord bath decreed , that ye wor- (; 9 \.S \ 'Sj \ .,.._,,,-,,~ '-'""' -:.\~,,. v <· ......
    ship none save Him, and (that ye show) ?S .. . . . _. !.'¥ ~ \ ~''..$¢..)
    kindness to parents. (Qur'an 17:23) ( ~lv':fyt<..f:)~~~~.~\~~
    Pre-eminent in the third degree is obedience to Ami r aJ-Mu 'minin
    the Caliph. This is best manifested through jihad in t he path of God:
    since Khallfatullah (or Caliph who rules on behalf of God) is the vice-
    gerent of G od on ear th. The IJ.adith has: '\:h'ili.) .JilJl? 0lhl...J l" "Your
    ruler is the reflection of God on earth". God Himself commands :
    O bey Allah, and obey the messenger l ..;\ "'""'1-''~0::\ll~' I.,~,,..,~\\ -!."L""'
    and those of you who are in authority. u,,l-' ) t.Jf/ ~ ~ c:W ~\
    (Qur'an 4:59)
    0
    ( ~~I,~) ..U.,..;:il
    The Holy Prophet Cr1--' ~ .Jil J..o), in this context, has said :
    Listen to h im and subserve him, even
    though ~be Amir appointed upon you is a
    I:Ia bashi slave whose organs, nose and eara
    etc. are mutilated.
    Volume 1 COMMENTARY ON THE ~Af.lll:l AL-BUKHARI 371
    Jn sum, the reasons for considering pre-eminence concerning acts
    are different and various. Sometimes an act gains preference over
    another because its beauty js universally liked. Both A}J.adlth reprodu-
    ced by Bukhari mention this attribute of pre-eminence. Sometimes the
    pre-em inence of an act derives from the fact that the act results in a
    magnificent reward and guaranteed blessings from God. The lf.adlth
    quoted by ~ac;trat Abu Hurayrab mentions the ordeals and tribulations
    suffered by th e faithful in the path of God is in the respective order.
    One act gains pre-eminence over other acts because it is more suitable
    in respect of exercise of devotion . The lf.adith narrated by ~a<;irat
    'Abd Allah bin Mas'ud stresses this point, in order. The different
    version s of this '/Jadrth also argue this point. However, the possibility
    exists that variatiun in versions might be due to the central meaning of
    the lf.adlth, but apparen tly, the words of the lf.adith are as reproduced,
    unless proved to the contrary. Considering it to be desirable it is stated
    that th ese words are appropriate to the meaning of the lf.adith. The
    first kind is therefore worthy of the good side opposed to the bad side.
    This kind, in reality, in appearance, in external form, and in its internal
    depth, and both tempora!Jy and eschatologically, would be immune to
    evi l both for the Mus lim and the non-Muslim alike. This kind appeared
    in response to "r.>- r:>\..'11 ~1 ". The safety of others from one's bands and
    tongue belongs to this species. This Bukhari narration was vouch-
    safed in response to "J.,<..;1 r:>\..~I ~ 1 " ~a1).I.lf Muslim's narration contains
    the word, ".r-;.." (good) in place of "J.,<..;l" (pre-eminence) "Cast not
    slander upon anyone".
    The second kind would be more appropriate expressed by "J~W'
    ' pre-eminent' since it carries greater significance than "J..;.;" 'excellent'
    the antonym of which is "~" "defect''. This species carries greater
    reward and blessings on account of involving greater labour and suffering,
    and , therefore, appeared forth in response to "J.,.:..;1 Jw.~1 ~ 1 ".
    All these A/:zii.dlth belong to different periods; the questioner and
    the audience were different as well. The magnificent manifestations of
    the Prophet (cJ--' 4&. ..:iii j...) also varied. The reasons of pre-eminence
    and some traditions and answers are also different. If there is variation
    in replies, what is the point of doubt?
    CHAPTER VJJ
    It is part of lmiin (Faith) to love for
    brother what one loves for oneself.
    12. We have been told by Musaddad
    who said that he was informed by Yal>ya
    via Shu'bah via Qat3.dah -.ia Anas who
    heard the Prophet of Allah (~allalliiho
    'a/aihi wa sallam) say: (According to an-
    other chain of transmitters) YaQya narra-
    ted it from f.lusayn al-Mu'allim who said
    that he was informed by Qatidah via:
    ..\LAoas w ho (the latter) heard the
    Prophet of Allah (,~allallaho 'alaihi wa
    sallam) say : "Nooe of you will be a Beli-
    ever until he loves for his brother what he
    loves for himself:
    A mu'min should not be jealous. His aim should always be to
    make other Muslims also co-sharer in all good things. This is one of
    the essentials of lmii.n. The lf.adlth reproduced in this chapter points
    372 FA~L AL-BARI Volume 1
    to the sacred programme of action of the Prophet (~-J ~ .jjl j....) acco r-
    ding to which the Muslim sociely should have within it peop le who
    bear love and affection towards each othrr and who look afte r the well
    being of each o ther. It is obviou ~ that when such s oci~ty is formed,
    how peaceful their life would be. ,, ,,.,.., .... ~ ...
    " None of you is worthy of the appellation ofm u' min :.:Si.).:7-\~.x"JJ
    nor of bein g called as such, until and unless he likes for h is Musli m
    brother what he would like to have for himself." There are certain
    points of dubiety in connection witb the determ in atio n of th e meaning
    of this IJ.adl th a nd therefore must be made c lear.
    Dubiety No. I and its answer
    "What one wo uJd lik e to have for one self, is ge nera lly k1wwn. rf
    a ny sinner is given to drinking and he likes it for hi mself, would it be desir-
    abJe t hat o thers too should take to drinking acco rding to his liking ~nd
    that the whole world sho uld start drinking? This pro ble1n is res o lved by an
    additional word which occurs in Nasai's narrative. This is as fo ll ows:
    "~J '":"'"~ L. ~J I u-- -..,,;..'} ~ &:"'"'. " What is good temporally o r eschato-
    logica11y, the insertion of the word. "~'', removes alJ forb idden and
    iniquitous things. But even. if we do not accept the p rop of the word ,
    ''..):;..", this problem should not have any dubiety as a ny mu' min cann ot
    like the prohibitions.
    The seco nd problem is co nce rning t he implication of the senten ce.
    If it means that he should withdraw the possess ion of a thing in favour
    of his Muslim brother it would be improper. Which rich person would
    wi sh that he be deprived of hi s property and it shou ld go to some one
    else and he should be poor? If the mean in g is that what he has, sho uld
    remain with hi m and he should not be deprived of it, and t hat his
    brother Mu slim shou ld also have the same property as appears from th e
    apparent construction of the words, this would again be im poss ible,
    since it is not possible according to reason. The a nswer t o thi s diffi-
    culty is that actual implication of the words of the HoJy Prophet
    (~J ~..:iii j....) is as follows '"0~ ~1_,... o.:.,,~ .u J..,.:.~ l......~Ji;~.... ~ J.,a.~ 01 '-:-""~ 0 1
    ~.JIJI •-_,~J1 J-'"'' ~I~" that is to say , o ne should wish that one's fell ow
    Muslim should have what one has, whether it be of the species of th e
    o bjects of sense or of implications. It does not imp ly that one's
    Muslim brother would get what one possesses oneself.
    The third problem would be as follows : Let us accept this as
    illustration (na~Ir) ; but if we accept it as such, it would pre-suppose
    that all people in the world would be of equal rank. There would be no
    distinction between a big man and a small man. If one is a king, would
    it be possible that according to his desire , all should be kings and that
    a teach er or a merchant desires that all his fellow-Muslims should
    become teachers or merchants ? How can the affairs of the world be
    managed?
    The Meaning of IJ.adlth, " ~~ ~ &:,..''
    The reply to the third objection lies in the proper understanding
    of the IJ.adfth . The IJ.adlth could have tw o implication s:
    (i) One should expect for others what o ne expects for one self.
    I f one expects that others should behave properly and politely towards
    one self, one should als;o extend the reciprocity of such behaviour to-
    wards others. Do not fo llow the example of mu!affiffn (those who
    exercise less measure than what is prescribed).
    Volume I COMMENTARY ON THE ~A.E.:HJ:l AL-BUKHARi 373

    <Those) who when they take the ,, ~ "''·'~ ~,..


    l°'I\ ~~\'1i,...'t"\\....: \
    measure from mankind, demand it full. '-'OC:>-"Ru.;!UJ fJ" ,~1 ~),
    But if they measure unto them or weigh ,.,, , ,~,.,,ii',.,,.,,~ '-lb\,.. 1
    for them , they cause chem less. (St(l~)<:.).'-"'~J.t..i: •l-'b:..\O ; 1
    (Qur'an, 83:2-3) .. .. ~.r:;r~,-J,.,,...u ,_....:r ,..
    Defrauding could prevail in all o ur acts. This meaning is su ppor-
    ted by a IJ.adlth quoted in the Musnad of Imam AI:imad lbn ~anbal.
    A man cal Jed on the Holy Prophet (r1--' ~ ..:iii J.... ) and said he wished
    to embrace Islam, but that he shouJd be allowed to commit adultery ,
    as he could not do without women. The Holy Prophet (r1--' ~..:iii~)
    asked him to sit close t o himself and asked him how he would feel if
    his ow n mother, or sister or daughter wished to have sexual relations
    with a stranger. The n1a n said he would wield his sword against such
    a n1an. The Holy Prophet (r1--' ~..:iii J.,o), thereupon , said that the
    woman with whom he would conduct this adu lterous relationship
    would be the mothers or sisters or daughters of someone. What the
    HoJy Proph e t(~-' ...~ ..:u1 j ....) mean t was that, if he did not wish that
    his own mother, sister, or daughter should have illicit relationship with
    anot her man, he should appJy the same norm to himself. This is the
    ultimat e implication of the meaning of this chapter.
    The second implication of the lfadlth is that one should regard a
    Muslim as one's own brother and choose for him what one would c hoose
    for oneself if one were in the other person's circumstances. If, for
    example, you are a lecturer of the Bukhari Sharif and a peasant comes
    to you for certain advice, would you cboose for him the Bukhari
    Sha rif which would be of little benefit to him, considering his vocation
    and his o utl ook on life? Would it not be better that you would place
    yourself in the peasant's stead and think what you would have chosen
    fo r yourselr were you in his place? Seeking and pursuing what appeals
    to oth ers and the like- th is is the modus o perandi of the IJ,adlth . Now
    there is no problem.
    Th is author recalls a parable from Imam Ghazali's IIJ,ya a/-'U/Um:
    Some one complained his house was 1r0\
    I
    ;t)J\i)\~
    _,,..
    1~'<'...o~'"''<.-:,,~ I
    t:)yv~~""\)_..
    infest.:d with rats. He was told he should ~1ii:.-: , .... ,_ ... <1"1'"1t. ......... , .......... ~ ~~ .....
    UW(...V~lY.<.SI
    ,, )
    &~\:\
    .,,,, .. ~ '':"1:-1"-..".:
    '1J~
    keep a cat. He said: " I have the fear
    that, if the rats hear the mewing of the ~' .....":."'.«a1\"::
    , ...,,~~\'""'~ , ..... ,...., ,.,_,,
    -~-d..." ~..,.,0)\J)J ~~' tf"'>'\
    cat, they would scamper into the adjoining
    l <..'9i.t~,,,...,,,.,\,~'~1'< ,,,..., '\ '' .1H
    houses. And what I like not for myself. '-.A ,}XI~ ~c:;_,, l) (:}~!J.J.> u J.
    I do not like for others." • :1 - '....:'\ -t .P\ ..(I
    ·~~~J
    In the lfadith of the Holy Prophet (r1--' •# ..:iii ~) there is always
    the tone of instruction so that people may incline towards action to the
    maximum degree. Such alJ,aduh in which lman is vitiated without any
    practical deed are the indicators of the fact that what is vitiated is
    equivalent to the state of non-existence. Some exegetes come out with
    the explanation that such a lfadfth implies perfection. But such an
    interpretation makes the lfadfth meaningless and the objective almost
    stands cancelled. '\,...J:! 'J" has been said only because the aim is to
    emphasise the desire for action, while such an interpretation would in-
    validate the desire for action. This IJ.adzth seems to be directed against
    the sentiment of jealousy a s well, as the glory of the mu'min lies in his
    choosing for his brother what he prefers for himself. Seeing him in a
    good state, why wouJd he desire that his Muslim brother should lose
    what he possesses ?
    374 FAI;>L AL-BARI Volume I
    CHAPTER VIH
    To love the Holy Prophet (~a//a/laho
    'a/aihi wa sal/am) is part of Faith .
    13. We have been told by Abut Yaman
    who said that he was informed by Shu'ayb
    who said: Abu! Zinad told us on the
    authority of al-A ' raj who beard:
    lf Abu Hurayrah say : The Holy
    Prophet (~allallaho •a/aihi wa sallam) said:
    "By Him in whose hands is my life, none
    of you can be (true) Believer unless ( am
    dearer (and nearer) to him than his fath er
    and his children. ' '
    14. _We have been told by Ya' q u b
    bin Ibrahim who said that he was informed
    by Ibn 'Ulayyah via 'Abdul 'Aziz bin
    Suhayb on the authority of:
    Anas who beard the Holy Prophet
    (~al/a/Iii.ho 'a/aihi wa sa/lam) say : And
    t_!irough anot_her chain of transmitters:
    Adam bin Abi Iyii.s told us that Shu'bah
    informed him on the authority of Qatadah
    who heard:
    lf Anas (ra4l al/ah 'anho) say :
    The Holy Prophet ($allallii.ho 'alaihi
    wa sallam) said: None of you will be a
    (true) Believer unless I am dearer (and
    nearer) to him than bis father and his
    children and all other people.
    Love is a useful and beneficial capital. The real benefit of
    this capital has been mentioned in the above-quoted Ahadith.
    In other words, love for the Holy Prophet (~-' ~~ ..:il l j..o) makes it easy
    to obey him and follow him. ' •Indeed, a lover by his nature obeys the
    beloved." In the first ~adith, ''father and child" are mentioned but
    mankind is intended as it is specified in the second ~adith (referring to
    entire mankind). We must love the H oly Prophet (r1-J 4~ ..:ill j..o) far more
    than we love ourselves. Various Al,iadith express this point in clear
    terms. l,ia<;trat 'Umar's I;Jadith is well-known on this subject. One
    Ifadlth says, " l..itlJ- 1...... "-::-'1 Y"'" (I am dearer to him tha n the things other
    than the two). Here whole mankind is referred to. Though love for
    the Holy Prophet (r1--' .i.,µ. ..:ill J..o) only is mentioned in the ij.adith, love
    for Allah and His Apostle (r1.._, ...,,µ. ..:ill j..o) is intended, because love for
    Allah is the chief object.
    It is generally observed that natural love apparently dominates ~11 ....,.......1
    to such an extent that other kinds of love are eclipsed, but the Holy
    Prophet (r1--' ~ ..:ill J..o) says that A llab and His Apostle (rL--' 4~ ..:ill j..o)
    must be loved most of all. Domination of ni:l tural love is some-
    thing involuntary. For example, love for one's child is natural.
    Not only mankind, but the similar sentiment is inherent in
    animals also. All existing beings are bound to have such love, so much
    so that if a mother wishes to get rid of love for her ch 1ld, she cannot.
    When love for fat her and child is natural and spontaneous, Love for
    Allah. the Exalted, and ~a<;lrat Mul)ammad <r1--' ~ ..:ill J..o) must be still
    greater and deeper Apparently this thing seems to be fallacious and
    not practicable. Hence I explain the point here in detail to remove the
    aforesaid fallacy. I describe below various types of love and its causes
    so as to ascertain how love is generated in the world.
    Volume I COMMENTARY ON THE ~AI;lII;l AL-BUKH.\Rl 375
    The meaning and kinds of love
    In the first instance we ought to know what the word ·' Mu~abbat ,,
    (i.e. love) literally mea ns. Literally "Mu~abba t" signifies inclination of
    mind towards any thing or any tasteful matter. Imam Raghib says that
    "Mu ~abbat" means a will to obtain what one thinks good for oneself -
    either with certainty or probability. Hence will (or intention) is an
    essential pt?.rt of love. The object of this intention, according to some
    people, is something tasteful and according to others, something good .
    Natural love
    The source of love is sometimes invo luntary as parents Jove for
    their children. This is called ''Natural Love" '\.s"':-1 ...,... .. ''. As the cause
    of natural Jove is involuntary, this kind of love is spontaneous. The
    chief source of natural love is nearness. The nearer the relationship,
    the deeper Is the extent of love. Pareats a nd children a re the nearest in
    relati onship, because children ar e part and parcel of parents. Conse-
    quently their love is the deepest. As man loves bis bands and eyes so he
    loves his real brothers more than other relatives i.e. the nearest, and then
    the next. Anyhow, when the source of love is involuntary, it is called natu-
    ral love. Sometimes love is voluntary, and it has various forms, as under :
    Love due to Favours
    Sometimes the cause of love and attachment is the favour of
    benefactors, "because man is a slave of benefactors." It is our expe-
    rience that one of the main causes of love is kindness a nd favours.
    Reference may be made to the episode of Caliph Ma.mun al-Rashid a nd
    his min ister J a'far Barmakiwho was very intelligent. One day the Caliph
    told hjs minister, " I shall give you whatever you ask me." The latter
    said, " Sir, I pray that you please begin to love my son." The Caliph
    surprisingly said, " What you have said is not reasonable. Is love a
    vo luntary affair so that I begin to love your so n?" The m inister replied,
    "The source and cause of love may be vo lunta ry also. Kindly bestow
    favou rs on my son, and then the sentiment of love will be generated in
    his mind towards your goodself, and ultimately you will also have some
    place for him in your heart." Caliph Ma.mu n al-Rashid was exceedingly
    pleased with this intelligent reply.
    Tn short, benevolence is one of the causes of love and affection. As
    sympathy and kindn ess is a voluntary act, love generated thereby will be
    also voluntary. For convenience sake this love may be termed as
    "J L... . I <-:-,..''"i.e. love as a result of benefaction".
    Love due to beauty
    Sometimes the source of love is beauty. Beauty either of appea-
    rance or character or voice is attractive. Though love due t o beauty is
    not voluntary, its cause is voluntary, e.g., to look at some person, to
    listen to his voice or talk to him, etc. Hence this sort of love may also
    be called voluntary. On the contrary, parents' or children's love is spon-
    taneous in all cases. which does not need any external cause. For con-
    venience sake, love due to beauty may be called '\)t..~ ....,-.." "i.e. love of
    beauty".
    Love on account of merits
    Sometimes the cause of love is somebody 's accomplishments. We
    feel some sort of attachment and affection for a rerson who is highly
    accomplished though we are not indebted t o him or attracted by hi s
    beautiful appearance. Very often we begin to love and venerate a person
    376 FAJ;)L AL-BARI Volume J
    by beari ng about his wonderful achievements without even seeing him.
    Sometimes the sentiment of love and a ffection is generated in our minds
    by reading the life-work of the highly qualified persons of early times.
    Here also the causes of love, viz, to hear the events of one's ac hieve-
    ments a nd to ponder over them, are voluntary matters. This kind of love
    may be termed as "JlS. ~" " love due to accomplishment" fo r co n-
    venience sake.
    Love based on reason
    Sometimes the source of love is intellect and reason only. Some-
    things are distasteful by nature, and yet they are sought and o btained.
    e.g., bitter medicines with bad smell for a sick person. hardship of long
    journey for merchants and other tedious and tro ublesome work for some
    people. Bay<;lawi, Khagabi and others have named thi s kind of love as
    "~~"as the basis of this love is reason o nly, because a man by
    exercising bis wisdom decides that certain acts are advantageous to him
    and after co nsidering tbem carefull y seeks to obtain them. As this
    whole process is voluntary, this Jove is also voluntary. In short, one
    type of love is involuntary and th at is natural Jove, and the o ther types
    of Jove are vol untary and o n account of different sauses they are diffe-
    rently named, such as "u;L.,...1 ~"'"" "JI·~ .....,...~" «uJl..5 ._,...::.." ''r..f<.r.. ....,..."'".
    What kind of love is intended in this Ifadith ?
    Love mentioned in the above-quoted lfadllh is not natural love,
    because it is spontaneous and inva.luntary, and this is not obJigatory for
    man. In lfadlth that kind of love is referred to , which is based on reason
    only, as said by Khattabi. Every Muslim must Jove the Holy Prophet
    (r1-.J ~ .:ul j...) and believe that it is essential for him t o love Allah, and
    for love of Allah it js necessary to o bey and love the Holy Prophet
    (r1--' ~ .LUI j...). In th is case "u;L:..1 ...,....~' ' is also involved because the
    Holy Prophet (rl..-' ...µ ..iii J,..) has conferred favours on Believers
    inasmuch as he tried his best to lead them to the right path leading to
    Eternal salvation. Furtb~r, "Jl..S-~" is also applicable here, because
    Believers are apt to keep in mind alJ su perhuman achievements of the
    Holy Prophet (r1-.J .i.# ..ill J,.. ). In the beginning love of the H oly Prophet
    (r-1---' ...µ .LUI J...) is voluntary and based on reason only but we should not
    remain content with it. We must try to im prove this type of lo ve to
    such an extent that alJ kinds of natura 1 love may be eclipsed thereby.
    This perfect love is intended in the above-quoted lfadith. Our
    love is incomplete or defective as long as we do no t atta in to its zenith
    of perfection. It is our experience that in the beginning Jove of some-
    t hing is volunta ry and based on reason only, but gradually it surpasses
    natural :J nd spontaneous love. In such cases some people sacrifi ce a ll
    other kinds of :inclination and love. Inn umerable events of the Compa-
    nions of the Holy P rophet (r-1---' .Y,.r.. ..ill j..o) bear testimo ny to the above.
    Even the enemies of Jslam admit th at the extrao rd inary devotion and
    attachment of Prophet's Companions to Allah and H is Apostle
    (r1-J ~ ..:ill J,..) were unique and unparalleled in h uman histo ry.
    An example of Jove by wisdom and love by Faith
    J:Ia<;trat Zayd bin Wathn ah was taken prisoner along with J:la<;irat
    Khubayb in the battle of RajI'. When the infidels intended to kill the
    former, Abu Sufyan who was then the chief of the unbelievers, told him
    some thing (vide Fatly. al-Mu/him page 221). When .f::Ia<;l rat Zayd r~plied,
    AbTI Sufyan surprisingly uttered :
    Volume J COMMENTARY ON THE ~AI:lII:l AL-BUKH~\Rl 377

    ''1 have not seen any person who loves ~:::"'~~ ~\ ~ ... ,~ "f !~"'
    another person to the extent that the Holy 11» • , .. (.J; ~~'~~Vt
    Prophet's Companions love him." f !("'~+.\"'t:::.\~1:;:..::!\~...:! ( ... -·~ ... '"
    ~-1~ ..._..---~~ ~
    .. ~ ;;;'C""' ,.

    An Ansari Woman
    An An ~arI wom a n's father, brother and husband participated in the
    battle of UJ:iad. A considerable number of Mus lims was killed (and
    thus became martyrs). The woman went round in the battlefield
    enqu iring about t he fate of her relatives. When she was informed that
    all of them were killed , she did not utter a sin gle word. Afterwards she
    asked about the welfare of the Holy Prophet (~-'~...ill J,..), and later
    she was told tha t h e was quite safe by the grace of Allah, she exclaimed,
    "Show me so that I may see him personally.,, When she saw the Holy
    Prophet (~-' ~ ...ill J,..) she said, " All calamities are now insignificant
    for me." The advice given by ~ac;trat 'Umar (racf.l allaho 'anho) about
    the prisoners of the battle of Badr is too well-known to be related here.
    A son of ~ac;t rat Abu Bakr ~iddiq (racf.l all<iho 'anho ), ' Abdur RaJ:iman
    by name, participated in the battle of Badr against the Muslims because
    he bad not embraced Islam by that time. On one occasion •Abdur
    RaJ:irnan ca me face to face with his father (~a<;lrat Abu Bakr ~iddiq). The
    latter asked the Holy Prophet's permission to kill his son, but he refused
    to permit him. When the chief of hypocrites, 'Abdullah bin Ubayy
    said:
    "Surely, if we return to aJ-Mad1nah, ~ ':'~£~J\'t;::"'::rs
    tbe mightier will soon drive out the weaker" ~.... •• "" •• ,,,. ':.> "
    <:\,;""'\\~~ - _p ,,,.,, '
    ( ~(:)~\) u.)j) ~&5-·~Jt
    A I
    (Qur'an 63-8)
    his own son H adrat •Abdullah, who was a sincere Muslim, said to the
    Holy Prophet <r-L-' ~...ill J,..) "Please permit me so that I may bring my
    father's head before you just now." But the Holy Prophet (~L.._, ~ ...ill ~)
    did not agree.
    'Abdullah bin Zayd bin 'Abdi Rabbihi
    ~a<;lrat 'Abdullah bin Zayd bin 'Abdi Rabbihiwasin his garden when
    a certain person apprised him of the d emise of the Huly Prophet
    (r1--' ~...ii i ~) . He was so much shocked by the news that he prayed to
    Allah saying: "0 my Lord! tak.e away my eye-sight, because I do not
    like to see any p erson with my eyes after the death of the Holy Prophet
    (r1--' .i.J~ ...ill J,..). " As prayer was made from the core of heart, it was
    accepted, and he was deprived of eye-sight.
    Hadrat 'Abdullah bin Hadhafab Sabmi
    ~a<;lrat ' Abdullah bin ~adhafah Sahmi was taken prisoner by the
    R om a ns a long with some other Muslims. As the Christian King was
    informed that the Believers' faith was unshakable like mountain, he
    wanted to test this statement. He called 'Abdullah bin Hadhafah Sahmi
    and said to him, ''If you give up your religion and acce'pt Christianity,
    j shall marry my daughter to you and bestow on you a part of my
    kingd om". He replied, •'You are offering me inducements. If you
    confer on me the e mpir ~ of seven continents, I sha ll never accept it".
    When the Roman king saw tha t no amount of inducement could affect
    the prisoner, he began to torture him and put him in j ail and stopped
    his food. When bis agony became unbearable wine and swine were
    placed before him. Although in cases of emergency it is lawful for a
    Muslim to use forbidden things, he ('Abdullah bin ~adhafah) refused to
    378 FAJ?L AL~BAR1 Volume I
    eat swine and drink wine, because he thought that by using them they
    would bring discredit to the religion of Islam. The king again called
    him and repeated his inducements to him. But he again refused to submit.
    Then the king threw a nother prisoner into fire in the presence of
    'Abdullah and told him, " D o as I orde r you to do, o therwise you will be
    also thrown into fire." He again refused to obey. When ·Abdullah was
    about to be thrown into fire, tears came o ut of his eyes. T he king
    assumed that he was weeping out of fear, a nd , therefore, reca lled him and
    said, "It is likely that you will accept my proposa l now". He replied,
    "You are mistaken. I do not fear fo r my life, but r feel that I am
    sacrificing a very insignifica nt th ing (viz. my life) in the way of Allah.
    Had there been life at the root of every hair of my body, I would have
    gladly sacrificed all Jives in the name of Allah." The k ing then said to
    him "If you once kiss my fo rehead (as a mark of respect) then I shall set
    you free." He asked the kin g whether this offer was fo r him alone or for
    aJI Muslim priso ners. The king at last agreed to set free all prisoners.
    'Abdullah did not comply with the king's proposal for the sake of his .
    life, but he did so in order to save his fell ow prisoners. He, therefore,
    kissed the king's forehead and returned to Madinah alo ng with other
    Muslim prisoners.
    This event t ook place during the Caliphate of ~a<;l rat ' Umar
    (~ ..:iil ~;). When he ca me to know of it, he di rected all Muslims to
    receive ' Abdullah bin I:Iadhafah and kiss his forehead. The Caliph himself
    escorted the p eople o utsj de th e town of Madinah and kissed his fo rehead
    with due respect and honour. The examples of sacrifices of the Holy
    Prophet's Companions in the way of Allah rue innumerable and are
    recorded in history. In short, natura l love is vanquished by si ncere love
    for Islam a nd its Founder, Holy Prophet (r1--' ~..:iii J,..).
    Love for Prophet (r1-.J ~ ..:iii j.,,) is included in Love for Allah
    Love fo r the Holy Prophet (r1--' ~ .iill J .... ) may also be natural,
    based on relationship, as Abu Talib loved h is nephew exceed in gly. But
    thi s love was due to relationship only. Love for the Holy Prophet
    (r1--' ~ .iiil j.,.,) may be due to his incomparable beauty. As Zulaykha
    loved Prophet Joseph (()\....JI -1.J..c.), some people may lo ve the H oly Prophet
    (r1-.J ~ .iill J,o) for the same consideration. Love for the H oly Prophet
    ( r-1--' ~ ..:iii j....) may be due to his unequalled merits and accomplishments
    a lso. Even some Europeans hold him in the highest esteem. Once in
    America a series of articles were contributed on the ' 'Greatest man of
    the world," in which majority of writers said that the H oly Pro phet
    (r-1--' ~..:iii J,..) was the greatest man. But rea l love for the H oly Prophet
    (r1--' ~ .iill j....) is based o n bel ief in Allah, an d whoever wishes to love
    Allah must also love the Holy Prophet (~_, ~~ ..:iii j...); because be is a
    midway between the Maker and the made and between Essential and Possi-
    ble. Allah has conferred His favours and blessings on His creatures through
    His Apostle (r1--' 4"- .iiil J.,..). If any person loves Allah while ignoring
    the Holy Prophet (r1--' ~ .ui1 j.,,) his love will not carry a ny weight. Jn
    refutation of such claims of the unbelievers the H oly Qur'an says:
    Say, (O Mu~ammad to mankind): if
    ye love Allah, follow me; Allah will love
    you. (Qur'an, 3:31)

    Thus we see that Jove for the Holy Prophet (r-1-.J 4>- ..:iii j.,.,) is
    included in love for Allah. Abul Qasim Qushayri narrated it from a
    Volume I CO MMENT ARY ON THE ~A.E.l ll.i AL-BUKHARi 379
    grea t ~ufi, Abu Sa'Id Khazar, that the latter had seen the Holy Prophet
    (r-1--' ~l-"- ..:ii i J,o) in d rea m and to ld him.
    Love of Allah has absor bed me too ~.
    -- :; "" '
    . , ... • \..P' _.,,~,
    "'rd', ,..,...
    much to l ove you. .. . . W 11 ""
    4::;1.U ~·
    _ .
    el

    ,,
    e I

    i.e., Love of Allah has take n possession of every part of my heart, and
    now there is no space left the rein for yo u. The Holy Prophet {r-1--' 9 ... -Ui l j...)
    rep lied.
    O mad man whoever loves Allah really '·~';.,..-.-:,. .:. \ , , , , , '.i"r"".Pf""
    loves me also. ~\~ 41.1 ~\if .~..J~ I.?,.
    The Prophet's reply may be expl a ined in two ways , viz.
    (i) It ]s some so rt of consolation. In o ther words, whoever loves
    Allah automa ticall y loves His Apost le (~J ~=i.... .u.i 1 J.o) a lso. If
    a pe rso n is absorbed in Alla h's love to such an ex tent that he
    does not get a n oppor tun ity to love His Apostle (r1--' ~ .u.i1 J,o),
    even th en love of the H oly P rophet (r"'L -' 4 ... -Uil j...) is inh erent
    in his love of AJlah.
    (ii) It is some kind of wa rning. In other wo rds, Allah's love
    necessitates Jove of H is Apostle (rlw-' "-J.s:. -Uil j...) also, and o ne
    must t ry to love the H oly P r o ph et(~_,~ .ui1 j...) also. fn t he
    Prophet's reply the word " Mubarak" might mean one who
    lacked wisdo m, i.e., the aforesaid ~u fi' s expression d id not
    stand reason.
    In sho rt, that love of the H oly Prophet (~_, 4>- .uil j...) will be
    beneficial a ad su bstantial which is based o n belief in Allah and His
    religion. F or co nvenience sake this ki nd of love may be called 'J l.o.:I ....,........ '
    " Love due to belief". Qastalani has so named it. This love is a part of
    "~ . .,. . .... '' " L ove d ue to reason only", because it is reason which dictates
    that love of the H oly Prophet ( rL-' .y... .ui1 J.o) is indispensable for love of
    Allah. Any ho w, this love is called "(.J;t...: 1 ._,....,.." as well as " ~ 1 ....,...... "
    "D ivi ne love". There is o ne lf.adlth in T irmidhi and J:Iakim.
    1. ,,..·~ ,,.~ ~ , ,
    -_·c..,,p '"\;.J . A•'\1
    . .:, ~~;\
    Love Allah because He confers , ' , .,. • ,,.~~.....-..
    .. ·,.:., ,."I.Al:;;;.~,

    , ~~~--"!",.;..,..\~.'"'\ft~ \ "' :.. ~,· '-t ..-


    \>~~u-m I~ -' ~ 1 .,, ...O~I
    His favours on you, aod love me on account
    of Jove of Allah and love the members of
    my famil y for my sake. (~~~)

    T ir midhi an d Hakim have said that this Hadlth is co rrect, and


    D hahbi has co nfir med it in ' \ri=:)..l ;" (Talkhis). ·
    The gist of t his lfadlth is that our love of belief fo r the Holy Pro-
    phet (rJ...-' ~ .u.il J ... ) must be perfect, as all other types of love are
    insignificant in co mparison with it. Perfect belief dem ands t hat we m ust
    love the Holy Prophet (~-' .y... .ui1 j...) fr om the core of our hea rts, and
    in our pra ct i c~I lives we must act upto the comma ndments of Allah and
    H is Apostle (r"'L-' ~l..s:. ..:iii J... ) to the best of our abilities. T he Holy
    Qur'an says :
    Say ( 0 Mu ~ammad) : If your fathers,
    and your sons, and your breth ren, and your
    wives, and your tribe, and the wealth ye
    have acquired, and merchand ise for which
    ye fear that there will be no sale, and dwel-
    ling-. ye desir e are dearer to you than Allah
    and His Messenger and striving in His way:
    then wait till Allah bringeth His command
    to pass. (Qur'an 9:24)
    380 FAJ;>L AL-BARI Volume l
    Qadi •Ayad and Qurtabi's interpretation
    The gist of the above discussion is that in the absence o f '\.s; t..~ i...,..,.."
    (love due to Faith) all other kinds of love, such as 'c..s":l.,_,...... ' ' natural love',
    "J4 ~,, "love for beauty''. ·'Jt.S-....,...,,." (love due to merits) or ' c..siL>-1 ...,_...'
    (love as a mark of gratitude), will have no value. It is, however, correct
    that different types of love strengthen " c..si L..~I ...,_...". Qac;lI 'Ayac;l refers to
    this type of love as love of respect a nd veneration. Qur!abi refutes this
    view as respect and honour of the Holy Prophet (~-' ~ ..ill j..o) is pre-
    requisite for belief. Anyhow, love mentioned in t he l_iadith quoted
    above. is the basis of perfect belief and not of simple belief.
    Objection and its reply regarding Hadrat ·Umar's Haditb
    A J:.faditb in Bukhari Sha rif " J l:.1 1 -' 0 ~")11 y i.S" says that one day
    ~a<.lrat •Umar told the Holy Prophet(~_, ~ ..Ji l J,o).
    ~~~, ,, .. ,, , ,, 4.\ '
    ~,, .... ,~
    "You are dearer to me than all things
    save myself. " The Prophet ($allal/aho 'a/aihi
    C>l,, """"~-
    :.e,..¥~
    .
    ··"""'1 ~\~un
    ,,, _,, v~JI
    ... ...
    ' ·~\ ,,..1 "'\r:~ ' ''" : i,,..
    .. ,, :S .~. CS~~.JIU'-'~~-'
    wa sallam) said, ' ·By Him in Whose hands
    my life is, you cannot be a (true) Believer
    until I am dearer to you than yourself a lso."
    Then J::la<}rat 'Umar replied: " N ow sir, you ~!JJ\ii~~~~:;.\G,j\
    are dea rer to me than myself" "Now it is
    alright 0 'Umar", retorted the Holy Prophet j\ii~~~l ~~~\)C,~\ ~~
    ($allal/iiho 'a/aihi wa sa/lam).
    -~ ..
    ........ \.'~~\
    (:)
    Commentators of Al)adith generally maintain that this u-4i 0" 'Y1
    phrase means that J:.iac;Irat •Uma r did not previously hold the Holy Pro-
    phet (rl-J "-J.s. .ui1 ~) in greater love than himself. But I am not satisfied
    with this explanation. ~a<;trat 'Umar occupied the second highest place in
    the Muslim community, next to J:.fac;lrat Abu Bakr~iddiq only. It is below
    his dignity to suppose that he did not love the Holy Prophet ( ~-'~ ..Jil J.-)
    more than himself. It is well known that it was Hadrat 'Umar who
    openly a nd publicly offered prayers immediately after embracing Islam
    while other Muslims said prayers privately. When he intended to migrate
    to Madinah he announced pu blicly his intention before the Quraysh and
    risked his life for the sake of religion. H ow could such a daring and
    enthusiastic believer love the Holy Prophet (~-'~..il l j..o) less than
    himself?
    In my opinion the expression '\.rii 0 .. ~ 1 " (i.e. but myself) does
    not mean t hat he gave the Holy Pro phet(~_, .i.,µ. ..Jil J,o) a seco nd place
    in his heart. What ~ac;lrat 'Um.ar meant was. that be held the Holy
    Prophet (~-' ~ ..Jil J..-) in the highest esteem (m preference to all per-
    sons and things) with certainty, but with regard to his self he was not
    sure either in affirmation or negation. The interpret a tion signifies that
    J:.fa<;lrat ' Umar did not prefer hjmself to the Holy Prophet (r-1.....-' .Y.~ ..Jil J.-)
    in respect of love and veneration.
    Beauty of Hadrat 'Umar's statement
    J:.fac;Ira t ' Umar did not specify the nature and depth of his love for
    the Holy Prophet (r-1--' ~ ..ill J ,.,), as he desired t hat th e Prophet himself
    might be pleased to take initiati on in the matter. When he was kind
    enough t o tell him ('Umar) that fo r a true Believer it was essential to
    love h im most of all (including self), he was exceedingly pleased to
    know that the target of his Jove was much higher than he thought
    hithert o, and he j oyfully said addressing t he Holy Prophet (r-1--' ~ ..illj..o),
    "You are dearer to me now than myself." As a true and sincere lover,
    Volume J COMMENTARY ON THE ~A~Il;l AL-BUKHARI 381
    -- --
    Hac;trat ·Umar gave the first and foremost place to the Holy Prophet
    (cJ-_, ~..iii J.-) in his heart, and sacrificed himself in the way of Allah
    and His Apostle (cJ--' ~ ..Iii J..-).
    Results of love
    A person once asked the Holy Prophet (r--l--' ~ ..Iii J ...) as to when
    the Day of Resurrection would come. In reply he enquired what
    preparations be had made for that Day. He said : ' •Sir, I have neither
    offered prayers in plenty nor observed fast in abundance nor paid alms
    regularly . but this much is certain that I love Allah, the Most Exalted,
    and His Apostle (cJ--' ~..iii j...)." The Holy Prophet (~-'~..il l J.-)
    replied, " On the Day of Resurrection you will be with those whom you
    love". Maulana Syed Anwar Shah says that love for the Holy Prophet
    (~_, ~~ ..Iii J.-) should not be confined to his merits and proficiency only
    but for his august person also, because be is an object of love both for
    his qualities and for his person.
    CHAPTER IX TASTE OF FAITH
    15. We have been told by Muhammad bin
    al-Muthanna who said that he· was infor-
    med by 'Abdul Wahhab alThaqaf] who said:
    Ayyub narrated the following via Abu
    Qilabah who heard J;iaQ.rat Anas say :
    iC The Holy Prophet ($allal/aho
    'alaihi wa sa//am) said " whosoever is imbued
    with three qualities will taste the sweetness
    o f Faith. These are:
    {i) Allah and His Apostle are dearer
    to him than all else;
    (ii) he loves the people provided that
    such love shall be for A llah's
    sake only and
    (iii) be hates to revert to disbelief as
    he hates to be thrown into the fire
    (of bell) "
    The fruits of love for the Holy Prophet (~-' 4"- ..Iii j ....) arc now
    described here. Belief is compared to a sweet thing, and only those
    persons enjoy this sweet thing who are not corrupted and whose hearts
    are free from immoral acts and undesirable views. Just as a healthy
    person only enjoys sumptuous d inner so a man of neat and clean charac-
    ter enjoys the sweetness of Divine love. A sickly man with poor consti-
    tution cannot do justice to what he eats, similarly a man of bad character
    ca n not find a ny taste in Divine. l_ove. - , , . , .. ,
    Three things are prerequ1s1tes for a pp re- ~~~'Mi'.1~1i
    ciating the sweetness of belief. Now what is the meaning of sweetness
    here ? Commentators of AlJidith generally say that it is spiritual
    sweetness, because belief is not a material thing. Nawawi says that
    spiri tual sweetness means happiness which one feels in following the
    teaching of Allah and His Apostle ( ~_, .Y."- ..ill J...). The H oly Qur'an
    expresses the point as fo llows :
    "But, nay, by thy L ord, they will not 'J:t~<_,,,'. ic. ....... "-! ~·e\\~l"'"'"'..:'\~
    believe (in truth) until they make thee judge ~(.J'c;J~.X.~~J~~
    of what is in dispute between them and find , -'~"·"-\'I "-"~"t".JIO: '"'"'"' '$.("',·-
    within themselves no dislike of that which ~ "'... ~~Jl.P"'~~~
    •bou decidest, and submit with full sub- 'l4t .. ji""• ¥l~\ ~~ "'~; • «t~ .tf' "''
    mission" . (Qur'an 4:65) ~~-~~,:.·!~~"--'
    Maulana Ganguhi wrote a letter to bi$ teacher J::laji Shaykh lmdad-
    ullab M akki, in which he said: " By the grace of Allah I have obtained
    three things : viz (i) More than two hundred students coming from vari-
    ous places have read l!adlth with me and are now engaged in teaching
    382 FAPL AL-BARI Volume I
    that subject in their own institutions ; (ii) Religious injunctions have
    now beco me as dear to me as natura l things, and hence I feel dejected
    and uneasy in ignoring religious practices just as a hungry and th irsty
    person does. I am now incli ned to religio us matters in th e sa me way
    as a m an is inclined to food and water at the time of hun ge r and thirst ;
    and (iii) Those who praise me and those who condemn me appear to be
    equa l in my view." The second point of MauJana G aogUbi's letter is similar
    to what Imam Nawawi has said in his explanation of sweetness of belief:
    Some people have meant by sweetn ess of belief perfection in belief
    and sincerity in discharge o f religious duties. Shaykh Ibn AbI Jamrah
    has ascribed this view to jurisprudents in Muslim Law. Some Sufis
    maintain that sweetness of belief may be tempora l also, not spiritual in all
    cases. The famous Sufi and Mu)?.add ith Shay kh Ibn Abi J amrah has
    supported this view in his commentary of ~al_l'i.i;t Bukha ri, entitled
    " Bahjat al-Nufus" (Volume I pages 25 to 28). (H e also said th at only
    that person ca n appreci ate the sweetness of belief who sincerely believes
    in Allah a nd His Prophet (r1----' ·~..:iii J..>).) A poet has beautifully expres-
    sed this point in the following words :
    f""1\•t., ,~...
    ~"'P'.~~~-' uu;c. ~
    \~~

    If you do not see the moon accept the statement of those who have seen it.
    Sweetness of Belief and nearness to AIJab and Prophet (rl...-' ~ ...lll j...)
    The basic principle underlying sweetn ess of belief is profound love
    for Allah, the Most Exalted, and after that sincere love for the H o ly
    Prophet (rl...-' ~ ..:il l J.,.,), because be is the incarnation of a ll attributes
    and qualities of the Divine Being.
    We are nearer to hi m than h is jugular ,.,<O\
    ~...... ~ ;; "'\ \-'...:'.'.:.:~ ..P _'~~ .P ~-::
    vein. (Qu r'an 50: 16) K'•"J.~-~" ~;..... ~.->' f.:,i""W
    G od says to his believers on other occasion about His nea rness.
    " And We are nearer unto b im than
    ye are, but ye see not" 1Qur'an 56:85)

    Meaning of nearness to Allah


    N earness to Allah is not the same as nearness to the thing of this
    world. It has a particular significance. Maul ana Mul).ammad Qasim
    Sa l;lib has elaborated this point by citing an example of sunshine which
    has heat as well as light. Supposing that sunshine meditates in order to
    discover its own origi n, it will fi rst come across t he su n of which it is
    part. After understanding the existence of the sun, it can understand
    its own origin. It shows that the sun being the rea l source of sunshine
    is closer to it than itself. It is obvious that the thing which comes first
    in course of move ment is closer than the thing which comes later. For
    ex am p le, the different stations in course of journey are nearer to the
    traveller than the destination which is readied at the end. In other
    words the cau~e of a thing must be understood first, and the effect after-
    wards. Consequently, if we are to understand our existence we must
    first understand our Creator who is the Cause of us all. Our existence
    is only a shadow or reflection of the existence of Allah, and hence He is
    closer to us than ourselves. The Qur'an says :

    The Prophet is closer to the Believers


    than their selves. (Qur'an 33:6)
    Volume l COMMENTARY ON THE SAl;llJ:l AL-BUKHARI 3l!3
    Thus if a Muslim medicates and ponders in order to know h is own
    self, he must first try to understand the existence and position of the
    Holy Prophet (rl--' ~ .ui1 j..>). So the Qur'an says that the Apostle is
    closer to the Believers tbao thernse Ives, (the word " Aula" used in the
    above verse mea ns nearer and closer). Hence the Holy Prophet's
    existence is more important than our own existence. The source of all
    kinds of love (LS'-~~, ljL>-1 ...,-, Jl ..) ....,- and JL. .~ ....,- is the Divine Being
    a nd after Him the Holy Prophet (rLJ ~ .iill j.o).
    Explanation of t...>. 1.r t..... "Things other than the two , i.e. ,
    Allah and His Prophet <rl--' 9.:. .ui1 j..>)"
    The Holy Prophet (rl--' .i..~ ...iii j.o) has put together Allah and His
    Prophet under one ".r-....;." " pronoun" in this IJ.adlth, but on one occasion
    when a certain "..,..,k.;." " preacher" combined Allah and His Prophet in
    one sentence and said "Whoever disobeyed them (Allah and His Prophet>
    went astray". the H oly Prophet (i..1--' ~...iii j.o) referring to him said
    "very bad preacher you are". Hence there seems to be some contradiction
    in these two AIJ,adith. Several doctors of Islamic learning have explained
    away this apparent contradiction in different ways, as under:
    (i) Some of them say that the lfadlth containing "'~ i_,_ t...." was of
    later date than the other lfad'lth. Jn the beginning th~ Muslims
    did not fully appreciate the significance of Islamic teachings
    a nd the Holy Prophet (rl--' ~ ...ill J,..) was very particular in
    pointing out even small errors that were committed by
    Believers. When the Muslims became well-versed in principles
    of Islam and the Prophet (rl--' ~ ...ill J.o) realised that the
    Bel ievers knew full well t he difference between Allah (the
    Almighty and Creator of the universe) and };Ia<;frat MuJ.iammad
    (slave and Prophet of Allah), he did not mind combining the
    two by using one pronoun for them.
    (ii) l;Iafi~ Ibn };Iajar differentiates between a Khu[bah (sermon) and
    other speeches and says that the preacher under referenee was
    delivering a detailed ser mon and he could easily refer to Allah
    and His Prophet separately, whereas the other lfadlth was a
    kind of usual advice given in brevity. So the Prophet
    (rl--' ~...ill J.o) used one pronou n for Allah and himself. rt may
    be added here that Klzutbah on the occasion of marriage is
    generally brief and is different from t he Khu[bahs delivered on
    other occasions. Hence the Holy Prophet Crl--' ~ ...ill J .... )
    combined Allah and His Prophet (ri....-' ~ ...ill J.o) by using one
    pronoun in his Khu!bah on marriage. So there is no contradic-
    tion between the two.
    (iii) Some scholars of Islam say that the apparent contradiction in
    A/:zadlth can be removed by maintaining that what the Ho ly
    Prophet (r-1--' ~ ...ill J.o) said was his special prerogative, and
    it is not permissible for other people to do the same.
    (iv) The best expla nation is that the Prophet (ri--' ~ ...ill J~) com-
    bined Allah and His Prophet (ri--' ~ ...ill J.o) under one pronoun
    as a token of love, and love for the Prophet (rl--' ~ ...ill j..>) is
    inherent in love for Allah. Only that love for Allah is taken
    into account when it is accompanied by love for the Holy
    Prophet (ri--' ~ .:ill j.o) a lso.
    Similarly, love for the Holy Prophet Crl--' J.j.;:. ...ill j.o) is beneficial
    only when it is supported by love for Allah. Jf any one says that he
    384 FAI;>L AL-BARI Volume I
    loves the Prophet (ri--' ~ ..u1 J,.>) and ignores Allah, he is an infidel,
    pure and simple. Similarly, if any person claims that be loves Allah but
    does not believe in the Prophet (rl--' .1,µ. 4il1 J,o) he is surely a dis be·
    liever. The Holy Qur'an says :
    Say, (0 Mu ~ammad. to mankind): I f
    ye love Allah, follow me; Allah will love
    you. (Qur'an , 3:31)
    Loveliness of the ProphetJ(rl--' .i.# .ui1 J.o)
    The Holy Qur'an has referred to Prophet Moses fr'j,.._Ji "'~) in
    various places in appreciative terms and made mention of Allah's love
    for him also as the following verse indicates :
    And I endued thee (0 Moses) with r.~:;rr-...._ . . . , ...... ,,"( . .
    • ··L'-~~~ .. - ' \_;
    ~~ ..
    Joye from Me that thou mightest be trained !'.!._,,, , ., ...,, l(
    according to My Will. (Qur'an, 20:39J ( ~1,,;J;) - ~~
    Anyhow when I ponder over the previous verse (3:3 I) I cannot but
    feel ecstasy and special pleasure. Allah, the Most Exalted, addressing
    the Believers, says that if they claim to love Al lah they must first follow
    His Prophet, and if they follow the Prophet, Al'ah will love them and
    forgive their sins. Thu s Believers will become objects of love for Allah
    and Prophet.
    In short, love for Allah and love for His Messenger (ri--' ~ 4ill J,o)
    are interwoven, and one cannot be separated from the other. In order
    to emphasise this point the Prophet (rL-' ~...ill J.o) bas mentioned Allah
    and Prophet together by using one pronoun of dual form. The pronoun
    in "t..~ v~-' " '•see above'' signifies that disobedience either to Allah or
    Prophet (ri--' "-,:1..i:. ...ill J.,o) constitutes enough ground for rendering one,
    an infidel or sinful. The Qur' an says :
    Obey Allah, and obey the Messenger ' '7'°)}d} ~(0','\\\,;.'~, . . ,.,:. \\ '-'\-\
    and those of you who are in authority. if! ~ ' l}""--"' ...... ~ ~ ~
    (Qur'an, 4:59) ~,.,
    (~ltA,.:JI)~ ''Ll -
    The word "l_,. .J,I" i.e. "obey" has been used for Allah and again
    for His Messenger, but not for "~,,....":Ji J-''" i e. "those who are in
    authority". The reason is that obedience to the people of authority is
    not a permanent affair as is obedience to Allah and His Messenger
    (ri--' ~ ...iii J.,o ). If a person obeys Allah and disobeys the Prophet, he
    will not be a Believer. Hence the Messenger of Allah took exception to
    the aforesaid preachers' combination of Allah and Prophet under one
    pronoun, and directed him to mention the two separately and use one
    "~ ....;_,,.," "conjunction" between the two.
    'fal;lawI writes in bis book "Mushkil al-Athar" that the Holy
    Prophet's o bjection to the preacher's phrase "l..A~ u--" is that the latter
    did not stop when he used previously the phrase " ..1...;:;; ..1.ii" i e., "he is jn
    the straight-path". He combined both together. and thereby the whole
    expression became meaningless. Nay, it amounted to infidelity, pure an d
    simple. The interpretation of 'fal;lawI seems to be reasonable, but there
    is no proof that the Kha!lb (preacher) did not stop actually between the
    two p::i rts of the sentence. Again, Jbn A bil Dunya says in course of bis
    narration of the lfadirh that the Holy Prophet (r-1---' 9"" ...iii J,..) took
    exception to Kha!ib's expression and addressed him, "Say, and whoever
    d isobeys Allah and His Messenger is misguided". The way in which the
    Volume I COMMENTARY ON THE ~ A~lE:l AL-BUKHARI 385
    Holy Prophet (rl-J 4-'- ..Jil J,o) corrected the Kha{l b's expression and u sed
    the two parts o f it separately indicates that the cause of the Prophet's
    objection to the Khafib's sentence was his combination of the two under
    o ne pronoun and Allah knows the best.
    Refinement of expression
    Tn my opinion the abo ve-mentioned point may be explain ed in
    another way, which is based on Imam Ghazali's statement, i.e., the Holy
    Prophet (r1-J .1.-::t-'- ..iii J,o) taught his fo llowers to use a polished language
    in course of their conversations with one another, in addition to teaching
    them principles of Tslam . On one occasion the Prophet (r1'-J 4 -'- ..Jil J.-)
    said :
    D o not call grapes " Karam " , because
    Karam (meaning generosity) is a quality of
    ~~\\2~~j'~\t~-:J
    a Muslim. ~\~;J\
    Similarly, th e H oJy Prophet (rl--' "'~ ..iii J,o) forbade the people to
    call evening meal as ' Atmah because it was used by Bedouin Arabs.
    A certain person o nce t old the Apostle (r1-J ~ ..iii J...) " If Allah wishes
    and you wish". he got angry and said "Have you made me partner of
    Al lah? Say o nly " If Allah wishes". Other examples may be cited here :
    The Holy Qur' an says :
    Say not (unto the Prophet): " Listen
    to us'' but say " Look upon us."
    (Qur'an 2: l 04)
    Tbe Muslims formerly used the word "Ra'ina" to call the Holy
    Prophet's attention, but the Jews changed it into insult by pronouncing
    it as Ra'eena (meaning our shepherd ). Though the Prophet's Compa-
    nions were bis reliable and sincere followers. Allah directed them to use
    a better expression in o rder to avoid misunderstanding. The Muslims
    were taught etiquette and manners by Allah and His Messenger in every
    day's business including conversation. In this way full justice was done
    to all persons taking part in conversation. I,Iudhayfah bin al-Yaman has
    narrated the following lJadlth :
    The Prophet (~a//al/iiho 'alaihi wa
    sallam) said : ~~~;-;;'~\~\oG
    t ... ~ \-!:.~ :' c:..!.\ ....... !!_:.; ,~ \ ~ ,,, /(1 """
    None of us should say " If Alla h \0 ~. ~_,~.,...,al) j.\;\.ej,11.).p-\
    wishes and you wish . He may say, " lf ~,..., i.~l '~ t,.~o\
    Allii.h wishes and afterward you wish ". -~__p;i i:U>l .s-~
    In this way even the remotest possibility of polytheism or partner~
    ship in Godhead is removed from the Muslims' minds once and for all.
    The second thing, necessary for appreciating ;&ji~'S);.~\~bi5
    and enjoying the sweetness of Belief is that if a man loves
    anyone he loves him only for the sake of Allah. The chief object of
    Jove is the D ivine Being, and after Him His Messenger, and, as a result,
    all those persons who love Allah and His Prophet ( r1'-J ~ ..Jil J.o)
    become objects of love and affection for all Muslims. To call sexual or
    ignoble passions a s love is really a misnomer. Such kinds of evil desires
    are only a means of mutual jealousy and corruption. When no sexual or
    ignoble passions are involevd, it is love, pure and simple.
    The third thing essential for appreciating :J~\~l~C>~~~~}SJ\(1;~~~
    the sweetness of Belief is that one must hate to become an infidel again
    386 F AJ!L AL·BARI Volume I

    just as one hates to be thrown into fire. The wo rd ' Aud ' means to go
    back. As many ear ly Muslims were formerly infidels and polytheists, the
    word was purposely used. At present this word means simply to become,
    because an overwhelming majority of Muslims are heridita ry Muslims.
    The expression "l ::L ,j ~p _,..:J" (i. e. you come back t o o ur re ligion) is used
    in the Holy Qur' an abo ut Prophets of Allah , th o ugh they were free from
    infidelity and polytheism from their infancy.
    ""''-~·\, , r,.,_,~t,".1" ~ "'
    H9\J ~~\Jt.?~\ ;..~ 1£?4
    CHAPTER X
    THE SIGN OF BELIEF IS LOVE OF
    THE AN~AR _ 'lt::'..''':.~"\r: , ~ '"'~'1 ~,,,,,
    16. We have been to ld by Abu! Wa lid who ~~ ""~-"\;.l \:.Q\,)> •f6
    said that he was informed by Shu' ba h who ,,...,.~\::',. ,.~ ,T,\ '""''' :,,,, ... ,. ,...,,_,,.
    said : •Abdullah bin Abdulli? .bin Jabr to ld ~u"r.~~\~<.:i9J)\~~»\
    us that he heard Anas bin Mahk say : ~"~!&\ .q'..~.!E-'\-~!1\t' ':' ..-.r
    lf The Holy Prophet (,~allallii.h(J '..) - <J"""'~ q; .,~<:1.<.1"1
    ' a/ihi 1110 sallam) said : _"The sign of Faith is
    one's love for the An~ar (helpers) and the
    -~~~~U.J.~i\ ~
    <; "" ., ., ~
    • (,:)~i\'.."\"'\\~
    ..- ... ., ~ U\>
    sign _of hypocrisy is one's hatred for the t'i' '-.""'.Jt'·~._~
    An~ar." ..}.~ ' (.Piiot
    Imam Bukhari first mentio ned love in general terms-lo ve which
    any person can have for the Almighty. N ow love fo r An~ar is desc ri-
    bed. According to the aforesaid lf.adith , the sign of Faith is Jove for
    the An~ ar, who first embraced Islam in groups and then invited the
    Messenger of Allah and his fo llowers to Madinah a nd when they migra-
    ted to that place, they (An ~ ar) sacrificed everything for I slam a nd pro-
    vided all kinds of facilities for the Prophet ( 1~LJ ~~ ..:iii j....) and his
    followers. Further. the Messenger of A lla h says that if a person dislikes
    or hates the An~ar. he is certainly a hypocrite. ft must be noted here
    that love for An~ar as helpers o f the Faith is a sign of Faith. Sim ilarly
    malice for An~ar as helpers of the Faith is a sign of hypocrisy.
    Disputes among Companions about fighting against infidels
    Disputes among the Prophet's Co mpanion s were based o n diffe-
    rence of opinions and views o oJy. The An ~ar usually supported Allah's
    Messenger ( ~J *
    ..:ii i J,.. ) and the members of the Prophet's family
    generally sided with ~a<;irat 'Ali ('\:"' ..:ill ~;). _ Now the question is : Why
    did ~a<;irat Mu' awiyah, (-1..:-"' ..:ii1 If";), I:;la<;irat ' Ayishah ( Ir~ .uit If";) and seve-
    ral prominent Companions figh t with f:la<;irat 'Ali (~.. .ui1 u-";)? The
    answer is that this fighting was due to difference of o pinion o r error of
    judgement. Otherwise they had held one another in esteem and affec-
    tion. They had no personal grudge or malice for one another. They
    fought in the way as two brothers fight, or quarrelled in the way as father
    and son some time do. This does not indicate that the Companions had
    hostility towards one ano ther.
    Allah the most Exalted says :
    " And Wo remove whatever rancour ~~ -\~ , ., , :J,, ,. ; ..,, ...... ; -
    may be in their hearts" lQur'an 7:43) ( ~1..:,y-1)~~..P;_µl)..tpl}}.:;\.#ji
    1
    ~
    Before the Companions' entry in the Paradise Allah will be pleased
    to remove whatever rancour might be in their hearts. Hadrat 'Ali
    (.i...:"' .ui1 u-"J) said that according to the above verse of the Qur'in · a ll dis-
    putes between him and J:la<;irat ':fall).ah and ~acjrat Zubayr (\...~ .:ii i ~,))
    were removed in this world and they would be reclining on couches
    face to face in the Hereafter. Similarly all those Al).adith, which say
    that love for ~a<;irat ' All and members of the Prophet's family is a sign
    of Faith and malice for them is an indication of hypocrisy, signify that
    Volume I COMMENTARY ON THE ~AJ:::lll:f AL-BUKHARl 387
    love or hatred for their persooality as such is in tended, whereas disputes
    between ~a <;irat 'Ali and .E_ladrat Mu•awiyah were the results of difference
    of opinion only. They had no personal grudge against each other. It is
    recorded in histo ry that during the war between ~IaQ.ra t ' Ali and J:Ia<;lrat
    Mu•a wiyah the Rom an emperor wrote a letter to th e latter saving. "I
    am informed t hat ' Ali is oppressing you. If you desire, I tlH!Y send
    troops to help you' '. J:Ia<;irat Mu'awiyab r\!torted in fury, saying, '•Yo u
    Ch ristian.dog!" you now contemplate t o invade Madinab, destroy our
    reljgi o n and oppress the Muslims. Bear in miod that if you take <.lllY
    s tep C1ga inst the Muslims or attack Madinah , the first soldier who will
    fight for ~ac;lra t 'A li wil l be Mu'awiyah". This fact proves beyond
    doubt that th ere was pol itical difference only between the two, and in
    respect of religion they held th e same view and respected each other.
    lf we study the Qur'an and lf.adith minutely we come to the
    c.:mclusion that lf.adlth is re(l lly a n expla nation or commentary of what
    is said in the Qur'an. M aula na Syed Anwar Shah says that the source
    of the afo resaid lf.adlth is the foll owing verse of the Qur'an :
    " Those who entered the city and the ,~ ""° •::\::~~4\ .,.,,.~'Ci.\\{ 'C"":':,'3 ·1\"
    Faith before them love those who flee unto ,...,;.,..•A::> .. ~ .).) W ~Y.J v;.~!J
    ~ 'i' :.,, ~J\ ...... {'"'." , . . . ' 't ~ ~&\~
    them for refuge" (Qur 'an 59:9) (-=--;,:;- ) ,.......,x=J.....>o:"\.d>0"<:>~~

    This verse refers to MadJnah as home. Its in habitants (An?ar)


    who had embraced Islam already received the Muslims of Makkab
    (Muhajirs) cordiaJly and extended wholehearted hospitality to them in the
    name of Allah and His Messenger (ro-1--' "-:le .ui1 J,o). In the verse of the
    Qur'an Faith has been compared to a house because a house affords
    protection to its occupants from trouble and Faith protects us against
    infidelity and sin. The An? r of Madinah were the most staunch sup-
    porters of Islam and hence love for them is a sign of Faith and hostility
    towards them is a sign of hypocrisy.
    CHAPTER XI
    l7 . We have been told by Abu al-Yam~n ----- Y~
    who said_ that Shu'ayb t old him via Zuhri:
    Abu Idris 'A'idbuHah b in ·Abdullah said
    that ' Ubadah bin ~amit, who had participa-
    ted in the Battle of ~adr, and who was one
    of the guards (Naqib) on the nights of
    'Aqabah, narrated:
    ltf.. The Holy Prophet (sa/lal/a ho 'alaihi
    wa sa/lam) said to a group of Companions
    who surrounded him. '·Take an oath of
    allegiance to me that you wi ll ascribe noth-
    ing a partner unto Allah and neither steal
    nor commit adultery nor kill your children
    nor produce any lie that you have desvised
    between your hands and feet nor disobey
    in what is dght Wl,oevt'r of you fulfil s
    these conditions will be rewarded by Allah,
    and whoever commits a sin and is afflicted
    in this world will have it as an expiation
    (Kaffarah) for his sin . Whoever does an
    evil deed and Allah conceals it then it is for
    Allah to forgive him if He so desires or
    punishes him if He so wills." (The narrator
    of JJ.adith says) : We then took an oath of
    allegiance to the Holy Prophet (~a/liillaho
    ·a/aihi wa sa/lam) accordingly.
    388 FAPL AL-BARI Volume I
    Sometimes Imam Bukhari names Bab (cbapten but does not
    mention the subject matter thereof. Sometimes he relates the subject
    matter but does not narrate any lf.adith. This is the first occasion when
    Bukhari has named chapter without subject matter. Some commentators
    of lJadith say that in such cases Bukhari means to say that the new
    chapter does not contain any new problem, it only completes what was
    related on the previous chapter. The great scholar, Shaykh al-Hind
    supports this view and adds that sometimes Imam Bukhari intentionally
    omits to mention the subject matter of a chapter in order to test the
    intelligence of readers. It may be noted that in some editions of $a/J.l/J.
    Bukhari even the Bab (chapter) is not written. Some scholars of lfadith
    are of the opinion that Bukhari intended to m~ntion the subject matter
    under every chapter, but his death stood in the way. Some commenta-
    tors say that the ascriber who copied $al:zl/:t Bukharl omitted to mention
    the same. But this view is not appealing, as the whole book was com-
    pleted and its s.everal copies of the sa me were prepared during the
    Imam's life-time. It is also said that Imam Bukhari generally wrote
    Al}adith on one side of paper and noted subject matters on the other.
    Io some cases, however, he omitted to mention the subject matter due
    to oversight. This sort of explanation is not worthy of consideration.
    If this chapter is really a continuation or completion of tbe
    previous chapter, then it may be said that in the previous chapter it was
    re lated that love for An$ar is a sign of Faith and in this chapter the
    reason for naming the An$ar as such is mentioned in some detail.
    The title of Badri (i. e. one who participated in the first Islamic
    war of Badr) proves that the people of Madinah staked life, money and
    everything in the service of Allah and His Prophet (rl--' ~L~ .ui, J,#); and
    the word Naqzb (a guard) also indicates that the Bay'at of the people of
    Madinah in 'Aqabab (valley) at Makkah was an oath of allegiance which
    they took to the Holy Prophet (rl--' *
    4i> I J....) and which they observed
    heart and soul as long as they lived. Furthermore, the word An$ar,
    plural of Na~ir, means helpers. As the inhabitants of Madinah extended
    all kinds of assistance and support to the Prophet of Islam and the
    Mus lims who migrated to Madinah, they were given the title of An~ar
    by Allah and His Messenger (rl.._, *
    4i>I J.->).
    The above-quoted lfadith is preceded by refutation of the views of
    the Murjites (a sect of early Muslims who held that man is absolutely
    helpless and cannot act freely and who also maintained that sins and
    crimes cannot affect Faith). Now this lfadUh refutes the principles of
    the Mutazilites (who believed that man has got freedom of will and can
    act in the way he likes) and of K.hawarijites (who did not believe in
    A}:zadith. In this way the extreme views regarding man's freedom of will
    are eliminated and a moderate view of the people of "Sunnat wal Jama'at
    is endorsed. Man's actions are not parts of Faith in the sense that the
    absence of the former means negation of the latter. The expressions in
    the aforesaid lfadith "It will be Kajfarah (expiation) for him'' and ''He
    will forgive him if He so desires" clearly prove this view, because
    Kajfarah (expiation) and forgiveness are not meant for those who cease
    to be Believers. Al-Nuqaba is plural of Naqib literally means one who
    guards. During the time when the Holy Prophet (r-1--'
    Makkah, some people of Madinah met him and embraced Islam. They
    * 4i>I J.,..) lived at

    took an oath of allegiance to him at night privately in 'Aqabah to avoid


    resentment and oppression of the Quraysh who were disbelievers. This
    happened in the early period of Islam and the Holy Prophet (ri--J 4s .ui1 j..-)
    _ Volume~ COMM~NTARY ON THE ~Al:lll;l AL-BUK.HARl 389
    bad not yet migrated to M adinah. 'I$abah, meaning a group, is generally
    used for 10 to 40 persons. This indicates that the people of Madinah who
    took a n oath of allegiance to the Prophet (rl--' .i.J.c ..:01 J,.,) at Makkah were
    small in number as compared to the number of those present on the
    occasion of l;ludaybiyah on the fall of Makkah.
    The meaning of Bay'at
    The religious meaning of' '..:;.. . .::!'' (Bay'at) is to swear allegiance to
    the Head of Islamic religion and carry out all his commands issued in
    the name of ~eligion. As the object of Bay'at is achieved through the
    Prophet or his Deputy, the Qur'an says :
    Lo! those who swear allegiance unro :&l<.:J..;;r;;,'t.~...
    ':",!:.,~""f \ jj$ .o , , ·.1, ::t
    '.P ("'
    thee ( Mu l.1ammad), swear allegiance only ~~.<:.1..4-1 C}J,.
    unto Allah. The Hand of Alla h is above ~ ,.,~
    1 , , '< ... .-: , \.J1 ...
    their hands. (Qur'an 48:10) ~Iv ->+..~1J1c;:\ll W,
    Swearing allegia nce to the Holy Prophet (rl--' .i.J.c ..:01 J+o) is really
    swea ring allegiance to Allah Himself, because the former acts on behalf
    of the latter. As mentioned in Al:zadzth, the Muslims took an oath of
    allegiance to the Apostle on several occasio ns and gave him an undertaking
    that they would participate in Jiha d (Holy war) wholeheartedly, they
    would observe the five principles of I slam sincerely, give up all evil
    deeds, migrate to Madina h when ordered and so on. On the occasion
    of the "Treaty of J:luday biyah" the Believers had to give a solemn assu-
    rance that in no case would they run away from the battlefield . From
    the An~ar of Madina h the Prophet obtained a vow that they would
    always speak the truth without fear or favour. In ~al;l.Ih Bukhari it is
    mentioned that the Messenger of Allah (cJ--' ~J...c ..:01 j.,.,) took an oath
    of allegiance from J.Iac;lrat J arir to the effect that be would remain a true
    well-wisher of every Muslim.
    The Bay'at at the hands of sufis may a lso be regarded as a true copy
    of the above-mentioned Bay'at if they honestly follow in the footsteps
    of the Holy Prophet (cJ--' ~l~ ..:01 j.,.,) and have similar objects in view.
    If Masha'ikh are Deputies of Allah a nd His Prophet (cJ--' .i.J~ .:ill J ...) in
    the true sense of the term, Bay'at with them will be justified according
    to the religion of Islam, otherwise certainly not. It is neither advisable
    nor desirable to become a Murld (follower) of a so-called $U.fl who runs
    after money or fame only and seldom cares for the teachings of Islam.
    The history of early $U.fls and walls proves beyond doubt that they tried
    their best to keep intact the purity and dignity of Islam and protect it
    against all kinds of greed and inducements.
    The narrator of the event• of Bay'at (stated above) is ~ac;lrat
    'Ubadah bin Samit who is di5tinguished on two accounts, viz (i) He took
    part in the battle of Badr and for the people of Badr Allah has announ-
    ced forgiveness; and (ii) he was one of Naqlbs (guards), of Madinab
    who met the Holy Prophet ( r1--' .i.J~ ..:01 J ... ) in ' Aqabah at Makkah and
    took an oath of .allegia~ce to him. ·~ *\.(~JJ'j :~, ..
    'Ubadah bm ~am1t says that the Holy Prophet - ~ ., " ~ ~
    CrL-' ~ ..:iii j.,.,) accepted the allegiance of the people of Madinah, who
    met him at Makkah on the following terms: (i) They will not make any-
    thing partner of .t\llah, either in His Essence or His attributes. <ii) They
    will neither steal nor commit adultery (iii). They will not kill
    their children. It may be noted here that in pre-Islamic Arabia
    some people used to kill their children either on account of extreme
    poverty or, in case of female children, they regarded it below their
    dignit)' to marry their daughters or they feared a fall to poverty. The
    Holy Qur'an says :
    390 FAJ;>L AL-.BARI Volume I
    -- ------
    And that ye slay not your children ~,_;tb;~;~~,~~;
    because of penury. We provide for you and .!.!!t•L·. _.:>-'r;a.,, JI~~,~,..;, ...
    for them. (Qur'an6:152) ~'(\;II'' -C:J>4''!.),;..J~i/Y~
    And slay not your children. fearing a
    ~ 0~.:~_;>' :>')) ..}\
    ,,.,,.
    ' '"": '"~.(\ ~,,...,...~ ,,. /<,,. "'"""\>P.'~""
    µ"))_,
    fall to poverty. We shall provide for them
    _!'..1,., , :1.J If.'.'\"'-"-''"
    and for you (Qur'an 17:31 ) ( ~1&.:y1{f:) ;f:::i\:J. J..)At/)
    A significant point in the ayat about slaying children
    There is some fine point of difference in th e two verses. though
    both convey the similar idea, namely, in the first verse the word " ...,..~,,
    (fear) is not used and " <.J)\..l" (penury) only is used and the pronoun of
    the second person (~S-) precedes the pronoun of the third person "~ ".
    But in the second verse the word " -1.~..:;,;.'' (fear) j s mentioned and the
    order of the two said pronouns is changed. The reason for this diffe-
    rence is that the fint verse refers to the first named cause of slaying
    children, and the second verse relates t o the last cause of killing children.
    Again, the first verse indicates that in cases of existing poverty the
    people thought first about their own needs and afterward s about those
    of their children, whereas the second verse refers to the apprehended
    poverty, hence the people considered more about the requirements of
    their children than their own. By assuring ful I provision to the people
    and their children, Allah, the Exalted, has eliminated the inhuman prac·
    tice of the slaying of children.
    A significant point in the Qur'an about Ramadan
    The following verses of the Holy Qur'an about fasting in Ramadan
    convey the same meaning, but some fine difference ; ·
    Fasting is prescribed for you, even as I;- 1:"'~V,,.t"'...0~,... ... 1\/l<'..'\"".;' !t'
    it was prescribed for those before you, that l~ <J" • ... ~ .J'W~~
    ye may ward off (evil); (Fast) a certain
    number of days; and (for) him who is sick (~ JI(:)~
    ..
    t-> ~\5'\',..'' ~:~~'~C:-H;_;-... ,,, .~
    ~~ed. ~I
    among you, or on a journey, (the same '-\fl<"\\",?"\~".'{,!<.___....~,-' .. ;',;: ....
    number of other days,) (Qur'an 2: 183 . 184) ~,~CJ"'-' \Ji0/4~<:.>o~~\.>_,~
    And whosoever of you is present, let
    him fast the month, and whosoever of you,
    is sick or on a journey, (let him fast the
    l~_.J
    same) number of other days. (Qur'an 2: 185) ( -..:.::1, ~)
    Jn the first verse the word "~:..."
    (i.e. of you) is used, but not in
    the second verse. The reason is that ransom '• -1.e .>J" in case of illness or
    journey was permitted for the Muslims only, and not for other peoples.
    Hence the meaning of the first verse is that though fasting was prescribed
    for other peoples also, the concession of ransom was all owed for the
    Muslims only. Afterwards there was no need of using "~" (of you)
    in the second verse. ;J<:;;~~'»<'' '~::£' . . ~.._~ ~'3\ii'
    '•And you will produce no Jie ~ ~~~ ~... c:t.:i_,_,_~ · ' '
    which you have devised between your hands and your feet. " The idea
    is that the Believers must not manufacture lies or distort facts in any
    way. Here the hands and feet refer to human brain which fabricates
    lies sometimes in order to entangle innocent persons. Some scholars
    say that this expression relates to a woman who, after begetting children
    through adultery, ascribes them to her husband. • ,,, .... ,'3~~
    "And you do not disobey in what is right." '-l>V- ~
    In this verse a general instruction is given to the Muslims that they
    must always follow the Prophet (r-1-~ ~1._ ~1 ~) in all cases without any
    hesitation.
    Volume 1 COMMENTARY ON THE l?AI.lf l:i AL-BUKHARI 391
    Every sensibl~ th!ng the e~cellence ~f _which is accepted by reason
    and nature a nd wh ich is recog111sed by rehg1on is called •'wJ_,.... " " Ma'rTif"
    i.e. (what is right). The condition of "Ma•rTif" is mentioned in that
    allegiance which the Holy Prophet (~-' .i.,,Lc ..Jil J .... ) took fr om women viz
    ''..J_,) .... J J:..:~, ':IJ " (and they will not disobey you in what is right. )
    _Now the question is why_ the word "...j_,yu" (i.e., what is right) is
    menti oned here when the fact 1s that all the instructions of the Prophet
    are right definitely and positively.
    The a nswer is that the Holy Prophet(~-' ~ ..ri1 J . . ) was innocent
    and n~ver said or did any ~bing which was not right, but bis Caliphs or
    deputies w~re (or are) t~ot mn<;>~ent. It was (and is) possible for th em
    to make mistakes. Tb1s cond1t10n of " Ma ·rTif" here is similar to what
    is said by Allah to His Prophet (r1-J .Y.c ..ril J,.>), in the fo ll owing verse
    of the Qur'an :
    l f thou ascribe a partner to AJJah '14 " ,, "'A..\f....~ ~ .,,_ "<" ....-? 'C' :> i.:-'"
    tJ1y work will fa il. ,. (Qur'an 39:65) -"~jl;lf ·~ • • .. ~~l09
    The condition a ims at emphasizing the matter. For this reason
    th e H oly Proph e t (~-' .Y,..c ..ri1 J,.:.) said, " One must not o bey in what is
    sin nea r the Creator. " -.-:~ .. T'll'T~=-
    i.e., '• Whosoever fulfils the terms of a llegiance .~\~/..P.-U'AJj~
    wi ll be rewarded by All ah, i.e. it is an assurance of Allah that He wou ld
    confer favours on th ose Believers who faithfully observe the terms of
    Allegiance." ill'\-J'".."t:S"''I. , . ,.,..it:l't..11'· :- ,. t ...."1 ......
    i.e. " ff a person commits any l> ~ • 1JJ<.i~~ - ~>~T'- tt''
    wrong deed and is punished in this world~ this wm
    be an expiation
    (Kajfarah) for him."
    The question to be considered in this connection is whether a guilty
    person, after being duly punished according to Muslim law and after
    making heartfelt Taubah (repentance) for his sins will be totally free
    from the effects of bis misdeeds or not. The scholars of the Hanafi
    and Shafi'I schools agree that as a result of p unishment, in this world to
    be fo llowed by si ncere T aubah, a sinful perso n will be free from the con-
    sequences of his past misdeeds. There is difference of opinion in case
    of punishments which are not fo llowed by Taubah. Imam Abu J.ianifah
    holds that punishments a re only corrective and preventive and not
    substitutes for Taubah. Without Taubah a sinful person can not get
    salvat ion in the Hereafter .
    Taubalz (repentance) is essential for avoiding punishment in the
    Hereafter. The Shafi.'i scholars maintain that when a guilty person has
    been duly punished in the world for his crimes, he will be safe from
    penance in the next world, whether he makes repentance or not. Imam
    Bukhari endorses this view; a nd in support of it he refers to the expres-
    sion (It will be a n expiation from him) in the above-quoted Q.adlth. The
    Imam also cites the following verse of the Qur'an:
    (And whoso hath n_ot the wherewithal must)
    fast two_ consecutive months. A,_penance
    •t: . •·•· ... t.'Y.:"''- .. t!:,: , ..,..,
    ~---~
    ·~ 1 .1\-J).~\~!']~ .... r;Ji;il'r~
    from Allah. (Qur an, 4:92) - . .
    It clearly states that after punishment in this world the guilty
    person will be secured from penance in the Hereafter. 'fhe S~afi'Is also
    refer to the following Q.adlth: ' "-:-!t&. .cl.:::. 01_, ....:.c W. .cl.:::. 01 ..Jil o,;.- ri' ~ ~bu'"' yl,..l c.:,~.J'
    ''Whoever does an evil deed a nd Allah conceals it, then Allah may
    forgive him if He so desires or punishes him if He so wills."
    392 F AJ;>L AL-BARI Volume I
    Jn other words, if Allah concea1s any man 's sin here, it is for Him
    to punish him in the Hereafter or forgive him. Hence it is more likely
    that a person after having been properly punished here will be free from
    penance in the Hereafter.
    J:iakim ·has narrated the following lfadith from J:iacjrat Abu
    Hurayrab in his book al-Mustadrak through a reliable chain of transmission:
    I do not know whether ~udud (pres- .i~~ ~. :tt'-'~! ~,~\. ~,~~J-..."r~
    cribed punishments) may be expiation or JJf~' "1.t ~;........ ~ ~W'.,.,.1\:J
    not.
    Contradiction in A l:ia dlth
    J:iafi? Jbn J:iajar has tried to remove contradiction between this
    lfadlth and the lfadlth mentioned in the beginning of this chapter by
    saying: Abu Hurayrah's lJadtth relates to the tim e when the Holy
    Prophet <rl--' ~ ..:il l J.o) himself did not know whether Hudud (prescribed
    punishments) were expiation Kaffarah or not. When ·he was endowed
    with knowledge on the subject he said that J:iudud are expiation .
    ' Alla.mah 'Ayni has rejected the view of Hafi?- Ibn Hajar by saying that
    the lfodllh in the beginning of the chapter.describes ihe event of Bay'at
    of ' Aqabah which took place before lfijrat. whereas Abu Hurayrah
    accepted Islam and came to Madinab in 7 A.H. It may be said that Abu
    Hurayrah did not bear this lfadith direct from the Holy Prophet
    (~-' ~ .:iii J.o) but through some other narrator. But this is not correct
    because Abu Hurayrah has clearly stated that be beard the lfadith direct
    from the Messenger of Allah (~-'~ ..:il l J.o).
    J.:lafi?- Ibn I;Iajar also says that the Bay' at of 'Aqabah is not referred
    to, in the lfadith in question. It refers to that Bay 'at which was taken by
    the Holy Prophet (r1..-' ~ ..:iii J.o) soon after the conquest of Makkah.
    Thus Abu Hurayrah's lfadlth is dated later than the other lfadith, and
    hence the contradiction between two A/:iadlth is removed. It may be
    noted that Hadrat 'Ubadah bin Samit is mentioned here as a Badr! (one
    who took part in the battle of Badr) by way of bis eminence and
    importance among the Companions of the Prophet (r-1--' ~..:ill J.o).
    Though the word of 'I$abah generally means a group of persons
    not exceeding forty, sometimes, it indicates hundreds of people a]so.
    The Messenger of Allah (~L._, ~ .:iii j-o) described 313 participants of
    the battle of Badr as 'l~abah. Again, if Bay'at in the lfadlth refers to the
    Bay'at taken soon after the conquest of M akkah, it would mean that
    the Ho1y Prophet (iJ..._, 4-" ..:ill J.o) took oath of allegiance from the people
    of Makkah in several batches one after another.
    l;Iafi~ Ibn J:lajar has sought to prove h.is case (viz. the said Bay'at
    took place after conquest of Makk ah by saying that the terms of 'Bay•at
    have been taken from the fo11owing verse of the Qur'an :
    0 Prophet! if believing women come
    unto thee, takjng oath of allegiance unto
    thee that they will ascribe nothing as partner
    unto Allah, and will neither steal nor com-
    mit adultery, nor kill their children, nor
    produce any lie that they have devised
    between their hands and feet, nor disobey
    thee in what is right, then accept their
    allegiance and ask Allah to forgive them .
    Lo! Allah is Forgiving, Merciful.
    (Qur'an, 60: 12)
    Volume I COM MENTARY ON THE $Al:ll!J. AL-BUKHARI 393
    It is admitted on a ll hands that the surah of al-Mumtahinah was
    revealed after the Treaty of I:Iud ay biyah which took place after Bay'at
    of ' Aqabah. Some scholars, however, say that similarly the expression
    does not necessarily indicate that the IJadith has been taken from the
    above-quoted , verse of the Qur'an. It may be possible that the Holy
    Prophet (r1""' ~ ..:ill j....) said something on an occasion and the Qur'anic
    verse, was later revealed to endorse it. Not only the Holy Prophet
    (r-1--' .Y.~ ..:01 J . . ), some of hi s Companions, .such as, l;Ia<;trat •Umar, said
    so methmg and the H oly Qur'a n confirmed 1t later on.
    Jn short, ~afi~ Ibn ~aja r and 'Allamah 'AynI differ regarding the
    date of Bay •at mentioned in the beginning of the chapter. Qast alanI, on
    the authority of the well-known book of lf.adith. Nasa 'I" , says that this
    Bay•at is Bay'at of 'Aqabab. Furthermore, 'Alla.mah 'AynI says that all
    kind s of calamities, earthly a nd heavenly, are included in the expression
    "punished in this world ".
    J::Iudud (prescribed punishments for crimes) are also some kinds of
    calamities. Seve ral Ahadith indicate that diseases and misfortunes lead
    to mitigation of the effects of sins. Even if a thorn pricks a Believer,
    some of his sins are written off. But none can say with certainty what
    kind of sins will be alleviated and what not. 'Alla.mah 'AynI in support
    of his theory says that l;Iudud were not prescribed by the time of Bay'at
    of 'Aqabah. Ibn Sirin also says that l;Iudud were not fixed by the time
    the incident of Bani 'Uraynab took place. According to ' AynI l;Iudud
    were prescribed for two crimes only among several crimes mentioned in
    the Hadith under disc ussion.
    Are i/.udud Kajfarah or not?
    According to the established view of ~anafi scholars lfudUd
    (prescribed punishments) are a kind of men ace and lesso n but not
    K affarah (atonement). This opinion of Imam Abu ~anifah is mentioned
    in Durri Mukhtar and other books of jurisprudence. Though it is not
    certain whether the three well-known founders of l;IanafI school agree
    to tbis poi nt or not.
    A Muna'.?arah (disputation) took place between the well-known ~anafi
    scholar Shaykh Abu! ~asan 'faliqani and the famous Shafi' I scholar
    Abu T ayyib 'fabarI on the point "If Kajfarah for breaking an oath is
    given before an oath is actually broken, the same will be accepted or
    not . In course of discussion, the Shaykh said that Kajfarah is intended to
    cover sins, and it is so named because it literally means to conceal or
    hide. In support of his view he has narrated the fo llowing ~adith.
    And for. t.his reason tb~ Proph_et ~~1' ...,J. .1~-~ -'\"'\{0:::1\\ \ \ ...
    (~a/fol/aho 'alathi WO sol/am) said; I:,ludud r~. ~'<.r"'C>r
    . U'-'~W-'
    areKaffarah for tho~e who commit sins. -t.~t't"'t0:. ... t-''(\.,.t~\!.C·~l~~>''°.Ol\
    T hey are named Kaffarab because they are 6)W~\A"'W,.,~~~1~w ).}I).:"'
    an atonement for sins an9 cover them. ,.... • . ~~ ... .n..t~\V-:X..~\":~''
    Cfabaqa1ul Shafi'i yah vol. III p. 138) (7".,;-'\;11.::.~) ,., ~Y.~'"°-'"'~\i-1~
    In short, Sbaykb Abu! l;Iasan 'faliqanI's lfadtth may be based on
    the lfadtth narrated by 'Ubadah bin ~amit , and this matter has been
    thoroughly discussed above.
    Hanafis' first argument
    Hanafis maintain th at l;Iudud (prescribed punishments) are a kind
    of threat and lesson, as the following verse of the Qur'an indicates :
    As for the thief, both male and
    fema le, cu t off their hands. It is the reward
    of their own deeds, and exemplary punish-
    ment from Allah. Allah is Mighty, Wise.
    (Qur'an 5:38)
    394 FAl.!L AL-.BARl Volume 1
    The words ' '.i:. .):-" (meaning reward) and "'i!S'.' " (meaning exemplary
    punishment) are reasons for cutting hands of a thief. Acco rding to Arabic
    Grammar these words are either two objects "J.l J_,.....;." separa tely or the
    two a re merged in o ne. Anyhow, the Qur'anic verse means a thief's
    ha nds are cut off as a punishment of his theft. It may be no ted that
    this is punish ment fo r theft, and not compensa ti o n for the things sto len
    away. This punishment is preventive and corrective, and is a wa rning
    to the peop le against committing theft in future.
    lmam Raghib says that the fetter of the catcle and strap of iron a re
    caJJed " Nakai", because they prevent the cattle fro m escape. The ob-
    ject of the Q ur'anic verse is to stop theft o nce for a ll.
    Modern Critics of Islamic Hudud
    The people of Western culture and mod ern views generally criticise
    rslamic ~ud ud on the ground that the punish ments a re uncivi lised.
    Such cri tics ought to realise that theft is a cruel a nd barbarous act, and
    for suppressing it some so rt of harsh punishment is essential. Abu! ' Ula
    a l-M a·a rrI (an a theist poet) says:

    ~~~~1ti~~~~ . ~~~~~~
    Why the hand priced al 500 d1nars (gold c9ins)
    could be cut off for quarter of a dinar.

    ~\jjl&!~~~~~Gj; ~~}'$\~(~~ :~
    Th is is a Government order. We cannot but remain
    silent, and we seek shelter of our Lord against fire .
    Shaykh ' flmu ddin a l SakhawI replies :

    The [roportance of Amanat (Trust) raised the price of the band, but the
    disgrace of treachery brought it down. Understand the wisdom of Alla h.
    A certain poet has said :
    ~~,'1~t6~~~ ~~tzi~~!l~
    When the hand was oppressed , its price was high. When
    it oppressed (by means of treachery) it was disgraced near Allah .
    ' Allamah Sbamsuddin KurdI is reported to ha ve said :

    J~Y1p;;:5~~a;f~~ <.;~~yj1\~~\~~
    The price of the hand was 500 dinars. and wbeJl it
    oppressed , its price became less than a dina r.
    Several others have also replied t o treacherous Abul 'Ula al-Ma'arrI
    in the sam e rhyme and metre. [t has been beautifully exp ressed in
    prose as fo llows :
    When the band was a trustee it was
    precious and when it committed treachery it
    was disgraced .
    r-:-
    , ... i-1 , ...
    (::..j\.CI)~\.:>
    . Allii.h is ' A~lz i.e., He is Mighty an~ P owerful enough to protect
    H1s Creatures agam st all tro ubles. Allah 1s also Wise and acts in the
    interest of justice and prudence. Tbe above-quoted verse is fo llowed by:
    ·•But whoso repenteth ~fter .his wrongdoing
    a nd amendeth. Jo! A llah wil l relent toward
    -c t!fd,,:l".A "\!
    <;.>~ 'l.J~~~v(;1"'
    ,,,r, , r~ ...,,.
    him . Lo! Allah is Forgiving, Merci.~ul". ..z$.. J ~"' ...-"";.!.\ ,,; »''("-9::>-'"" '
    (Qur an 5:39) -=<l·....,l.o o~_jpa»~ ~l~-:a~d'.»\
    Volume I COMMENTARY ON THE $ Af:lll:l A L-BUKHARI 395
    -
    According to Mus lim Jaw if a guilty person sincerely repents and
    tries h is best to a bstain fr om wrong do ing in future it is expected that
    Allah will forgiv e him in the H ereafter. In other words, l:fudUd
    (punishments) a re corrective a nd preventive, but they are n o t a gu arantee
    that Allah will sure ly relent guilty perso ns. The expression "Whoso-
    ev er repe nteth " indicates in clear terms that Taubah (repentance)
    is essential for forgiveness in the Hereafter.
    Hanafis' second argument
    The Holy Qur'a n says :
    The only reward of those wh o make ~' 11 ,...,,,:.\ n11 ~,..., .1t\'1o\-: !'."\"' <:: \
    war upon Allah and His Messenger and Y"J-'QJl <:>..:U ..<.:t~ -' ~..
    ~trive after corruptio n in the la nd will be \~~••~t\\~~if ~\\•u •,~\J ":'""'"""
    that they will be killed or crucified, or have • -' .. <:> ~ <.:tJ ._,'.:J~.)
    l'q''i' ·_.(L· :.; 0~-'''r"'.'~l: '~~ti;~""
    their hands and feet on alternate sides cut
    .....
    ~" ~'""~-' '~~ _,, t;!i.• ~~.,
    off. or will be expelled out of the la nd .
    (Qur·an 5·33) ( ,.~ ..,,,; "')
    -"'-.:110.vv
    ...
    .,,.v~'41 1..:1,.
    ;_

    Some commen tators of the Qu r'an say that this verse refers to
    Murtadd'in (i.e., p eople who change their religion of Islam for another)
    whereas majority of them is of the o pinion that the verse is intended
    for robbers and mischief makers. According to reliable Al:J.adttb this
    verse was revealed in connection with the i nhuman atrocities of Banu
    ' Uraynah against th e Muslims of Madinah. A few members of that tribe
    visited Madinah and accepted Islc.. m. As some of them were sufferin g
    from the disease of I stisqa (Ascites), the Holy Prophet (r--1--' A:,ls; .ui1 J,..)
    advised them to stay in the p asture of the camels of Baytul Ma l (publie
    treasu ry) in order to recoup their health. When they recovered, they
    killed those who were incharge of camels a nd took away some camels
    a lso. Lat er , they were apprehended and brought to Madinah. These
    people might be of four categories, viz, (i) some of them might have
    committed murder, but did not rob a ny thing,. (ii) some of them might
    have murdered as well as have taken aw ay some property, (iii) Some of
    them might have plundered things but did not slay any person; and (iv)
    othe rs cou ld neither kill any man nor take away a ny thin.g_ Punish-
    ments are prescribed in the Qur'an according to their respective
    crimes, i.e. culprits of the first category must be killed only; those of
    the second, must be crucified and killed, a nd the remaining punishments
    a re intended for the third a nd fourth groups of cu lprits. After the des-
    cription of punishments Allah says :
    Such will be their degrada tion in th e ~ .. ~~\~ !P ~ .,~~~
    world, and, in the Hereafter theirs will be an ,., - .,)••£~'.. ...~
    awful doom. (Qur'an 5:33)
    " ./ ~ .1P, '- . . . -., . .l..t\ •
    yt"~.1,...,1.1 • .. ,,. ~ \)S'~,?;.ll <J
    1

    The Jast sente nce in tb~ Qur'anic verse d efinitely proves that
    Taubah (repentance) is indispe nsa bly necessary. T hus th e view of the
    Hanafts in th is res pect is nearer to the truth tha n that of the Shafi'Is_
    Anyhow, I:Iafi~ Jbn I:Iaj a r 's ar guments, as discussed befo re, a re a ppa rently
    against the view of the I:Ia nafis, but do · n ot prove the stand of the
    Shafi'Is in this reso. ect with certa i nty.
    -
    There is a If.adtth in ~al).I.l). Muslim (Vol. II page 64) that a certai n
    woman of Banu M akbzum committed theft, and members o f her family
    sent I:Ia~rat U samah to recommend her case be~ore the Holy Pr?phet
    (~-' ..J..-. ..:ill J,o) . The Apostle was rather displeased and said to
    Usamab:
    396 FAl;)L AL-BARI Volume f
    - -
    Do you recommend against the I:Iudud "\ , ~_,, ..... , • j:i£5<
    (prescribed) punishments. ~ ,?.J\).7~~<..\ \
    One of her hands was cut off. Afterward Hadrat ' A!ishah (mother
    of the Faithful) is reported to have said that the· woman made Taubah
    (repentance) sincerely. The fact that punishment and penitence have
    been mentioned in the Qur'an separately sign ifies th at Taubah is neces-
    sary even after the enforcement of Hudud (punishmets). It is a lso
    mentioned in Ta~awz that a certain person confessed h is theft before the
    Holy Prophet CrL-' ~.:iii J.,o) who enforced the prt>scribed permission
    for him and directed him to make Taubah before Allah. The Apostle
    was himsef pleased to recommend his case to Allah " 0 my Lord ! Be
    gracious enough to accept his penitence". The Holy Prophet's direction
    to the guilty man to make Taubah even after punishment leaves no
    room for doubt that Taubah is indispensable for forgiveness in the
    Hereafter. Similarly, Ma'iz Aslam! who confessed his adultery before
    the Holy Prophet lrL-' .1.,,l.-" .:iii J,.,) insisted on the enforcement of
    the prescribed punishments. When it was done. the Ho ly Prophe1
    (~-' 4-" .:iii <.>I..,.,) warned the peo ple against speaking ill of him and t old
    them "Pray for His forgiveness.'' This fact also proves that Taubah
    is always necessary for salvation in the next world.
    Some critics say that if natura l calamities are helpful in alleviating
    our sins, as stated in several Al_ladith, punishments, awarded according
    to Islam, will all the more do the same. Shaykh ul-Hind Maulana
    MaJ.imudul l:lasan says in reply that natural calamities and religious
    punishments are not similar in nature. In the former case a sinful person
    does not know the nature of his sins whereas in the latter case he knows it.
    The statement of Shaykh ul-Hind on Hudud
    The sum and substance of Shaykh ul-Hind's statement is that
    according to the Sbafi'is l:ludUd (punishments) are atonement (Kajfarah)
    and purify sinful persons and they are also menace by the way. But
    according to l:lanafis, l:ludUd are threats a nd a moral lesson in the first
    instance, and by the way they <l:ludud) may become a means
    of expiation and purification also. In this way the apparent contradic-
    tion in the AJ.ia<;lith noted above is removed. It goes without saying
    that severe punishments like whipping and stoning to death are likely to
    alleviate and purify guilty persons in the long run.
    CHAPTER XII ~,:~°!'.ft\..... -=tt :° 12~
    lT IS RELIGIOUS TO RUN AW A Y "" ' ""~~·~ <:r:-C? •
    FROM MISCHIEF.
    18 We have been told by ·AbduJlah
    A\(C!l.5(" .,~!1 lo~>>'"'f':'r.4f:_'
    -r..'-C.:J"'" .,,.,._,. ~S" ~\;.Ii.,,, 18
    . -~!f.\.\. ': ..4' ~
    ,, , , , >' • ,,
    ·
    bin Maslamah via Malik via ' Abdul Rahman 2 ~c;
    ~J~.'~~--~.J"•
    bin 'Abdullah bin 'Abdul Rahman bin· Abu ~ "'f'• ~
    Cl , ,. :11 !.1. '" .»1.' , ... , '( ~
    $a'~a'ah yia !tis father ('Abdullah) who ~~·-'ih:r ~~f.:I"'"~~~
    heard Abi Sa'id al-Khudri say: .....,~~...~-''\:!..~"'\(C:~~~~:'"-"',. .:~-t1\
    }f The Holy Prophet (~al/al/ii.ho 'alaihi ~ <S"9"?U..-. "U~uw-..1 ~
    wasal/am) said: "A time will come when \•"\\ . ,\;.'l~':'f«!~.\.\;. ·~,~tr
    the best property of a Muslim will be his ¥J-"' ~ ~t.>.r,:~ ~~ l,J,"Yf"
    sheep which he will carry to the top of the ~4!.1\"-~"''J~ ...... '('": .~'°'"
    mountain and places of rainfall (in the ~ ~~J..,.:. ~""!.~ ~
    valleys) in order to escape with his religion . -r !t\,. . , >. ~
    from perfidy and tumult." i~ c&~~Ji!!
    The theme of the chapter
    Hitherto those matters relating to Fajth were described wh ich
    are posWve in nature, and now negative matters rega rding Faith are
    mentioned.
    Volume I COMMENTARY ON THE ~A l:lll:l AL-BUKHARi 397
    '\,:ill 0· ....:.!~ J..A/' The letter •'Ba" here may signify cause, i.e., "a
    Muslim will run away from home for protecting his religion. " ; and it
    may also indicate purpose and object, i.e. a Muslim will go from place
    to place in order to protect his religion. In my opinion the letter "4"
    means with, i. e. a Musli m will run away along with his Faith, just as
    the expression ".i.u~ Y' means that it (th e stone) fled away with the
    clothes of (Prophet Moses, peace be o n h im). 1
    Imam Bukhari refutes here the views of the Murjites who believe
    that no sin o r crime affects Faith. When mischiefs and corruptions can
    ha rm Faith to such an extent that it is religious duty to run away from
    them in order to protect Faith, sins and crimes can a ll the more affect
    the same. There is a Hadlth in Abu Da'i'id and Tirmidhi to the effect
    that before the advent of the Day of Resurrection corr uptions and
    m ischiefs will cover the world as dark nights do, and the people remain-
    ing seated in one place will be better than those who run from place to
    place and those who will walk slowly will be in advantage, in prefere nce
    to those who walk fast. Further , at that time a man who is a Believer,
    in the morning may not remain so in the evening and vice versa. There
    is another Ha dlth in Abu Da'Tid and Tirmidhi that at that time it will
    be extremely d ifficult for a man to remain patient and steadfast and that
    the person who will act 00 the teachings of Islam at that time will get
    reward equal to the reward due to fifty persons for the same work.
    What is said above must not be confused with Rahbanlyat (mon-
    asticism). The meaning of the above lfadlth is that in cases of emergency
    it will be more advantageous to remain aloof from society than mix
    with the peo ple freely . Muslim scholars maintain that in normal condi-
    tions those persons who are really competent enough to guide the people
    on th e right path by means of their precepts and practices must not
    lead secluded life. They must boldly face the circumstances and assist
    the people in religious matters. Moreover, by preaching they will be
    able to in crease the number of Muslims. There is a Hadlth in Musnad
    Al).mad (Vol. I page 357) which says that whosoever resides in a forest
    (leaving the busy place) oppresses himself. Anyhow, differe nt cases of
    secluded and socia l life must be considered on their merits.
    Running away from corruption and Rabbaniyat
    As said ~h ove, running away fr om a place of co rruption to a lo nely
    place of safety is not Rahbaniyat (monasticism) which was a practice
    invented by the Christians. I t was a Bid'at (or inn ovation) having
    nothing to do with religion. The Holy Qur'an refers to this Bid'at in
    the fo llowing word s :
    But monasticism they invented-·· We
    ordained it not for them-only seeking Allah's
    pleasure, and they observed it not with right
    observance. (Qur'an 57:27)

    lTltis sentence refers to the eveot of Prophet Moses ('alaihi al-salam) who used 10
    take batb in privacy. His opponents criticised him s;1ying that he must have some phy-
    sical defect otherwise he could take bath opeoly like others. One day when Prophet
    Moses, (peace be on him) was bathing after putting his clothes on a stone, the stone (by
    order of Allah) ran away with his clothes and he ran after it. In this way the people
    witnessed that Prophet Moses (peace be on him) was free from physical defects. The
    movement of the stone was a divine miracle. 'Abdul Ra~man
    398 F APL AL-BARI Volume I
    The expression (only seek ing Allah's pleasure) proves that "Rahba-
    niyat" is decidedly against the principles of Islam which is a natural and
    rational religion. The above-mentioned lfadith only refers to cases of
    emergency only .
    Secluded and social life
    Both of these have bright and dark sides. If one realises that one's
    socjal life stands in the way of religious duties, one must prefer lone-
    liness to company. But if one believes that by movning freely in society
    one will have an a mple opportunity to preach the religion of Allah to
    the people at large, o ne must lead social life.
    As the chief missio n of Prophets of Allah was to reform mankind
    in the best way possjble and convey the commandments of Allah to His
    slaves, it was indispensably necessary for them to mix with them free ly
    and frequently. \..r:.t1'-l'UJ~r-= ......V>!fa,-."
    Though the word "Ghanam" means goats, -~·M,,-~ .,.;;, ~~~ ~
    it stands here for small belongings which one can ~aslly mov.e from ~ne
    place to another. As goats are generally submiss ive, fast in breedrng
    and convenient in respect of giving milk, this word has been used. The
    word " Sha'af (plural of Sha'fatun) means top of mountain and Qatr
    (plural of Qatratun) means rain. 1
    CH APTER XIII
    THE SA YING OF THE PROPHET
    (~al/al/aho 'o/aihi wa sol/am)
    I know Allah more than you all, and
    varily knowledge is an action of heart and
    Allah says: "But He will take you to task
    for that which your hearts have garnered."
    (Qur'an, 2:225)
    19. We have been told by Muhammad
    bin Salam Bekandi who sai·d tl1at
    he was informed by 'Abdah via Hisham via
    his father ('Arwah) who heard Hadrat
    'Ayishah say, · ·
    ¥ When the Holy Prophet ( Jalla//i ho
    'alaihi wa sallam) ordered (the people)
    to do something he gave them such
    orders as were within their capacity,
    They said: " O Allah's Apostle!
    We are not like you. Alla h has forgiven
    your past and future sins." This angered
    him and the anger was apparent on his face .
    He said. " I am the most God-fearing and I
    know Allah bette r than all of you."
    'Jim and Ma'rifat
    These two words have almo st similar meaning. This is why in
    some ed itions of ~aJ.iiJ.i Bukhari " <">::iJ...:.1 " replaces " r--'-l'- 1" But there is
    so me difference between " •Jlm" and "Ma ' rifat'~ . In the first place, the
    word " 'll rn " requires two objects. e.g., ")'..,;.; l.A~j ...:;...,.l.~" means I know
    ~ayd to be a l earo~d ma n and "Ma'rifat" needs one obj ect only e.g.,
    JJ.'._j ...::..;;"'" meens I knew (or recognised), Zayd. In the second place, if
    one's previous knowledge of a certain thing corresponds to the same
    IThe subject mnt ter of this Hadirh seems to be based on the story of the people
    of the cave A$~iib Kahf mentioned in th<! suraJ:i al-Kahf (Sli rah No, 18) of the Holy
    Qur'an. For details see SharJ:i-i-Bukha ri Vol. r, page 365.
    Volume [ COMMENTARY ON THE ~Af:lll;l AL-BUKHARI 399
    when it is actually in existe nce it is ca lled "Ma•rifat". The Holy Qur'an-
    says:
    They (the people of the Scriptures)
    recognise it (the revelation) as they recog- ~i~~~~~~l-;\$~·.:, :.i
    ..'
    nise their sons. (Qur'an 2.146) ,- · !:.7v=;- ~

    f n other wo rds, they knew that the Final Prophe t H acjrat M utiammad
    (rl-_, .1.::l~ ..ill l..>l,o) was exactly the same in appearance and qualities as was
    mentioned in the ir h oly Scriptu res, but they did not recognise h im as
    such , simp ly o n account of their enmity and hatred. In another p lace
    the Qur' an says :
    When there cometh unto Lhem that which
    they know (to be the Truth), they disbelieve ( ~~) ~)~;:.t&J:t;'.;;,~~
    therein. (Qur'an 2:89)
    In short ·' •Jim" )s g~nerally used for qualities and " Ma' rifat" for
    person. For exam p le, " t..,.,r-1..\~j ..;;..... ~" mean s I know Z ~y d to be generous.
    Here ' ' ' Ilm '' relates to Zayd's generosity, whereas '•l..1!.j ..::..!/-" means I
    recognised Zayd himself. It ma y a lso be said that Ma'rifat is
    like ' Ta~aww ur ' (co ncept in mind) a nd ' l lrn is like T a.<?diq (actual
    existen ce). Anyhow, the two words a re o ften u sed in each other's
    place. They are almost synonymous terms.
    The object of Imam Bukhari
    BukharI has d ivided the sayi ng of the Holy Pr ophet (r-L.-' "-::l-'- ..;,1 j..>)
    into two pa rts, viz. (i) "I know Allah more than you a ll" a nd (ii) ''veri ly,
    knowledge is a work of hea rt". The commentators of A1_ladith generally
    say that the two parts are sepa rate things , i.e. the first part means " f
    possess more knowledge of Allah than all of you" A'lam is an adjtlctive
    of co mpa rative degree, a nd when knowledge of A lla h has degrees. Iman
    (Belief) al so has degrees. The other part aims at refuting the view of
    the sect of Karamiyah who maintain that it is enough to say ''There is
    no go d but Allah" whether one has full knowledge of A llah or not. But
    this is not correct.
    Tn my o pinion the second part o f lfadith is an expl ana tion of the
    first, because none says that •Jim (knowledge) as such is Ima n but
    M a'rifat, which is a work of heart and is voluntary, must be taken into
    accou nt. Ju st as 'Ilm ha s various degrees, so also Ma'rifat bas degrees.
    Like M a'rifat Iman also has degrees. The Holy Qur'an says, " But He
    will take yo u to task for that which your hearts have garnered."
    (Qur'a n 2:225)
    The commentators of Al).adith a re perplexed o n this point.
    Because the claim is that Ma•rifat (knowledge) is a work of heart and
    the Qur'anic verse relates to " Ai man (meaning oa ths)". Iman (Belief) a nd
    Aiman (oaths) a re two dtfferent things altogether.
    _From Imam Bukbari's explanation of the a bove lfadlth it is proved
    \bat I man jncreases a nd decreases. Firstly on the ground that the say-
    ing of the Holy P rophet (r-L-' ~ dill j..>) " I know m ore than you all" is
    in the comparative degree which indicates that the speaker (i.e. Holy
    Prophet) and the addressees (i.e. Prophet's Companions) both p ossess
    knowledge but the fo rmer has higher degree of knowledge than the
    latter. Secondly the sayin g of the Holy Prophet (r-L-' ~dill j..>) "I know
    Allah more than you all " shows that d egree of 'Jim and " Ma'ri fa t" here
    is meant which is the fruit of Iman (and that is obtained by means of
    Faith only). Thus there a re ~iffere~t degrees qr stages . of 'l/m an.d
    Ma'rifat. One stage of the same is ob tamed before Iman (Behef) and this
    400 FAI;>L AL-BARI Volume I
    is essential even for a humble Believer, because without 'flm Iman cannot
    be conceived. The second stage of 'l/m and Ma' rifat is reached after
    Iman (and this is the fruit of Iman). This stage has also various ranks.
    One is l?rocured by all Walls and ~Ufis, one was obtained by the
    Compamons of the Holy Prophet in general, one was achieved
    by those who enjoy~d the position of ~iddiq, one was available for all
    Prophets, and the highest rank was reserved for the Final Apostle of
    Allah (rl--' ~..:ill J.-) who possessed all kinds of knowledge regarding the
    former and latter peoples and things.
    Stages of Knowledge
    Different stages of knowledge arc proved by the following verse of
    the Holy Qur'an :
    Allah will exalt those who believe ":" ~\.,...~d. ".\'~.,...\ ~' ~\~\"'~""
    among you, and those who have knowledge, ~~..) ~ ~ <X... 1".i..
    to high ranks. (Qur'an, 58:11) ( 11 ,,./ d
    ~11,.h"fl) I .,... .,... _,~ "' \ 9 '-'
    ; <;~.J.>~ Y-''
    It is obvious that "Those who have knowledge are mentioned
    here as a distinguished class of the Believers". Hence that kind of
    knowledge is not intended here on which Iman rests (because every
    Believer bas it), but that kind of knowledge is meant here which is not
    available for all Muslims. The Holy Qur'an says:
    And say : My Lord ! increase me in
    knowledge. (Qur'an, 20: 114)
    Here Allah directs His Apostle to ask for increase in knowledge.
    It is obvious that knowledge here does not mean ordinary knowledge
    available for other people. Here that highest degree of knowledge is
    intended which was beyond the reach of other divines and Prophets.
    As a matter of fact, the Holy Prophet (~J ~ ...lll J,..) who was endowed
    with all kinds of knowledge, was directed by Allah to ask for more
    knowledge. In other words, the degree of knowledge which the Holy
    Prophet <rl--' ~..:ill t.J....) was directed by Allah to pray for, was above
    what he already possessed.
    Jt may be added here that the Holy Qur'an generally mentions the
    stages an d degrees of knowledge (which are fruits of Faith and which
    are obtained after Iman) by the word 'Ilm, as it is clear from the above-
    quoted verses.
    _ The word ·'Ma'rifat" ordinarily refers to that knowledge on which
    Iman depends and which is procured before Iman which is both vo1un-
    tary and involuntary. Th e above-quoted verses ''They recognise it
    (Reve lation) as they recognise their sons" and "So when there came to
    tbero what they recognised (to be the truth) they di sbelieved therein" point
    to the same conclusion, viz, that knowledge is meant here which is avail-
    able before Iman (Belief) .
    Of course, one verse of the Qur'ao mentions the word "Ma'rifat"
    in the sense of that knowledge which is one of the fruits of Iman and
    which is obtained after Iman; as under:
    When they listen to that which hath
    been revealed unto the Messenger, thou
    seest their eyes overflow with tears because
    of their recognition of the Truth.
    (Qur'an, 5:83)
    Volume 1 COMMENTARY ON THE ~Al:Ill.I AL-BUKHARI 401
    A section of the people of the Holy Scriptures recognised the
    truth of_ Isla m. Here "Ma'rifat" does not mean that knowledge on
    which Iman depends and which is obtained before Iman-may it be
    voluntary or involuntary. Because the people of the Scriptures gene-
    rally had this sort of knowledge already - though they did not confess
    it on account of malice and hatred. Hence in this verse of the Qur'an
    that kind of knowledge is intended which is one of the results of Iman
    (Bel ief) and which is available as a result of Iman. On behalf of Imam
    Abu ~a nifah it may be said that the knowledge intended in "I know
    more than you all" or •I recognise more than you all" is that knowledge
    which is one of the fruits of Iman and which follows Iman. Hence
    increase and decrease are related to the things connected with Iman not
    to Iman itself. , , •. n;r °' ..
    "And verily knowledge is a work of heart". On ~\~~\<.:>~.>
    the basis of this saying of the H oly Prophet Imam Bukhari refutes the
    theory of the sect of Karamiyah who hold that it is sufficient to assert
    •'There jg no god but Allah'' and belief in heart is not necessary.
    Because the Prophet's saying "l know Allah more than you all" indi-
    cates that knowledge of Allah is indispensably necessary for Iman.
    Again, as knowledge is sometimes voluntary and sometimes involuntary,
    Imam Bukhari bas explained the sentence "Verily knowledge is an
    action of b ~art " , b_y saying th_at spontaneous or involuntary knowledge is
    not beneficial for Iman. For Iman, only that knowledge will be valuable
    which is intentional and p roceeds from the core of heart.
    "But He will take you to task for ~,,U~~,~~;aC~\<)'1
    that which your hearts have garnered". As said above, the commentators
    of AIJ,adtth find it difficult to explain the connection of this verse with
    the subject matter here.
    "[man" which means belief and "Aiman" which means oath, are
    different words altogether. What is then the cause of quoting this
    verse in connection with Iman.
    Late Shah !?aJ;iib has said that Imam Bukhari's argument is based
    on the expression "which your hearts garnered" i.e., according to the
    verse of the Qur'an heart works and Bukhari desires to prove that
    Ma'rifat (Knowledge or recognition) is also a work of heart.
    ~afi~ lbn ~ajar says that Zayd bin Aslam, a distinguished Tabi•i
    (Companion of the Prophet's Companions) and well-known commentator
    of the Qur'an bas explained the above-quoted Qur'anic verse as follows:-
    ~llah, the Most Exalted, says ~at 1~ '.'ii\ _,!., l<'. . \~'~f',1\1"'~(~ .;..
    " He will not take you to task for that which l..'l~~d.l)\J:ll'~ Y.. ;.>~~""l,'.','
    is. unintentional in yo~r.oa~ hs" .(Now Zayd l-:"1'-:'\~~~ .' \ . 1~-::\\ _,,~,.., l~V'"'\
    bm Aslam says). This 1s Just like the say- 1..:,ii.,, w .. <:J,.t.r.Y ~~ _,fl:i~~
    ingof a pcrsonthat if he docs so and so ,,..,.,,-:.,,..,~\\\~ -'1\',· · ·"'•',.. ".''ll :::~·f~
    he is a disbeliever. Then Allah will not ~'-9-1!.u..)~@ TS ~.Y..°j u\$ ~O
    take him to task for this unless he believes ,, 11::-
    in what he says. - ~ 'k,
    Thus Aslam means to say that 'Aqzdah (belief) and Ma •rifat (know-
    ledge) convey aJmost the same meaning. Now I say that there is a
    still more clear argument in support of the above. Ibo Kathir bas
    narrated from ~a<;lrat Ibn ' Abbas and ~aQrat Mujahid that if a person
    swears and he knows that he is speaking falsely then he will be taken
    to task, otherwise not. They have explained the word "Kasb" (work)
    as 'llm (knowledge) and therefore they have said that the condition of
    taking a person to task is that he knows that he is actually a liar. Hence it is
    402 FAl:;>L AL-BARI Volume l
    -
    clearthat 'J/mandMa'rifatareworks Q,!'h~arts. ., , , , , , , ,, -::
    It is n arrated by I:Ia9rat •Ay1shah ci~~~4~\~..,:.:£~,a..i"~\.,).
    (4-:.;. ..:111 u..:.J) that when he (the Holy Prophet ;J-J ~u. ...iii J.o) ordered
    the people to do certai n wo rk he gave them such orders as were
    within their capacity. The Holy Prophet (r-1--' "'=~ .iiil J ...) has a ls0 said.
    "The best work near A11ah is that which is perpetual though it may he
    small. " Islam is a natural religion and therefore does not give such
    orders as a re beyond the sco pe of, man. All injunctions of [sla m are
    within human scope. So there is no question of reduction or concession
    in any of them. It may be added that Prophets of All a h end ured all
    kinds of hardship, but extended facilities to their followers. The Fina I
    Apostle ( ~-' ...,.~ ..:ill 1.J-.0) remained engaged in tempo ral a nd religious
    work days and nights, but always extended favoura ble considera tio n
    to his Ummat (followers) in every possible way, the Holy Qur'a n says :
    (There hath come unto you a Messenger, ,,, , ,, ,~ ., , , ,_., ,
    (one) of you rselves,) unto whom aught thal ~~\J?"~\;~_x~
    ye are overburdened is grievous, full of .. • " " · ~; .,., , ' ~,
    concern for you, for the Believers full of .J.f1:.J,,; 0~je;_,{/'~~\.
    pity, merciful (Qur'a n, 9:123) • • " · ,.,, :.
    Furthermore, the Holy Prophet (r.l-J o1.,,l~ ..:UI J.,o) always advised
    office rs and workers to be lenient, and never to be hard, to the peopJe.
    He moved heaven and eartb for the refo rmation of the peo ple, and
    the chief object of his mission was to pro tect the m agai nst evil a nd
    immoral acts and guide them on the right path leading to happiness in
    this world and salvation in the next.
    Jihad is not a n offence nor that which aims at unnecessary bloodshed
    or illegal occupation of other people's territories. Jihad (lslamic war)
    is essentially a defensive war which aims at defending its ow11 country
    and eliminating all kinds of o ppression, tyranny, corruption, ex ploitation
    fro m the world. .ll.1 .qt: n',...~~
    They (the Companions) said : '' 0 'i ~.is~' -"fr.•: · ~Ujl;
    ,j, - -
    Apostle of Allah! we are not like you. Allah has forgi ven your past si n
    and that which is to come".
    So'!?_e companions of the Holy Prophet (r"'l--:J -1.:t>- ..:u1 J ... ) asked
    ~a9rat 'Ayisbah regarding his religious occupations. Their object was to
    fo llow in the footsteps of the Prophet and do exactly what he d id.
    When she described the programme of his occupation they regarded
    that it was a very limited amount of work. They thought that t he
    Holy Prophet's all sins were forgiven by Allah and so it was not neces-
    sary for him to work hard, but they must try to do more in order to get
    salvation. One of t hem proposed that he would fast for life. another
    said that he would keep away from bis wife, a nd the third announced that
    he would always wage war (jihad).
    When the Holy Prophet (r"'Lw-' ....~ ...ii i J ,<>) came to know of the
    determination of some of his Companions, he got a ngry a nd t he sign
    of anger was manifest on his appearance. Then he said: " I know Allah
    and fear Him more than you do . The Companions' above statement
    was based on the following verse of the Qur'a n :
    That Allah may fo rgive thee of thy \;,.... ~.-: ~ """' ~-;:\:: > .~.\ ,~,(~
    sin that which is past and that which is to ~ :.- .) ~f t).4.1 4:Wl 1;..u " ~"'
    c
    come, an d may per1ect H is f avour unto thee, 1t1 " .~1'
    \D~~·~'
    .,..,.,...0• :.~~'~p.::;!.).-f""'u
    """''·-: ; ',.... .,,,~'\:
    and may guide thee on a right path. ~ ,,., ;i {~ '-:::°'{
    (Qur'an, 48:2) ( -=-::''"') ~
    This verse was revealed after the Treaty of I:Iuday biya~ , which
    was apparen tly a treaty of defeat and disgrace for the Muslims but
    Volume I COM MENTARY ON TH E ~Al:ll !:i AL-BUKHARl 403:
    really it was a foreru nner for their victories in :, future. For the first
    time Muslim s were recognised by the Quraysh of Makkah a s a separate
    and independ en t entity and the Muslims now had a yast , scope foI
    propagating their relig ion far a nd wide. This treaty was a mile stone
    in t he h istory of Islam , which in course o f two yea rs led to the ~ onqu es t
    o f Makkah. F or th is reason t h is SU.rah of the. Qur'an is named Al-Fa t~
    (v·1ctory ). , , ..... ~ 1 .. ...,~.
    At th is , sign s of anger a nd sadness o n ~-''-' \~ ·
    the sacred face of the H oly Prophet (~1-J ~.,J.c. ..ill L>L,..') a ppeared . This
    lJadi th indicates the anger a nd sadness of the Holy Prop het.
    The law of nature :
    The proposals of some Compan ions were unnatural and irration al.
    The Holy Prop~ et ~id not obj ect to the C ompan ions' error of judgment ,
    bu t expressed his displeasure jf any u nreaso na bl e or unnatural sugges-
    tion was made by anyone. On th is occasion he said : 11 I fea r Allah and
    know Allah more th an you d o " . H e a lso said " Tn additio n t o performing
    religiou s duties I d o o ther work also , e.g. I ea t , I drink , I sleep, etc."
    Th e way be p assed h is life was a gu a rantee for the people's succes.s in;
    this world and Hereafter. Jf on e leads a decent and h onest life h'ere
    and performs religiou s duties sincerely , one is sure to get fav ours from
    the Almighty. Bo th t he tempora l a nd spiritual sides of man's life must
    be develop ed as far as practicable . One may take part in sci~ntific
    researches, commerce, trade, industry and other profession, but the
    method and means must be reasonable and hon est.

    Indeed I know and fear AJlah more \S'\Ji,i~1;~~i&i


    than you do . This lf.adith indicates the extreme eagerness a nd ambition
    of the Compa nions on the one h a nd and the H oly Prophets' adoption
    of moderate way of life on the other, as he observes "In ~ ddition to
    worsh ip of Allah I eat, drink, sleep and do other kinds of work. and
    still I know and fear Allah more than you all do. If renunciation of
    the worldly affairs had been a goo d work near Allah I would not have
    done anything beyond wo rship of Allah" Jn this way the Holy Pro·
    phet ( ~ ' ~ .ui1 u1..,..) has clearly stated that Allah H imself has permitted
    u s t o do world ly work side by side with religious duties. If we perform
    all our duties with good m otive and make them as part of devotion to
    Allah. we will certainly get reward s and favours from Him. If we earn
    money, we must d o it by fair and lawful means, a nd we must p ay dues
    of wea lth a lso . We must differ entiate between lawful and unlawful
    so urces in earning m o ney. We may study modern sciences and adopt
    commerce an d industry etc . as our profession but they must n ot spoil
    our beliefs an d deed s. If I slamic p rincip les are follo wed respectfully
    in variou s branches of life, th e latter can become pillars of the Fa ith
    an d our life m a y beco me par t of our wor ship of All a h.
    An examp1e of "I know more than you do"
    T o expl ain th is point I give her e one example. Every king bas a
    set of rules t o b e fo llowed by his subj ects, but there is so me specia l
    provisio n fo r the privileged class o f the people. These per sons know
    what action pleases the king and wh at displeases h im. They always look
    at his temper and m ood and behave exactly in the way which is sure to
    satisfy and please him. S imilarly, Prophets of Allah pass days a nd
    nights in co mmunion with Allah and carry ou t His order s to please him.
    404 F AI;>L AL-BARI Volume I
    Ma'rifat (Knowledge) here does not mean the ordinary Ma'rifat intended
    for all people. This is reserved for Apostles of Allah, particularly Head
    of Prophets (~-' ~ .iill J.-). For this reason "A'raf" and '' A' lam"
    have been used in a comparative degree, meaning that he knows Allah
    more than any body else. For our knowledge of Allah we are to con-
    sider quality 1 not quantity. The Holy Prophet's assertion "Subl,ian
    Allah" one time is far more effective than our repetition of the same
    for thousand times. From this it can be inferred that Ma'rifat is the
    highest degree of Iman (Faith), Brahmans, priests, jogis and others
    practise various kinds of self-mortification. but it is worthless, because
    they have no sincere belief in the Creator. It may be added tbat Imam
    Abu Hanifah's saying "Faith means belief in heart and confession with
    tongue" has been thus proved, because Faith is complete ''Ma'rifat."
    CHAPTER XIV
    Whosoever abhores to become a dis-
    believer again as he abhores to be thrown
    into fire, is a true Believer.
    20. We have been told by Sulayman
    bin I:Iarb who said that he was informed by
    Shu'bah via Qatadah who heard l:IaQ.rat
    Anas say,
    }(.. The Holy Prophet (~allallaho 'alaihi
    wa sal/am said : whosoever is imbued with
    three qualities will taste the sweetness of
    Faith. These are :
    (i) Allah and His Apostle are dearer
    to him than all else ;
    (ii) Wnen he loves a person he does
    not love him but for Allah's sake
    only; and
    (iii) he hates to revert to disbelief as
    be hates to be thrown into the fire
    of (hell).
    This Ifadith and its three parts have been thoroughly discussed
    a lready. This Ifadith has been discussed in the chapter 9 under the
    heading of " Taste of Belief". We have expla ined it in detai I for the
    perusal of the readers.
    The object of Imam Bukhari
    Imam Bukhari aims at refuting the views of the Murji'ah and a ll
    those people who ~old ~hat observance. of Islamic injunctions is not
    necessary along with belief and that no sm can affect Faith. The Imam
    stresses the point that Belief must be strengthened by good deeds and
    the beauty and sweetness of Belief rests on virtuous work. The better
    is one's deeds, the sweeter will be one's Belief. !man and work are
    inter-rela!ed, and one is cemented. by the other. The Holy Prophet
    (~.J ...:~ ...ul j.... ~ means to say that 3ust as a person is apt to obtain delicious
    and tasteful t!_nngs so also be must do good deeds in order to procure
    sweetness of Iman (BeJief).
    ,, •.\,#.'-(~~-?\ ":!.~. "'·~·-
    "Who abhores to become a disbeliever .~,~~ :>~~ 1 1l:>~1:>1
    again, after Allah saved him from infidelity before, as be abhores to be
    thrown into fire." This lfadlth may apply to the people who embrace
    Islam for the first time and also to those who are hereditary Muslims.
    Because when a new convert to Islam dislikes to become a disbeliever
    again a hereditary Muslim will dislike it all the more and he must be
    more aware of the taste and sweetness of Faith.
    Volume l COMMENTARY ON THE ~AI;lll! AL-BUKHARI 405
    ----
    CHAPTER XV
    Some Believers will excel others on
    the basis of good work,
    21. We have been told by Isma'il
    who said that he was informed by Malik via
    'A mr bin Ya~ya al-Mazini via his father
    who heard I:Ia4rat Abu Sa'id al-Khudri say;
    ¥ The Holy Prophet ($allalliiho 'alailii
    wa sallam) said : "When the people of
    Paradise would have entered Paradise and
    the people of Hell would have gone to Hell
    (after the final reckoning) Allah would
    order those who have even a grain of faith
    to be taken out of Hell. So they will be
    taken out of it, but by then they will have
    been charred and will therefore, be put in
    the River of Rain or of Life (the narrator
    Malik) is in doubt as to wh ich term was
    used by the Holy Prophet ($alla/liiho 'alailli
    wa .~a/lam). They will rejuvinate just as a
    grain revives near the bank of a Bood chan-
    nel. Dont you see it comes out yellow
    (and) twisted? Wuhayb said: 'Amr binYa~ya
    narrated this Hadlth tome, in which he said
    "stream of iife and khayr (good work)
    instead of 1man."
    Imam Bukbari's purpose
    Bukhari has narrated here two A/:iadrth with a view to refuting the
    views of the Murji'ahs. He means to say that Believers excel one another
    on the basis of their good work. Difference in their position may be in
    this world or the next. Some people fortunately do good work here and
    others do not. If some Muslims who were put in the Hell have Belief in
    their hearts, they will be taken out of it and will be sent to Paradise.
    This change will be the result of the intercession of Prophets of Allah
    according to the good work done by Muslims in this world. Imam
    Bukhari likes to stress various stages and degrees of Faith; and as Faith
    and Belief are synonyms in bis opinion, there will be increase and dec-
    rease in Belief also. Like Imam Bukhari. Tmam Muslim has also narrated
    this Hadllh of Abu Sa'id al-Khudri in some detail. The latter has
    said that sinful Believers will be taken out of the Hell on the intercession
    of Apostle of Allah. Allah Himself will take initiations in the matter.
    It will be under His inspiration that Prophets will recommend deserving
    cases for His favours and He will be then pleased to order that those
    people who have in their heart Belief even of the weight of a grain of
    mustard-seed must be transferred from Hell to Paradise. Now the
    question is : Who are the addressees of the verb "Akhriju'' (i.e. take
    out) in the above Ifadlth. Some scholars say that Prophets and Belie-
    vers are addressed here. and others say that Angels are intended here.
    The word "Ifabbatun" means grain, and its plural is " Ifubub" 1
    Spiritual matters will be manifest in the Hereafter
    The rules and regulati011s of the Hereafter a nd c;;piritual matters
    will be known to the Believers in general. But different persons will
    appreciate them according to their merits and eminence. In one narra-
    tion of Sa'id al-Khudri's Ifadlth, the word " 13 _,J i;"' (meaning, Look here)
    and in another the word "ly.~JI" (Return) have been used.
    lFor the Chapter on "i ncrease and decrease of Iman (Belief) vide Shar~1-i-Bukhari"
    pages 374-379.
    406 F Al;:>L AL-BARI ' Volume.· I
    - - --
    Comprehensive knowledge is reserved for Allah
    Allah is Omniscient and His knowledge encompasses every thing
    of this world and of the next, and His created beings have also partial
    knowledge according to their merits. "And over every lord·of knowledge
    there is one more kn owing." (the Qur'an, 12:76). It is possible that a
    person's Nur-i-!man (light of Belief) may be known to Allah o nly and
    to none else (not even His Apostles or chosen $ufls). It is also possible
    that Allah's Prophets kno w a man's light of Belief and nobody else,
    and so on. It is said in AbU Sa'Id al-Khudri's H ad zth that after the
    transference of sinful Muslims from Hell to Parddise, the Believers will
    address Allah saying ''Our God! None is now left in Hell who had even
    slight amount of Iman in his heart", though after this a lso a large
    number of people will be taken out of Hell, and they will be called
    "freed slaves of Allah. " Had rat Anas has narrated a H.adith in which
    the Holy Prophet (r~' .\~ ·.ui1· J,<>) will ann0unce tbinf or fourt h time,
    " Our God! None rema ins now in H ell save those who a re restricted by
    the order of the H oly Qur'an- thougb after that also many si nful persons
    will be taken out of Hell by the band of the Almighty who wi ll be known
    as ''freed slaves of Allah".
    Refutation of the Murji'a h and Mutazilites :
    The above l:fadlth refutes the theory of the Murji'ah who main-
    tain that work is not necessary for Iman and no sin can affect one's
    F aith. 'Alla.mah Bad ruddin ' Ay ni says ; In the first place, this IJadtih
    is a strong evidence in support o f the "people of Sunnat and Jama'at"
    and in repudiation of the Murji'ah in as far as it has been proved that
    a section of sinful Muslims will be thrown into H ell. ln the second
    place, this IJadith rejects th~ views of the Mutazilites who hold that
    some Believers will perpetually remain in Hell on account of sins,
    whereas this Ij adlth says unmistaka ble terms that sinful Believers will
    be taken out of Hell 'they will not remain in Hell for all times to come'.
    Stream of l:faya t or l:faya :
    The narrator of the aforesaid H adrth doubts as to which one is
    correct. Imam Bukhari quoting the narration of Wuhayb likes to say
    that the "Stream of l:fayat" is correct. ''l:fayat" means rain which
    revives earth after death. Hence it may be called stream of rain or
    stream of life. It may be added that sinful Muslim will first be put
    into the stream of life, which is close to Paradise so that they may be
    refreshed after having taken bacb therei n.
    22. We have been told by Muhammad
    bin 'Ubaydullah_who said Jhat he.was in-
    formed by Ibrahim bin Sa' id via Sal i ~ via
    Tun Shihii.b via Abu Uruamah bin Sahl bin
    I:Iunayf tJ1at he heard I.J a ~ rat Abu Sa'}d
    al-Khudri say:
    ¥ The H oly Prophet ( ~allallaho 'a/aiM
    wa .\ al/am) said:
    When I was asleep I saw fin my dream)
    that the people were brought before me.
    Some of them had shirts up to their breasts
    and some had shorter shirts, and 'Umar
    bin Khattab was presented before me r obed
    in a gown of abnormal length which he
    occasionally lifted while walking.
    The Companions asked the Prophet
    ($allallaho 'alaihi wa sallam) about the
    interpretation of his dream. He replied that
    it r eferred to Faith.
    Volume I COMMENTARY ON THE ~Al:ilf.I AL-BUKHARI 407
    - -
    Ta' wwul in the lf.adlth means interpretation. And he (Prophet
    Joseph) placed hi5 parents on the dias and they fell down before him
    prostrate, and he said: 0 my father! this is the Tawll (interpretatio n)
    of my dream of old (The Qur'an, 12: lOO).
    Acco rding to s ubsequent Muslim scholars TG.wll means to use a
    word or expression in a sense other than the original or literal. Anyhow
    the H o ly Prophet ( ~J ~ ~I ~) meant to say that the rel igious position
    of several Believers was shown to him, and he inferred from the length of
    J;la9rat ' Umar's gown that he was very highly accomplished in religious
    matters. IJ!!am Bukhari means to say that there are different stages and
    degrees of Iman; and as Faith and lma.n are synonyms in his opinion,
    Faith a lso has different stages and degrees (i.e. it may also increase or
    dec rease). But, as stated a bove, Faith is a combination of Iman and
    Islam , and hence it is not proved that Iman can increase or decrease.
    O f co urse, th ere is difference in the rank and position o r Believers on
    th e basis of good deeds and no ne den ies it.
    An objection and a reply
    Frnm the above liadit/J one must not infer that Hadrat ' Uma r
    exce ls ~a 9rat Abu Bakr al-~iddiq, because it is possible iha·t the latter
    was not the n presen ted to the Ho ly P rophet (cJ--' ~ .:ill L;>t.,,.,) as his reaJ
    pos ition had already been well-kn own. J;la9rat ' Umar was presented as
    the seco nd bes t Muslim as the first rank of J..iac;lrat Abu Bakr al-~iddiq
    was already proved by reference to the Qur'an and Ifadith and this is
    an unde niable fact. It is recorded in history that I:.Ia<;lrat Usamah was
    ordered by the Holy Prophet Cr-1--' ~ ~ l J.-) on the eve of his demise
    to lead a military expeditio n to Syria. All M uslims including ~a<;lrat 'Umar
    were opposed to this expedition o n the ground that Madinah would be
    exposed to danger. But J..iac;lrat Abu Bakr announced with fuJI vigour
    that the expedition a rran ged by the Holy Prophet (r-L..-' "'::l~ ~I J . . ) must
    proceed accordin g to the schedule so that th e enemy mig ht not think
    that th e Muslims were weak a nd afraid of implementing even the o rders
    of their own Apostle. This b old p olicy of J..ia9rat Abu Bakr was a
    grea t success, and th e enemy realised that the Muslims were powerful
    e noug h t o send an army to a fo re ign land.
    Superiority of Abu Bakr Siddiq
    The above lf.adlth simply indica tes the partial excellence of J..ia9rat
    ' Umar, whereas J..iac;l rat Abu Bakr al-!:?iddiq bas a n all- round excelle nce.
    It is o bvious that in case of comparison the latter will be regarded
    superi or to the former. ~ac;i rat Abu Bakr al-!:?iddiq 's excelle nce is
    proved by th e Holy Qur'a n and Mutawatir AIJ.adlth (i.e. they are trans-
    mitted by a large number of reliable nar rators) whereas that of J;Ia\f rat
    ' Umar is proved by Khabari Wal;zid (that Ifadlth which is handed down
    by one reliable authority only). It may be said that sometimes partial
    excellence is also a source of envy. For example, it is related in
    AIJ.adzth that on the Day of Judgment " Mu 'adhdhin" (one who calls fo r
    prayer) will be seated on bright couches and even Apostles of Allah
    wiU envy their p osition. This is purely a partial excellence of
    " Mu'adhdhin", but it is insignificant in comparison with the established
    eminence of Prophets of Allah .
    Th e Holy Prophet (r1--' ~~ I ~) is repor ted to have said " I have
    transfe rred to AbU Bakr's heart what was inspired to my heart by Allah."
    So we must believe that J;la9rat 'Umar's excellence is partial and that
    408 F Al;>L AL-BARI Volume I
    ---
    of Hadrat Abii Bakr is all-round. After the Prophet's demise J:.lacjrat
    ' Umar· almost lost bis sense, but J:.lacjrat Abii Bakr remained firm like a
    rock.
    Excellence of 'Umar
    The long gown referred to, in the above Efadith points to the vast
    conquests and marvellous achievements of J:.lacjrat 'Umar. A large
    number of 'Arab tribes who bad been new converts to Islam relapsed
    into apostasy (Irtidad) immediately after the demise of the Holy Pro-
    phet(~-'~ ...ill J,..). J;Ia<;lrat Abii Bakr, who reigned for two years and
    four months, faced the situation courageously and launched a campaign
    against the movement of apostasy. He succeeded in establishing the
    dom ination of Islam and of Mus lims in neighbouring territories within
    a year. His military expeditions almost reached the borders of Damascus
    and he paved the way for further victories of his successor, Hac;trat 'Umar
    who is said t o have conquered about one thousand towns. About J;IaQ.rat
    'Umar's excellence, there is one 'Efadlth in $alft:IJ.. M uslim (page 275) in
    which the Holy Prophet (~-' ~ ...ill J,..) said. I took water ou t of a
    well, Abu Bakr aid the same after me. When 'Umar's turn came his
    bucket was changed into a big vessel. 'Umar drew it with full vigour
    until aB people got water and were fully satisfied.
    CHAPTER XVI {"' '.ai , ~'tf t 6·C
    Modesty is part of Faith. ~~4\~,_~, y~
    23. We have been told by 'Abdullah "=".t!1"'\f~'. H..P , ,
    h n 't-"'1. -iti _'
    bin Yusuf who said that he was informed ~iu'?..ca,.,.f-Cf.~' ~\:.t:.i~ 23
    by Malik bin Anas via Ibn Shihab via ~ \f' , , t-:' :. . , , -< '(' '.{\\~ "'
    Salim bin 'Abdullah via bis father. c.r.~\...11~~~ <:ftri 1 '1.~)'9
    -¥-'Abdullah bin 'Umar: That the ~~,~~\0''' ~1 ~ ~~ ti.~ ' ' ,
    Holy Prophet (~alla/laho ' a/aihi wa sallam) tt• ~..-:~ !*<.;> ~ C;f"t)» Y.
    t '~'t\,~."9 . ... , ~..""'~:
    .:. \!:..
    passed by an An~ar-i and be was giving SJ:!~_.,~)) v~~ j . _

    advice to his brother about modesty. The ~?"'" ~~..P.l.'~ h'\""""'\t~~'~\ .


    Prophet (~allallaho ' alaihi wa so/lam) said _;.-~~ (.; ~lU~U\A:'~~ <l,
    to him, " Let him go, because modesty is \ "'~'\ ' ~"' ~\ ' ~ ''"'
    part of Faith ." •,· <:>..""" -~- ~ ~~.. ,-:, •~-
    r .., "'

    Imam Bukbari's object


    Imam Bukhari's obj~ct is to prove that work is part of Faith, and
    work (spiritual or temporal) is necessary for Faith; otherwise Faith
    ~ilJ be. w~akened. In thi~ lf.adlth the .word "Min'' (me~ning from) may
    either md1cate that work is part of Faith or that there 1s close relation-
    ship between the two. In any case it is proved that work is essential
    for Faith and abondonment of work harms faith, and this refutes the
    the.cry of_ tho.se people w~o bold that work is not necessary for Faith.
    This lfadzth 1s narrated m al-Adabul Mufrad (chapter on Modesty) in
    which the expression ".6:.1 y:i~" "he was admonishing his brother"
    replaces the expression " 6:.I .k":! " "he was giving advice to his brother",
    0

    as under:
    The Holy Prophet (~allalliiho 'alaihi . ~"·~; 4'\, ,~, 't -~ ~... <:.i\~ ..
    wa sallam) passed by a person who w.:is iy.;f.S' :) *c::Ull~\.>~!Y'
    admonishing his brother about modesty as ~\.~tJl \'t.'~1'~ ;, "'~\ . ...1~\-' .. f'_.
    if he was telling him that modesty had :V- 0~ 1 t>~¥.. (.J,'IS ~\"!
    harmed him. Tben the Prophet said: Let t""'..~\" X"''~\~ ~t.>', ""\{':~
    him go, because modesty is a part of Faith. ·~""'.:'~ <.;/:-;':!f"'J ~)7~)U\i>
    The second 'Efadlth indicates that the An~ari was advising his
    brother, out of sympathy not to be modest in his busi ness, as it somehow
    stood in_the way of making necessary demands on the people. The
    Volume l COMMENT ARY ON THE SAl:Ill:l AL-BUKHARI 409
    Holy Prophet (r1--' 4~ .Ji1 j..o) advised him not to say so, as modesty is
    part of Faith. The Holy Prophet ( r1--' ~ .Ji1 J.,o) is also reported to
    have said:
    Of the words of Prophethood that \,..\ ~\ :~~ ' \"\\~\ ;""'(" ~ \
    have come down to the people, one is. "If .),~"': ~..JiOi:.tU"\:.J !u~\ ~<.:>...
    you have no modesty, then do what you "'" ,; .:. . L .:..i' ""J.:.f""'':°'t<:;'~,,'(
    like." i:.-QV'•;r.1 r~'ll' '~" ~"_,.-~~
    Modesty bas been enjoined by all Prophets
    Imam Bukhari bas recorded this lf.adith in the chapter 271, and
    later in the chapter 639, of al-Adabul Mu/rad, in which the expression
    "of the words of early Prophethood" replaces the expression "of the
    words of prophethood." The word al-Nas in the If.a di th might be
    either in the nominative case meani ng that the words which the people
    obtained from Prophets, or in the objective case signifying that the words
    of Prophets reached the people. In both cases the substance is the
    same. In short, the valuable pieces of wisdom given by Apostles of
    Allah from time to time have been the same. Nothing of th em has been
    abrogated. One of these words of wisdom is that if one does not
    possess modesty and decency one can do anything one likes.
    The word Fa~·na' (meaning do) has been used in ljadtth in the
    imperative mood but it has the mean ing of a verb of the indicative
    mood. Anyhow, Man's success in life rests on two points, (i) to beware
    of evil and abstain from it and (ii) to understand and adopt good acts.
    For these two points we cannot depend on reason onJy. We must seek
    guidance from th e Qur'an and lf.adith. Reason without the aid of
    revelation sometimes misguides the people. Hence it is necessary that
    we must follow the teaching of our religion fai thfully. It may be added
    that the subject matter of this lf.adith resembles this verse of the Qur'an.
    Do what ye will . Lo! He is Seer of
    what ye do. (Qur'an, 41:40)

    Disbelievers do not listen to the commandments of Allah and His


    Prophet (r-1--' ~ .Jil J.,o), though they know that there are signs of
    wisdom in everything from the heavens to the earth created by the
    Divine Being. This disbelief on their part is only due to their wickedness
    and enmity. So Allah says that they may do what they like, but they
    cannot escape the doom that is in store for them in the Hereafter.
    The above idea is expressed by a poet as follows :
    ~~~~.;,~ ~
    1~~1-'J.)"'.
    - .P'.
    o\:i.t\'(a'~~
    "i'M • ,.
    "':. '·-==.,_1\'::°1
    ~..P' ;:,;,
    If you do not fear what happens in the end of nights and
    have no modesty (or decency) then do what you wish.
    ,~v-
    >.. ~-::-,-:-u1tu\-53~
    'T""j j.,,_
    ~, ~ ..._...
    t\,;t... -"·\"'911"" ·
    ~ ~V~!.) !Ii'
    By All[h, there is no good in the world and in tbe worldly life if modesty ia gone.

    ~\~.~~\~; ~~\~~_;:.)\~
    Man lives only as long as he lives fairly and decently,
    and a tree lasts only as long as it5 bark lasts.
    CHAPTER XVII
    Explanation of the Qur'anic verse: ~~\~'G\~l'-'5~~ ~.i\l
    "If they repent, offa prayers and pay
    the poor-dues, then let them off." ~\~g~jl\\'.,S\~
    410 F AI,)L AL-BARI Volume I

    24. We have been tol~ by 'Abdullah


    bin M uh ammad al-Musoadi who said that
    he was informed by Abu Raul) aJ- Harami
    bin 'Uma rah who said : Shu' bah to ld us via
    Wa qid b in Mul)ammad: I heard my fat her
    narrating the following on tbe authority of:
    ¥ Ibn 'Umar sa ying : Holy Prophet
    (~al/allaho ' alaihi wa sal/am) said : I have
    been commanded (by Allah) to fight the
    people until they bear witness that there is
    no god but Alla h and Mu9ammad (~al/al­
    laho 'a/aihi wa sal!am) is the Apostle of
    Allah and offer prayers and pay poor-d ues.
    When t hey have done all t hat , t heir lives
    and propert ies are sec ured except in res pect
    of wha t is due to Islam; and their reckoning
    is on Allah .
    The object of this lf.adith is to confirm the principle that work is
    part of Paith, because mere belief in Allah and His Prophet (~-'4&...UI J,.o)
    is not enough, and good work li ke offering prayers and paying poor-
    dues etc is also necessary. As Faith is a combination of all necessary
    beliefs and good deeds, the theory of those peop le who hold wo rk is
    not essential for Faith is falsified.
    Hafiz Ibo Hajar's view regarding the above
    Hafi~ Ibn ~ajar 'Asqalani says th at the phrase "If they repent''
    mentioned in the opening line of the chapter may be explained in two
    ways: viz (i) This lfadlth is an explanation of the Qur'anic verse and
    (ii) This chapter deals with the explanation of the verse of Qur'an.
    J:.iafi~ Jbn f.Iajar says that three things, viz repentance, offering prayers
    and paying poor-dues are mentioned in the Qur'a n as we ll as in lf.adlth .
    The expression " If they repent" means that if they give up disbelief and
    accept Islam as it bas been explai ned by the Holy Prophet (r1-J ~ ..UI J,.o),
    the Qur'anic verse and the lf.adith both convey the same meaning.
    Hafiz Badruddin 'Ayn i's opinion
    l;lafi~ ' Ayni has disc us~ed ~afi~ Ibo f.Iajar's above view and said
    that the word " y4" "meaning chapter" itself does n ot need any vowel
    points here unril we su ppose that the word " 11t." "meaning this"
    precedes it (i.e. this is a chapter). But this suppos ition is n o t correct
    because I mam Bukh ari has not reco rded this lfadith for explainin g the
    Qur'anic verse. H e has done it on ly for the purpose of refutin g the
    theory or the Mu rj i'a h sect who be lieve that F aith does not need work.
    Jn support of this l;l afi~ 'AynI says that it has come dow n from r?ac;lrat
    Anas that this was the last verse of the Qur'an in point of revelatio n and
    the above lf.adlth bad preceded it. It is obvi ou s that the subseq uent
    matter can no t be explained by what happened before.
    It is welJ-known that th e Ho ly Prophet (cJ--' ~ ..UI J,.o) issued
    orders for Jihad (holy war) in th e early period of his miss ion. Anyh ow,
    the main object of Imam Buk hari is only to establish th e doc tri ne that
    work is part of Faith, and i t was the view of a section of the early
    Musli m scholars also. "~H~~1':i''~
    " I have been commanded to fight the people"...... IJ' " CJ~
    It goes with ou t saying that this expression means that AIJ ah (and AlJa h
    al one) commanded His Prophet ( ~L._, 4.&- ..u1 J,.o) to fig ht th e people. As
    an Apostle cannot be ordered by any other being than the Almighty the
    Volume l COMMENTARY ON THE ~A~l~ Al..BUHARI 411
    nominative (AJlab) has not been mentioned here. Similarly, if a Com-
    panion says that he has been ordered to do certain thing, it will be
    invariably assumed that he has been ordered by no less a person than
    the Holy Prophet himself. In the absence of the nominative in such
    cases the chief officer who is entitled to issue orders will be intended .

    i.e., ("Until they bear witness efSlI ~ Uf'V'


    '\''~\~1~'~'~'~' ~\'ltl-'~\'''~•' '-~
    vr(.;)IJ .. l-Jl<;J !J~l.r"'
    that there is no god but Allah and Mu}Jammad is Prophet of Allah and
    say prayers and pay poor-dues.") When they have done all that, their
    lives and properties will be secured save in what is due to Islam. Io
    other words, a Muslim must fulfil all obligations and discharge all
    duties that have been imposed on him by the religion of Islam. But
    if a Muslim commits theft or adultery or murder, etc., he will be
    duly punished according to Muslim law. The lfadith ends in the expres-
    sion "And their reckoning is on Allah," i.e., in all cases one shall
    have to give a full account of one's activities to AlJah in the Hereafter.
    Of course, all Muslims are equal in respect of rights and obligations
    as long as they profess the reJigion of Islam, but the real condition of
    their hearts is known only to Allah who will decide their cases as He
    wiJl. The preposition 'Ala (i.e. on) in the lfadtth means "to" or "for",
    because nothing is obligatory or compulsory for Allah Who is undis-
    puted Master of His will. No power on the earth or the heavens can
    ask Him "How and why".
    Imam Ahmad and abandonment of prayers
    As stated above, prayers are obligatory for all Muslims. Hence
    Imam AJ:imad says that whosoever does not offer prayers becomes an
    apostate and disbeliever. But this view is quite incorrect as the follow-
    ing lf.adith proves :
    Allah has enjoined five time prayers
    on His slaves ...... and whosoever does not
    offer them will not have any security from
    Allah. He may perish him if He so wills
    or forgives him if He so wishes.

    It is hardly necessary to say that the punishment of an apostate or


    disbeliever is not dependent on Allah's will, because his punishment is
    already p rescribed by Islam, and he shall not be pardoned.
    An interesting dialogue between Imam Shafi'i and Imam Ahmad
    It is recorded in Tabaqatul Shafi.'lyah that Imam Sbafi'I asked Imam
    Al)rnad.: "J?o Y,ou call one who does not say prayers an "apost.ate"
    and "disbeliever ' ? "Yes" was the reply. Then Imam Shafi'I enqu1Ted:
    How can he become Muslim again and what will be the nature of his
    repentance?" Imam Al)mad replied that he must recite the Kalima'i
    Shahadat'' (i.e., there is no god but Allah and Muhammad is the Pro-
    phet of Allah). J mam Sbafi'I said that be bad ·heard rec iting that
    Kalimah already. Imam Al)mad replied that the man must offer prayers.
    But Imam Shafi'i retorted that no prayers of a disbeliever were accept-
    able. Consequently such a man has no chance of making Taubah
    (repentance) and becoming a Muslim again. It is said that Imam
    A.}Jmad was silenced by Imam Sbafi'i's above argument.
    412 FAI;>L AL-BAR1 Volume I
    CHAPTER XVIII
    (The a rgument of the person who says
    that Belief is work on account of the
    Qur'anic verse) "And t his is the garden
    (Paradise) which ye are made to inherit
    because of what ye used to do" (43:72).
    And several learned scholars have said in
    explanation of the verse "Them, by thy
    Lord, We shall question, every one, of
    what they used to do (15:92 & 93)" that
    "There is no god but Allah" is intended.
    Again, Allah says: "For the like of t his,
    then, let the workers work." (37:61)
    25. We have been told !>Y A~mad
    bin Yunus and Musa bin lsma'i l w ho said
    that they were informed by Ibrahim bin
    Sa'd who said: "lbn Shiha b na rrated the
    following via Sa 'td bin Musayyab, on the
    authority of
    ¥1;£aQ.rat Abu Hurayrah: The
    Holy Prophet of Allah ($allalliiho 'alaihi
    wa sal!am ) was asked ' ' Which of work is
    t he best?" He replied Belief in Allah and "\•-: :..\ . \~ . ..-.~;.'\""'...l\""'\l;\-:r-:-t:(l':7 . .\'-'...
    His A postle" "What next" he was asked . ~~ ~"".,.>~~ ui,, .>~pU:e~.)
    "Jihad in the path o f Allah" was bis , , ,., ~~"'11~\""'.r""'-:,.f
    reply. Again some one enquired "What J-':» · U\) .)"-,P
    next" " A successful If ajj" was the Prophet's answer.
    As repeatedly stated above, Imam Bukhari's object is to establish
    the doctrine that work is an important part of Faith. Some scholars
    say that the fact that 'Amal (work) is sometimes used in the sense of
    Iman (Faith) proves beyond doubt that work is part of Faith. This
    lfadlth refutes the views of (i) the Kara miyah who hold that mere p ro-
    fession of Islam is Iman (ii) the Murji'ah who say that Ta$dlq
    (confirmation) is Iman, (iii) th e Jahmlyah who maintain that knowledge
    is Iman. AU these sects like to eliminate work from the fold of Faith.
    Imam Bukbari's chief object is to establish that work is indispensably
    necessary for Faith and that knowledge, which is spontaneous and in-
    voluntary, is realJy no work. Such knowledge is not generally termed
    as work of deed.
    Imam Bukhari's first argument in support of the above
    In the above quoted verse :
    And this is the Garden (Paradise) ~<\",.;\~fil).j\~\-!-t;J\~;
    which ye a re made to inherit because of ~-~ r-·, ,
    what ye used to do. (Our'an, 43:72) ( -!:l:;,J'i:.,:1} j)O 'G;'}:;:Ji
    It is quite evident that en try into paradise depends on good deeds.
    The word Ta'malun "meaning what ye used to do" is emphatic on the
    point that work is really Iman.
    An objection to thE' word inheritance used above
    Inheritance indicates that a descent gets some thing from ances-
    tors aftPr the latter's death. It is obvious that none can inherit a place
    in Paradise in the way a child inherits some property from his parents
    or other relatives. So this word in the Qur'an ic verse must be taken in
    an allegorical or figurative sense, namely, just as inherited things will
    always remain in the hand s of the lega Lheir!' of the ancestors and they
    can enjoy them in the way th ey desire, so also entry into Paradise will
    be perpetual. No ne after getting into Paradise will be expeJled there-
    from. The following verse is emphatic on the point:
    Volume 1 COMMENT ARY ON THE S.AI:ffE.J. AL-BUKHARI 413
    There ye will have (all) that your
    Wl.,~)~,:t1\~~~ffi~
    souls desire, and there ye will have (all)
    for which ye pray. (Qur'an, 41:31)
    ~ ~ .....
    (~t,f~\~) o~Y-IN\>
    ,, .,, ""'t"'
    The Holy Prophet (~1....J ~ .iill J·•') is reported to have said that the
    peo ple booked for Paradise will be shown those places in Hell which
    would have been allotted to them had they disobeyed Allah and His
    Prophet (~.J ~ .iill J,..). They wilJ then express their gratitude to Allah
    fo r His special favours and say that they would have gone astray if He
    had not guided them on the right path. Similarly, the people booked
    for Hell will be shown those places in Paradise which would have been
    allotted to them if th ey bad followed the commandments of Allah and
    His Apostle (~.J ~ .ui1 J.,o).
    "Allamah 'AynI says that Murith "who is inherited,, is reaJJy the
    Divine Be ing Himself and the word bas been used in an allegorical
    sense, i.e., as ancestors provide things to their children and dependents,
    so the Almighty confers favours on His dutiful and obedient slaves.
    Qa<;II Na~Iruddin Abu Sa'id 'Abdul1ab bin 'Umar bin MuJ;lammad
    al-Shirazi al-BayQ.awi says that inheritance has been compared to
    rewards for good work, i .e. just the inherited things remain intact after
    the ancestors, so also rewards for good deeds will always remain in the
    possession of those who will get the same.
    The best explanation is that Father of Mankind, ~ac;irat Adam
    (peace be on him) was g iven Paradise by Allah, the Most Exalted, and
    bis descendant, (who obey Allah and His Prophets) will inherit places
    therein, by the grace of the Almighty as children inherit the properties
    of their fathers.
    Imam Bukhari's second argument
    I mam Bukhari bas quoted the following verse of the Qur'an in
    support of his c laim that Iman means work and the latter stands for
    the former: "Them, by the Lord, We shall question, every one, of what
    they used to do" (Qur'an. 15:92-93).
    Many learned scholars say that Ya'malun (they work) in the verse
    means that "there is no god but Allah". This fact shows that Iman
    does not cons ist in spontaneous knowledge only, it requires work also.
    Now the question is "Why does the word Ya'ma/Un in this verse mean:
    ''There is no god but Allah." Th e reply is that the pronoun in the verb
    La nas 'alannahum (We shall question them) refers to the disbelievers,
    as the preceding verses indicate, " Such as We send down for those who
    make division, those who break the Qur'an into parts'' ~Qur'an, 15:91-22) .
    i.e., infidels and polytheists used to divide th e Qur'an into parts
    sarcastically and when they beard the names of surahs of the Qur'an
    they taunted and said t o one another "I shall take al-Baqarah or al-
    Ma'idah and give you al-' Ankabut, and so on. They also used to say
    that the Qur'an was n othing but poetry, sorcery, fables of the people
    of the old or a kind of astrology, etc. Those disbelievers will be
    questioned about Iman o n the Day of Resurrection, because, according
    to the agreed opinion of Muslim scholars, all disbelievers were enjoined
    to believe in Allah and His Prophet (~J -.::4 .ui1 j,..), though they differ
    as to whether the infidels are iocluded or not among the people in
    general who were commanded to do good work and abstain from mis-
    deeds. Anyhow, the main question that will be put to them m the
    Hereafter will be about Iman (Faith).
    414 FAQL AL-BARI Volume 1
    Imam Bukhari's third argument
    Imam Bukhari has quoted the fo JJ owing verse of the Qur'an to
    prove his case : "For the like of this, th en, let the workers work"
    (Qur'a n, 37-61).
    The preceding verse (37:60) says that it is a supreme triumph to
    enter Paradise. Everyone knows that Iman is the first requisite for
    going to Paradise. Now if it is supp osed that Iman is somethi ng apart
    from work, then work alone will be enough to ensure a place in Para-
    dise, whereas it is admitted on all hands that without !man no action
    can carry any weight. Thus to say "Let the workers work" is the same
    as to say "Let the Believers believe". The sum and substance of the last
    three verses of the Qur'an is that Iman is an acti on of heart and not
    mere perception of mind as the logicians say.
    Imam Bukbari's fourth argument
    The fou rth argument in support of Bukhari's clai m is mentioned
    in the above lfadlth itself in which the Holy Prophet (r-l...-' ~ ..:iii j....)
    said in reply to the question " Which aciion is the best''' 'Belief in AlJab
    and His Prophet (r-1...-' ~ ..Jil j.,P). Thus it is proved that Iman means
    work.
    CHAPTER XIX
    Sometimes Islam is not accepted in
    its true (or religious) sense. It is adopted
    only in a formal way or out of fea r for
    life, as Allah, the Most Exalted, says in
    the Qur'an.
    ''The wandering Arabs say : We
    believe. Say (0 M ul;lammad unto them) "ye
    believe not, but rather say "We submit"
    (49:14) Real Islam is that religion which
    is adopted in its true sense, as the Holy
    Qur'an says, "Lo I religion with Allah is
    Islam (Surrender to Allah (3: 19)
    26. We have been told by Abul
    Yaman who said th'!t he was info.rmed by
    Shu'ayb via _al-Zuhri who said: 'Amir bin
    Sa'd bin Abi Waqq~~ hea rd h is father:
    -¥-Sa'd bin Abi Waqqa~ say: that the
    Holy Prophet ( 1allallaho 'a/aihi wa sal/am)
    gave some people something while Sa'd
    was sitting 1here but the Holy Prophet
    ($alla/lii.ho 'a/aihi wa sallam) gave nothing
    to a person (Ju'ayl bin Saraqah) and Sa·d
    liked him very much so he said: 0 Pro-
    phet of Allah! You have given noth ing to
    a certain person though by Allah I know
    him to be a Believer. Then he (Holy Pro-
    phet) ($allallii.ho 'a/aihi wa sallam) said "or
    Muslim". (Sa'd says) I kept quiet for
    sometime and what 1 knew of that man
    got upperhand of me and I repeated my
    qu1:stion to the Holy Prophet ($allal/a.ho
    'a/aihi wa sallam) "Why did you not give
    him anything, though by Allah I regard
    him to be a Believer"'. fhe Prophet
    ($allal/iiho 'afaihi wa sa/lam) said "Or
    Muslim". (Sa·d says) " l kept quiet fo r
    sometime and what I kriew of that person
    again persuaded me to repeat my question
    to the Holy Prophet (~·al!allaho 'a/aihi wa
    Volume I COMMENTARY ON THE SAi.III:! AL-BUKHARI 415
    sal/am) and b e repeated his words and then be said "0 Sa'd I g ive a p er son something
    though the other p erson may be dearer to me. I fear lest Allah should throw h im unto
    fire of t)le hell." This lfadlch is narrated by Y u n~ s, Salilf Ma·mar and a nephew of
    al-Zuhri (they narrated it o n th e authority of al-Zuhri).
    Imam Bukhari's object and 'Allamab 'Uthmani's fourth discourse
    'Alla mah 'Uthman'i says that Bukha rI's object is to prove that there
    are different stages and ranks of Islam and that there is increase and
    decrease in Iman (Faith). Accordin g to ' Alla mah ' U1hmanI two points
    must be borne in mind in order to understand the above thoroughly.
    ln th e first place, commentators of the Qur'an d iffer regarding the
    people referred t o, in the verse" (i.e. the wandering Arabs say, " We be-
    lieve"). Some of them say that the hypoc rites are intended here, as
    these Arabs were hypocrites; but majority of weJl-versed commentators
    maintain tha t this verse refers to those Muslims whose Iman was weak
    and whose hearts bad not ye t appreciate d the bea uty of Islam. They
    had no hypocrisy in their hearts though they were not good Muslims.
    The tone of th e Qur'an ic verse also favours the view. It gives only a
    soft warni ng to th ose Muslims who had not yet em braced Islam from
    the core of th eir hearts. The language of the Qur'an is harsh regarding
    hypocrites e.g. " And Allah beareth ~itness tha t the hypoc rites are
    speaking falsely'' (63: 1). The verse (Iman hath not yet entered into
    you r hearts) evidently refers to those Muslims whose Iman (Faith) was
    weak . According t o Arabic grammarians the word lamma (in the verse)
    is generally used when a certain expected thing did not happen. So the
    meaning of the verse wil1 be that though the Muslims in question were
    not yet good Muslims, yet it was expected that Iman would enter their
    hearts in the near fu ture. It is obvious that no such expectatio n could
    be entertained about hypocrites. Now the question is. What is Bukhari's
    view about the Qur'anic verse under discussion? In the book Kitabul
    Tafs'ir 'Allamah 'UthmanI says that he could not get BukbarI's com-
    mcn tary on this verse (included in th ~ surah al-l:Jujrat). But if Ibn
    Kathir or any body else says that accordmg to Bukhari this verse relates
    to t he hypocrites, then this opinion wiU be uncertain. The best view,
    therefore, is that this verse was revealed about the weak-minded Muslims,
    and this wi Jl fit in with the context.
    Jn the second place, f!.aqlqat (real) in the lfadlth is not an antithesis
    of M ajaz (alJegorical or figuration) nor does it mean that thing which
    exactly happens. This word f!.aqlqat here signifies perfection as the
    fo llowing lJ.adlth shows:
    The H oly Prophe t (~J ~ .Jil ~)asked J.Iarith bin Malik An~ar i:
    "0 l:la r itbab! b ow did you pass your
    morning ?" "As a true Believer" was h i~
    Te ply. The Prophet (~al/al/aho 'a/aihi wv
    sat/am) said, " Loo k here, what do you say,
    -everyth ing has real ity (or essence). So
    what is the essen ce of your Fai 1 h., He
    sa id: "I r ecogn ise myself th rough the
    wo rld. I kee p my nights awake and m y
    days rbirsty, as if J am seeing the th rone
    of Allah p la inly and I also see the p eop?e
    of Paradise, v1:.i1ing one another, and also
    see the people of th:: H : ll making tum ul t
    and noise." The Holy Prophet (,sa!/all iho
    'a/aihi wa sa/lam) said " 0 I:Iaritha b You
    h ave recog n ised the real ity of Iman and
    su ck to it"
    416 FAJ;>L AL-BARI Volume I
    Three formal ways of embracing Islam
    There are three ways in which Islam is accepted in a fo rmal way
    or out of fear for life, (i) A person's heart is full of enmity and hosti-
    lity for Islam but he professes Islam on account of fear for life. Such
    a person is decidedly a hypocrite and a disbeliever of the worst type as
    the Holy Qur'an says: "}.:JI 0 .. J.4- ~I ~.JJ I ..} 0.:Ait.:..JI <JI" " Lo! the hypoc-
    rites in the (will be) lowest deep of the Fire" (4:145),
    (ii) A person does not hate or detest Islam and does not like it
    either. But he adopts Islam as one of so many religions by way of
    formality. Such a man is also a disbeliever of some kind. (iii) A
    person professed Islam in the beginning out of fear, but later on he
    realised its beauty and excellence, as a result of bis experience in life
    leading to contin uous meditation or as a result of researches in the
    domain of religions a man appreciated the outstanding features of
    Islam. These two persons are admittedly Muslim. There is a lf.adlth
    to the effect that a Companion killed a man thinking that he did not
    accept Islam from his heart and be did so simply out of fear. When
    the Holy Prophet (cJ-J .Y.~ .uil J ....) came to know of it, he said, "Did you
    peep into his heart?" (vide Shar!;al l!Jya, page, 249-2).
    On the basis of three out of fou r arguments stated above in ex-
    planation "f the lf.adfth it may be said that Imam BukharI meant :first-
    mentioned kind of accepting Islam ou t of fear, as it is described in
    Shar!;-i-'Aqzdah (page 368-1). It is obvious that absence of real Iman
    means hypocrisy. The Qur'anic verse quoted above may refer to hypo-
    crites. The second form may also be applicable here because that is
    infidelity which is also hypocrisy. According to the fourth discourse of
    'A11amah 'Uthrnani, the third form, nameJy, a person having weak
    Iman is rneant. The meaning of "~JI ~ ~')L'il us::.~ ~ 1.ll" is that a
    person is a Musli m but his Iman is weak; and the Qur'anic verse also
    refers to the Muslims of defective Iman.
    Explanation of the lf.adfth of the Chapter
    As said above, Sa'd bin Abi Waqqa~ narrates: The Holy Prophet
    (r-L--' ..i.# ..Jil J....) gave some thing to some people, while I was sitting
    there, and gave nothing to a person whom J liked most (His name was
    Ju'ayl bin Saraqah who was a distin guished Companion) The Holy
    Prophet (cJ-J ~ ..Jil J....) asked Sa'd ;" " How do you find Ju'ayl". J
    replied "He is (as good) as other Muhajirs are". The Prophet (cJ--' ~ ..Jil J....)
    then lsked me".
    The Holy Prophet (~allallaho 'alaihi
    wa sa/lam) asked " What do you think
    aboutJu'ayl" !replied. as about emigrants.
    •· What do you think about such and such a
    person?" I said, '·He is the chiefofthe chiefs"
    (Muhajirin) The Prophet (.yallalliiho 'alaihi
    wa saflam ) then sa id? •·If the world is fi lled
    with such chiefs, even then Ju'ayl is the
    best of all"
    Sa'd , thinking that the Holy Prophet (cJ-J .Y.... ..Jil J....) might have not
    remembered, said, "~_,.. ol;~ 1.} I ..Jil J ;' ' "By Allah I see him a Believer".
    In the above lf.adfth it may be explained in two ways, viz (with word (•'/~)
    may be in active vo ice meaning, 'see him'. In this case the word will
    be derived from (~-';) and its first letter (·~) (i.e. uJI) will have (~).
    The knowledge obtained by seeing a person personally will indicate
    certainty in meaning.
    Volume I COMMENTARY ON THE ~AI:Ill:l AL-BUKHARI 417

    (ii) the word (•'/~) may be in passive voice, meanin g, 'it is shown
    to me'. Here this word will be derived from (~I;) and the first letter
    (•r") (i.e . .....;J I) will have (.i....,0). The knowledge procured in this way
    will indicate probability in meaning, not certainty. Some scholars have
    preferred the first alternative, as it is preceded by Wallah (meaning by
    Allah), and oath is used for certainty, not probability. The Holy
    Prophet (~.J ~ .ui1 j...>) repeatedly asked Sa' d whether he regarded
    Ju'ayJ as (u.._,..) (Believer) or(~) (Muslim).
    Again, the1e are diff~rent views regarding the letter (J) between
    the two words (l:..._,..) and (L.L....) l:Iafi~ Badruddin 'AynI says that the first
    Jetter (•-'4" is -.,,,..1~::..I ) (interrogative letter) and the Jetter(-') is (.....;6. ...;J.... )
    (letter of conjunction). But this view is not correct according to Arabic
    grammar, because (r-1-) and (0.._,..) both should have (.i....,O) while (.i....:=i) is
    needed in such a case. This interpretation is acceptable according to I mam
    Muslim's narration of the above lj.adith (through 9ur chain of trans-
    mitters) in the following words: ~I Jt&i 0 ..__;.. J..ili U)'J 6.1 .ui1 Jr; 4 .:...Ui"
    "~.JI ~.J ~ .ui1 j...> (I said ; O Prophet of A11ah give some thing to
    such and such person because be is (i:,.._,.. ) (Believer) and the Holy Pro-
    phet (rl-.J ~~ .ui 1 J,..) said or(~) (Muslim). ~afi? 'AynI says the Holy
    Prophet's saying meant that he (Ju'ayl bin Saraqah) was Muslim cer-
    tainly but about his Iman the Prophet (rl--' ...~ .iill j...>) did not like to
    say any thing defimtely. Anyhow, the sum and substance of the above
    discourse is that lman is located in heart and Islam is a declaration
    with tongue of what is found in heart. Hence we can announce with
    certainty about the external condition of a person and can say whether
    he is Muslim or not. But we cannot peep into the mind of any man
    and say definitely that his Iman is strong or weak.
    CHAPTER XX
    To say salam (greeting) is enjoined
    by Islam.
    'Ammar said: Whosoever has accu-
    mulated three things has accumulated
    Iman:
    To do justice to one self, to salam
    every person (Muslim) and to spend even
    in adversity.
    27. We have been told by Qutaybah
    who sai_!:i that he_ was_ informed by Laytb
    via Yazid bin Abi l;iabib via Abil Khayr
    on 1be authority of:
    }f-.' Abdullah bin •Amr bin al-'As
    that a person asked the Prophet of Alla h
    (~a/la/Iii.ho' alaihi tt·a sa/lam) ·'What k ind
    of Islam is the best." H e said, 'You feed
    t he people, and saltim the person whom
    you know or whom you do not know."
    Publicity and flourishing of Islam
    Imam Bukhari means to say that the freque nt use of salam among
    Muslims is a sign of an ideal (or real) JsJam. Jslam is the most natural,
    rational and civilized religion of the world and teaches us the rules and
    regulations that are essential for a decent and cultured life both
    individuaIJy and collective ly. For generating the feelings of sympathy,
    tolerance, cooperation and affection among various classes of people
    the practice of making salam (greeting) is exceedingly useful. The word
    Salam means pe?ce and safety, and this is the best form of greetings
    which a man can use. When two Muslims meet- young and old, rich
    418 PAJ;)L AL-BARI Volume I
    and poor, known or unknown-both of them are inclined to each other
    as soon as one sa/iims the other, and the addressee returns it in the
    similar or better form. The Holy Qur'an says:
    When ye are greeted with a greeting, ,,,. ,,,. '~ . \'-!. "''! ~~l-' ... , \"=\""
    gr eet ye with better than it or r eturn it. ~~~~;.~ >.,,_,
    (Qur'an, 4:86)
    ~,.,
    .(~1,L,.:J1)
    • 11t"'.''-t,,~,'(:
    ~)~.)-' ~
    .. -
    In the preceding ve r~e intercessions for good and bad work have
    been mentioned together with their consequences. rn this verse Allah,
    the Most Exalted, says that if a person gives any one greetings saliim
    or good wishes Du'ii he must return them in the same or better term s.
    For example, if a person tells me al-Salam ' Alaykum (i.e. peace be on
    you) I must say wa 'Alaykum al-Salam (On you peace be). If I need
    more Thawab (reward), l must add wa R alJ.matullalz (and grace of AIJah).
    If he has used these words, I should say wa Barakatuhu (and blessings
    of Allah).
    It should be noted that one should salam a nother in an audible
    tone so that th e addressee may be able to respond. To begin salam is a
    sunnat and t o give its reply is wajib (obligatory). The person who begins
    sa/am wilJ get more thawab (reward) than the man who responds to jt,
    thou g h the former has done a work which is sunnat and the latter
    wajib. This is really an exception to the general ru]e of Islarnjc law,
    for example, if a person spends one rupee in Zakat (which is obliga-
    tory for every Muslim who can afford it) he wiJJ get much higher
    reward than if he paid thousands of rupees (on Na.ft/ which is not
    obligatory). Because the former is obligatory and the latter voluntary.
    Reward for the obli gatory prayers is much more than the optional prayers.
    But, as said above, salaming is an exception to the above general rule.
    Similarly, to make ablution before the comme ncement of the time of
    prayer is on ly voluntary, but it will bring more reward than that ablution
    which is made thereafter (though it is obligatory).
    The first point in Hadrat 'Ammar's discourse
    l_lac;lrat 'Ammar says that whosoever has accumulated three
    things (see above) bas procured Iman (Faith). The first point is (justice
    to oneself). The word "u.. " "i.e. from" in this express ion may convey
    the idea of commencement. Jts meaning wiJl be " to do justice sincerely
    and from the core of heart without fear or favour and without hypocrisy
    or flattery or praise. The word (.:;..) here may stand for (~) (i.e. in) and
    then the meaning of the sentence wiJl be "to do justice to oneself". As
    it is easier to do justice in respect of others than in respect of oneself,
    it is assumed that one who is ve ry particular in dealing justly to one-
    self will do it all the more regarding others. The Holy Qur'an says:
    0 ye who believe! Be ye staunch in L,~,\, ":" \-:;<=1'2.'.~\''-""\'".' ~\\"'~\;
    ~ >'~ Y\YY :? <:i~\4Y.. ..
    justice, witnesses for Allah, even though '#,
    ~I\"?\ "\'!G.. 1.~(')~'..\'"" .:, ~""':.
    1).1 !-" ~ ,}>-<• ·A )\ r..r ..7-' 4.1.) ~I~
    it be agaiost yourselves or your parents or ,. ~ "" . ,,,, .,,,
    tl"O ,_, • ""' =!."" ' \ "
    (your) kindred. (Qur'an, 4: 135) ( .::::::::::.1,L..:tt) ~ ~t;;.:'"°)) _,

    Thus justice must be done even though one suffers or one's


    parents and re latives suffer.
    Tn another place t he Qur'an says :
    And let nor hatred of any peo ple
    seduce you that ye de ..d not justly. Deal
    justly, that is n t:arer 10 your duty.
    (Qur'an, 5:8)
    Volume l COMMENTARY ON THE ~A~.11~ AL-BUKHARI 419
    The second point
    "~WJ r)\..JI J.i.~'' means to spread salam throughout the world. T he
    idea is that one should salam the people freely and frequently- may they
    be known or unknown, countrymen or foreigners, relatives or strangers.
    As said earlier, one must salam (greet) in an audible voice, so that
    the addressee may respond. The prescribed form of Salam, according
    to the Sunnat-i-Rasul, is that one should say (~ r)WI) (peace be on
    you) without moving hand. If one adds (.GfoJ .Gt>'.r., ~I 4......;) (mercy of
    Allah, His blessings and His forgiveness) one will get rewards for ten
    good deeds. It is, however, against sunnat to say or write (0_,:-.. r-:f.-)
    instead of (~~ r)\..JI).
    There is a lf.adlth in Tirmidhi to the effect that a certain compa-
    nion addressed the Holy Prophet (~J ~ ~ 1 j.o) as "~I J.,-; 4 r)\..JI ~,,
    (i.e. To you Salam 0 Prophet of Allah.) The Prophet (rl--' ~ ~ 1 j.o)
    said, "This sort of salam and greeting suits dead persons. You
    should say (~... r)\..J 1) (peace on you) to one another." The commenta-
    tors of AIJadl!h say that what the Holy Prophet (r1--' ~~I j.o) has said
    above is the best and most perfect form of salam, otherwise he did not
    mean that his salam would not be recognised as salam : One can move
    bands also at the time of saying (r)\..J I ~-') (on you sa/am) but the
    moving of hand on ly is not the proper form of Salam (r)\..JI ~ls:._,)
    must foJiow (r'"~ r)\..JI) immediately, otherwise delay makes a person
    sinful on account of ignoring what is obl igatory. If two persons meet
    again after some temporary separation, they must salam each other again.
    The third point
    I:Ia<Jrat 'Ammar's third point is ";l::i ':11 0 .. 0w °:11" (i.e. to spend
    despite poverty). The word (0..) (i.e. from) here may stand for (~)(in)
    or "~" "near" or " " "with" and the idea is the same, namely, to
    spend in the path o/:'Allah even when one's financial condition is
    straitened. The Holy Qur'an says:
    And he whose provision is measured,
    let him spend of that which Allah hath
    given him. (Qur'iio, 65:7)
    Hadrat 'Ammar and Hafiz ' Ayni
    J;iafi~ 'A lla mah Badruddin 'AynI says that the words of 'Ammar
    have accumulated all characteristics of Iman (Fa ith). These character-
    istics will be either physical or financial. The former is of two kind s
    (i) one is related to the Creator and (ii) the other to the created beings.
    In the expression ";t:i ~I 0 .. JW~I" "to spend despite poverty" the pecu-
    niary aspect of Iman bas been described, because that person only
    will spend in the path of Allah who bas full confidence in Him and
    who regards such expend iture as a means of salvation and blessings. In
    th e phrase "~ u-- ._;1.,...;~1" "to deal justice t o oneself" the importance
    of Allah's commandments has been mentioned, whereas in "t)\._JI "'~'"
    "to spread salam" the necessity of meeting out brotherly treatments to
    the created bein gs has been described in order to generate love and
    affection among them.
    Why did Imam Bukhari repeat one lf.adlth
    Imam Bukhari generally does not d escribe any lf.adith twice. But
    he did it here for some reasons. He made mention of the Hadlth of
    the chapter in "r-:f.- 'YI u.. rWi..ll rt..11" "to feed some persons 1s part of
    Islam" which his teacher Shaykh 'Amr bin Khalid had narrated on the
    authority of Laytb; whereas the I mam's another teache r Sbaykh
    Qutaybah bas transmitted the said lf.adlth on the authority o f Layth.
    420 FAI;>L AL-BARI Volume I
    The Imam wants to emphasize the point and prove two different things
    (viz. to feed the people and to spread salam) by the same lj..adlth, and
    so h e has given two separate chapters for the same.
    The Imam's special merits of r easoning
    Some scholars of lfadtth have arranged A/:zadlth according to the
    chapters of I slamic Jurisprudence ( Fiqh) and cou ld not look into the
    various problems of life. One of BukharI's great meri ts is that he
    tri ed to trace the social condition of the people of his time through
    differen t AJ:zadlth and draw appropriate conclusions from the available
    premises and describe them under separate heads. Fur example Imam
    Muslim has recorded a lj..adfth in the chapter of Alms ".U...\.a.)1y4" to the
    effect that a certain person gave Burayrah, a maid-servant of J;fac;l.rat
    '~'ishah (~ .ui1 ~J) a piece of meat by way of ~adaqah (alms). ~ac;l.rat
    ' A'ishah did not g ive it to the Holy Prophe t (iJ.-_, ~..iii J,..) as she
    knew that he n ever ate a thing of alms. But the Holy Prophet (rl--' ~..ill J...)
    said that if she gave that meat to him he would accept it as it would
    be a g ift to him though it was !?adaqah for her. From the lj..adlth,
    Bukhari has drawn several conclusions which he has d escribed under
    different chapters. For example, the Ima m has argued by the lj..adtth
    that if a person is given alms, and he presents it to another person for
    wh om alms is unlawful , then it is permissible for him to accept it. The
    Imam has also inferred from the lfadlth that it is lawful to give alms to
    th e "servants" of those persons for whom it is unlawful to accept the same,
    as the maid servant of ~ac;l.ra~·.AyishahtookaJmsb.uthe did not forbid it.
    The Imam al-Muhadd1thin Muhammad bm Isma'il bas some
    0

    special merits on account of which his book is entitled "The most


    correct book after the Book of AIJah." Though th e Imam aims at the
    compilation of correct A/:zadith, its outstanding feature is that in his
    arrangement of A~adlth he bas taken into account the necessary problems
    of Isla mic jurisprudence (Fiqh), and quoted the verses of the Qur'a n
    in support of the lawfulness and unlawfulness of certain deeds and also
    narrated A/:zadlth, if available. In $alfi/:t al-Bukhari fluency of language
    ,a nd beauty of express ion are incomparable. The Imam tried to folJow
    that language which was in vogue during the Holy Prophet's time or
    his nearest successors. He was very careful about the words as well as
    the substance of Ahiidf!h.
    CHAPTER XXI
    Ungratefulness to husband is one sort
    of kufr (infidelity). O_!le kind of ku(r is less
    than another. AbuSa'id narrated it from the
    Holy Prophet ( rnlla/ltiho ·a/a1hi wa sal/am).
    28. We have been told by •Abdullah
    bin Maslamah via M il ik via Zayd bin
    A~lam via • Ata' son or Yas3.r. via:
    ¥ Ibo 'Abbas who said: The Holy
    Prophet (Jallallaho · alaihi wa sa!/am) s:dd
    (in co urse of a long if adlth): "I was
    shown the Hell where I S'IW that m ajority
    of its dwellers were women as they com-
    mitted disbelief." The people asked him
    whether they disbelieved in Alla h?" He
    replied: '·No, they are ungrateful to their
    h Jsbands and do not acknowledge the
    kinjness shown to them. If you confer
    favo •i rs on a woman for whole life, but if
    she dislikes any thing which you may h ~1ve
    done, th :n sh; will tell you: '-! did not
    find any good in you".
    Volume I COMMENTARY ON THE ~~ll;l AL-BUKHARI 421
    The word 'Ashlr means companion and assoc iate but here it means
    husband. In this lfadith ingratitude of woman is emphasised. Imam
    Bukhari has divided this lfadith into two parts. Kufr duna kufr means
    that one kind of dis belief is less than another kind of disbelief. Bukhari
    wants to prove two things :
    (i) There is doubt of increase and decrease in disbelief, and as a
    corolJary its antithesis i.e. belief will also have doubt of
    increase and decrease. As kufr (disbelief) has various degrees
    so also Iman (belief) has. Doubts in any thing create doubts
    in its opposite. If any thing decreases one degree, its opposite
    will have corresponding increase of one degree. There is a
    well-known maxim i.e. Indeed, things are known by their
    opposites.
    (ii) Sins are jncluded in disbelief (it will be discussed in the next
    chapter) and so good deed will be included in belief. In this
    way relevancy between the lfadith of the c hapter and the
    Kitiib al-Iman has been made clear.
    Now scholars differ as to whether Imam Bukhari used the expres-
    sion kufr duna kufr (i.e. one kind of disbelief is less than another kind
    of disbelief) or some body else. J.Iafi'.? Ibn l:lajar and some other
    commentators say that 'A!a' bin Abi Ribal_l said the above. Late
    Maw Jana Anwar Shah ~al)Ib held the same view, but he added that origin-
    ally I:Ia<;lrat Ibn 'Abbas used the above expression and 'A!a' being his pupil
    probably recorded it as lbn Kathir narrated it from Ibn 'Abbas in
    connection with the fo11owing verse: "0J_,i~JI ~ ~_,1; ..lll J)l l~ ~ ~ &-.J"
    ''And whoso judgeth not by that which Allah hath revealed: such are
    disbelievers" (Qur'an, 5:44).
    Afterwards late Mawlana ~al,tib says that J.Iafi'.? lbn J.Iajar was
    perhaps unaware of the fact that J:.Iac;lrat Ibn 'Abbas used the above
    expression, otherwise he would have ascribed it to him. Saying of Ibo
    ' Abbas relates to the above-quoted verse of the Holy Qur'an.
    And whoso J udgeth not by that ~\U'y'\t).~~ c;;.)
    which Allah bath revealed: such are
    t</f'/ - "" ,, "',,~I~•\,, -::'.\atr'J\-:'
    disbelievers". (Qur'an, 5:44) ( Z;;lo>L) ~-'~~~J\i
    There is one objection here-The Qur'anic verse refers to the
    abandonment of our obligatory duty of Islam and it is evident that one
    who fails to discharge one's duty does not become disbeliever. To meet
    this objection some scholars say that th e persons whose conviction is
    that obligatory duties of Islam are not really binding on Muslims, are
    disbelievers. This view seems to be far-fetched. Some people say that
    this verse relates to the Jews. Ibn Kathlr noted down the following
    words of Jbn 'Abbas in connection with the above verse "This is that
    kind of kufr on account of which a Muslim does not cease to be
    Muslim". From the above, it is quite evident that kufr may be big or
    small. As a result of the former a man gets out of th e camp of Muslims
    but in the latter case be does not. Thus 'Ata' bin Abi Ribah has con-
    cluded the expression kufrun duna kufrin fro1n the above discourse.
    lbn 'Abbas is also re-ported to have said in connection with the
    above verse. "Thi s is a kind of kufr, but thi s is not like kufr (or dis-
    belief) in Allah and His angels and His Prophets (whicb renders one a
    disbeliever). Jn other words, this sort of work is a branch of kufr,
    and kufrun duna kufrin (one kind of kufr is Jess than another kind of
    422 FAI;>L AL-BARI Volume I
    kufr) is based on the saying of Ibo 'Abbas, though it is not actually
    said by him. For this reason l;iafi'.? ~al;lib ascribed these words to 'A!a'
    bin Abi Ribal;l and not to Ibn •Abbas.
    It is not correct to say that l;iafi?- ~al;lib was not informed .of the
    saying of Ibn 'Abbas because it was he who referred to the say mg or
    Ibn 'Abbas in the next chapter on "r-112 0J.) ~""cruelty below cruelty".
    Again ' Ata' bin Abi Ribal;l bas related three sentences viz (i) disbe lief
    below disbeJief (ii) Cruelty below cruelty and (iii) hypocrisy. below
    hypocrisy. From this discourse several problems relating to sms and
    disbelief are solved. For example:
    Whoso abandons prayers is an
    infidel (If adlth)
    Two things are found among the
    people which arc infidelity viz :
    (i) taunting any person on the basis
    of his parentage and.
    (ii) lamenting the dead. (lfadlth)
    To abuse a Muslim is a sin and to "'·!t~\::=--:c::?•• ,n~ \ ,.P,t,.P,V
    fight with him is infidelity. (lfadlth) ~ ~~_,~_,.....,~\~~
    In the light of the above it is unnecessary t o interpret the words
    of AIJ,adith in an allegorical or figurative sense. We should take them
    in their real meaning without any hesitation. So the meaning of the
    above Al:zadith is that all those acts referred to, are matters of disbelief,
    but when kufr adm its of doubt. This doubt must be found in the
    meaning of kufr also. Consequently, all those A1:tadith which declare
    that a certain sin ma\ces a man disbeliever must be taken in their origi-
    nal mearung without making any tawll or adopting a secondary mean-
    ing. For example, " Wh en a person commits adultery he does not
    remain a Muslim at th e time of committing adultery. ( f!adith) "He has
    no belief who commits treachery." (f!adith)
    " / i:,_,.) .}S" (Disbelief below disbelief)
    l;iafi'.? Ibn Taymiyah and l;iafi'.? Ibo al-Qayyam have explained
    this point in detail. The sum and substance of their disco urse is that
    belief and disbelief are contrary terms from the religious point of view,
    i.e. , if one of the two disappears, the other takes its place. As stated
    before, belief has various branches (they may be parts or related matters
    of belief), some of which are high and others are low, some branches
    are nearer to the high and others are nearer to the low than the rest.
    For examJJle. "lS~'Y I i..l. L.1 IA>lbl_, ..ill 'Y I ..J I 'Y 01 o.)~ IA>~I" " The highest
    branch of Iman (Belief) is to bear witness that there is no god but
    AJlah and the lowest is t o remove troublesome things''.
    As a rule decrease in ou r branch of belief will produce increase
    in the corresponding bra nch of disbelief, e.g., absence of Shahadat (i.e.
    bearing witnes~ that there is no god but Allah) means disbelief in Allah.
    Similarly, if modesty which is part of belief, disappears, shamelessness
    which is part of disbelief will occupy its place. This is called "ku.frun
    duna kufrin" . (One branch of disbelief is lesser than another branch of
    disbelief). Some branches of disbelief are very high (and they are like
    roo ts), which render a person non-Muslim, e.g. disbelief in Allah, His
    angels and his Apostles. Some branches of disbelief are low (and they are
    like leaves, flowers etc.) which do not make a p erson non-Muslim ancL
    which are not equal to disbelief in Allah, His angels and His Prophets-
    though they are branches of disbelief.
    Volume I COMMENTARY ON THE ~A.!Jll:I AL-BUKHARI 423
    Iman (belief) and k.ufr (disbeJief) are just like light and darkness,
    as the Holy Qur'an says:
    Allah is the Protecting Friend of ~~fo.\~\Q.~\b~.PJl.i\
    those who believe. He bringeth them out -
    of darkness into light. As for those who 'L~ ..·::,~''"'o:.t~
    r ~VJ......, U\?"'V ~ . .'...
    1\~j,\~.1\,'\l·:
    ~~ v_~ q1~
    {,I
    disbelieve, their patrons are false deities. .~:~.~j~l\cJ1JjJ\~ '""-:.'"''·>~-~I
    They bring them out of light into darkness. ' ~ "'~~.!.::)
    r~'.,.., ..
    (Qur'an, 2:257) ( ~' '~·)
    Sometimes there is light only as at the day time and sometimes
    th ere is darkness only as at night. Sometimes there is a mixture of light
    and darkness as during the time of ~ubl).i ~adiq (early morning) until
    sun rises. Now th e question is "under what category is mixture of light
    and darkness included?"' Some schoJars say that it is part of day, aod
    others say that it is part of night. However, correct view is that it is
    neither included in day nor night. It is a transitional period in which
    Jight of day and darkness of night meet together. Some lexicographers
    favour this view, and the religion of Islam takes both of them (light
    of day and darkness of night) into account. For example, in prayers,
    .at day time, verses of the Qur'an are read secretly and at night time
    loudly. But in morning prayers aJso they are read Joudly, which shows
    that darkn ess of night is taken into account. In respect of Fast, the
    light of day is considered, because, it is observed at day time. It is the
    grace and wisdom of the Almighty that He has combined opposite
    things, viz. light and darkness at the same time, i.e. in one respect it is
    light and in another darkness. Similarly, belief and disbelief meet
    sometimes in the same place. A Muslim sometimes has some aspects
    of disbelief like pride, abandonment of prayer, (shamelessness etc.) and
    these are branches of disbelief.
    The elements of belief in a disbeliever
    Some disbelievers have a few elements of belief also, such as
    modesty, meekness, etc. The Holy Prophet of Islam is reported to
    have said to Ashaj 'Abdul Qays "Verily, you have two qualities which
    Allah loves, viz. forbearance and humility. He asked the Prophet
    (~.J ~..:iii j.o) "Have those qualities been generated in me by Islam
    or had they been in me before I accepted the religion?" The Holy
    Prophet (~.J ..µ...:iii J . . ) replied "you have those merits by birth." Just
    as belief consists of a series of elements (or branches), some of which
    are high , some are low and others are in mediocre, so also disbehef is a
    combination of a large number of elements (or branches) some of which
    are high, some are low and others are moderate. This accounts for the
    expression "kufrun duna kufrin" (some kinds of disbelief are lower
    than other kinds of disbelief). Some kinds of disbelief eliminate belief
    altogether, as dark night removes light, whereas some kinds of disbelief
    co-exist with belief, as light and darkness meet during the early morn-
    ing before sunrise. According to majority of Muslim scholars,
    the word "kufr" (disbelief) used in the following (and similar) AIJ.adlth
    mean that kind of kufr which can co-exist with belief:
    ".;.) ..v; ;;µ1 ..S;; 0 .. " "Whoever has abandoned prayers is an un-
    believer" "e1'.;.) ~l..· 0t;L,...:.:." "Two qualities are elements of infidelity
    with them" "•_,xj.J _;.) .iJt:i" "To fight with Muslims is infi-
    ·delity".
    424 FAJ;)L AL-BARI Volume I
    No disbeliever can be called a Muslim
    for having certain qualities of a Muslim
    An objection may be raised here that when a man cannot be
    expelled from Muslim community on account of having some qualities
    of kufr, a disbeliever who has some merits of belief should be called a
    Muslim. This objection is not tenable; because Iman (belief) and kufr
    (d isbelief) are respectively like health and disease. It is obvious that
    a healthy person may be called sick if be has one or two diseases, but
    the very sick man cannot be regarded healthy if he bas one or two
    signs of health. Unless the root of disease is removed a person
    remains ill.
    In short, all virtues are elements (or branches) of Iman and all
    vices are elements (or branches) of Kufr. This point may be explained
    in this way also. Iman means Ta$dlq (confirmation). Now, if it is by
    heart it is called 'Aqldah (conviction), if it is by tongue it is called Iqrar
    (confession), and if it is by other parts of body, it is called ' Amal (work).
    Some time 'Amal also stands for Ta$dlq as the following lfadith of the
    Holy Prophet (~.J ·~ ~ ' J,..) indicates:
    And the private parts of a person ~~,...~\-:-'~"'.;.P.P-;'.....:JI"'."
    confirm or reject it. · .- ·) ,....>U~f.V-W'-'
    The fo1lowing opinion of ~asan Ba~arI is recorded in SharlJ.il
    'Aqldatil Taf].awlyah.
    Belief does not consist in decoration
    or ambition, but in that which goes deep
    mto our hearts and is confirmed by good
    deeds.
    This passage shows that Ta$dlq, i.e. approval (or confirmation)
    applies to our work also. Thus Ta$dlq has three stages. As long as it is
    in one's heart, it is named 'Aqldah by heart, when it is expressed by
    tongue it is caJled confession by tongue a nd when it is translated into
    action it is na_med 'Amal (work). As Ta$dlq passes through three stages
    so also does Iman.
    Stages of Iman and kufr
    Iman (belief) is one thing, but it bas three stages which are not
    similar in position (or degree). If Iman disappears from one stage, it
    will be occupied by its opposite, viz. kufr. For example, if a person's
    heart is devoid of Iman and Ta$dlq, disbelief and rejection will enter
    his heart and he will become stau nch kafir (disbeliever), because
    confirmation by heart is th e root of Iman on which other things
    depend. If a man's heart believes but his tongue does not confess it,
    then his tongue wilJ be deprived of Iman. Opinions differ
    as to whether he will be a Muslim or non-Muslim. Similarly, if a person
    does n o good work, his body will be deprived of Iman- this is a lso a kind
    of kufr (a partial kufr) but this will not el iminate Iman altogether. In
    short, wherever the word kufr is used in A/:zadlth regarding 'amal, it
    must be taken in its original meaning. As Iman has various stages so
    also kufr has. As said earlier, ~·kufr is below kufr". A defective (or
    partial) kufr does not eliminate Iman. The term kufr used by the Founder
    of the religion of Islam should be taken in its real meaning and there is
    no need of interpreting it in an allegorical sense. As a result of this
    discourse based on researches, several objections regarding the use of
    Volume I COMMENTARY ON THE ~A~l~ AL-BUKHARI 42~

    kufr in the Qur'an and A/:zadith for misdeeds or neglecting some


    religious duty have been removed.
    Z ulmun duna Zulmin
    · " O ne ki~d of wrong-doing is below another wrong-doing". The
    Holy Qur'an bas used the word ~ulm in several meanings as under:
    And the disbelievers, they are the ~,..,.. ,,,,.P_\l'il\9' "''.P~6i\""
    wrong·doers. (Qur'an, 2:254) ( ~loj'1 1 ) <:>~!.J>'bc:>..'~ ~
    This verse shows that a wrong-doer is a ka.ftr (disbeliever) and
    wrong-doing is kufr {disbelief). This very word (i.e, ~ulm) has b~ e n
    used in the Qur'an for Believers, nay for Prophets also, as th e foJlowmg
    prayer of Prophet l_iac;lrat Yunus (J onah) (may peace be on him) indi-
    cates:
    There is no god save Thee. Be Thou ~~~ 1
    ,1-~ ~\~~~1 \ ~\~\-'.~-:'!:'.:~""',..~\""~\\""""
    glorified ! Lo! I have been a wrong-dor r.
    ·~ .•,,,, ""
    (Qur'an, 21:87) 4'~~..;;...i\ ;>,,,.~,,,])
    f:Iac;lrat Adam (may peace be on him) prayed in these words:
    Our Lord! We have wronged r~ '"'. ..t '(."'j,j""'f'':''~'~\".:-:;';""'
    ourselves. (Q ur'an, 7:23) ( ~l~)YI) ,.,Y" \ ~\:..!..)
    The word ~ulm in the phrase '?-ulmun duna ~ulmin •. means to put a
    thing in a place other than that which is meant for it. It has many
    stages, i.e. from what is inadvisable to atheism (godlessness).
    Shirk duna Shirk
    One kind of polytheism is below another kind of polytheism.
    The Holy Qur'an says:
    And whoso ascribeth partners unto loo("'\::".,,,.-<::~ \""~ -"2~ ):1\ ~I ':.~ ?.~
    Allah, it is as if he had f.tllen from the sky ~~\!.I'~~ IJ""~U=-!J~o
    and the birds had sn atched him 1:_ ( ~\ ~ ) JI~ 1<:1\'·9· \"' 7- -:::--;:
    1
    (Qur'an, 22:31) ~ '~ ~ ~
    Another verse puts it.
    Lo! Allah pardoneth not t hat partners ~-:;t:>J!l ... 'J.".""'\' ·'-"'.(!"" .:.\~ \
    should be ascribed unto Him and He ,.... ,;....- 1;. ~(.:) ~ .:J 41.l \:>..,.
    pardoneth all save that to whom _He will . . ~_. • ./ (;."' ?.~v::w. , ,, r,...
    (Qur'an , 4:116) .....-..;t1,,l,.J) b ;~.c.r-;.~-'<.:>-'.:n.o
    This sort of shirk (polytheism) is a plain and open shirk. Hypocrisy
    and exhibition of righteous work are included in secret shirk. The
    H oly Qur'an says :
    So whoever bopeth for the meeting
    with his Lord, let him do righteous work,
    and make none sharer of the WJrship due
    unto his Lord. (Qur'an, 18:110)
    Similarly another verse declares.
    So when He gave unto t hem a healthy
    child , they ascribed unto Him partners in
    respect of that which He had given t hem. ,q. ,., ~ \"'.PA~ ·\'i(,.' ~
    (Qur'an, 7: 190) ( ~ 1 '~.!/'1'') ·~ ~
    In the above verses shirk is so called because of its literal meaning
    (according to o ne of th e tw o commentaries of the Qur'an), but it is not
    a n antithesis of Iman (belief). The two can co-exist. Shirk in the phrase
    Shirk duna shirk means to ascribe a partner to Allah in any form or
    method, as it has innumerable stages and degrees.
    ITau!Jid (oneness of Allah) is the highest rank of Iman. Now a man leaving worship
    of Alli h prostrates before any created beiog he really make~ himself fall from the sky.
    Obviously, such person cannot live long. Hence birds will snatch his flesh and the
    wind will blow him to a far off place. Abdur Ra~man
    426 F AI;)l AL-BARI Volume l
    Nifaq duna Nifaq
    One kind of hypocrisy is below another kind of hypocrisy.
    The Holy Qur'a n says:
    Lo! the hypocrites are in the lowest !!fh. :r. ~\"' ~;.,"'.ti~
    (~11,..i)~ • ~ •..I'.
    !;1 I \
    'tJ'11~~....v.....i
    . ,,, .. ".\".'-'-t\<(,;,)I
    deep of the fire. (Qur'iin, 4: 145) • "" ~c.,. ._,, ;.- .. ,, "'
    Furthermore, it is recorded on reliable AIJ.adlth that whosoever
    possesses the following characteristics will be a staunch (or pure) hypo-
    crite viz (i) To commit breach of trust, to speak lies, to violate pledges (or
    agreements) and to quarrel with the people using vulgarism and un-
    mannerliness. If a person has one of the above, he will have one
    element of hypocrisy. The above characteristics relate to work, not to
    Iman. Hence they can be found in a Muslim also. In this way the
    above phrase Nifaq duna Nifaq has been explained.
    Kufr, ?-ulm and Nifaq
    Kufr (disbelief) ? ulm (wrong-doing) and nifaq have many different
    stages and ranks, and their effects will also vary according to the nature
    of the above. But it cannot be gainsaid that the application of the
    above to a sinful person must be taken in its real sense, because the
    application of a general rule to all persons is reasonable, may they be
    perfect and strong or defective and weak. The reader should ponder
    and think, as the discourse is exce1Jent.
    The meaning of Duna
    Now what is the meaning of the word Duna here and what is
    Imam Bukhart's opinion? This word bas two meanings (i) dissimilar
    and other (ii) nearer and lower. According to dictionary the st..cond
    meaning seems to be correct. Ima m Raghib observes that duna means a
    thing of low rank. Hence some lexicographers say that duna is derived
    from dunuwun meaning nearness. So this word originally meant lower
    and nearer and afterwards oth er and dissimilar. Now if the word duna
    in the phrase kufr duna kufr means other and dissimilar, then the mean-
    ing of the above will be that kufr has various kinds, some of wh ich
    expel a person from the religion of Islam, i.e. disbelief in Allah and His
    Prophets., etc, and other kinds do not, e.g. abandonment of prayers and
    ingratitude of relatives. Some kinds of kufr are lesser in degree than others.
    Imam Raghib says the same thing in explanation of the Qur'anic
    verse: ''Lo! AJlah pardoneth not that partners should be ascribed unto
    Hirn. He pardoneth all save that to whom He will". (Qur'an, 4:116)
    Anyhow, it is obvious that the word duna means nedrer and lower,
    i.e., it is lower than clear polytheism; and Allah pardons alJ sins of smaller
    degreesbutdoesnotpardonpolytheism. Shah 'AbdulQadirhas translated
    the word duna into beyond. Now if duna in the lfadith of the chapter
    means dissimilar or something else, then lmam Bukbari's object will be
    to relate different ranks and degrees thereof as there are various ranks
    .of Iman according to increase or decrease. Thus to prove the different
    kinds of kufr or different ranks thereof is the objective. ~afi~ Ibn
    J:.Iajar takes duna in the sense of nearer and lower and says that Bukhari's
    purpose is to prove various ranks of kufr. In other words, when the
    author has established bis doctrine that Iman and Islam have various
    ranks based on increase and decrease, then it is clear that its antithesis,
    viz. kufr has different ranks, because "th in gs are known by their opposites,"
    asd<::tailed above. Mawlana Anwar Shah ~al).ib gives preference to the view
    that the wo rd duna here means dissimilar or other and gives some arguments
    in support thereof, including the lfadith of the chapter. But in order to
    appreciate Shah ~al).ib's view one point must be understood first.
    Volume I COMMENTARY ON THE ~Al;ill,l AL-BUKHARl 427
    Difference between kufr and kufran
    The two words kufr and kufran are ma~dar (Infinitive) of ".1a~ / "
    which means to conceal something. A cultivator is called Ka.fir in
    'Arabia because he conceals seed inside the earth, night is so called be-
    cause it darkens the atmosphere, and ungratefulness is aJso a kind o f
    k ufr , as the Holy Qur'an says :
    If ye give thanks, I will give you
    more; but if ye are thankless, lo! my
    punishment is dire. (Qur'an, 14:7)
    Qur'an has again said :
    This is of the bounty of my Lord,
    that He may try me whether I give thanks ~ : .... "'"/~<\ ,\~\·•"-;'·~
    or am ungrateful. Whosoever giveth d' V»' -" .r. ~ • ......
    thanks he only giveth thanks for (the ( ~fiJ-"'i) \, ;;.J~,;~~
    good of) bis own soul. (Qur'an, 27:40) - 1 ... "- .. '

    Un gratefulness or thanklessness hides the fav ours of the benefactors.


    Ku fr , which is an opposite of Iman, conceals Tau~zd (oneness of AJJab),
    which is the demand of nature and reason, and also His innumerable
    favours and gifts. Thus k ufr hides the essence as well as attributes
    of the Supreme Being. Further the Holy Qur'an say s :
    And they measure not the power of ~\ • 1 i< .,-;: ~ ........ ~.~\ >""~V"
    Allah in its true measure. (Qur'an, 6:92) ( ...:::.-:. (b'O) r.Jl»~.:i.» ~..)W~-'
    In all th ese verses the r oot of the word kufr means to conceal and
    hide. In this respect k ufr and kufran convey the same idea, but accord-
    ing to the religion of Isla m there is some difference in their meanings.
    GeneraJly , k ufr is used to signify disbelief in Allah- and this is anti-
    thesis of I sJam and kufran m eans ingratitude and ungratefulness, a<\
    expressed in the lf.ad ft h containing" ~JI c)~ " "Women are ungrateful
    to thejr husbands''. Shah ~al).ib says that k ufr is of tw o kinds viz. (i)
    disbelief in AJJah (i.e . rejection of the religi on of Islam) and (ii)
    ingratitude an d u n gratefulness, which is referred to, in the said lfadlth
    as Kufran a/-'Ashir (see above). These two are differen t kinds of k ufr
    and bo th have various stages. The second argument said to have been
    given by Shah ~al).ib (thou gh it is not certain whether it has been act-
    ually given by Shah ~al;iib or n ot) is that the co mmentators of the
    Qur'an agree un a nimously that the word Duna in the foll owin g verse:
    " Lo ! Allah pard o ncth n ot that partners sho uld be ascribed un to Hi m.
    H e pard on eth all save that to who m H e will". (Qur' an 4:116) means
    nea rer and n ot dissimilar. The third argument is that in som e editions
    of $a}:zz}:z Buk harz the wo rd " .A.Ai " (i.e . after) bas been used instead of
    the word Duna (i.e. disbelief after djsbeli ef ). The fourth argument is
    the opinion of Im am Bukhari (expressed in the n ext chap ter), namely,
    "a sinful person does n ot become a disbeliever unless be professes poly-
    theism". Thus k ufr bas different kinds, o ne kind o f which renders a
    person ka.fir (disbeliever) and other kinds d o not. N ow Shah ~aQ.ib says
    that if k ufr bas n o different kinds but various ranks only, then there
    should not be any hesitation in calling a sinful person kajir (unbeliever)
    because th e root of kufr exists in all types of kufr.
    The fifth argument is proved in the chapter on'~~ <JI 0 ..,_;.JI ~_,;...'
    "The fear of the Believer is that bis work may be wasted and 0 .. Jk..!L.''
    " JJ~I J~ Jlr"\11 "to beware of insistence on combating" .
    The final discourse on the word duna
    In my opinion ~afi'.? Ibn ~ajar' s view that du na means aqrab and
    advan means lower rank is preferable. In the first place, the real object
    428 F AI;>L AL-BARI Volume I
    of Imam Bukhari, for which h e thought it advisable to record that
    lf.adith in the Kirab al-Iman is to describe various stages and ranks of
    kufr and prove thereby the various stages and ranks of Iman which is
    the antithesis of kufr. This object can be realised if the word duna
    means nearer, and n ot when it means dissimilar, because dissimilar
    things do not prove different ranks of anything. Again, Imam BukharI
    has described various ranks of Iman in different chapters of the Kitab
    al-Iman , as be has done in the chapters on "Jl..~'JI d 01....~'JI Jit.1 J.,PLQ;"
    "Superiority of Believers in respect of good work" and (f-'JI ~ ~ 1.)1"
    "~I j&. "When Islam is not in its real sense". Here also his mai n
    object is to prove vari ous ra nks of kufr and not dissimilarity only. In
    the second place, if duna means dissimilar then the phrase kufr duna
    kufr wi!J mean that one type of kufr is dissimilar to another, and dis-
    sim ilarity can be proved whether the first thing is bigger and the second
    smaller or vice versa. Thus the above phrase will apply to kufr of
    bigger degrees and also of smaller degrees, whereas 'A!a' and some
    other scholars, who have used duna in the se nse of dissimilar, say that
    kufr of bigger degrees contains kufr of smaller degrees also, though
    some unintended things will come in. On the contrary, if duna signifies
    nearer or lesser, then the meaning of th e phrase will be that one type of
    kufr is Jesser than another, and it will not contain majo1 kufr. ln the
    third place, aqrab (i.e., nearer) and advan (i.e. lower) are the real mean-
    in gs of the word dilna. and there is no need of assuming another
    meaning. As regards the arguments advanced above (by Shah $a9-ib),
    th e fourth and fifth wi1l be discussed in their r espective chapters; and
    the third supports my view as the words qablo (before) and ba'da (after)
    ordinarily indicate different ranks. The second argument is difficult to
    understand because all commentators of the Qur'an do not give prefe-
    rence to the idea that duna signifies h ere dissimilar or something else.
    Imam Ragib in explanation of the Qur'anic verse: (and He
    pardoneth all save that to whom He will) says :
    He will pardon what is less than this, ~\~.."'\ ,....\~,.... .'{\-::.\~\-: ""''-' f""' .P , """
    and it is also said that Allah will pardon ~ <.:>ol.Rv ~ · ~~ .J
    .><.:>-'>l.R V7"
    things o ther than t his, and both the mean- ,_J":","~\"" ~\-:, t~t,, "."\,:ai ""' .~\\\-: .~..>
    ~'-' .. 'UJ;... \.0 u=-;..'-'~l,) l.J,;
    ings are interlinked (i.e. one is essential to t""'.",, ,,.,,.
    another). "7J,\..4)~
    Thus the second interpretation seems to be rare, hence it has been
    referred to, here by I main Raghib under the words Qi/a (i.e. it is said).
    Imam Raghib also says that those who interpret durza in the sense of
    dissimilar, hold that the two are essential to each other. The first argu-
    ment, viz., the lf.adith of the chapter seems to have some weight because
    thanklessness of reJatives is not of the same kind as disbelief in Allah.
    But this is not a very stron g argument because ingratitude and ungrate-
    fulness to relatives and benefactors are a sma ll branch of disbelief in
    Allah, as the H oly Prophet(~_, ~ ..:iii J,..) is reported to have said:
    And he who has not expressed thanks ib~~,~1'.,. ~~~~:?~
    to the peo pk has not thanked Allah. " ··~ (f ,. "' -'
    Ima m B ukhari narrates the same ljadlth of the chapter o n the
    authority of Abu Sa'Id al-KhudrI in Kitab al lf.'1yrj. chapter on menstru-
    ation. The sum and substance of the whole discou rse is that ungrate-
    fulness to relatives is not an independent kind of ku fr, it is onJy a
    Jadder t o disbeJief in Allah and it is ku.fr of minor degree. This is why
    some Companions asked the Holy Prophet <rL--' ~ ..:ill J,..) " D o the
    Volume I COMMENTARY ON THE ~Al:ill;I AL-BUKHARI 429
    women who are ungrateful to their husbands disbelieve in Allah.?" The
    Proph et (rl--' '-# .Jil J,..) denied itand said "They do n ot express thanks
    to their husbands". In othe r words , they d o not disb elieve in Allah ,
    but their un gratefulness to their husbands may be a preliminary thereto.
    Kufr has only one sign ificance, and variation in its associates does not
    d ivide kufr into two. H ence th ere is no need of describing two kinds
    of kufr in the EJadlth of the chapter.
    CHAPTER XXII
    Sins are affairs o f Jahlliyat and a
    sinful person does not becomeadisbel iever.
    If be professes (or practises) poly 1beism
    then he is a disbeliever because the Holy
    Prophet (.~alla/l aho · a/aihi wa sal!am) says
    to Abu O bar:
    Verily you are a m an who bas c har-
    acteristics of Jahi/lyat (pre-Islamic period);
    and Allah says: Lo! Allah pardoneth not
    that partners should be ascribed unto
    H im. He pardon~ th a ll sa ve that to who m
    He will. (Q ur'an, 4: 116)
    A llah also says:
    And if two parties of Bel ie\fe rs fall
    to fighting then make peace between them.
    (Qur'a n, 94:9)
    Allah bas described both o f them as
    Muslims)
    29. We have been told by •Abdul
    R ah man bin al-M u ba rak who said that he
    was informed by I;Ia mmad bin Zayd who
    said: Ayyub and Yiinus told us who sa id
    to I:Iasan who said to a l- A}.l naf b in Qays:
    I went so as to help t his person but Abu
    Bakrah met me on the way a nd enqufred
    where f was going. I said I was going to
    help this person . Abu Bakra b told me to
    retu rn home because be beard :
    ¥ The Holy P rophe t ($alla/laho 'alaihi
    wa sal!am) say :
    " Wh~ n two Muslims fall to fighting
    with swords, then the assassin and the
    assassinated bo th will go to Hel I.,, I
    enq uired , ·'O Prophet of Allah (.~allallaho
    'alaihi wa sa/lam) ! As regards the as, assin
    the mac1er is clear (i.e . h.: w ill go to Hell ) :
    b ut why w ill the assassinared per!'on go to
    H ell.?" The Pro phet \.yalla/laho 'a/aihi wa
    so/lam ) r epl ied, "He was anxious to k ill bis
    compan ion."
    30. We h!!.ve been told by Sulayman
    bin Harb who said that be was infl')rmed
    by Shu· bah via Wasi l al·Ahdab via al-
    Ma'rur, t hat: · ·
    ¥ He (la' t narrnor) said :
    I met Abu D har at R abadha h and he bad
    p ut on a lJu!lah (a dress com posed of two
    wrappers) and bis servant bad also put on
    a ~1m ilar dress. I en q Ji red about reason
    fo r it. H a rep I ied "l " bused a person and
    his mother a lso. " The H o ly Pro phet
    (<;- a/la//iho ·alaihi 11·a sallam) said : ··o A bJ.
    Dhar! you have abused bis mother. Yo u
    .area man ha ving characterht ics of Jahiliyat.
    430 FAl,)L AL-BARl Volume I
    Your slave is your brother. A llah has placed him under you. So whoever bas a brother
    under him must give him to eat what he himself eats and give him to wear what he
    himself wears. Further, he must not burden him with a task which is beyond his scope,
    and if he imposes any difficult task on him he must help him."
    The term Jahiliyat covers the period which commences after
    l:fa<;lrat 'Isa (may peace be on him) and ends before the advent of IsJam.
    During this period no revealed religion was really in force and ungod-
    liness reigned supreme. Here the word Jahilzyat signifies kufr (disbelief)
    but Imam Bukhari has used Jahiliyat instead of kufr in consideration
    of the words of lJadith. There are two A/:zadith in this chapter, of
    which the first is the chief object and the other only meets objections,
    if any. The idea is that just as good deeds being part of Iman (Faith)
    are included in Iman so also sins and misdeeds being parts of kufr
    (disbelief) are included in kufr.
    Objects of lJadith
    The necessity of good work has been established in previous
    chapters. Now the evil consequences of sins are described in this
    chapter. In this way the theory of the Murji'ah sect bas been comple-
    tely repudiated. Because misdeeds are things of the period of Jahiliyat
    and kufr, and all sins have some sorts of kufr, therefore they must
    affect Iman adversely. In order to refute the views of the Khawrijites.
    and the Mutazilites the author bas narrated the lJadlth and the person
    who commits this sin will not become a disbeliever unless be professes
    (or practises) polytheism. In other words, sins are branches of kufr
    but, as one type of kufr is smaller than another, none can be declared
    as kajir until be associates partnership to Allah.
    The expression "on account of the saying of the Holy Prophet
    (rl--' ...~ .ui1 J,.>)" relates to the first part of the lJadlth and the saying of
    AIJab proves the second part. Afterwards Imam Bukhari mentions the
    lfadith of Abu Dhar which is obviously connected with the main part
    of the lfadith. The second part of lJadlth is also proved thereby be-
    cause Abu Dhar's eminence and excelJence as a Believer is beyond
    question. The first part of the lf.adith repudiates the Mu rji'ah sect and
    the second part thereof refutes the Khawrijites and Mu'tazilites. The
    expression Kufrun dunaKufrin (one type of Kufr is smaller than another)
    in the first chapter also aimed at the refutation of the Murji'ahs, but the
    author does not mention it clearly. As usual he has only pointed it out.
    In the explanation of the preceding chapter I observed that
    Mawlana Anwar Shah ~al).ib bas inferred from (the person who commits
    a sin does not become a kojir until be ascribes partnership to Allah)
    that the word duna means other or dissimilar. But this is not a sound
    argument because just as variation in kind leads to variation in their
    applications, so also variation in ranks results in variation in their appli-
    cations. For example, fever, is one kind of disease, but owing to its
    different degrees sometimes fever becomes dangerous and fatal and some-
    times not. One kind of medicine is prescribed for one type of fever
    and another for another.
    Use of an adjective for a verb
    Anyhow whether kufr has various kinds or ranks, there is one
    objection here, viz, When a person bas kufr (of one kind or one degree)
    why is be not calJed kajir because the characteristics of the root pervade
    all its branches.? This objection is met in several ways. Some scholars
    say that kajir in this case must not mean one who will perpetually
    Volume I COMMENTARY ON THE ~Al:ill:i AL-BUKHARI 431
    remain in Hell like a polytheist. The best reply has been given by
    Tbnul Qayyim who says that it is true that according to lexicon (or dic-
    tionary) and common sense what applies to the source of a thing must
    apply to all things derived from it-whether the source is strong or
    weak , but according to generally used term it is not so. This is why it
    is said that a verb is u sed for any work whether it is done once or
    more) whereas an adjective (or nominative) is not generaJJy used for a
    work whi ch is done only once or twice. For examples, if a person
    speaks the truth once or twice it will be said that he spoke the truth:
    and not that he is truthful man, or if a man speaks a lie once or twice
    it will be said that be spoke a lie, not that he is a liar. Similarly,
    if a man steals an ordinary pen or piece of paper, he will be a thief
    literally, but not according to the usually accepted term. This may be
    explained by two examples (i) If a man picks up some knowledge of
    medicine or Islamic jurisprudence (Fiqh) he will not be designated a
    physician or an exp ert in jurisprudence (ii) if a person gets a few pice
    by begging, then he becomes ri\;h in the literal sense because he has
    scme money but be is not called a rich man.
    To call a person kafir
    From the above it is evident that application of the characteristics
    of the source to all things derived therefrom requires the existence of
    certain qualities or quantities of the same therein. Hence before a person
    is called kajir it is necessary to ascertain how much of kufr he has.
    When the requisite amount of kufr is found in any man he will be
    ~ailed kafir, otherwise not. The Holy Qur'an describes the requisite
    qnantity of kufr as foll ows: "Lo! Allah pardoneth not that partners
    shouJd be ascribed to Him, and He pardoneth all save that to whom He
    will." (Qur'an, 4: 116)
    ~aQrat Ibn 'Abbas supports this view, as HashimI has recorded
    the following passage in Majma'a/ Zawa'id on the authority of lbn
    'Abbas:
    He (Ibo 'Abb!s) enumerated several
    things and then said that if a person aban-
    dons such and such thing it will be said
    that he bas kufr in him and not that he
    has become kafir (disbeliever).
    J:J.aQrat 'Ali is reported to have said the same thing, but one of
    the transmi tters of his saying is a liar. Darami who was older than
    Bukhari, though belonging to the same period, bas also said the same
    thing.
    There is an objection here. viz. the Holy Qur'an clearly says :
    "And whoso judgeth not by that which Allah hath revealed: Such
    are disbelievers. (Qur'an, 5:44)
    This verse does not make mention of any particular nature or
    quantity of kufr. The reply is that our discourse relates to a particular
    person or persons but there is room for making a general remark on
    the basis of certain factors e.g., the Holy Qur'an says,
    The curse of Allah upon those who
    lie. (Qur'an, 3:61J
    But it is not permissible to curse any particular Muslim even if
    'he speaks falsely. W e cannot say about any Muslim "May Allah curse
    you" or " May Allah curse Zayd. etc. Apart from the above objection
    and its reply it may be said that restrictions regarding the use of the ·
    432 FAI;>L AL-BARI Volume 1
    term kafir for any person are meant for us and not for Allah and His
    Prophet (iJ--' .A.J~ "'111 J.,..) who make assertions in the universal interest
    of mankind and for the betterment of their general condition in this
    world and in the next. The expression:
    The virtues of good people are vices ~a. ~~~ii~.> ....... \"'' -;''\ !. \':' ... ,
    for divinely gifted persons. v.:;.~\:)~~ V. .:J I.:>~
    The object of the lfadith, " And the person who commits a si n
    will not become a disbeliever until he professes (or practises) polythe-
    ism" is that in those places where the word kufr has been used for any
    sin or misdeed we shall have to understand it in accordance with the
    expression Ku/run duna Kufrin. We cannot go beyond the princjple of
    Islam. According to the teaching of Islam we cannot call any Muslim
    kafir. Bukhari also points to the same conclusion, and the word "~'J"
    is a verb of the future tense 1 •
    As (but by poJytheism) is used in the Qur'anic verse, S_,..:;J4 'JI
    Imam Bukhari has done the same. Shirk is a particular term and means
    to worship any thing other than Allah, and kufr is a general term. A
    believer in oneness of Allah but disbeliever in Prophethood of l:la<;lrat
    Mu~ammad (iJ-_, J.# "'111 J.,..) is a kafir, not a mushrik. Similarly, one
    who disbelieves in the existence of Allah altogether, like a naturalist.
    is a kafir but not a mushrik (polytheist).
    There is an objection here. As a polytheist is not pardoned, so
    also a disbeliever is not pardoned. But all disbelievers are not included
    in the Qur'anic verse.
    Several replies have been given. Some scholars say that though
    shirk is a particular term, it is used here in a general sense and covers
    all kinds of infidelity. Others say that disbelief is certainly part and
    parcel of polytheism and hence included therein. The H oly Qur'an says:
    Say not "Fie" unto theD.1 nor repulse ~~~'fjq\~~-§3
    them, but speak unto them a gracious l'r' ,., " • -<-t... .,~ ,~
    {~,. 1'~ ..
    word. (Qur'an, 17:23) ( ~l c ~}'j<.r.) o~._t ~~~
    Though the people have been forbidden to say "fie" to their
    parents and repulse them, other kinds of maltreatments, such as, abu-
    sin g, evil doing etc. are also included therein. It is obvious that a
    naturalist (i.e. disbeliever in Allah), will not be pardoned. Similarly,
    if a person disbelieves in the Prophethood of J:;Iac;lrat Mul).ammad
    (~_, 4-'" "'111 J.,..) be also will not be forgiven, because disbelief in the
    Prophet ( ~_, ~ "'111 J.,..) leads essentially to disbelief in Allah as well.
    The Holy Qur'an says:
    To truth they deny not thee (0 ~?... _ \\~1\~·c..!' ' @~"!'t".,.e(\'!D!ij
    ~.).IOJ ~ _, '.J. ~· :J.>'V "
    M u~ammad) but evil doers flout the reve- r::r:.,., If .·. _... , , ,,,,. , , , \ .. ~~
    latioos of Allah. (Qur'ao, 6:33) ( ....:..::141~ 1 ) O<.:)j~~ '-:;' •• ;,

    In my opinion kufr is a more common term than shirk and the


    former can be conceived separately from the latter. But in actual exist-
    ence both th e terms are interrelated. During the time of revelation of
    th e Qur'an the most prominent sects in the world were Mushrikln (poly-
    theists ) Magians, Jews and Christians, and all of them were polytheists.
    The Mushrikln's case is obvious. The Ma gians believe in two gods i.e.,
    Yazdan (god for good) and Ahraman (god for evil) and they worship
    lThe meaning is that such a person will not be declared Kajir in the future. The
    lfadlth in question refers to the past and this is also a warning for future.
    Volume I COMMENTARY ON THE ~A~l~ AL-BUKHARI 433
    fire. The Christians believe in Trin ity i.e. three gods. The Qur'an
    says about the Christians:
    They surely disbelieve who say: Lo ! 4~~\ ~~\j~~ ~\f~'(:._0.'.if
    Allah is the t hird of three . V--
    (Qur'an, 5:73)
    Priest F under's Fraud
    Priest F u nder writes in the book Mlzan al-f!aq that there is one
    in three and three in one, and as his claim is not only absurd but
    impossible and beyond human intellect, no amount of his far-fetched
    arguments could help him. At last he tried to save his skin by saying
    that the Christians' doctri ne of Trinity and Unity is just like the
    Mutashabihat (Allegorical things) of the Muslims, and the former is
    beyond the scope of reason Jike the latter.
    Difference between what bewilders intellect and what is impossible
    There is a great difference between the Christian's doctrines of
    Trinity and Unity and the Muslim's Mutashabihat. Human intellect
    rejects the former as something impossible and unreasonable. No
    jugglery of words and no amount of deception can make a n impossible
    thing possible and an unreasonable matter reasonable. On the contrary,
    the Mutashabihat i.e. allegorical things of the Muslims are within the
    scope of human intellect, though beyond the reach of common under-
    standing. They perplex our minds on account of their particular
    significance. But the Christian doctrine is impossible as well as inconcei-
    vable. One cannot be three nor can three be one. This whole theory is
    non-sensical and absurd. In other words, the existence of Mutashabihat
    allegorical or figurative things are not impossible or inconceivable by
    their nature, though human intellect does n ot fully understand their
    nature, manner and eminence. For example, the Holy Qur'an makes
    mention of "Hands of Allah," ·'Face of Allah" etc. These things
    bewilder our minds but they are not impossible accordiug to human
    intellect.
    As regards the Jews, the Holy Qur'an says :
    And the Jews say: Ezra ('Uzayr) is ,, ,,. ' ,, ,, ~J'-'P:"'~\ "l'r."'
    the son of Allah _and the Christian say: ..:J\5u~\~.\~_:t..v .:>~ ~\>-'
    The Messiah (Masi~) is the son of Allah. " "'' ,. .. 1o,~.\,., !.-' ,,,~ ."'J~ l\
    (Qur'an, 9:30) (~l,-: ?1) ~ i.:}.~1c.SJ1PAJ
    The Jews of the present time deny that they believe that 'Uzayr
    (Ezra) is God's son. It is possible that the sect of the J ews who held
    this belief during the revelation of the Qur'an does n ot exist now. But
    history does not provide a single case in whi ch any Jew or any other
    pe rson took exception to the above verse. During the period when the
    Qur'an was revealed the people of 'Arabia moved heaven and earth to
    criticise the religi on of Islam and eliminate the universal effects of the
    Qur'an. Mad1nah was then the centre of the Jews, and had th ere been
    a single thing in the Qur'an against the established fact, the entire
    Jewish community wou ld have raised hue and cry against Islam and its
    Founder. Those Jews who bad embraced Islam, such as 'Abdullah bin
    Salam, would have presented th eir objections to the Holy Prophet
    (r-1--' ~:1&- ~I J,.. ), had th ere been any factual error. When th e verse of
    the Qur'an "They have taken as lords their rabbis and priests beside
    Allah" was revealed, 'Adi bin Hatim, who was a Christian before
    accepting Islam, presented his ·obj ection to the Holy Prophet
    434 FAQL AL-BARI Volume I
    (~.J .Y,&. ...iii
    J...) and the latter replied that it was the prerogative of
    Allah to decide what was lawful and what was unlawful, and when the
    people of tbe revealed Books transferred that power to their rabbfs and
    their monks, they practically raised th em to the rank of the Divine
    Being.
    It is absurd to suppose that there was some criticism to the above-
    quoted verse at that time but it has not come down to us. It is
    preposterous to think that the Qur'an spread throughou t the length and
    breadth of the world but th e criticism of the enemies of Islam whose
    number was always very large did not get publicity.
    Ao evidence regarding 'Uzayr (Ezra)
    A reliable person, late f:laji Amir Shah Khan , said to me person-
    ally: "I travelled far and wide and wherever I went I tried to trace that
    sect which believed in 'Uzayr being a son of Allah. When I reached
    Syria and I met the Jews there, all of them denied that belief. But
    after trying in several places there I came to know that there is a village
    named (' Uzayriah) , the inhabitants of which st.ill believe that ' Uzayr is
    a son of AJJah . I went to that village and met several prsons there.
    On my enquiry they confessed that just as the Muslims believe that
    Allah is one Who is the Creator of the universe, so also they believed
    in 'Uzayr being a son of Alla h. Further, I knew that the nurnber of
    such Jews was very small and thei r general condition was miserable.
    Truthfulness of the Qur'an and disbelievers' nonsensical views
    Apart from the above, what passes human intellect is the fact that
    some unreasonable and nonsensical views of the Jews are still found in
    their Torat (Old Testament) which has been adulterated very badly.
    For examples: It is recorded in Torat that when Allah was apprised of
    the universal destruction caused by the Deluge of Prophet Noah, He
    could not help Himself and therefore wept bitterly. The Holy Qur'an
    says:
    Dreadful is the word that cometb •!1111 Ao.\,l· < .~.,.,., H<.f. ""' ~ ~ .....~L
    ~\~'I;,/;'r...f"'cJ ~ (.::.>~
    out of their mouths. They speak naught
    but a lie. (Qur'an, 18:5) <~fii:.a/) o~~~W}~~i
    It is also recorded in Torat that once Allah and Prophet Ya'qTib
    (Jecob) fought with the resuJt that the latter vanquished the former.
    Common sense demands that if the Christians have become polytheists
    by taking ~ac;irat 'Isa (Jesus Christ) as Allah's son, the Jews also have
    become polytheists by declaring Prophet Ya'qub more powerful than
    Allah Himself or by believing that the agency which had destroyed the
    whole world (during the Deluge of Prophet Noah) against the will and
    knowledge of AJJab was more resourceful than Allah.
    In addition to the above, the Jews and Christians relapsed into
    shirk (polytheism) in another way, as the Qur'an says:
    They have taken as lords bes ide
    7
    Allah their rabb s and their monks.
    (Qur'an , 9:31)
    This is also an open and plain polvtbeism "~..Sr" which has
    been detailed earl ier in connection with the l:f.adfth regarding the
    R oman empe ror He raclus. In short, all the sects of disbelievers during
    the time of th e revelation of the Qur'an were victims both of infidelity
    Volume I COMMENTARY ON THE ~Al;lll;l AL-BUKHARI 435
    and polytheism. Similar belief is current now in several countries.
    For example, in addition to the Jews and Christians there are three
    comrriunities in India which are unbelievers, namely, (i) the Hindus
    (ii) Arya S amaj and (iii) the Sikhs. The Hif!dU.s publicly worship
    thousands of deities. Though the Arya Sam<ij claim to believe in
    TaulJ,ld (oneness of Allah), in practice they also ascribe partnership to
    Allah because they maintain that three things are eternal and essential
    in existence, viz (i) Parma tama (i.e., God) (ii) Matter which they calJ
    PrakartI (which consists of innumerable particles) and (iii) Soul (which
    they call Jeyo). Thus they believe that all the three possess elements
    of Godhead. The Sikhs have more or less, the same sort of belief.
    They worship Granth and cows, though some of them deny that they
    worship cows. As regards the founder of Sikhism, the must authentic
    view is that be was a devout Muslim who attended the spiritual dis-
    course of Baba Fariduddin Shakar Ganj and who performed lj.ajj also.
    He freely mixed wtth the Hindus and tried to guide them on the right
    path. What happened to him later on is known to Allah alone. His
    foJJowers are known as Sikh. Thus it is evident that every sect of un-
    believers has some sort of shirk (polytheism) together with kufr (infidelity).
    Though the word of Shirk is often used in the Qur'an to warn the
    people against ascribing partnership to Allah, it signifies kufr (infidelity)
    in genera l. It is a pointer to the fact that whenever disbelief comes it
    is accompanied generaUy by polytheism also. Kufr is a wider term than
    shirk, and though by nature they are not essential to each other, in
    actual existence they are so. The Qur'an says:
    ''l,,..,....,,.
    :::::~-=,,-:-:
    T::l,:-r...,J:: \ ""·m-:-:-:~\,.......--. ...-~,...,,,,,.,,........,-
    ..!-.-~\- ri ... -~.-:.v... • \ ....
    "And if two parties of Believers ~~~ 1 "" ~~,~~\!>\:.>Jo'
    fall to fighting, then make peace between them" (Qur'an 49:9).
    This verse supports the second part of the lJadlth of the chapter
    in as far as fighting with Muslims is a major sin and still both the
    parties are referred to , as Muslim. This verse repudiates the theory of
    the Mu'tazilites who hold that those who comm it major sins cease to
    be Muslim. The Qur'a n calls the Muslims who fought among themselves
    as Mu'minln (Believers) and not as Muslims only. This Qur'anic verse
    also refutes the views of the Khawrijites who maintain that the persons
    who commit big sins become disbelievers. Far from declaring them
    (the Muslims who fought amon g themselves) as infidels the Qur'an
    ca11ed them "Believers" and ordered that they mu st be reconciled. The
    verse of the Qur'an endorses the theory of the Hanafis who hold that
    the absence of good deeds does not necessarily eliminate Iman (Belief).
    In the preceding 'lf.adith Al:inaf bin Qays is reported to have said: I
    went from my home to assist this man (Hac;trat 'Ali) who was the Head
    of the community. (According to one version of the IJ.adith he said
    that be went out with his people). It is stated cJearly in Fatl:wl Barf
    that this lj.adith relates to the battle of camels. Anyh ow, Abu Bakrah
    met him (Al).naf bin Qays) and asked him where he was going: He
    replied that he was going to assist a certain person. Then Abu Bakrah
    said: Return home and keep away from disturbances, because the Holy
    Prophet (~_, ~ ..:ill j....) said: "When two Muslims oppose each other
    with swords (in their hands), the assassin and assassinated both will go
    to Hell" I enquired : "0 Prophet of Allah (~-' "-=1~ ..:ill j....) ! what is the
    fault of the assassinated person"? He replied. "Because he was anxious
    to kill his companion and it was by chance only that he did not
    succeed.
    436 FAJ;)L AL-BARI Volume I
    Ditfereoce between intentions and anxiety
    There is difference between what a man intends to do and what
    he is anxious to do. In the first case opinions differ. Some scholars
    say that man is answerable even for his evil designs and others say that
    he is not liable for chastisement, unless he translates his intention into
    action. The word IJarl$ (i.e. anxious) used in the lfadlth is stronger
    than 'Azm (i.e., intention). By lfarl$ is meant a person who tries his
    utmost to do a certain thing a nd employs all means for the realisation
    of his object. Now a person is certainly subject to punishment if he
    is anxious or serious to do any evil act. Anyhow, the Qur'an commands
    the Muslims to stop fighting among their co-religionists and try to effect
    peace and friendship among them on the basis of impartiality and
    honesty.
    'When two Muslims fall to fighting'. Abu Bakrah ~~~W11tl~
    has narrated this l!adlth in connection with the incident between Ha.f rat
    'AII and I;Iac;trat 'A.yishah: which seems to be out of place here.· This
    lfadlth is intended for those people who fight unjustifiably without any
    ta wil (interpretation) or justification, and not for tbose people wbo
    figh t for tbe religion and believe that their action is in the interest of
    the Muslims. This IJadlth is not to be taken in a general sense because
    it is specifically meant for two or more Muslims who fight among them-
    selves wrongly and without any solid reason_ l:;la~rat 'AH and f.lac;irat
    Mu'awiyah or f:iac;Irat 'Ali and ~ ac;lrat ' Ayishah were fighting fo r
    TsJam on the basis of difference of opinion and judgment, and both
    the parties were right in tbeir own opinions based on fair reasoning.
    After all they were Mujtahid (i.e., learned divines who are capable of
    solving religious problems within the framework of the fundamental
    principles of Islam).
    Abu Bakrah related this JJadlth for some purpose i.e. to prevent
    the Muslims from joining the civil war. Otberwi s~ he never intended
    to apply this l!adlth to I;Iac;ira t 'AlI, I;Iac;Irat 'Ayisbah and I:Iac;irat
    Mu'awiyah. As for I;Iac;irat 'AlI, he is included in the ten Companions,
    who were promised Paradise by the Holy Prophet (r1-.J o..µ. 4ll ~) an d
    whose merits are as bright as day light. I:Iac;trat Mu'a wiyah was also a
    respectable Companion and a scribe of D iv ine Revelations. He was
    also a brother-in-law of the Holy Prophet. Abu Bakrah dec;;ired to
    diminish the chances of a civil war among various sections of the
    Muslim community and therefore narrated th e above lfadith as a warn-
    ing to the Muslims against the disastrous consequences of their hostility,
    if it continued unabated.
    Muslim Jurisprudents maintain that if a Muslim asks a question
    "whether fasting is wasted by backbiting or not?'', and if it is known
    that he does not indulge in backbiting but he may possibly do so in
    future, then the correct answer is to narrate Holy Prophet's lfadith to
    the effect that fasting is wasted by backbiting. A bu Bakrah bad the
    same object in view, and it produced the desired effect. At.)naf bin
    Qays did not join th e battle of camels, though be knew tb'!_! the above-
    quoted lfadlth did not apply to J::ia?rat 'AH and I;Ia<;lrat 'Ayishah, but
    he participated in the battle of $ajfayn on the side of l,la<;lrat 'Alf.
    Thus we cannot say about any Muslim "that he will go to Hell."
    If he has made an error in his efforts and has done somethi ng wrong it
    wiJJ be insignificant in comparison with his merits and good deeds.
    This point ca n be explained by referring to the incident of Prophets
    Volume I COMMENTARY ON THE ~A~1~ AL.BUKHARI 437
    MUsa (Moses) and Ha.run (Aaron) (peace be on them) mentioned in the
    Holy Qur'an: "He (HarUn) said: 0 son of my mother! clutch not my
    beard nor my head" (Qur'an 20:94). Prophet Harlin was endowed with
    Prophethood on the recommendation of his brother. Once Prophet
    Mtisa (Moses) caught hold of the beard of his brother(Prophet HarUa),
    bttt this can not be regarded a token of contempt or insult. It was
    simply a misunderstanding or difference of opinion. Similarly, Com-
    panions had difference of views, but this does not take one to Hell.
    The lf.adith "When two Muslims fall to fighting" follows the lf.adith "the
    assassin and assassinated both are in Hell." It is, therefore, clear that
    they do not cease to be Muslim and it is quite correct that such a
    person (i.e. sinfuJ) should not be declared a disbeliever.
    - , .~ , M,,. !\-::-::?~.P •'f'".... ii" .... ir. '\.i ,..-:,...<•~.•;Jil"'1'~v.::·n?t1,~
    Ma'rur says : I met w.:>-. ~)}Jl<.T '~~-' ... ~v- :.-i-'~ 1 ~ U\) "''v-a-..,.
    Abu Dhar at Rabadhah. He had put on a IJ.u!lah (two wrappers)
    and bis servant had also put o n a IJ.ullah. Rabadhah , three miJes off
    from MadJnah , had a cantonment where several thousand horses were
    housed . Ac cording to the Arabs lf.ullah is a dress composed of two
    wrappers-one is used on the lower part of body and the other on the
    upper part thereof. It is like Pakistani pushak or dress. The lf.adlth
    apparently indicates that both had a similar dress, but from other
    A~adl!h it is gathered that Abti Dhar had cloth of one kind and his
    servant had another. I (the narrator) asked Abu Dhar! " What is the
    matter? You and your servant are wearning the same dress?" He replied ,
    "Let me relate the whole story." ..~ .P ~ .. , ..... , ....
    I abused a man and insulted him by abusing his .~ ... ~· - ~~.\::.
    mother also and to]d him "0 son of a slave girt" Now who was this
    abused person? According to some people, it was I.Iac:Irat Bilal, and
    accordine to others it was 'A mmar son of Ya.sir. 'Aroma.r's mother,
    Sumayyah was not really a slave, but she was made so by force accord-
    ing to the customs of pre-Islamic Arabs. As a matter of fact she was
    a respectable Companion like her son ' Ammar. She (Sumayyah) was
    murdered (i.e. martyred) by Abu Jahl at Makkah when she embraced
    Tslam. She was perhaps the first person who sacrificed her life for the
    sake of TsJam. The Holy Prophet (ri--' ~ ...ill J,..) said to Abu Dhar.
    "You have put him t o disgrace by !!~...~~~\~l.~\~~1
    abusing his mother". "~_,;.. ~ 1 _,.,;..I" Khaul means slave and a common
    servant who can be utilised by his master, but the Holy Prophet
    (~-' ~~...ill J,..) says "AJlah has placed him (slave) under your charge
    and you must not be hard to him. Give him to eat what you eat and
    give him to wear what you wear. D o not burden him with a difficult
    task, and if you want him to do a hard work assist him." The Holy
    Prophet did not mean to say that master and servant must be equated
    with each other completely. What he meant was that master must extend
    full sympathy, cooperation and kindness to his servant. But it was the
    highest degree of piety and chastity on the part of Abu Dhar that he
    implemented each and every word of the Prophet literally and efficiently,
    and thereby tried his best to eliminate all kinds of difference bet.ween
    master and slave Abu Dhar made it a point to be very cautious in
    fo ll owing the precepts and practices of the Prophet as sincerely as
    possible-. Several an ecdotes about him a re wcl1 -kn own. Now if a person
    adopts complete equality between master and slave, it will certainly go
    to his credit, but it is not obligatory as the expression "Give his slave
    438 FAQL AL-BARI Volume I
    to eat from what he himself eats and give him to wear what he himself
    wears from" is quite clear. The word '\:,..." "from,, in the lJadith indi-
    cates partial equality, and not complete identity.
    The IJadith forbids us to abuse servants or slaves (or othes) and
    insult them by taunting their parents. rt also commands us to be
    considerate and lenient to them in general. It is not permissible for
    an y one to refer to other people with contempt or insuJt on the bash~
    of family weakness or otherwise. N or is it allowed for any person to
    boast of bis high parentage.
    The word 'slave' in the lJadith includes all people who come
    practically under that category e.g. labourers, servants, employees, weak
    people etc. (Animals also must be treated well). We m ust treat all of
    them with fairness and sympathy. If we impose difficult tasks on them
    we must help them and share their burden. This lJadfth also shows
    that one must not regard oneself superior to others- th ey may be slaves
    or weak persons- in any way. In short the Holy Proph e t (~-' 4~ "111 J,..)
    warned AbU Dhar but did not declare him to be non-M uslim. Thus
    the claim is proved that it is not permissible to call a Muslim an infidel
    on account of his sins.
    CHAPTER XXIII
    One sin is smaller than another.
    31. We have been told by Abu! Wal id
    who said that be was informed by Shu'bah,
    (Another chain of transmitters) : Imam
    Bukhari said: 1 have been told by Bishr
    who was informed by MulJ amm ~d via
    Shu'bah via Sulayman via Ibrahim via
    'Alqamah who (last narrator) heard :
    )f.. 'Abdullah bin Mas·ud say:
    When the Qur'anic verse, "Those who
    believe and obs~u re not their belief by
    wrong-do ing theirs is safety, and they are
    r ightly guide" was revealed, the Compan·
    ions of the Holy Prophet (~al/at/aho 'a/aihi
    wa saflam) asked h im, " W ho among us bas
    not done wrong?" Then Allah the Most
    Glorified and Exalted, revealed t he verse.
    '·Lo! to ascribe partners (un to Allah) is a 1 .Jl>{ \~~~\ ~'\
    termendous wrong". (Qur'a n, 31:13) •J° ~~
    ~a<;lrat 'Abdul1ah bin Mastid says that when the verse:
    Those who believe and obscure not M.?"~\"'\~\J...t Yi>.1""\'~':.\'~' .~""\
    their belief by wrong-doing theirs is safe ty; ~~~).. ,,~_,, _, ~ ct~

    and they are r ightly guided. (Qur'an, :SJ) {:i(i(t:i') G~~>~&-~~~~1


    6
    was revealed, the Compan ions were grieved to know that this verse applied
    to those Believers who did no t o bscure their belief by wrong-doing and
    that safety was confined t o them only. The word ?ulm (i.e. wrong-
    doing) in the verse is a common noun and the sentence is negative;
    hence its negation means negation of all kinds of evil. The Compan-
    ions naturally apprehended because very few p ersons could possibly
    abstain from aJI kinds of wrong-doing. The word '\,··~J" (from "..,..._,.,...~ ..,_._,,.;")
    means to mingle two things in such a way that one is merged in the
    o th er and no distinction r emains, betwee n the two, whereas the word
    '\,··~!" (from "~ C"'") means to wear.
    The Companions said to the Holy Prophet (i+1--' ~ "111 J.-),: " Who
    among us has not done wrong? We are apt to commit some sins or
    Volume I COMMENTARY ON THE ~AI;lH:I AL-BUKHARI 439
    others. N one save the Apostle of AlJah is inn ocent. When safety is
    confined to the persons wh o abstain from wrong-doing, it is evident
    that none can be safe (excep ting Prophets of Allah )". The Holy Pro-
    phet (rl--' ~ ..UI j...) quoted the Qur'anic verse, " Lo! to ascribe
    partners (unto Alla h) is a treme nd ou s wrong" (Qur' an 31:13)
    Tbe expression "r-11 cJJ.) r-11" "one s in is smaller than another" is
    part of the statement of 'Ata' bin AbI R1bal;t. The word "c.J.,,.)" "mean-
    ing smaller" in the sentence "~)- cJ..P / " "one kind of k ufr is smaller
    than anoth er" has already been discussed ear lier. The same may be
    said here also. According to the Qur'anic verse Shirk (polytheism) and
    k ufr (disbelief) are two items o f ~ ulm (wrong-doing). The lfadlth of
    che chapte r indicates that wrong-doing has various degrees and the
    Qur'a n also points to it, and this is the o bjective of Imam Bukhari.
    Kinds of Zulm
    ?-ulm (wrong-doing) is of three kinds, viz (i) the first is between
    AJlah and His s laves (created bein gs), such as, ascribing lies to Allah,
    disbelief, p olythe ism, attributing any defec t or weakness to Allah, etc.,
    (ii) the second is between man and man, which is usually called
    oppression a nd cruelty, and (iii) the third is between one and one se lf
    i.e. a man does a work which harms himself, e. g. to take poison .
    (About such a person it is said that he bas wronged himself.) The
    first two necess itate the third :i.lso, i.e., whenever a person does the
    wrong of the first two kinds, he can not but commit the third a lso, be-
    cause he is punis hed for the fi rst tw o s ins and consequently he harms
    bi mseJf. In some version of the lfadith ""-4i ~~ r-1 41" which means
    "Who is among us who has not wronged himself?" is used.

    Allah, the Most Exalted and Glori- ~~~~\~l-~-'~~\~\t


    fied, revealed the verse "~~ ~ .Sr.JI c.JI" " Lo! to ascribe partners
    (unto Alla h) is a tremendous wrong" (Qur'an, 3 l: l 3). When the Com-
    pan ions had so me misgivings regarding the first Qur'anic verse, the
    seco nd verse was revealed to remove that misgiving, and the above
    lfadith apparently favours it. This is the view o f some commentators
    of the Qur'an. But according t o some narrations of the lfadlth the
    H oly Prophet (rl--' ~ ..:ill ~) is reported to have said, in reply to the
    Companions' misgiving :
    T he matter .is oot as you say, but ~""\~~\"" ~\ -:''~t.·-::\:j' ... ..:\
    .
    shirk (polytheism) is meant by the word · ) ...- ~ ,/.;)' ~ v-;.v
    ~ulm here. Have you no t hcard;what Luqman ~'!.l ~\ ~1~,.~~ '0~~
    said to his son, "Lo! to ascribe par tners 9-',\.:..~
    (unto Alla h) is a tremendous wrong?" o~
    From this version it is quite clear that the second verse was
    re vea led before th e first, hence the H o ly Prophet (~-' 4~ ..:ill j...>) referred
    to it (second verse) by way of confirmatio n of what he S3;id. Th.e
    senten ce ' ' ..UI J)li" " Then Alla h r evealed" ap parently contradicted this
    view, but this is not the case. This se ntence has been used in a wide
    sense. Tb is may be explained by an example :
    If somebody tells an adulterer that th e verse :
    The adulteress and the adulterer, ~~\j~~U)j>\1¥.,\jJ\
    scourge ye each ooe o f them (with) a ....
    .J;... ...... ) . .6.,. ... t ..... "' ~t ~""-'-~"!
    hundred stripes. (Qur'an, 24:2) ( ~t,;:J v ~VJO:" ~~~
    440 FAl;:>L AL-BARI Volume I
    was revealed for him, or tells a thief that the verse:
    As for the thief, both male and female, ~'°O' \""'o,...- .,...\,...,\~\~-! (. \.:.)\""' .P_ f~I\
    cutt oft' their bands. (Qur'an, 5:38) ~t '4-~)\Aol{(..\.}.>. " '2J '(jJ\,;J
    was revealed for him, it will mean that two verses apply to him
    also not that they were revealed for him, because the Qur'an was reve-
    aled about fourteen centuries ago. This contradiction is removed by
    interpreting the word Zulm (in the Qur'anic verse) in the sense of shirk
    (polytheism). ·
    Why did not the Companions interpret ?ulm as Shirk?
    Commentators of Al;zadfth have given two explanations for the
    above, viz (i) the word +ulm (in the above quoted verse of the Qur'an)
    is a common noun and the sentence is in the negative; therefore its
    negation signifies negation of all kinds of wrong-doing. Thus the
    Companions took the word ?ulm in a wide sense but the Holy Prophet
    (rl--' ~ .iiil J...) specified it and said that this word was used in the sense
    of shirk (and not any kind of evil as the Companions had understood
    it). This is the view of ~afi?- ~aJ:lib and some others (ii) Kha!!a bI has
    explained the su bject in another way, which is accepted by Qa<;iI
    Bay<;tawi and mentioned by 'Ayni. The substance of this explanation
    is that though the word Zulm literally includes all kinds of evi l (i.e.
    shirk and smalJer sins), it is' used generally and usually in the sense of
    wrong-doing (smaller than shirk). The Companions asserted "Who
    among us has not wronged?" The Holy Prophet (rl--' ~.oil J,..) replied ,
    "Why do you ~ake it in the sense of any sin. ?ulm signifies shirk here
    (as Luqman sa1d)".
    In short, according to the first explanation, the Companions
    generalised the term z.ulm and the P rophet (r-' ~ .ui1 j..P) specified it,
    and according to the second explanation, the Companions took th e
    word z.ulm specifically in the sense of sins smaller than shirk. But
    the Prophet (rL-' ~ .iiil j..P) generalised it so as to include shirk and
    other sins therein. Here, by ?ulm is meant a tremendous wrong, viz
    shirk.
    Evidence for interpreting ?ulm as Shirk
    Now I explain the verse. L earned scholars discuss the point as to
    whether there is any evidence in support of the view that ?ulm in the
    verse means shirk or the Holy Prophet (r-' 4.>- .ui1 J...) himself interpreted
    it in that way. Some scholars say that this question is absurd. The
    Prophet (r!-.J ~ .iill ~)was a receiver of Divine R evelations (i.e. AJJah
    was the Speaker and the Prophet Cr~--' ~ .iiil J...) was the first addressee),
    hence th ere is no need of any evidence. Evidence is like a s tick which
    is required for a bfa1d man, never for one who is far-sighted and fore-
    sighted. But some research scholars hold that though evid ence is not
    necessary for the Prophet Crl--' ~ .iiil j...>) to whom the Qur'an was
    revealed, th ere is no harm if evidence is available in confirmation of
    the above view.
    Mawla.na MuJ:tammad Qasim writes that there is evidence in the
    Qur'a nic verse itself in support of the view that ?ulm stands here for
    shirk. The word '\,...J" "in the Qur'anic verse" means to mingle two
    things in one pot in such a way that one is merged in the other, and
    all distinctions between the two are removed. For example, if a syrup
    is to be prepared , water and sugar must be mingled in one pot com-
    pletely but if they are placed in two differe nt pots no syrup can be
    made.
    Volume J COMMENT ARY ON THE ~Al;Il~ AL-BUKHARI 441
    The Qur'an refers to the Believers who did not mingle ?ulm
    (wrong-doing) with Iman. This indicates that '?iulm and Iman are located
    in the same place, e.g. Iman has a seat in heart so also has ?ulm.
    Obviously, ?ulm here will mean shirk which is located in heart along
    with Iman. As sins other than shirk are committed by different parts of
    body, they are located in places other than hearts.
    The above evidence is not quite convincing, because, though
    heart and parts of body are different things, they are not really two
    separate places of accommodation. As both of them co-exist in man,
    they may be regarded as one common place of residence. Hence, the
    Companions were perplexed in understanding the significance of the
    lfadith , and the Holy Prophet (iJ--' ~ ..:ill J,.>) was pleased to clarify the
    matter. Now what connection is there between this Hadlth and the
    expression "iU; I)_,.> iU;" "i.e. one sin is smaller than another". ' AJlarnah
    'Ayni and some other scholars my that the Companions interpreted
    ?ulm as sin here, whereas the H oly Prophet (iJ--' ~a.iii J,.>) took it in
    the sense of shirk. In other words, the Companions considered the
    smaller kind of ?ulm and the Prophet, the highest kind o f the same.
    That ?Ulm bas vari ous ranks and degrees is amply proved by the fact
    that the H oly Qur'an has described shirk as "~&. ~,, "a tremendous
    wrong." The word ' A?'im leaves no room for doubt that so me kinds of
    z_u/m are small (less than shirk) and others are great, such as shirk
    (polytheism). It is a sin to kill a person and it is also a sin to give him a
    sla p, but both are not equal s ins.
    There is o ne lfadfth "i.. l,:AJI rY- ut...1.l; rili-JI" i.e. wrong-doing will be
    layer of darkness on the Day of Judgment. The Qur'an says :
    i.e. Layer upon layer of darkness (Qur'an, 24:40) "~ J_,i lf.~ ol..ll;" .
    Contest with the Mu'tazilites
    The Mu'taziJites maintain that a person who commits a major sin
    becomes a disbeliever and will always remain in Hell. They advance
    the Qur'anic verse "~~1 lr-:-4 rl-'" " Those who believe and obscure not
    their belief by wrong-doing" in support of their theory. Zamakhsharl
    and some others say that the Qur'anic verse clearly says that a person
    who is guilty of wrong-doing will not be safe from th e punishment of
    Alla h and will not be rightly guided because safety and guidance are
    confined to th ose people only who d o not commit any kind of z,ulm.
    But this argument is not correct because it is based on the hypothesis
    that sin s are meant by the word ? ulm here, whereas it is clearly
    mentioned in the above lfadlrh that ?Ulm here means shirk only and
    does not include sins other than shirk. This Hadith which is narrated
    by I mam Bukhari and Imam Muslim is quite correct. Some people
    have minimised the importance of this ljadfth by say ing that it is
    Khabar-i-Waly.id (i.e. a lfadfth which is narrated by o ne person only).
    But it should be noted here that this kind of lfadlth is rejected only
    when it conflicts with the verses of the H o ly Qur'an or with a more reliable
    lfadfth, otherwise it is quite acceptab]e. Zamakhshari says that this
    lfadfth conflicts with the Qur'anic verse and none can mean shirk by
    th e word ?ulm. The ming]ing of Iman and shirk is simply imp ossible
    because the two terms are antitheses as opposite terms and they cannot
    co-exist in th e same place and at the same time. So what purpose does
    this Hadlth serve when it is admitted that Iman and shirk can never
    meet' in one place? Though the lfadith is recorded both in Bukhari and
    Muslim and the Holy Prophet (iJ--' ~ a.iii J ... ) himself bas explarned it,
    442 FAJ;>L AL-BARI Volume l
    the Mu'tazilites hold that they can not accept that ljad'ith which is
    contrary to the Qur'anic verse and which is against the dictates of
    reason.
    The commentators of the Qur'an have paid the Mu't~zilites in the
    latter's own coin, (i.e. they have replied to the latter in their own
    terms). The substance of this reply is that Mu'tazilites maintain that
    Iman is a combination of belief and work so much so that negation of
    work ('amal) necessitates negation of Iman also, and they also bold that
    a man by committing a major sin becomes a disbeliever. The resu lt will
    be that two antitheses (two opposite things) namely, Iman and Ku fr will
    meet together in the same pJace, according to the Mu'tazilites, and
    this is impossible. Hence, the Qur'anic verse does not serve any useful
    purpose, if the word ~ulm means sin only.
    The Mu'tazi lites cannot say that Iman is located in heart and sins
    in other parts of body because this discrimination can be justified if it
    is believed that 'amal (work) is not part of Iman , but certainly not, in
    case it is maintained, as it is done by the Mu'tazilites, that 'amal is part
    of Iman. As they hold that 'amal is an essen tial part of Iman like
    Ta$dfq (confirmation) and lqrar (confession), Iman will be located not
    only in heart, but in heart, tongue and other parts of body as well.
    Therefore, the location of Iman and si ns in the same place and at the
    same time means meeting of two opposite things in the same place and
    at the same time. This is certainly absurd.
    If the Mu'tazilites say that the literal meaning of the word Iman
    is intended here i.e. confirmati on by heart, and it is located in heart,
    and this can exist with sins which are located in different parts of body,
    ~hen we can also say the same thing, namely, the Jiteral meaning of
    Iman is taken here (i.e. Ta$dfq by heart) and shirk (antithesis of Iman)
    cannot exist with it. N ow th e mean ing of the Qur'anic verse wilJ be
    as foJlows: Those people who believe that Allah exists and He is the
    Creator and Sovereign of the Universe and do not ascribe any kind of
    partnership to Him are safe and rightly guided. They must n ot , there-
    fore, believe that though A11ah is the Mightiest and Greatest, there are
    subordinate gods (like officials of a State) who have some control over
    the worJd- j ust as the pagans of 'Arabia believed in AlJah being the
    Creator and Supreme Being, but at the same time worshipped deities
    and idols, who, accordmg to their theory, shared the creative powers
    of AIJah. This is a plain and open shirk (polytheism). Further, the
    people must not follow th e Jews and Christians who believe in the unity
    and supremacy of Allah and also take as lords their rabbls and monks
    besides Allah, particularJy, in respect of legislative matters. In short, if
    a person does not give up shirk of all types, his Iman will not be
    genuine according to the religion of Islam and he will not be safe and
    he wiJl n ot be rightly guided. The meaning of the Qur'anic verse is
    now as clear as day light.
    The Mu'tazilites must note that the Holy Qur'an itself has com-
    bined Iman and shirk together, as under:
    And most of them believe not in ~(,~~'t~ ~\~~~),
    Allah except that they attribute partners ''" ,., ,,, ,,. '· .e,
    (unto Him) . (Qur'an, 12: 106) (~t~,.t) 0 <.:>:P~
    The Qur'an does not use the word ~ulm here but shirk which indi-
    cates that many people combine Iman and shirk together (here the
    Volume I COMMENTARY ON THE ~Al:iH:I AL-BUKHARI 443
    interpretation of the Mu'tazilites is quite untenable). The meaning ot
    verse is that there are many people who believe that Allah is
    Creator and Supreme, and at the same time, believe in semi-gods who
    share the Divine powers of Allah (as the pagans of 'Arabia did), or
    attribute partners to Allah as the Jews and Christians do by taking their
    rabbis and monks as lords beside Allah.
    Apart from the above-quoted IJ..adtth, the Qur'anic verse l_,.:...T 0~111"
    "I~ ~l.J must be read with reference to the context.
    Jn the preceding verses Allah says:
    Say (0 Prophet): Shall we cry, ins- )~;~_:..(\t' ;..,~<:>'' .~-fl\~"::...\'1-;
    •• :J ~ ~:J\;J,,; '.T u.:; U"'
    tead of unto Allah, unto that which neither
    ~,..,. \'..'-'-""'
    profiteth us nor hurieth us. (Qur'an, 6:71) ( ~l,~l)'u~°)
    This verse emphatically refutes polytheism (shirk). It is further
    strengthened by reference to ~n (anecdote) of l_Iac;trat Ibrahim (Prophet
    Abraham, may peace be on bnn), as under :
    (Remember) when Abraham (Ibrahim)
    sa id unto bis fa ther Azar: Takest thou
    ... .
    ~ ~-=~ "'"= \ ~""\\ ' _t_bi\' \ "'."\\-;; '. \ ....
    ~ :JV\., .. )oo:J.P<.7J.,,U~.).l-.'
    "'~_.(..... • ~~\'{#,.... , ....
    idols for gods? (Qur'an, 6:75) ( ~' ·(~')~~....h.-\:..IP\
    Afterwards the Qur'an mentions the well-known argument which
    l_IaQ.rat Ibrahim (may p eace be on him) advanced in support of unity
    of Allah. His people argued with him about Tau~ld (oneness of Allah).
    Then he (~ac;trat Jbrabim) asks them :
    Disp ute ye with me concerning Allah P ,-:"\,.....'"' .. • ""' ,~,.. Jt,\, ~~w:}.~_l~.11.. "\
    when He hath guided me? J fear not at all ~~;})~~v;,'~''-?-""""'y.~
    that which ye set up beside Him. ~ ,,,, • """''(' ··'•t"
    (Qur'an, 6:81) <~'•(bl') ' ~<=>ir\JI
    Further, Prophet Ibrahim (may peace be on him) said to bis people:
    How should I fear that which ye set G,j;~~~t6~~
    up beside Him (Allah), when ye fear not
    to set up beside Allah that for which He ~ i'tLJ~~\-;~~..~Y~~
    bath revealed unto you no warrant? ~,., • v"H.,,
    CQur'an, 6:81) { ~ 11 ("'1 1 ) ~~
    After that Prophet Ibrahim silenced them by:
    Which of the two fact ions hath more ~~1~~~~\~JJ\b\;
    right to safety? (Answer me t hat) if ye ~,., • P,,, ,,"(,::;
    have knowledge. (Qur'an, 6:82) ( ~1 ~("' 1 ) O\:)~
    Prophet Ibrahim (may peace be on him) frankly told his people
    that as be was a staunch believer in unitv of AUah he naturally deserved
    peace and security more than the people who relapsed into idolatry
    and set up partners to Allah. Peace is an antithesis of fear. Wh en
    ~a!;!rat lbrabim (may peace be on him) was safe on account of belit:f
    in Tau~ld, his opponen ts who were polytheists must have fear and appre-
    hension in their lot. Two factions were engaged in debates, viz. (i)
    Prophet Ibra him who invited his people to unity of Allah and (ii) the
    peolpe who freely indulged in idolatry. Now the question is "which
    of the two factions hath more right to safety?" Allah, the Most
    Exalted, replied to it as follows:
    Those who believe and obscure not
    their belief by wrong-doing, theirs is safety;
    and they are r ightly guided.
    (Qur'an, 6:83)
    444 F Al;>L AL-BARI Volume 1
    Thus there is no getting away from the conclusion that the word
    ~ulm in the above verse has only one meaning, i.e. shirk- and no other
    meaning can be appropriate here.
    Supposing, for an argument's sake , that the word ~ulm in the
    Qur'anic verse means sins and not polytheism, even then the claim of
    the Mu'tazilites is not established because safety may be of two kinds,
    viz. (i) safety from entry into Hell and (ii) safety from perpetual resid-
    ence therein. The Mu'tazilites can prove their case only when they
    say with ce rtainty that the word "&-'" (safety) in the Qur'a nic vers~
    '\,.. 'ii ~ .S!l_,1" (i.e. theirs is safety> is confined to safety from perpetual
    residence in Hell only. In this case, the meaning of the verse will be
    that "the Believers who did not obscure their belief by committing sins,
    wiJJ not be safe from entry into Hell". But the Mu'taziJites are not
    sure about their interpretation of the word "u... I" (safety) , because it is
    quite possible that safety may mean safety from entry into Hell. In
    this case, a person, after committing sins, (not sh frk) will n ot be safe
    from going to Hell. This is our view also , but it is agai nst the Mu'tazi-
    lites' contention which is difficult t o prove. 1
    CHAPTER XXIV
    Signs of a hypocrite
    32. _We have been told by Sulayman
    Abul Rabi' who sa id that he was informed
    by Isma'il bin_ Ja'far who said Nati' b in
    Malik bin Abi ' Amir Abu Suha yl !la!!ated
    via his father that he (Malik bin Abi 'Amir)
    heard:
    )!/.. Abu Hurayrah says:
    The Holy Prophet (~al/a/laho • alailri
    wa sal/am) said: " There are three signs
    of a hypocrite, viz (i) when he speaks he
    speaks fal sely (ii) when he promises be
    violates his promise and (iii) when he is
    entrusted with a nything, he betrays his trust.
    33. We have been told by Qabi~a h
    b in ' Uqbah who said that be was informed
    by Sufyan via al-A ' mash via Abdullah
    bin M urra h via Masriiq that he (~as riiq)
    beard 'Abdullah bin 'Amr bin al-'A~ sa y:
    )!/.. The H oly Prophet (~allallaho 'alaihi
    wa sallam) said: ' · Whosoever has four
    habits is a hypocr ite, pure a nd simple. If
    he has one of them, he will have one sign
    of hypocrisy, until he gives it up . {They
    are)-(i) When be is entrusted with any-
    thing, he betrays his tru st (ii) when he
    spea ks, he speaks lies (iii) When he promises,
    he brea ks his promise; and (iv) When be
    quarrelsheabuses (and uses vulgar langu age).
    Shu ·bah has also narrated this lja.dith ·'·#~t\ , . ~-''-""":. ,......\E . . . . <
    from al-A 'mash along with Sufyan. ' ... J.' ~ ~ ~ ~
    Imam Bukhari means to say that hypocrisy has degrees like Iman
    and kufr. In this lfadith signs of hypocrisy are described. A person's
    hyp ocrisy will vary according to the number of the signs he has. If a
    lThe Arabic idiom " .)t:il l 1,r:.. ~J .) " means that it is easier to combine thorns
    (Qatad is a tree full of thorns) tha n to prove the con tention of the M u'tazilites. Further
    when there are two possibilities in the meaning of a word, the whole argument falls
    through. 'Abdur Ra ~m an
    Volume 1 COMMENTARY ON THE ~Al;il l;i AL-BUKHARI 445
    man has more of them he will be a worse hypocrite than the one who
    ha" Jess. It is clear that hypocritical and insincere acts advPrsely affect
    Iman, and this refutes the theory of the Murji'ah sect. Further the
    lJadlth says that hypocrites must give up signs of hypocrisy but does
    not say that th ey must recite Kalima-i-Shahadat in order to renew their
    religion. Hence, the belief of the Khawrijites and Mu'tazilites are
    falsified. In this lfadl!h, the expression of Jw 0,.,.) JlA.i has n ot been used
    like .fa- CJ.J.) fa and ~ 0.J.) ~ because 'Ata' bin Abi Riba h originally
    used such sentences for three things only, viz. "fa 0.J.) .,,£~" " disbelief
    below disbelief", "~ 0.P ~" wrong-doing below wrong-doing" and
    "d....i 0_,.) J-i" "sins below sins". Though Imam Bukhari has not used
    such sentences, be means the same thing.
    It may be noted that in the first lfadlth three signs of hypocrisy
    are mentioned and in the second lfadith , fo ur. This shows that the signs
    of hypocrisy are not to be limited to three. It is corro borated by the
    fact that th e phrase ~l.:...JI 4.?T u.. is used in $ aliilf. Nluslim instead of
    JIWI ~T and the word 0.. gives the sense of some. Thus the signs of
    hypocrisy may be three or four.
    Imam Muslim has narrated this lJadith in the chapter on "Charac-
    teristics of a hypocrite". Generally three signs of hypocrisy are
    described but this does not limit th e number to th ree. Quqabi says
    that the Holy Prophet(~_, .iJs. ..:iii j....) might have first known three signs
    of hypocri sy onJy and afterwards he knew one more sign thereof.
    Some sc holars say that if we combine both the A/:tadl!h we shall get five
    signs viz. falsehood, treachery, breach of promise, violation of agreement
    and quarrels (with use of vulgar language), but they can be compressed
    in three, because ";y:J" "quarrel with use of vulgar language" comes
    within "y£" "falsehood" whereas ''i_)"j..;.. o~.J·· "i.e. breach of promise"
    and "u:S:..! .i..r"'" "violation of agreement" convey almost the same
    meaning.
    "When a man &peaks, he speaks lies." When this .::f~1:.>~~l.
    becomes habit, it is a sign of hypocrisy, otherwise, speaking a lie once
    or twice is not so. ,
    "When a man makes a promise he breaks it." ~\~\j)__,
    Violation of promise is makruh (a very bad thing) according to our
    view. Some scholars call it almost unlawful and others caJJ it undesir-
    able.
    Imam Ghazali's discourse on breach of promise
    Imam Ghazali says that if a person does not intend at the time
    of making promise that he will fulfil it, he is really a cheat and his act
    will be M akruhi ta/Jrlml (very bad, almost unlawful). If a person intends
    at the time of making promise that he will fulfil it but cannot do it on
    account of carelessness or laziness, then this act will be Makruhi Tanzlhi
    (bad and undesirable). If a man intends to fulfil his promise and tries
    to do so, but on account of some unforeseen circumstance he cannot
    do it, he is not blamable.
    Differences between "..u:.J" and ".)L.:1" should be noted. ".J.J:._,"
    " i.e. promise" is used for good or evil, provided that good or evil is
    mentioned. If good or evil is not mentioned, it will generally mean
    good. The word ".)L.:1" " to threaten" is used for evil only. The word
    "..u:.J" is some time used for evil also (for threat) as the Holy Qur'an
    says:
    446 F AI;>L AL-BARI Volume I
    The devil promiseth you destitution. r~,... .. t~J\l/(J> . .,._, ~~
    .J:S'
    (Qur'A.n, 2:268) ( ~ 1 '~) ~~.<:.> ... ·
    What has been said above regarding breach of promise, relates to
    the breach of such promises as are good. As regards threat, it must
    not be fulfilled if it involves any unlawful action. In any case, it is
    better not to implement any threat as a poet has said :
    When I t hreaten him or make promise
    to him, I drop my threat and fulfil my ~ ~:;',\~~)\\~rU.~)
    promise. ,.
    One point should be borne in mind. There is substantial diffe-
    rence between breach of promise (mentioned in the first IJadlth) and
    vjoJation of agreement (mentioned in the second IJadith). The former
    is sometimes undesirable and sometimes n ot so, but the latter is admit-
    tedly illegal· if the agreement is not against the teachings of Islam.

    Whosoever bad the al:,.ove four signs, is a hypo- ~~~\:JG~


    crite, pure and simple. There is an objection here. All the fou r signs
    relate to work (not to belief) and according to the Ahlul Surmat wal
    Jama'at (Muslims of the SunI sect), none can be a disbeliever on the
    basis of his work. Several answers have been given. Firstly, these a.re
    the signs of hypocrisy, but th ey do not prove it (hypocrisy) with certainty.
    When one thing is known, it is not necessary that the other thing is
    a lso known. After all , signs are only helpful in knowing the identity
    of a person. For example, a man notifies that his so n having such and
    such marks, is missing but these marks may be found in other boys as
    weJl. Similarly, clouds are indications of rains, but very often the
    atmosphere is thickly clouded but no rain falls. Hence the Holy Pro-
    phet(~-' ~ ..Jil j....) simply says that such and such habits are signs of
    hypocrisy, but he does not mean that those who possess them are
    certain1y hypocrites. Secondly, hypocrisy in work , 1s under discussion
    and not hypocrisy in belief. The former is not kufr (disbelief) and
    the latter is so, even more.
    Difference between hypocrisy hi work and hypocrisy in belief
    Nifaq(Hypocrisy) literally means that the external aspect of a per-
    son or thing is different from the internal. For example, "~.r." (Jerboa)
    name of ao animal outwardly has one hole only, but inwardly bas
    another hole, which is not generally known. When a hunter enters the
    external hole to catch it, it gets out by another hole stealthily, escaping
    the notice of the bunter. In 'Arabic dictionary the "~\Ai\j" is the hole
    of Jerboa. It is also said that it has several holes inside the house.
    The word nifaq used in Islam is derived from it.
    QurtabI and Bay9awI are of the opinion that a person is practi-
    caJly a hypocrite to the extent be has the characteristics of hypocrisy.
    A hypocrite professes the religion of Islam outwardly but in his
    heart he is out of it (Islam), as the Qur'an says.
    And when they meet those who be-
    lieve, they say : "We believe." l ~~~~\W~\~\~~~\jJ,;
    (Qur'an, 2: 14)
    On the other band, internally they betray Islam, when Qur'an says:
    But when theygoapart to their devils ~'(St\'~~,~~~~~~~\~)3
    they declare: Lo! we are with you; verily .l- ~ 0-~
    we did but mock. (Qur'an, 2:14)
    ~,., . )
    ,....,,_.j,:~J> JH'=r.-1? 1
    ( ....::..-;.l'!fi Ol.:).J~\.01~ <.::r'CJ~;,
    Volume I COMMENTARY ON THE ~AI;IH:i AL-BUKHARI 447
    Nifaq (hypocrisy) has two forms, viz (i) Internal and (ii) External.
    The former means that a man's mind is full of infidelity, hos tility and
    mischief, but be shows that he is a Muslim in theory as well as in pracrice.
    This was the condition of the hypocrites during the time of the Holy
    Prophet (~J ~ 4iil j..>). This sort of nifaq is called nifaq in 'Aqldah
    (beJief) and this is clearly the worst type of kufr (disbelief), as the
    Qur'an says: "Verily, the hypocri tes are in the lowest deep of F ire".
    The latter type of nifaq indicates that a person is really a Muslim and
    bis beliefs are also correct, but he indulges in sins and misdeeds. This
    is nifaq in 'amal (work). This is not kufr (disbeJief) but fisq (sinfulness)-
    vide Fatl:zal Mu/him, vol. I, page 234.
    Iman, fisq and nifaq according to Shah Waliullah
    Shah Waliullah writes in his book "I:Iujjatullahil Balighah": As
    the mission of the Holy Prophet (~.J ...µ 4iil j...>) was intended for whole
    mankind, the people of various categories accepted it. Then it was
    necessary to differentiate among them as to who were genuine Muslims
    and who were not, and who folJowed the sunnat of the Prophet, heart
    and soul and who were Muslims in name on ly. So the Prophet
    (~.J ~.:ill j...>) has described several kinds of Iman. Further Shah
    Sahib says: "That Iman which is the basis of salvation and attainment
    of ranks in the Hereafter is a combination of all kinds of genuine beliefs,
    good deeds and noble habits".
    Thus Iman consists of three things, viz. confirmation by heart,
    good deeds and noble habits. If any body is devoid of belief (i.e.,
    confirmation by heart) and surrenders to Islam under duress, his
    hypocrisy will be pure and unmixed.
    There wilJ be no difference between such hypocrites and disbe-
    lievers on the Day of Judgment.
    If a person believes by heart, but
    does not follow the teachings of Islam (i.e.
    he commits crimes some times), he is
    fa.siq (a sinner).
    Afterwards Shah ~a.1).ib says: "If there is no sincerity of heart, it
    will be a kind of nifaq which early Muslim scholars caUed nifaq
    (hypocrisy) in work. This sort of nifaq is generated when a man
    becomes a victim of his evil nature, anti-social and anti-religious
    practices. He is completely absorbed in his love for bis children, family
    and the world at large, with the result that he beg ins to think that the
    rewards and punishments of the Hereafter are remote and far off, and
    is prompted to commit sins though he accepts those things which are
    actuated by reason and intellect."
    From the above discourse of Shah Waliullah, it is evident that, if
    misdeeds are committed occasionally and they do not become a man's
    regular habits they are called fisq (sin), and if they become ·regular
    habits and good work is not d one (e.g. a man always speaks lies) then
    such acts are called nifaqi 'amall (i.e. hypocrisy in action). The third
    reply is that the above expression applies to pure hypocrisy and hypoc-
    r isy of disbelief, but here it means resemblance with hypocrites. The
    Believers must avoid it, so that the people may not look down upon
    them with suspicion. Because, when a Believer adopts the habits of a
    hypocnte, and bis acts become like those of a hypocrite, he resembles
    hypocrites. Thus t o express something which does not talJy with what
    one has in mind is nifaq (hypocrisy), and this particular nifaq concerns
    448 F Al,)L AL-BARI Volume l
    the persons who commit falsehood, breach of promises or betrayal of
    trusts, etc. Such persons are not Munafiq in relation to Islam; they are
    so called because they have some habits of hyp ocrites.
    The fourth reply is tbat the lfadith in question, is a kind of warning
    to th e people in order to keep them away from immoral acts. I n
    another JJ.adlth the Prophet (ri--' ~ ..Jil j...>) is reported t o have said that
    "traders are wicked and most hypocrites of my community are Qarls
    (reciters of the Qur'an)". Obviously, this l:f.adith does not mean that all
    traders are wicked and many reciters of the Qur'an are hypocrites. The
    chief purpose of this l:f.adlth is that the traders (and others) must stop
    speaking lies and t he Qarls must recite the Qur'an sincerely from the
    core of their hearts and n ot for the sake of formality or convention
    (i.e. there must not be any show of recitation of the Qur'an). Th e
    Prophet (rl-.! ~ ..Jil J,..) intend ed to raise the moral standard of his
    folJowers by giving them this warning. The l:f.adlth of the chapter also
    aims at the same thing i.e. the word nifaq has been used to warn the
    people against committing misdeeds and immo ral acts. Io short, the Pro-
    phet's warning is meant for those people who have made m isdeeds th€ir
    habits and not for those persons who act wrongly by cha nce or accident.
    The Qur'an and characteristics of a hypocrite
    It is reported that the Compani ons of the Pro r · . .::t found it diffi-
    cult to grasp th e real meani ng of the lfadlth about hypocrites. ~ac;lrat
    Sa'id bin Ju bayr who was very much grieved, referred the matter to
    ~aQ.rat Ibn 'Umar an d I;Iac;irat Ibn 'Abbas. They replied: 0 our nephew!
    We bad also been grieved , and we asked the Holy Prophet (r!-.J ~ ..Jil j...>)
    about it. H e sm iled and said, "You have nothing to do with these
    characteristics which concern hypocrites." When we referred to the
    lfadlth " When he spoke lies," be said : This applies to the people who
    are described in the Qur'ao as fo llows :
    When the hypocri1es come unto thee
    (0 Mul)ammad), t11ey say: We bear witness
    that thou art indeed Allah 's Messenger.
    And Allah knoweth that thou an indeed
    His Messenger, and Allah beareth witness
    that the hypocrites are speaking falsely.
    (Q ur'an, 63: I)
    T he H oly Prophet (ri--' ~ ..Jil J...) asked: " Are you like them?''
    We replied in the negative. " Th en you have n o fear a nd you are quite
    safe", said th e Proph et (~-'~ ..:iii J ....). When we referred to the J!adlth,
    "When he made a promise he broke it", the Prophet (r1--' '-::1.i:. ..Jilj...>) said:
    This Ielates t o th e foll ow ing verse of the Qur' an :
    And of them is he who made a co-
    venant with Allah (saying): If He gives us
    1
    of His bounty we will givealmsandbecome ~O'~\
    .. ,,,,,,,,,
    ~t.$' <--:'l)'ff:;~~:°(~
    ,\;I~ Q'~4 • .,,.
    of the righteous. Yet when He gave them ~,;. '1':.t""'\,1ic"'~..... a.,\'.f.~ ~ ·' ' 1 ,p ~ ,
    of His bounty, they hoarded it and t urned <:.>ft..f"°~-' -Y.Y) 1;:.. ~ ,,,. O"}~I
    away, averse. (Qu r'ao, 9:75-76) (~'~l"·~/J_
    In other words, the peopJe promised to AJJah that, if He was
    pleased to confer favo~lf~ on them , they would g ive alms in the way of
    Allah. But ~hen H e did 1t, they turned away and broke th eir convenant.
    Though this verse was revealed in connection with Tha'labab bin
    I;latib, it applies to all those people who make promises and then break
    them. Tha' labah requested the Holy Prophet (r1--' .y... ..Jil j...>) to pray to
    Volume 1 COMMENTARY ON THE ~Alj.U:i AL-BUKHARI 449
    Allah for m crease in bis wealth. He said: "0 Tha' labah! Something for
    which you thank Allah is better than Jots of things whose dues you
    cannot pay". He repea ted his request, and the Prophet (,J-.J ~ .ui1 J...)
    said: " 0 Tha'labah! Do you not like that you follow in my footsteps?"
    Anyhow, he insisted and told the Holy Prophet (,J-.J 9~ .ui1 j ...) that, if
    AJfah gave him wealth, he would fulfil all obligations. The Prophet
    (ri-.J ~ .ui1 J...) prayed for Tha'Jabah and the result was that the flock
    of his sheep increased in abundance and he had t o reside in a village
    ou tside Mad'inab. He neglected prayers and when collector of zakat
    went to him to coJlect Zakat, be refused t o pay saying that Jizyah (tax
    paid by non-Muslims in an Islamic state in lieu of their exemption
    from Zakat and also in consideration of their protection against dange rs)
    was a sister of Zakat. Three times the Holy Prophet (r1-.J 9~ .ui 1 j...)
    expressed regret for his refusing Zakat. Then the above verse o f the
    Qur'an was revealed . On the persuation of his relatives, Tha'labah
    went to the Prophet (,J-.J 9~ .ui1 J...) with Zakat, but be said that AlJah
    bad forbidden him to accept his Zakat. After the Prophet's death, he
    came to Hadrat Abu Bakr, Hadrat ' Urnar and Had ra t 'Uthman with
    Zakat , but· ali of them rejected fr, sayin g that they could not accept
    what the Prophet (,J-J ~ ..iii J...) had refused to accept. Tha' labah died
    durin g the reign of E,Iac;lrat 'Uthman , while h~ continued his habit of
    hypocrisy. After the above two verses, the following verse was revealed:
    So He h ath made the consequence , ....., , 1 :> '-'"-:.'"\t\'-': ,,,~'"fC
    (to be) hypocr isy in their hearts un1il the \°~..._.,.)..~;.~(),."\JU,.~"
    Day when they shall meet H im , because they ,,~~,,.. -'" .,, ,.,.v. . ~ \\~'f.'f,. ., ...,-;_t...
    broke their word to Allah that they pro- !.:70v.-'~ ~-'\).6~\1'1.1) '\ ~~~
    mised H im, and because they lied. '-" ,.. .t)
    • .,,., 1~
    ;J. . • :,...
    (Qur'an, 9:77) ( ~''~.:r O(;)~,,, ••
    Thus Allah punished him (Tha' labah) for his falsehood and breach
    of promise with the result that nifaq (hypocrisy) was firmly rooted in
    his heart and he continued a munafiq till the end of his hfe. Now if a
    man adopts good or bad habits and continues them for a considerable
    tim e, they become part of his nature. This is what is meant by Sunnati
    Allah (i.e. method or traditi on of Allah).
    Afterwards the Holy Prophet (ri--' 4s ..iii j.o) said that the sentence,
    " When anything is entrusted to him he violates it" relates to the
    fo11owing verse of the Qur'a n.
    Lo! We offered the trust unto the
    heavens and the ear th and the hills, b ut
    they sh rank from bearing it and were
    afra id of it. And man assumed it. Lo! be
    hath proved a tyrant a nd a fool.
    (Qur'an, 33:72)
    (!:{. u~1 ~1"''..ff!.,~,~'~\"'~0~~\"'..1,..~
    "'°p...,o -v,.
    -:"l:?l)o;,1...;>'V. "VII""'
    The Holy Prophet (rol-.J *..iii J,..) is reported to have said that
    every Believer is a trustee of his religion. He takes bath after impurity,
    offers prayers and observes fast publicly as well as private I)'. Hypocrites
    do these things only to show. He then asked Thn ' Umar and lbn ' Abbas,
    "Are you like them (i.e., hypocrites)?" They replied in the negative.
    Then th e Prophet (r1---J *
    .ui1 j.o) told them, "you have no fear because
    the above lf.adith does not concern you." ·Thus it is clear that the
    Qur'an's description of characteristics of hypocrites coincides with the
    Prophet 's d escription of th e sign of nifaq (hypocrisy).
    Philosophy behind three signs of hypocrisy
    According to some scholars, this lf.adlth is one of Jawami' a/-
    Kalim, i.e. it is encyclopaedic in its meaning and import. Human
    450 F AJ;)L AL-BARI Volume I
    activities may be classified into three, viz. (i) speech (ii) work
    and (iii) motive. If these three activities of a man are in good
    order, he is quite safe, otherwise, he will be a loser. The sentence,
    "When he speaks, he speaks lies" indicates something wrong in respect
    of speech, and the clause, "When anything is entrusted to him he
    violates the trust," shows some mischief in his work, and the expression,
    " When he makes a promise he breaks it", denotes his bad motive. If a
    person has to break his promise under compulsion or bas not intended
    to do so, th en he will not be called a hypocrite. 'fabarani bas endorsed
    this view by narrating a long lJ.adith from Hac;trat Salman to the
    effect that if a man makes a promise but he intends in his hea rt that he
    will break it, th en he will be a hypocrite.
    Reason for not calling a Muslim a hypocrite
    Some scholars say that th e Holy Prophet(~-' 4~ ..ill J.,..) said the
    above lJ.adlth in relation to a particular individual and notorious hypoc-
    rite. It was the usual custom of the Holy Prophet (r--1--' ~~ ..ill J.,..) that
    whenever he desired t o point out the defects or bad habits of any
    person, he did n ot name him specifically, but he referred to his habit
    in gen eral terms in order to reform the entire Muslim community and
    guard them aga inst the evil habits that were found in some persons. In
    this way the Prophet's discourse presents a complete code of life to be
    foJiowed by a Jl Muslims.
    According to some scholars, those hypocrites are referred to, in th e
    1J.adlth, who, during the lifetime of the Holy Prophet (r--1--' ~..il l ~l..>),
    claimed to be Muslim but were not so, who were made trustees of
    Faith but were treacherous and who promised to support Islam but did
    not fulfil their prom ise. On such occasions, the Holy Prophet
    (~-' ~..ill J.,..) did not specify the weak points of any particular perso n
    or group of persons, but simply said : What will be the condition of
    the people who do so and so? (vide 'Umdat al-Qarz Vol. I, page 221-222).
    Hasan Basri's change of view
    In early times, Muslims never hesitated in changing their view if
    they were convinced that it was wrong. l}:asan Ba~rI, whose eminence
    as a scholar, was admitted by Qatadah, A'mash, Abu Zur'ah, Mul).ammad
    bin Sa'd and others, changed his previous view regarding the meaning
    of munafiq. It is reported that I.Iasan Ba~rl once said: I do not find
    any harm in caJJing that person munafiq (hypocrite) who has three
    habits, namely, 'when bespeaks, he speaks lies', 'when be makes a promise,
    be breaks it' and 'when anything is entrusted to hirn, he vi olates the
    tru st'. A certain person related I.Iasan Ba~rJ's view to 'A!a' wh o told
    him : When you go to J::Iasan Ba~ ri, give him my sa/am and tell him to
    remember the story of the brothers of Prophet Yusuf (Josepb) 1 and
    realise that Allah has not created those habits in the mind of any
    Muslim, and so nifaq cannot apply to a person who has Iman in his
    heart. The Qur'anic verse, "That is because they believed, th en
    disbelieved,'' (Qur'an 63:3) evidently means that the hypocri tes under
    reference had not realJy believed. Hence no Muslim can be called a
    hypocrite, only on the ground that he has the signs of nifaq. When
    lThe brothers of l:f.a<i rat Yusuf spoke falsely and committed breach of promise
    and violation of trust. But inspite of thes:! three signs, they cannot be called hypocrites.
    They were Beli':'vers though they intended to monopolise the ir father's affection for them-
    selves to the excl usion of ij.aQ. rat Y usuf, so that t hey could ger reward and favours from
    their father. Doubtless, they followed a wrong lme of action but they were not hypocrites.
    Volume J COMMENTARY ON THE ~AI;lll;l AL-BUHARi 451
    'A!a's message reached l,lasan Ba~ri, the latter was pleased, thanked the
    former and changed his forme r opinion. Further, Hasan Basri told his
    pupils that if the learned scholars differed with his view on any subject,
    they should communicate their opinions to him positively.
    Jn short, Muslims must abstai n from all signs of hypocrisy, but
    it is not correct to call him munafiq, because the expression, "~-':! ~"
    "until he gives them up'' indicates that it is enough for a Muslim to
    remove those habits. If a Muslim had become a munajiq as a result of
    the signs of nifaq, the expression such as, "unti l be believes" or "renews
    his belief" woul d have been used.
    'When he quarrels, he abuses'. The word ";~"means %;.p~\j1
    nse of vulgar language or indecent expression.
    Sbu'bah, in narrating this lf.adlth from A'rnash, follows ~~~~
    Sufyan Thaur'i. This lf.adlrh is narrat ed by QabI?ah, but YaJ;iya bin Mu·In
    calls Qabi?ah via Sufyan a weak narrat or. Hence it has been added that t here
    is an other narrat or also (viz. Sbu'bah).
    CHAPTER XXV ,.. ,_, , ,.~-t\ .. 1'f'f""~ 26 C
    The worship on the Laylatul Qadr
    (NigbtofPoweror Decrees) is part of Faith.
    _34. We h~ve been told ?Y Abul
    <;w.J!\~..i~ ~~~OV
    l} ,"'tf!'.:,:1'"'\~ !"'~~,
    ~v#l uiJ~~ Y. \ ~V""' .. 34
    . ,. ; .:.
    ~;.
    Yaman who was informed by Shu ayb who ~....e. < , , ...,-:.1 .... f"'":\' ''<{".'.'1'.."' ... ,,,. r:-
    said: Abul Zinad narra ted viaA'raj that he ~J~?'~ji \~~v.J! ..,,.:H:.O ~w'li
    (the lat ter) be<ird: , ~~ ... "' "("'.PJ. ~., ... ,. 9 ,,,,... r:::"' ,..
    }f I.Iaqrat Abii Hurayra b says: ~~;~4.11,Z}QJA\J,....J0'5J\5
    The Holy Prophet of Allah (sallal/1ho - "' - ... .,,"'" , , ...
    'a/a~hi wasa//am)said: "Whoso:ver'worships -;.~\;;~1"'tc..~t,:;;\ ~ ~\Zl..>.~\W
    Allah on the N ight of Power w11 b /mlin and I ~ • .. " -
    intends to athin Allah's favours, will have !r ~ ~~
    all bis pas t sins fo rgiven." ..
    The chapter on "spreading of S alam" was the last chapter regard-
    ing beliefs. Now in this Hadlth the Night of Decree ha~ been referred
    to. There is one lf.adlth to the effect that Jibra'il (Gabriel) and a group
    of ange l~ come down to the earth and salam the Believers who are
    engaged in offering prayers and reciting the Qur'an oa the Shabi Qadr
    (Night of Decrees or Power). The Holy Qur'an says:
    The angels and the Spirit (i.e. Jibra' ]l)
    descend therein, by the permission of their
    Lord, with all decrees. (That night is)
    Peace until the rising of the dawn.
    (Qur'an, 97:4-5)
    With the permission of Allah Ha<Jrat Jibra'il (Holy Spirit) and a large
    number of ange ls come down io the earth to favour the Believers wilb
    a variety of blessi ngs and rewards. From the a bove Efadlth it is clear
    that Jibra'il and other angels who sa/am the Muslims, engaged jn offer-
    ing prayers and reciting the Qur'an on Shabi Qadr, really pray to Allah
    for th eir safety and salvation.
    Now what connection is there between this chapter and the pre-
    vious chiipter on signs of hypocrisy. The answer is that blessi ngs of Shabi
    Qadr depend on one's Iman, sincerity and good work, and as hypocrisy is
    antithesis of Iman, munafiq cannot attain them. Again , in the previous
    chapter, signs of hypocrisy were enumerated and, in this chapter, signs
    of belief are described.
    Lay/at a/-Qadr
    The H oly Qur'an was revealed in the month of Ramadan: " The
    mon th of Rama<Jan in which was revealed the Qur'an. (Qur'an 2:185)
    452 FA~L AL-BAR1 Volume 1
    From reliahle A~adlth it transpires that the Night of Powers or
    Decrees should be searched in the Jast ten days of Rama<;tan, parci-
    cularly on the odd nights of the last ten days of the month (and the
    most probable night is the 27th of Rama<;lan). Many scholars are of
    the opinion that Laylatul Qadr is not fixed for any particular night of
    Rama<;lan. It may vary from year t o year. Now, if the word Qadr in
    "41.:J" means decree , then the meaning of the above-quoted verse will
    be that on the night, AJJah's decrees (regarding all events that will take
    place during tbe whole year) are brought down t o the earth from
    ".!;_,;...., u!" (a Gt~arded Tablet) through ~ac;trat Jibra'il and other angels.
    Jf Qadr m ";.AAll Al,,J" means honour and power, the meaning of the
    Qur'anic verse will be that this night is the most honourable and most
    powerful of all nights of the year and, consequently, Believers' prayers,
    recitation of the Qur'an and other kinds of worship on this night will
    bear more favours and rewards in Hereafter than the same done on
    other days and nights. . . ~'-'~'~\;'~ ... ·'·~~l"\)t:,\ ·~·,~~~, ..
    "If a person worships "' • :> ,,.,Jj ..H · ... -> ~)4UA) 0'"
    AJJah on the Night of Decrees or Power with Iman (sincere belief) and
    intends to attain AlJah's favours, then aJl his past sins will be forgiven".
    The word "rl:i" (from which ~ a verb of the future tense is derived),
    literally means to stand. Here it means to get ready for worshipping
    Al1ah, as the Qur'an says :
    0 thou enveloped in thy cloak. Arise
    an d W arn. Th y L ord magn1·ry. .., ••, ·~rr . . .1~ ...... ' ''f'"'.P.. .Pl','\41~1':-
    ( Zi;f.,...i1)!..offi~...u!.-.;~\J...;:i.J~J,..l ~1 ~
    lQur'an, 74:1-3) .. ... · ,, " ....
    Commentators of the Qur'an are generally of the opinion that the
    word Iman in the above lfadith is used in its general sense (viz Belief)
    and the word lhtisab means to seek to obtain rewards. The Hadlth
    stresses two points here (i) A person must be Muslim, because wor- no
    ship of a non-Muslim Is accepted and (ii) one must worship with good
    motive, because bad intentions waste alJ kinds of worship. But, as far
    as 1 understand, the words of Iman and l~tisab used in this lfadlth,
    convey some thing more, namely, it is not enough that one should be
    Muslim ~nd has good inten tions but it is also necessary that these two
    factors (Iman and JIJtisab) must be the stimulating cause of prayers and
    other good deed s. In other words, when a person worships Allah and
    does other praiseworthy work., these two points Iman and !IJtisab
    must be invariably pre.sent in his mind. His prayers and good work
    must not be matters of formality but outcome of hi s sincere belief and
    intentions to obtain AJlah's rewards. 1t is our every day's experience
    that we offer prayers and recite the Qur'an, etc., as we perform our
    official or formal duties without attending to them seriously and
    sincerely. Though we have belief and our motive is also good, yet,
    when we actuaJJy work, they get out of our minds. Our whole work
    becomes a fu ss or show or ceremony. This point may be explained by
    an example. A doctor prescribes some medicine for hi s son who is his
    favourite and tells him, "My dear so n! If you use this medicine regu-
    larly every day, you wiJl recover very soon and I shall give you some
    rewards also". The son, after using the medicine for some days, gets
    accustomed to it and then like a machine, he goes on using it without
    thinking of his father's pleasure or his regards. Exactly, this is the case
    of our prayers, fast, etc., now-a-days. The Holy Prophet(~-' ~ .ui1 J ....)
    emphasizes the point that in all our actions, our chief guiding fac tors
    must be our Iman and good motive, so that Allah may be pleased to
    confer His favours on us in abundance.
    VE>lume I COMMENTARY ON THE ~A I:lf l:i AL-BUKHARI 4~3
    The verb "~" in the "f!.adith is in the future tense, ~hereas the
    same idea is expressed by t he verb "~li'', of the pas~ tei;ise, m con nec-
    tion with fasting during the month of Ramac;lan. This difference may be
    on account of difference in the narration of the same "f!.adith. If,
    however, difference is found in the words of the Holy Prophet
    (~.J ~ .ii> 1 j.,o) himself, then it may be due to the fact th:it the mon th
    of Ramada n is fixed, so a verb of the past tense has been used, whereas
    the Night of the Decrees is not fixed, hence a verb of the future tense
    has been used.
    l:lafi'.? Ibn J:lajar says that diff~renc~ in Abu H~rayrah's A/Jadnh,
    (mentioned in the verbs of the subjunctive mood) 1s generally due to
    difference in the versions of the same. For example, the word "~.c/'
    "which is antecedent" in the Hadith is a verb of the future tense and
    "<AJ_;Ai." "which is consequence'' is a verb of th e past tense. rn Nisa 'I,
    a lf.adith is narrated by Abu Hurayrah in these. words: ."i. ~ . V~'ho~ oev~.r
    worships AJlah on the Night of the Decrees, will have his srns forg iven .
    CHAPTER XXVI
    Jihad (Holy War) is part of Iman: . ( "' ,21, . .
    '•'v..!JI , .~ )
    """ ...... ....,...
    .P ~,., 26
    >
    1 t:-"".l
    ""'T""
    \i
    35. We have been told by I:Iaram1 r~ ~,,,"Ht: '·,,, • """'f~~ 'f ,
    bin I:Iaf~ who was informed by 'Abdul 'Vl~u~~cj.'lf \,;,,Jv:r .. 35,
    Wa\.lid bin Ziyad who said: 'Umara_h told (~'!.-<; "'Jf~~r ... ~f-:'1..~ ~""\f~--~~\'i'~~..i;,"'
    us that A b u Zur'ah bin ' Amr bin Jarir said ~~ '-' l,, """"\;..:; IJorU\,l'~ '.!!' V'!""'
    that he heard ;
    ~ I:Ia4rat Abu Hurayrab says:
    !:lB~~\~,
    ~.
    "' , ,,,,,, . ...uur
    ~
    .. uq.,e:t,:/.~~c;1."W..JJ$
    TheProphet of Allah ($allalliiho 'olaihi «"•• .~~-~.\"'\((.,1 ~:~ .. :J>J.,., .!..•"-.}\\ ,•• .s-,
    wa saflam) said: Whosoever participates - v- U\.t)>'-...., c::u,s c,,;t-'..lr ""'
    in Jihiid (Holy War) in the way of Allah
    and nothing causes him to do so except
    ~q~ '--°..!~;,_""'<~ ~t'\~°f
    .JJ.,, ~.v , ,_,.. ~(....J"~(.J":'JY't:i»
    '-"*,
    belief in Allah and His Prophets, will be ?.A\!~\"".'., 'f-'."~\..!..",Jf.JJ •:....>ti>!""•\
    favoured by Allah either with rewards or Q.UO~~l<.:>l~...is;'-'~-'tl'-='W..v
    booty (if he survives) or will be admitted ~. .#:."'\ ~1'~~ ..~~ "'?\>'f. 'f'<~ ,,~f''f ,,,,,
    to Paradise (if he is martyred in the war). (..)""' ~1 .11-,~~ VO;~l.-'I~...-'~
    Had I not found it hard for my community,
    I wou ld not have remained behind any
    battle and I would have loved to be killed
    ~!..:~~~~'·" ': ~ '"':!{"'~~~ 1 \C:
    ... ~..... J.-vr~1,::.J~'vt1,,7., i.:r
    in the way of Allah and then to be revived ~1,.Ul.r~jb~\~.;~~:~41>\~~~,-C.f
    and again to be killed and then to be - - l.iV""' '-'J
    revived and again to be killed (in the ca use
    of AL ah).
    ,\:::t ""~ '',.e "'
    •°: <...>-"" 1.P::> (3" 1~
    11

    Jihad is of tw o kinds viz. (i) Jihad with self and (ii) Jihad with
    disbelievers. The former Jeads to unconditional surre nder to Allah and
    unqualified obedience to His commandments and prohibitions. The
    latter kind of Jihad really rests on the former, because when a person
    tries to subord inate all his desires and passions to the will of Allah, he
    can do it also by fighting with those who disbelieve in Allah. It is
    obvious that when a man sacrifices himself in the cause of AJlah, all
    evil passions, such as greed, avarice, selfishness, bloodshed etc. will
    disappear from his mind.
    This chapter on Jihad is part of Iman is preceded by the chapter
    on "worship on the Night of Decree is part of Iman," and succeeded
    by chapter on "Worship during the month of Ramac;lan is part of Iman" .
    Thus Imam Bukhari stresses the point that Jihad with disbeliever
    depends on Jihad with one's own self. If one can fight successfully with
    one's own self (by subordinating all desires to the will of Allah), one
    can fight with pagans all the more, successfuJJy. The Holy Qur'an
    emphas ises that fighting with self should be undertaken before parti-
    cipating in a battle with unbelievers, as under :
    454 FAP L AL-BARl Volume l
    Hast thou not seen those unto whom ~«. ~':"\r.'.\.,\'<'..9:\ '\' ':. ":'' ·~\ .'\\ . . ~''\'\
    it was said: Withhold your hands, establish ~·-:::. ~ #.f ~ct~ v,d..P
    worship and p ay the poor-due. ~.,;"i>i<<t/ ~,., • ~ ~c:...<:\\\'.. \''''\~_\\\P' .. "\'
    (Qur'an, 4:77) ( ~1,,\,,-1)~ 0_,-_;. ,y -'~~\~_..1)
    . ~he Muslims were tortured by the pagans of 'Arabia before
    m1grat1on t o Madinah and they requested the Ho ly Prophet 's permiss ion
    to fight with the enemies of I slam, but be dissuaded them from d o ing
    so and insisted on their offering prayers, paying p oor-dues etc. The chief
    obj ect of th e Prophet was to prepare bis followers to make all sorts of
    s~crifi?e in life, money, etc., before they were fit to wage war against the
    dtsbeltevers. The Qur'an says :
    0 ye who believe! Be mindful of your ~\~.\',"Ao,\\'~\\~\'-:.,~..·~\\''~:-<~...
    dutytoAllah, andseekthewayofapproach 'W'~ r '-J.,~n~v
    unto Him, and strive in His way. ~ J ~,. \ ' , f"" '-O:·V ,.....,\ '"f\
    (Qur'an, 5:35) (-:%1 o.t- ~) ,,.••:.- c.;...,,~\7.",·~_,. ~ ..
    Ibn 'Abbas, M ujahid, Abu Wa 'il, H asa n and some other scholars
    are of th e opin ion that the word "~_,".(Wa.>llah) in th e Qur'a nic verse
    mean s approach or nearness. So the mea ning of th e verse will be that
    one must try to approac h Allah by adopting good manners, decent life
    and lawful professions and by a bstaining from those deeds whic h incur
    the displeasure of Allah. All th ese practices are included in Jihad
    with self. There is one Efadtth to the effect that Wasllah is a very high
    position (or dest ination) in Paradise whic h so me persons will procure.
    The Prophet (rl--' ~ .iii1 J,.>) is also reported t o have said: " Pray to
    Allah a fter Adhan that He may be pleased to co n fer that Wasllah (posi-
    tion) on me." This high position is n ear t o D ivine Throne '\f.1~". It is
    obvious that when we like to reach the desti nation we m ust cross a ll the
    hurdles that are in the way and pass through va riou s stages. Hence
    Allah firs t commands the Believers to fear AIJah an d then directs the m
    to seek a way of approach to Allah. This is the meaning of
    "~ i} 1_,..ui.~_,,, (And make efforts in the cause o f Alla h). In a few
    verses before this verse, the Qur'an has d escribed the wickedness and
    disobedience of th e J ews as follows: "( Proph et .M oses said), 0 my
    p eopl e ! Go into the holy land whic h Allah hath ordained for you.
    Turn n ot in flight, for surely )'C turn back as losers." (Qur'a n 5:21)
    ... They (the J ews) sa id: 0 Moses! We will never enter (the land) while
    they (t he e nemy) are in it. So go th ou and thy Lord and fight! We will
    sit here (Qur'an 5:24).
    Anyh ow, when the H o ly Prophet (rl--' ~ .iii ! J,.>) described the
    merits and rewards of Jihad, his Companions requested his permission
    to wage war against d isbelievers, as they had already made Jihad against
    th emsel ves and punctualJy offered prayers and paid zakat (poor-dues)
    and did other good deeds:
    ~\J~...Jf;..J ,....:,..; ,(~"""'~\Cl> .. J~_..\~ ..~~~,. .... ~'?~\'•\""""'~!..
    Allah has assumed ~:.- G;~,,u;.~'Q!,~...~?- 0 ~~r...P'~d.1> 1..:>wj
    9

    this responsibil ity that if a person goes out fo r Jihad in the way of AIJah,
    and nothing causes him to do so except belief in Him and His Apostles,
    Allah will give h im rewards or booty (if he survives) or admit him to
    Paradise (if he is killed) in Jihad. The word l ntadaba in the EJadith
    means to accept some thing quickly. In another version, the word
    Takaffa/a replaces lntadaba, and both the words convey the same
    meaning.
    This lfadlth d oes not mention the quantity (or quality) of rewards.
    Abu Da'Ud has narrated a lJ.adlth t o the effect that if a participant of
    Volume I COMMENTARY ON THE ~Af)if:I AL-BUKHARI 455
    Jihad returns home with booty it will mean that he has got two-third
    of rewards due to him, and the remaining one-third will be reserved for
    the Day of Judgment. If any Mujahid (i.e., who j oins Jihad) does not
    get any booty, then his entire rewards will be paid to him on the Day
    of Judgment. There is apparently some conflict between Bukhari's
    lJ.adlth and Ab'ii Da'ud's, because according to the former booty and
    fu ]) rewards are payabk in this world whereas according to the latter
    two-third of rewards are payable here. Abu Da'ud's lfad'llh is correct
    in my opinion. Anyhow, the object of the Ifadlth is to stress the point
    that a participant in Jihad always achieves rewards and glory, and if he
    is killed during Jihad he is a martyr.
    The same idea is expressed in the following verse of the Qur'an:
    Say : Can ye await for us aught save
    one of two good things (Deatb or victory
    in Allah's way)? While we await for you
    that Allah will afflict you with a doom
    from Him or at our hands. Await then!
    Lo! we are awaiting with you.
    (Qur'an, 9:52)
    In the preceding verse of the Qur'an, it has been said that the
    enemies of Islam are grieved if the Muslims are in a favourable position
    and rejoice if the latter are in disaster, and Allah directed His Apostle
    to announce: The Believers have full trust in their Creator Wh o is all
    in all, and whatever He decides would be in favour of them (Believers).
    In this verse it is said: Whatever comes from AlJah- pleasure or sorrow,
    is weJcome to us (Muslims) and we are awaiting th e day when Allah
    will afflict the enemies of Islam with His doom or He may enable us to
    punish them. We, the Muslims, have surrendered to Allah unconditionally,
    and we obey His commands whole heartedly. In such circumstances,
    the disbelievers must assume that we, the Believers, wilJ have one of
    two alternatives, viz. if we are killed in the cause of Allah we shall
    be martyred and go to Paradise, and if we return safely we shall get
    rewards or spoils of war. A question arises here. "Reward" and
    "Booty" (war spoils) are not contrary terms. May a participant in
    Jihad (Ho ly War) obtain rewards in all cases- whether he gets booty or
    not. Why, then, is"-''" (or) which is conjunction used in the above
    lJ.adlth? Mawlana Syed Anwar Shah Sal,lio says that the use of conjunc-
    tion "-'I" (mean ing or) in the lJadlth of the chapter does not necessarily
    indicate that the two things connected by "or" are contrary to each
    other. The conjunc tion letter here signifies this much only that the
    two things have separate applications, though they may happen together.
    The conj uncti on Jetter "-'"' (or) may be used between the "follower"
    and the "followed" as they are two different things. R ewards follow
    war-spoils in case of a participant of Jihad.
    Qurtabi says that the expression "i..~.c. _,1 r.1 i:,.." (Reward or booty)
    is an abridged fo rm of "~' r.1 _,1 ..l:u; J~I 0 .. ' ' (Reward on1y or reward
    and booty). ,,. ,. ~t ~'"C'\';•-?~"f'"'"..... ..,"' ,.,,
    The HoJy Prophet(~-' 4-" 4ill J...) ~ · ..:J..J.:AJ ~ l1'~1 ~\ ~~-'
    says: If I did not find it bard for my community, J would not remain
    behind any 'Sarlyah.' Sarlyah generally means an army consisting of
    about 400 soldiers. If it exceeds that number it is called '\}-.~·" (Jaysh)
    etc. Hardship referred to , in the lfadlth may indicate that a good deal
    of work at Madinah was affected during the Prophet's absence from the
    456 FAJ;>L AL-BARI Volume I
    town. It may also indicate that it is not necessary for every Head of
    State to participate in wars personaJly , because, in that case. lots of
    necessary work regarding administration and ot her things shal1 have to
    be suspended. Further , thi s lfadith affords som e consolation to the
    poor people who could not join .Jihad on account of po verty and lack
    o f n eces5ary provision (They realised that th e HoJy Prophet (r-1--' 4._ ..:il l j,..)
    also could not join Jihad fo r some consid eration or the other).
    The H oly Qur'an says:
    No r unto t hose whom, when they ,,,.'\ .~\~'~·rt\'=\"': · ·.., \-1.~-(t,...
    came to thee (asking) that thou shouldst ~ .Y ~.. r.::J..~ lJ' ;1'
    mount them, thou didst tell: I cannot \~y~~~'(::~~di
    find whereon to mount you. They t urned
    back w ith eyes flowing with tears, for \'~'*<It.-: .... '~\\1-:.Jt>·,
    !-' ,.. ..-~\v...)>~l.)J -~''!.'~""\~
    \J.... ~~)
    sorro w that they co uld not find the means ~.... ~ h..,..,_,...~,t'
    to spend. (Qur'an, 9:92) C....=:--:11-:-i-'l) o c:>~v
    As a result of the Prophet's company, Lhe Muslims were immersed
    in th eir love uf Allah, the like of which is not found in the histo ry of
    any community or coun try. Their sacrifices in the cause of Allah were
    incomparable and unparaJJeled. The rich and well-to-do Mu sli ms
    placed a ll th ei r possessions at the disposal of th e Holy P rop het
    (~.J .y._ ..:ill j,..) in ti me of need without a ny hesitation whatsoever,
    whereas the poor and n eedy Muslims with tears in their eyes regret ted
    their inability to participate in J ihad. According to a re liabl e lfadith,
    tbe H oly Prophet (r!-.J 4 .. ..:iii j....) addressed the Muj ahid'in (those who
    joined Jihad) say ing: you have Jeft behind at Madinab some persons
    wh o share your reward s at every step and who accom pany you wh er-
    ever you go in the cause of AJJah, but straitened circumstances sta nd in
    their way. J t is recorded in a lfadith "f I.Iasan that after this add ress,
    the Holy Prophet (r-1-.J 9s. ..:iii j,..) recited the abo ve-quoted verse. It
    cannot be gai nsaid that the poor Muslims, who wer e anxious to join
    Jihad but could not do so o n account of inability or lack of transp ort,
    etc., were awfuJJy grieved to know that the H oly Prophet with many
    Companions was taking part in Holy war but they could no t. One of
    the objects of the Prophet's non-participat ion in Jihad was his com-
    passion and sympathy for the h elpless Muslims who, despite all their
    efforts, could not fight against disbelievers. All those battles which
    the Holy Prophet (r1-.J -1.J.&. ..:iii j,..) attend ed personally are called "Ghaz-
    wat" and other battles are called "Sara ya". ~, ~,. ~{)'"'{) ~
    " 1 would love to be killed in the way of Allah." $Ul .... > ()..,. - 4,1~>>
    It may be said here th at every Apost le of Allah is superior to a martyr.
    Why , then , did th e Head of Apostles wish to share the rank of less
    eminent persons? The answer is that o n some occasi on. a superior
    being desires t o occupy the position of an inferior bei ng for some
    consid erat ion. For example, sometimes, a person, after partaking of
    rich and delicious food, desires to take some ordinary things just for
    change of tastf' M oreover, the Holy Prophet's wish t o participa te in
    Jihad was not really to obtain the positi on or reward of a martyr. T he
    chief object of the H oly Prophet (rL..J ~ ..:ill j,..) was to sacrifice his
    life in t he way of Allah, and in doing so he found special pleasu re.
    J'..\~g" , \ ,,,,.. p '\'.'.~j1j; .P , ,J ,.),
    " Then T would love to be al ive, and ~\;o:.>li:>l~~LO=J~\ pr
    then martyred, and th en made alive and then martyred." This passage
    indicates tha t the Proph et 's love fo r martyrdom was so very intense
    that he repeatedly liked to sacrifice himself in the way of Allah, as
    Volume I COMMENTARY ON THE ~~il;I AL-BUKHARI 457

    many times as possible. However high the posi tion of the Holy Pro-
    phet (rl-.J ~.:ill ~) might be, martyrdom in the cause of AlJah, has
    glory and eminence of its own. Allah loves the martyrd om of His
    servants, so His Apostle loves to obtain it as often as practicable.
    A martyr goes to Paradise immediately
    The special priviJege of a martyr is that he will go to Paradise
    immediately after his soul goes out of his body. All Believers will,
    sooner or later, go to Paradise but after their work here is scrutinised
    by the Divine authorities. A martyr enjoys this special privilege that he
    will be sent to Paradise without any delay and bis deeds will not be
    checked. The Holy Qur'an relates the story of a Believer as follows:
    Coin for them asimilitude: The people ~~~\.-,;~_:,,..... 'k\<'i~'~'\'. '.~ ..
    of the city when those sent (from Allah) " • .>;,.,,, ~~ ~~4,JP~
    came unto them. When We sent unto them ~.1.1~ ~"'.\. \~Jb{\'\'f:?... , ...\.t\t: ":''.f"'''~\
    ~ ~~ ~>-\:J.>".) ~.i' (.:) ~_,..
    twain, and they denied them both, so We
    reinforced them with a third, aod they said : ~~.·2f
    v~Y .J'"' · ,. . .
    ....,& ~.. ;.\:>,1..,;,,~ =-~'\'Q.·~;'-~v-
    Y\JIO'~~\:i ·.Jd"'""
    Lo! we have been sent unto you. 1 ~... ,
    ( ~··~>
    (Qur'an, 36:13-14)
    Most commentators of the Qur'an say that the city referred to, in
    this verse was Antocio, that Jbn Kathir differs with them on historical
    grounds and also on account of the fact that their view is out of con-
    text. Anyhow, two Apostles of AJJab (or deputies of any Apostle)
    went to the people of the city to guide them on the right path. They
    denied them, and then another Prophet was sent to them but they
    denied. The Qur'an says: (They said)
    Ye are but mortals like unto us. The ~\L}~\'t}'~~~t~~
    Beneficent bath naught revealed. Ye do but
    r1e. (Qur'an, 36:15) (.!!<'j',v.J)o-:','d.··'~~\'!--?
    ~ v" <:>~.~y,,,_:p>i:.J...,~ ''1- !.....
    <:>...' •~CT
    11
    ..
    According to commentators of the Qur'an , the Messenger of Al1ah
    (,.L-.J ~.:ill~) was instructed by Allah to relate the above event to the
    pagan 'Arabs in order to convince them that their theory that man
    could not be an Apostle of Allah was tota11y wrong. As a matter of
    fact, a divinely gifted man, endowed with particular merits, could (and
    did) perform the duties of an Apostle of Allah more efficiently than any
    member of other species could do.
    At last a man from the suberbs of the town came as the Qur'an says:
    And there came from the uttermost
    part of the city a man running. He cried :
    0 my people! Follow those who ha ve been
    sent. (Qur'an, 36:20)
    Habib Najjar's martyrdom
    A good man, named ~abib Najjar , tried his utmost to explain the
    teachings of the Apostles to his people in order to remove all kinds of
    polytheism from their minds and guide them on the path of Allah. But
    all his words fell on deaf ears. At last he announced his own accept-
    ance of ]slam in these words:
    Lo! I have believed in your Lord, so .-. . ,., ... , .11 ,,,.... ., \~ !<"w,... , ',.,..;-r
    hear me! (Qur'ao, 36:25) 0
    < ~''U:.> '9~~~~~\ ~...
    1
    This ma~ (I:labib Najjar) who was a strong monotheist, did his
    best to make his people worship one Allah. But they were so much
    immersed into polytheism that they paid no heed to what he preached,
    and at last they put him to death mercilessly. It is narrated by I:Iac;lrat
    458 FAJ;>L AL-BARI Volume I
    ' Abdullah bin Mas'ud that he was tortured with barbarity and savage-
    ness. The doom of Allah (in the form of a Shout) fell on the people
    of the city who were destroyed within the twinklin g of an eye. Before
    bis death be requested tne Apostles to bear witness that be accepted
    Islam. He also asked his people to hear him and follow bis advice. He
    was sent to Paradise, as the Qur'an says :
    It was said (unto him): Enter (](;;~'LJig~~\,\'~'\~
    Paradise. He said: Would that m y people :;.- ".. • "-r" :> ..,,.
    know. With what (munificence) my Lord ~~\":° ~~'l("'.~\"~'°tc:U~'.11~-:'
    hath pardoned me and made me of the ··"'f"L ~
    ., __, •
    ,,. ::l.~4-~ ~<.:1~
    honoured ones. (Qur'an, 36:26-27) ( ~-;t1 ~)
    Accordin g to A]Jadzth the souls of all martyrs are sent to Paradise
    as soon as th ey (souls) leave their bodies.
    It may be added here that the Holy Prophet's wish for martyrdom
    produced similar wish in the hearts of his Companions. To desire
    martyrdom is al so some sort of martyrdom. Abu Da'ud says that many
    people die in their beds, and still they get rewards of martyrdom. The
    Holy Prophet (rL-' .Y.~ ..:ill j..o) intended to generate in the hearts of his
    Companions an ardent desire to sacrifice their Jives, wealth and every
    thing in the cause of Allah. Th e Qur'in says:
    Lo! Allah hath bought from the ''~ ?'-"":'. P~\:: . . . tS'~'~\~\~~
    ~ \~.:r-' V / ,..,,~
    Believers their lives and their wealth because
    the Garden will be theirs. (Qur'an, 9:11 1)
    ..1.!.!:-,., ~.I ) .....~
    (~11-:.r 1 b~ ?V'C)~lyl-'
    ..-1\'!:i."-<..
    '~'1',,.'"'""

    It may be sa id that continuous desire for martyrdom implies that


    a section of people wilJ continue to be disbelievers till the end of the
    world, because Jihad (holy war) is always made against disbelievers.
    There is a lfadith in Abu Da 'ud (Vol. I, page 350).
    Jihii~ will continue till the Day of (r~·oi.;.ai;,.,;1 :J.•) ":t"'..! ::. 1 1 '..)I\ \ , ~r,,...Pt"-'"'
    Resurrection. '~ ../ · > • '~.~ ~..{.\J.-v~v.:>~ I
    Jn short, the Holy Prophet's wish for martyrdom (not once but
    several times) really enhances the importance and excellence of Jihad,
    and stresses the point that not one life but thousands of Jives ought to
    be sacrificed in the way of the Divine Being.
    CHAPTER xxvn ; ( ....._.-:--: f"._...P ..... ~ 27 r
    rt is a part of ope's faith to offer <.:.>~~~'(~ ~\J
    supererogatory prayers (Namiiz-i-Nawiifil) c,,,., ,. l ,,, • ·
    during the nights of RamaQ.a n. _ CJ,~~ ~
    36. It was narrated to us by Isma ·1 1 ~IH'~~~ "''\(~ ,\,. 1 • \ (~'1. ~ ~ 36
    who had it from Ima.m Malik who had ~\,....,,,\,,)o?U~~ i.w~
    heard if from Tbn Shihab who, in turn, beard
    it from l:!umayd bin ' Abd al-Rat.1man who
    beard it from :
    )f. Abu Hurayrah that the Holy
    Prophet (~a//al/iiho 'a/aihi wa sol/am) said :
    " Whoever. during the month of RamaQ.a n
    (in the nights) out of faith and sincerity
    offers prayers for blessings shall have his
    earl ier sins pardoned ."
    Relevancy with objective
    Th ere are tw o sc hools of thought having observance as a part of
    Faith. One sc hool believes that on ly obligations Fara'i4 are a part of
    faith, while the other school includes both obligatory prayers and
    supererogatory prayers as parts of the faith. I mam Bukhari here has
    Volume I COMMENTARY ON THE $Al:Ill:l AL-BUKHARI 459

    alluded to the belief of the second school by means of the additional


    word, ~;;, that is, doing ~ go<?d act~o~ which one is .not o~liged. to
    perform. T~ e word C:'b.:; lIIlpl~es tarawrlJ prayers p~rt1c~lansed with
    Ramac;la n lllghts. The holy nights of tbe month of fastmg are ~h?se
    that manifest the Grace and Beneficence of God and one way of denvmg
    benefit from them is to offer trawzlJ. which are the least degree in Uk;·
    There are other modes of prayer e.g., tahajjud 1, nawafi/, recitation,
    pronouncing of ble s~i ngs and recitation of th e Qur'an. All these fall
    under ~ _,b.:; in accordance with their respective degrees, and utm ost
    advantage should be taken of all these, during these moments of Grace.
    War in the path of G od followed the establishment of Laylatu/ Qadr
    (the night of power). This ha s been succeeded by prayer of the estab-
    lishment of Rama<;lan. The arrangement of the chapters shows that all
    these acts demand exerti ons in devotion, and tbis can be achieved by
    only one who is end owed with Jove and sincerity in God.
    Remission possible only when nothing repugnant to it
    God the Almighty has promised remission under ce rtain conditions .
    1. Wh oever observes (Lay/a t a/-Qadr) with sincere faith, for
    reward taking stock or his preceding sins, shall have remission
    therefor.
    2. Whoever establishes Ramac;lan with sincere faith, taking stock
    of bis preceding sins, shall have remiss ion therefor.
    3. Wh oever observes Ramac;lan with since re faith, taking stock of
    bis preceding si ns, shall have remis sio n therefor.
    The fact is . that remission or pardon is an attribute of the obser-
    vances and fasting in RamaQ.an for the whole month of Ramac;lan.
    In order t o gain the attribute of a thing, it is but essen tial that the
    latter should not have an object in it that would be inhibitory in this
    respect. The property of a drug depends upon the absence of a pro-
    perty that would be inhibitory in this respect. How much a
    drug is used, the presence of an inhibitory factor would detract it from
    being effective. The above o bservances, by virtue of their attributes,
    are sufficient to warrant remiss ion of earlier sins, provided there is
    nothing militating against such remiss ion.
    In these narrations and others of the kind, these attributes are
    especialJy mentioned so that man might cultivate within himself an
    inclination and predilection towards them and cultivate abstinence and
    abhorrence for all acts contrary to them. God has, through these limi-
    ted subservient acts and observances bearing association with limited
    and particular span of time, opened th e Floodgates of His unlimited
    Mercy. Virtu ous acts do have the capacity of being substituted for
    penance. If there are no sins, the ranks of a man would be raised
    higher.
    Attributes of acts
    Mawlana MaJ:lmud al-J:Iasan explains the attributes or character-
    istics of acts as tallows: Let us understand it on the analogy of
    different simples that are collected inasmuch as they are useful in the
    treatment of an ailment when, however, all th e simples are woven into
    a compound drug, the temperament of the individual drug would
    depend upon the part, the characteristic of which would predominate.
    Some simples, for example, are hot, others, cold, and again some dry
    and some wet in their effect.
    lA form of Prayers repeated during the night.
    460 F AJ?L AL-BARI Volume 1
    We can interpret observances or acts on t his analogy. Some would
    draw us towards reward and others towards punishment. Our whole
    life is cast on this pattern, a n d the electuary in consonance with the tem-
    perament of a person is in the course of p reparation till his last breath.
    It is his Jast temperament wh ich predominates when he dies. He would go
    to Hell if it is the sinful aspect that predominates. lf p iety, prayers,
    and obedience to t he Commands of God predominate, his overall tem-
    perament would be heavenly. The result of the acts performed during
    life would depend upon the dominant part.
    CHAPTER XXVHI ~\;.-;-;.\ ':°w;"'P'"" ~l,
    Fasting, in the month of RamaQ.an • ,.. ,...<.:)!J('°..,,.O • •
    with the motive of reward, is a part of faith. CJ,,~~\¢
    37. We have bet:,n told by Mu~am- P.C ''t~, 0 "(.,. \r:: , ..., -.9 '\(~1'..-C::
    ...
    mad bin Salam Bekandi who was informed ~v_# , uil~d. wl).:7 .. 37
    by Mu ~ ammad_ bin Fuzayl who heard from 1"
    Yal)ya bin Sa'id who heard from: ' ~:""' " "~ "\ .,..., ... ~,.,.,,\i \ , "!~: ~·,
    ..J~~<.:r. ~ ~u ~<:1.
    1tf.. Abi:1 Hurayrah who said: ..~ ""-'..'("'t' PJ..\
    ~ -;..t"\~l,!;!~~\\~ "'H~"'i:~..'~
    The Holy Prophet (~al/al/alto 'alaihi )11-~~ ' ~r u,., .,U..., \.J~ ~~
    wa sallam) said: Who5oever fas1s in the V~' • ..f \~\ ,... .. , , " lt~ 'lll "'. r ~'"''t, ".,
    month of Ramadan with belief and motive Vt ·\J• ~' ...... 1...,
    ... l,,i W' .1~ ...1 ,.0\.to v
    .. ,...
    •
    of reward, all of his past sins would be
    ,, , 11'J
    , ... , ...........
    fore given. i: ~;~f~
    A dubiety t o the arrangement of chapters
    H ere the question arises as to why Imam Bukhari has chosen to
    discuss 'fasting in Ramac;lan' afterwards, although fasting is ob ligatory,
    and the establishment of Ramac;lan has pre(.;eded. Tbe tarawf/:t prayers
    are supererogatory and the:efore fasting in Ramac;ian ought to have had
    precedence over the estabhshment of Rama<;lan. How were superero-
    gatory prayers p laced before the ob ligatory prayers ?
    The answer generally given in favour of th is arrangement is that ,
    of the different aspects of Ramac;lan, the first act is the establishment of
    fasting, as, after the sighti ng of the Rama~an moon, tarawtlJ. prayers are
    offered at night and fast kept i n the morn ing. What precedes by way
    of act is therefore kept prior to description. Another point advanced
    in favou r of this approach is that, from the point of view of time, night
    has precedence over day and the association of the establishment of
    Ramac;tan is with night. Still another reply that has followed is that
    supererogatory prayers at night herald the approach cf fasting and the
    convention is that prolegomena or the introduction precedes the actual
    act. Some exegetes have said Imam Bukhari has suggested the path
    of the sunnah, as it is the way of acceptability.
    Allah has made obligatory upon you /</, ~ ~-:- ,.,, "''\" -''C:...-:'<.' ·~·\"·''-
    the observance of fasts and I have made ,;::l'-J<::N>-) ti..PY.¥;t~~ W
    fo r you the estab' ishment or Ramag.ao as , ""\"'-::
    the prayers conducted by me. - ....v~
    Nocturnal prayers during the establishment of Ramac;lan have also
    been accorded precedence, since fasting is t he k ind of renunciation
    or abstinence, whereas Tarawl]J. constiutes actual acts, and the latter as
    acts, have been made to gain precedence over what has been abstained
    from. I t is perhaps because of this, that I mam Bukhari has not used
    the word, l/:ztisab (self-assessment). Jn such an event as the present,
    the state of knowledge itself is sufficient to warrant self-assessment by
    way of description. But the apparent aspect of fasti n g is not instruc-
    tive. Imam Bukhari has therefore mentioned fasting in Ramac;ta n
    along with l/Jtisab.
    Volume I COMMENTARY ON THE SAi.II~ AL-BUKHARI 461
    The Al]adlth have described several acts with the promise Qf par-
    doning sins. One lJaduh bas it that, if the_ worshipper says Ameen,
    at the end of the S'firah Faril]ah , and if the Ameen synchronises with
    that, offered by the angels, all the past sins shall be washed away.
    The Holy Prophet (~J ..i.Js. ..lit j ....) said, "Prayers five times a day
    washe away the vice of sins, and from one ablution to the next one,
    and from one Friday prayer to the next, the detergence of all sin s has
    been promised". The period from one Rama<;ian to the next and from
    one 'Umrah to the succeeding one also has been ordained as an act of
    penance, and one lfadith has made the tenth day of MolJarram ('asbura)
    as penance for sins committed during one year. The promise of abso-
    lution from sins, through prayers offered during the fasting in RamaQ.an,
    establishment of Rama<;ian and Lay/at a/-Qadr is contained in these
    c hapters.
    Dubiety
    When several acts are attribute<;\ to the promise of absolution of
    sins and if one act is enough to cause the pardon of sins, what would
    the remaining acts of goodness be for?
    Explanation
    ' Allamab Nawaw'i, ' Alla.mah Qastala ni, and ~ifi'.? Badr al-Din
    ' Ayni have said in their exegeses of the !?a}J.11,l Bukhari that, once an
    act of goodness bas washed away the past sins of the person then the
    remain ing acts would be counted as his virtues instead of penance of
    past sins and the ranks of the person would be raised higher.
    Some have said the degrees of remission are different, and remis-
    sion progresses with the degrees. A stage approaches when this
    remission becomes his carrier to a very high position. Some scholars
    have said that even if the person has committed a major sin, it is not
    vain to hope, considering the unbounded Beneficence of the Almighty,
    that God would reduce intensity of his culpability. NawawI bas said
    that the general opinion of the exegetes is that the Al]adlth which pro-
    mise forgiveness for past sins, imp ly the minor and not the major sins.
    This is why when some acts were associated with forgiveness for sins
    of the past, it was also enjoined that the major sins should be abstained
    from. For instance, the pardon for sios through ablution carries the
    qualification, ';.;._,,? uY- r-!J' i.e. unless h e commits major sins and
    ')1-:--'11 <-:-~ I L.' i. e. until and unless he is immune to the commission of
    major sins. This supports the general view prevalent among the
    exegetes. 'Allamah QastalanI believes that, although there are Al:zadlth
    having words that qualify the nature of the minor sins, in most of the
    Af;adith, the general applicability of expiation for sins of the past
    cannot be ruled out. Al]adith having genera] applicability carry pardon
    for both major and minor sins. The All-Comprehending Be neficence
    of God can forgive major sins, and therefore all the A/:zadith that are
    absolute in nature are held to include both kinds of sins. But this
    cannot mean that expiation or penance for major si n s should be
    observed negligen tJy.
    It is necessary for a man to seek forgiveness from the parties
    concerned, from whom, he bas taken money by fou l means and debts
    and bas incurred other obligations, if be is not in a position to reim-
    burse them. In case, the desired pardon is not sought, salvation in the
    Hereafter would be affected. When in the next world, he would him-
    self require good deeds for bis salvation, he will have to part with his
    virtuous deeds for the settlements of his liabilities. On the one hand,
    462 F Al;>L AL-BARI Volume I
    the number of good deeds is small and there is no surity whether all of
    them would be acceptable. And, if the accepted acts are transferred to
    the claimants, the person, taken to account, shall face a crucial fate .
    May God save us from such a situation. ft is therefore advisable to be
    careful not to neglect penitence of the major sins.
    CH APTER XXIX !J ',_ ~ , ":\""' 29 \
    REUGION OF ISLAM ~.~~ \ -'>v
    IS EASY TO FOLLOW
    The Holy Prophet (.~allallaho 'alaihi
    ~ ""1' ... ~''{
    <.::.>1~.>~~\<3"""~\0\;
    °'"""" . . .
    <f~-&.: ,: ...
    iva so/lam) said : "God has great liking • , ; : .... I'. ,.. ., ,. .., , ,. ,
    for a religion that is straightforward, :. ~1 ~~\®\tJ\<:twl
    truthful and easy (to fol low). " ,.. · ,, .• ,....,..,,,..,... ...-. ;,.... ,..
    38. It was narrated to us by ' Abd ~Ll~ ~(-!~.~~\~~-"I...:_ 38
    al-Salam bin Mutahhar who had it from ~ "' • vw-
    'Umar bin 'A ll"who had it from Ma·n ,,.. "' \<_ .~ \ "'""'J.
    '-<?.~~~J'...P""-'
    bin Muhammad Ghifari who had it from if<J.:,~ ~~ >~o ~C::J-~
    Sa'id bin Abi Sa'}d Maqbud when it was .(."" ;p ,'i\'.~(5}.i;j\ ~~.' ' ""
    told by: ~yt_rAu._,i.:; "',... ';l,.. .. ,,, ,,<:;.~
    )(.. Abu Hurayrah saying: The Holy
    Prophet (~al/a/laho 'a/aihi 1ra sal/am) said:
    ':' J.}\ ~ \ ,..~
    C:>:.. t:>....u ?"-'--'..-..
    ,..,'G ,,,,,,
    ~~\ ~ ~ ."'}~'.\\ Z ..
    f.J""<..fJ,':;;' ~
    "indeed, (the rel igion of Islam) is easy to I!, ... ,,,~ t""( ~ \fl "'-f""', ~\\"I 1-...t." '{c:; '.>
    follow and the religion would dominate \1.>~~~).p\<:,t,"P" .)~.(:)'.-'~
    him whosoever tries 10 make it hard. So
    be moderate; and if you cannot do a job in ' \J,, i"~\,,\''·.
    .. --'
    ~ '\"'\', :.""\"\'' \~."'
    ;.. ~--' ~_>9. ) .Y.Ji,,-'
    a better manner, try to do it as properly ~ .... ,~,, ... 1-1.......... ·"'\
    as you can. Be happy in the hope of - ~VJ r.;y; ';.l.Y.J ~'7)..)'
    blessings. Take advantage of walking in the morning, evening and the later part
    of night (for relaxation).
    When one day I Jooked at the Qur'an, it was confirmed that Imam
    Bukhari had the Qur'an in mind. Here the description of Rama<;tan
    precedes that of Yusr (ease).
    The month 0f RamaQ.an in which was
    revealed the Qur'an, a guidance for man-
    kind, and clear proofs of the guidance,
    and the Criterion tof right and wrong) .
    And whosoever of you is present, let him
    fast the month, and whosoever of you is
    sick or on a journey, {let him fast the
    same) number of other days. Allah
    desiretb for you ease. (Qur'an 2:185)
    No sooner had Imam Bukhari started with his chapter on fast
    than he took this turn. As the word Yusr (ease) existed . in the ayah, a
    separate chapter for this a lso was formed. He says that the religion
    liked most, is ~an ifiyah. The liter_ary meaning of ~anif is to be i~cJined.
    In the Qur'an and the sunnah is one who renounces every thrng and
    submits and resigns to God just as Ibrahim.
    Lo! Abraham wasofapeopleobedient
    to Allah, by nature upright, and he was
    not of the idolaters.. . (Qur'an 16: 120)
    And he thereforr: proclaimed :
    Lo! I have turned my face toward ...:.>~~\,.1'...-:,'t·~.~111!._""-!,'1ll"~i\
    Him Who created the heavens and the ..,. ~v~_,~-'~)~,,
    earth, as one by nature upright, and I am ~,. r t:".'Jv;;!J\,. i:'""1°'""~'•..,. .,,,...-~, ...
    not of the idolaters. (Qur'an 6:80) ~~1,,1,,i~o~l.,.... ~v\ \...)~<.f'_;;)'
    That is to say, having dissociated myse]f from aJI that is created,
    I have sought the Threshold of God, exalted be His Name. He is the
    Master of aJl that is sublime and all that which is low.
    Volume I COMMENTARY ON THE :;lA~l~ AL-BUKHARI 463

    J~:Ln._(,,.J!~Jl{ J-~::_~;,f4j1
    Recite the Name of One from whom all of us are, and to Whom we
    are devoted with one heart, one direction (Qibla), one aspect.
    This is a couplet from Shaykh Farid al-Din 'Attar's Mantiq al-
    Tayr (The Parliame nt of Birds). There are other verses of the same kind:
    _::....,.-, 1._;...(t~--~?l;,k ·~· ~" l"-?JJUi'~;' w <:%
    The wnole world is the mirror of the manift:stations
    of God, Who is the Self-exi!.tence Being.
    ,.f)l~j, o~;,f)t.Jr. :: ,_t;j1~(';J~Jr.))I
    H e is greater than all the creatures. But greater than this even.
    The whole Universe came into being due to his a ttention.

    The soul is concealed in the body and God is concealed in it. Oh God! the soul o f
    life, Thou art concealed in the bidden things. (You are the source of all secrets)

    ;~~ILJL:.?~u~v~ :. !JY'$1u~U;;ulfLJf
    If you conceive God concealed, He would reveal Himself. And if you see him revealed,
    He would conceal Himself. (i.e. H is manifestation and concealment are beyond you.)

    _,,~.,,,1~~'M J1 LJLJJI .:: jf....;:....vlu{4-{~f-)'


    As He is beyonJ t:Xample and if you see Him in that state, He would
    be above those both state (manifestation and concealment)
    The Prophet lbrahim (Abraham) bas been called lfantf, as he was
    the first of the monotheists and manifestations, of monotheism. \Vhat
    did he not renounce in the way of God? He forsook his home, father,
    homeland and his ow n people. He bad only one Companion, the
    nephew of the Prophet Loot. He was then commanded to leave ~ac;irat
    Isn~a'Il and ~ac;irat Haj rah in a valley on the border of an u~ cultivated
    plain. The tfadith bas that, when they were left there, HaJrah asked
    the Prophet whe ther he was leaving her at the Command of God. He
    said : "By the command of God". Then she said ' 'Now you may go;
    no worry. Then there is a question of sacrifice. After how many
    prayers for years together she got a so n! When Nimrod threw Ibrahim
    into fire, an angel asked to help him, he replied:
    Then theProphet Abraham (in reply) ,9t":--'"t'\~\-;;,f""'~Jl:"'\'1-::;,\~'\@
    said: "[have naught to do with thee. I .!>-~....~.... • '->")).)'~ ..... u
    have God and He is the Doer of what is • , ... ,,,<"',..~\"'.,, ,>~ ,, ,,,...
    best." (Tafslr Ru& al-Ma anl, Vol. 17, p-68) (l 4 ~tJbllt:).;4') ~;)~) 41)\~
    In sum, he passed through all possible kinds of ordeals, and it is
    therefore said in the Book of God:
    When his Lord said unto him :
    surrender ! he said : I have surrendered to
    11"1 ,., ~ "':J,1° It\ w : ' \
    the Lord of the Worlds. (Qur'an, 2:131) (~I,~) o~ ~y,.
    This is what is known as f!anrf. The word bas been employed in
    the Qur'an only for Prophet Ibrahlm and it has become his appella-
    tion. The word, IJ.unafa (orth odox be]ievers) is found in the Qur'an,
    but : the word, lfan'i_f~ bas not been used exclusively for else than
    Prophet Ibrahim (Abraham). The mi/lat of Islam is called lfan'ifiah
    because it is associated with him . (Ibrahim)
    464 FAJ;>L AL-BARI Volume I
    Imam Bukhari says: , .... , . , ...
    That is, the religion dearest to God is ~~~~\ ~\o~<:F;J\~\
    the religion that is lfanif, the very founda tion of which bas been laid with
    ease and beneficence. 'Vhile all the religions are from G od and many
    are liked b)'. him , but that which is dearest to Him is the religion of
    Abraham (fbrahim), since its commands are moderate and easy to follow.
    Those who follow the messenger, the ':"i~\'~\0''8l\" ' 9 " ' " " : ' .-c; ...
    Prophet (~aT!a/liiho 'alaihi wa sallam) who 1,,;r...- .,, ~ ~~~~ \
    can neither read nor write, whom they ,.. .,. ''1! '\~;_ """ "'' r?~'" ', "' , -~\
    will find described in the Torah and t he .J ~..Jr '-'~~'-! .. w-'~Uiu
    Gospel (which are) with them. He will . • ~' p '?""' c;,":;;:Jt •)' -''1""~\".-=.J\
    enjoin on them that wh ich is right and ~:,OW..\.> .... ~ ~~~~~

    :~~~dl~~f~l~~r~~!~ ~I~ ~~~~g.thi~;s:~~ ~~~--,(;~~~--~'


    prohibit for t hem only the foul; and he ~ •~ "' .~
    will relieve them of their burden and the '--~\~,\-?~.\1\,...'' "'\ ''?"' ~ '"' ~\~\
    ~ U--:J~_,p/b.JV',,~~_, ,. II
    fetters that they used to wear.
    (Qur' an, 7:156) ~--
    (~:.:..!ft) ~;:;,'O
    ~ ,.
    ,,.""(.':' .... \~

    Many harsh orders of prohibitions bad been imposed on the Jews


    for their malpractices in food. Islam relaxed such conditions. All the
    prohibited thin gs like flesh of swine or other evil thin gs like usury etc.
    sanctioned in Judaism were made IJ.aram (religiously prohibited) by the
    Holy Prophet (~-' ~ .:iii J.o). It is these that are desc ribed in
    .'A........J t -~l~ .::.!A~ ' •_,..,..1• ' means burden or load), and 'r-&::l"" ..::..Jb ~IJ)\i:.~I,,'
    that is, the shackles with which (the people) were chained, have been
    broken. The implication thu s is that hardships have been lifted and
    the religion bas been made facile and easy to fo llow.
    And strive for Allah with the ende- ~\':'.'-i lo \,....-:"""' ~11\ " \ ' ' r,,.""
    avour which is His r ight. He hath chosen • • r ~~\5;.~~,~~~~>
    you and hath not laid upon you in religion ,~ ..~ ...~~ .... ,~.fl ,.~o:\\,~''<.."f~"."\~~I"'""
    any hardship; the faith of you r father ~., ....~1,;1..,~ .. ~, ~~~\IJ
    Abraham (is yours). He hath named you ~,., r u "'?• . \ ".J!t\..1>'< ~".'."' .»-'' ''I
    Mm.lims of old time... (Qur'an, 22:78) ( -:.:;r,Ct)o~ :,P/V""-'~ ~J. ...
    The word, mujahidah, (strenuous exertion again st infidels in defence
    of faith) a ll kinds of strivings- bodily, oral, material, and written- and
    th e different varieties of jihad- against the self, against Sa!anic powers,
    against the Infide ls, against tyrants and con spirators against heretics- all
    are covered by it. As a matter of justice, whatever exertions we undergo
    in the course of our attaining permanent success in religion and eternal
    salva ti on in th e next world, are comparatively less than the striving
    undergone in matters of worldly achievements because God's Benefi-
    cence upon us is great that He has vouchsafed to us the greatest and
    noblest Prophet, (r1--' ...~.:ill J,o) a sha'rlah that is the most complete
    and comprehensive of all , and He has chosen us to carry His Message
    to the whole world. He bas conferred upon us superiority over all
    other ummahs. He has not laid any condition of hardship that would
    be difficult for us to bear, and has allowed u s all kinds of ease an d
    exemptions. God, in fac t, has called upon mankind as a whole to come
    to the fo ld of the lfanifiyah (orthodox). The Qur'a n has :
    And they are ordained naught else ~iJl\b ~j ~ \'\)~~\:;;
    than to serve Allah, keeping religion pure .. ... ... · ··"" "'~· ': ~ ~
    .J!!J. ,., ,,, .,,. .... , u ,. ' :iav
    fo r Him... (Qur'ln 97:5) ( ~I 1 ~.) 1- • • I) (.:).'."?'I•

    That is to say, dissociating themselves from aught but One God,


    they should admit themselves as the slaves of On e Master just like
    Jbri him.
    Volume J COMMENTARY ON THE ~Al.i f~ AL-BUKHARI 465
    Hanafiyyat, Judaism, and Christianity
    MawJa~a Anwar Shah says lfana.fiyyat (i.e., Muslim ortb odo~) has
    been d~scn~e~ alongside ~f Judai~m and Christianity, and the Qur'an
    has praised 1t ID contrast with Judaism and Christianity:
    And they say : Be Jews or Chris-
    tians, then ye will be rightly guided. Say
    (unto them, 0 Mul;:ammad). Nay, but
    (we fo llow) the religion of Abraham , the
    upright, and he was not of the idolaters.
    (Qur'an 2:135)
    The J ews and the Christians have no answers to correct the firm
    objections of Islam. Th ey are repeating their baseless claim that with-
    out Judaism or Christian ity a man cannot be led along the path of
    guidance. Tt is a fact that, without following the creed of Prophet
    Abraham, man cannot be guided and Prophet Abraham was not a
    polytheist. Maw lana Anwar Shah says both Judaism and Christianity
    are revealed re ligions, but they were vitiated by the followers of these
    religions. So both Judaism a nd Christianity have come to be identified
    with the vitia ted T orah and Bible. This is why IJanaflyyat has been
    juxtaposed against Judaism and Christianity. The Holy Prophet has
    said:
    T have been sent (as a messenger) of r ..... ~.:1 ~,....?!~\·~\,~
    the mil/at of Abraham. ft is a religion so ~ ~~1 .......... _. ... ,.. ;.. ;;.- •
    resplendent that for it the day and the "r:: "'t'"'.' "\"".."':..,..
    night are equal. ~ \Y \d>.)~.)
    The implication is that the real mil/at is the millat of Proohet
    Abraham. During the intervening period till the appearance of Islam,
    Judaism and Christianity were vouchsafed Commandments in keeping
    with their circumstances, till , at last the Holy Prophet (cJ-J ~ 411 ~)
    was sent as the last Messenger of G od on earth and as the bearer of the
    true (lfanlf) faith. His mission was to review and make the mWat of
    Prophet Abraham flour ish which due to negligence and unfounded
    additions and amendments had been spoiled so that all the sources of
    polytheism should be completely turned down.
    Relevancy and the purpose of translation
    Bukhari, after the chapters reJating to Rama<;ian, has written a
    chapter on '~ 0~.ill ' to cover t he whole ayah 'iJT,;11...,,i 0t....;....; ~'. This
    has some bearing upon the kirab al-Iman, as from tbe words, '~ 0~...UI '
    it would seem that there are some religions which are difficult to practise
    and foJJow. The rel igion of Islam is the easiest to follow and from this it
    is established that there are stages of pre-eminence in religi on. Accord-
    ing to observance in religion, there may be commandments involving
    rigidness and flexibility resulting in convenience and inconvenience in
    its comprehension.
    1n the previous chapters the establishment of the Night of Power,
    wagin g of war in the path of G od, fasting (i.e., tarawlh prayers along
    with fasts during the day) have been discussed. All these observances
    involve exertions. Thus acts that require Jabour are present in Islam.
    If the acts involving strenuous Jabour, are resorted to, then every one
    would no t be able to end ure hardship resulting from such action. The
    result would be that, due to hardship experienced in any act, the
    intention to do the act would be loosened and the very spirit of the act
    would gradually end. In order, therefore, to save us from the miscon-
    ception that Islam is a hard religion to follow, Imam Bukhari has
    466 FAJ;>L AL-BARI Volume 1
    interpoJated this chapter emphasizing that £slam is a religion of ease.
    He wishes to expJain that all the obligations and observances described
    earlier do have the allowance of moderate tendency. No acts that the
    Mu sli ms are enjoined to follow a re such as to be bey ond the pale of
    a verage human effort. ft wouJd therefore be wrong to believe that
    since such and such act is dear t o God, it bas to be performed, whatever
    the degree of hardship is caused to the performer. Bukhari cautions
    us by suggesting that, if we undergo undu e hardship caused by the
    performance of any deed, we would be tired . lt is beyond you to
    dominate reJigi o n Hence the fear is baseless tbat th e acts involviog
    hardship would make the intentions weak and th e spirit of action
    would be gradualJy over. Neither the hardship in acti o n nor the jus-
    tification o f su c h a fear is warranted .
    A questi o n arises that when the forego ing acts involve hardship
    how is it reaso nabl e to say that Islam is an easy religion?
    Our reply to rnch a ques tion would be that the acts o r obligations
    described in the foregoing chapters are those involving hardship and
    ye t, if we cast a glance at the earJier religions , we would find that the
    religion of l ~ lam is one of ease and of the leas t difficulty. If we
    co mpare th e obli ga ti ons presc ribed in I sla m with those of the earlier
    reli gio ns, we would fi nd th at the ha rds hips involved in them have been
    conside rabl y reduced in JsJam. This is just ease in co mpariso n with
    the earlier religi o ns, but should we examine Islam realis tically and
    o bjectively, we wou ld find it to be no thing but ease.
    Rewards far in excess in comparison with prayers
    God bas v ouchsafed to His se rvants tw o concatenations: prayers
    and re\.vards. The former are the necessary obligations imposed upon
    the crea ted ont:s to be observed in obedience to G od , the Creator,
    whereas the concatenation of recompense is a never ending chain of
    G od 's Beneficen ce t owards man , and is bey ond all estimate.
    Man, n o doubt, is bound to o bserve prayers and commands but
    the co ncatenation of requital is in excess. And this excess is not due to
    His being governed by some copmulsion but because of His Bounty and
    Beneficence. When kept in "triple d arkness" (zulumati thalathah), 1 n ou-
    rishment wa s provided by Him and H e made it possible for an embryo
    to become an infant so that after the birth of the child there sh ould be
    n o difficulty in th e maintenance and sustcnancl: o f the child. Through-
    out bis life, man was vouchsafed G o d 's infinite Beneficence. When this
    chain of r ewards is so great and ind eed endless, we can easilv see that
    the corresp ondin g c ha in of prayers is fa r shorte r and man can perform
    th em a t his personal co nve nie n ce, althoug h, considering the excess of
    his Ben eficen ce, o n e would exp ect that the c hain of prayers and
    obligat ions shc uld be muc h lo nger. W ell has a poet said about it :

    Thanksgiving for thine Boon is (like thanking Thee) for Thine lim itless Boon.
    And the excuses for my fau lts constitute even more fa ults.
    >The three darkness- length, breadth. and depth- of the lower world; the triple
    darkness in which the Prophet Jonas was enveloped, namely, of night, o f t he fish' s
    belly, and of the depth of the sea; the impur ities of n atural disposit ion, selfish ness, the
    d arkness of the membrane enwrapping the embryo, of the wom b, and of the mother's
    a bdomen.
    Volume I COMMENTARY ON THE ~Al:ill~l AL-BUKHARI 467
    In fact, not even one moment should pass without praying to
    Him. If we compare our prayers with the r ewards, the religion of
    Ts1am, in fact, is very easy. Prayers that are obligatory have been aJso
    made convenient and simpler. Of the tw elve months in a year, only
    the month of Rama<)an has bee n fixed for fasting. W e can gauge the
    ease associated with Islam if we cast a glance over th e commands, in
    respect of Rama<)an. A;very old and weak person on account of having lost
    his en ergy, has not been ordered to fast and ransom has bet.:n prescr ibed
    as a substitute for fasting. Th e s ick have also been given the benefit of
    "~I r4l u-- ;.w•· " (let him fast the same) number of other days, 2: 185".
    They can fast after they have recovered fully from illn ess. Pregnant
    and suckling women can also exerci se the option of fasting th e sa me
    number of days if they believe that either they or their children are
    likeJy to be adversely affected. Similarly, a travelJer also can postpone
    his fasts, and make them up, la ter on. ·
    In view of the convenience in respect o!' obligato ry prayers, we
    have t o pray o nly five times during twenty four hours a day and their
    timings have been quite widely space d and they can be offered at one's
    convenience. TravelJers and ailing persons have been provided with
    fac ilities: the sick can perform tayammum (using sand in place o f water),
    and, if they cannot stand up, they can perform prayers sitting, and,
    if they are unable to do that, they can perform prayers in a
    recumbent position. The traveller can perform shortened prayers.
    Muakkidah (confirmatory) prayers have been made non-confirmatory
    (ghayr muakkidah). If one cannot dismount from a carriage for so me
    reason. rukun and sujUd (prostrations) can be performed by means of
    their symbols.
    Zakat to th e extent of l/40th of the wealth is due only 1f the
    person's wealth scaJef. the prescribed ceiling and not otherwise. This
    amount should be th e residue left over, after different expenses and
    debts have been disposed of, and it is spent on the needy and the
    indigent among bis own people. This is as if zakat is an amount spent
    on the satisfaction of one's own requirements.
    lJajj is an obJigatioo that is to be performed once within one's
    .life time. It is for the rich only, it is not obligatory upon the poor.
    Again, even if one has th e resources to perform lJajj, then there should
    be no obstruction in the way of its performance. Jihad is neither obli-
    gatory at a11 tim es nor on all persons. The Nawa.fil are optional, if
    performed, th ey shall bring about requital, but, if left unperformed, the
    defaulter shall not be punished. They are volitional and voluntary, not
    d ema nded.
    The Holy Prophet's words circumscribe all these aspects and we
    should closely study them :
    The religion dearest to God is the
    lfanlf religion- a religion at the basis of ~~\.e~.Q~·.:;Z.\ J1\\,"'i\J.~\~
    which is case. ~, ... ' ~ '"'" ,... " ·
    lf.anlf, as explained earlier, means "inclined towards truth", and
    samlJah means "easy" or "facile to perform." The implication of this
    ~adith therefore is that: "The religion most beloved of God , the Almighty
    is that which prescribes instruction regarding pure relationship with
    Him and its performance is easy."
    lTbe performance of relination is prayers the palms of the hands touch the kness.
    468 FAPL AL-BARI Volume I
    Direction for mediation and moderation
    The Holy Prophet (~-'~~I J...) has emphasized the fact that
    God does not like that the followers of Islam should exceed the bounds
    of moderation beyond endurance in the observance of obligatory and
    optionaJ prayers interfering with other affairs of life. Latitude should
    always be given in the performance of religious obligations according
    to the environment, abiJity of an individual and his capability of
    endurance.
    Mu sl ims have before them, the exemplifying principle (uswah-e-
    /Jasanah) of the Holy Pro phet (iJ--' ~ ~' j....). AH his life was full of
    prayer. Even, while asleep with his eyes closed, his mind was awake
    and offered supplications to the Creator. So on one side we have the
    exemplifying principle of the Ap0stl e of God and on the other, the
    exalted nature of hi s good acts and stimulations. In view of such
    stimulations, every Muslim feels dedication to devotion, exercise in
    devotion and strenuous exertions in prayer.
    There are many instances of the Prophet's Compa nions who tried
    to pray most of the time. The Holy P rophe t(~-'~ ~1 J,.>) explained
    to them that they should only do as· much prayer as they could perman-
    ently manage Jest th ey should get tired after a couple of days. When
    the Holy Prophet (iJ--' •.U- ..iii J...) started continuous fasting without break,
    the Companions also began t o fast, but the HoJy Prophet made them
    desist from it, sayi ng that they could not sta nd it. In fact, the
    power of the H oly Prophet (ri--' ~ ~' J,.>) to withstand such ordeals
    was so high that it was meaningless that others _should envy him.
    J:Ia(irat 'Alqamah narrates that he once asked ~a<;trat 'Ayishah, ' Ummal-
    Mu'minin, what the observance ofthe Holy Prophet (iJ-J ~ ~ 1 J...) was
    like? Did be resort to any special observances at particular time? She
    rep]ied: "Not at a ll. H e foJJowed a uniform prac tice." Later she said,
    " How can you people ever possess the capacity of the Holy P rophet?"
    Excessive devotion to prayers and observance would affect an in-
    dividual's health, bis vocations, and the upbringing of his offspring.
    The Holy Proph e t( ~-'~ ~ 1 J...), in order to tone down the excess ive
    zeal for prayers, him self remarked: "Take a via media. Th e slightest
    of practice on your part heralds happy tidings." He inte rd icted severity
    in o bservance and assured his foJJowers of the happy tidings of greater
    thawab and proximity to God on normal way of prayer. This emphasis
    by the Holy Prop het (iJ--' ~ ~' j...) on a via media is not particular to
    prayers only but prevails upon tb e acts of the ummah in toto.
    The Christians and Jews , before the advent of the Holy Prophet,
    bad no nook and corner left where tbev would not enforce their own
    arbitrary decisions. The world was n ow awaiting the approach of an
    instructor who w ould induct it in cbe ways of moderation and normalcy.
    Considered from this point of view, how many jnteresting points of
    mythical signification would the expression , '4-...l l ~ 1 ~I J l ~JJ I '-:"'""''
    embody. . . . ,~~\!J .. ~.... , ~\<-\1.i(J
    That JS, if anyone tned to challenge . :; .. ~ (:i, .> ··~ •
    religion for a wrestling he would be thrown down flat to the ground.
    Mushadah mean~ to do hardship io order to d omi nate the opponent. If
    a person believes he can master religion by adopting rigid attitude in its
    observance with no flexibility, it would be impossible fo r him to pulJ on
    perman ently with such a practice. A person who hopes that he would
    accumulate prayers and ordeals (e. g., fasting) to bis account. might do
    Volume I COMMENTARY ON THE ~Al}JJ.i AL-BUKHARI 469
    so up to a certain period of time, but in the long run, he has to abandon
    such practice being impracticable for a longer period. Then be has to
    yield to religion. lt throws light on the person that if he desires to
    put a!J his determinations to execution with strict rigidness he cannot
    manage. He should try to do as much as he can regularly do it. This
    is better and pleasan t.
    Obligatory and optional observance
    There are two kinds of observance in Islam. Observance allowing
    no excuse is called obligatory while observance allowing flexibility is
    ca lled optional. Both are associated with religion, and this being so,
    ou r ~ubservi ence to G od demands that both kinds be observed. Both
    are meant for different occasions. As seeking flexibility every time is
    irreligious, a des ire for rigid observance too is exceeding the limit.
    Inclination t owards too much of flexibility would generate so much of
    irreligious tendency that the real importance of religion would be lost .
    It wi11 no longer remain a reJigion but it would be a collection of de-
    sires. I f on ly rigidness is kept in sight every time, it would be a clash
    with religion, and it is the latter that would e merge triumphant.
    Ou r conclusion, therefore, would be that we should not be on the
    lookout for excuses or rigidness in observance every time. .Both the
    attitudes are wrong. One points to frustration, the other to failure.
    D evotio n demands both. We should observe option where it is due
    and rig idness when it is warranted. Ibn 'Umar was well known for
    hi s rigid o bservance and fbn 'Abbas for his optional observance. Caliph
    Harun al-Rashid 'Abbasi while requesting Imam Malik to write his
    ' Mu watla' asked him to abstain from the option of fbn 'Abbas and tbt::
    rigidn ess of lbn 'Umar.
    That is, take to the median path. "~t..1..." means "to adopt ~~
    a median way" and stands for moderation.
    That is, try to be close. If it is difficult to attain per- "1Y.r'-''
    fection, be on the path to perfection. It is not possible for man to
    dec ide correctly on every issue nor to remain on the straignt path. This
    is why the H oly Prophet(~-' ~ .Jil j..>) bas shown the alternative posi-
    tion; if an individual does not possess the capacity to act in accorda nce
    with what is more perfect, he should at least try to attain what the
    next is. An individual's first effort shouJd be towards moderation, since
    it is imposs ible to be firm at all times. This is implied by "Y.;li" after
    "-'~...\.." that is, walk in the higher direction step by step.
    That is, obtain cheerful tidings- that is to sav, even the \9.~~)\.;$~
    minor acts of an individual is a harbinger 'of good tidings. l mam
    Ghazali says that the constant dripping of w~ter on a stone for a long
    duration ultimately bores a hole into it. If the same amount of water
    is dropped at a time, it would have no effoct on the stone. Similarly,
    constant recitatio n penetrates into the mind and the hea rt. Shah Wali
    ullah in the lf.ujjatullahil Balighah writes that the Sharl'ah has prescribed
    smaJI prayer so that it may be for an increased frequency; that is to
    say, if the amount of prayer is small, it would go to make' a large
    aggregate, whereas if the amount of prayer is already excessive, the
    aggregate , would be small. A shopkeeper who derives less profit earns
    more in the lo ng run than tile shopkeeper who extracts excess ive pro-
    fits and has to uJtimateJy reduce his profit.
    The same analogy applies to prayers. An individual shou ld
    oerform as many acts of prayer as he can. Furthermore, these happy
    470 FAJ;>L AL-BARl Volume 1
    tidings are not dependent on one's firmness and assiduity. One who
    bas managed to keep close to the more perfect path, is deserving of
    happy tidings.
    As each thing is affected by another
    one closer to it.
    v'r"P~\i..~,....,:1\\ ........... ,"_j..\\
    - ~v-- ... ~~\.-:')~ ;:,,,,,_~
    ,<-\'-\'
    Jril here connotes both the rightly directed acts and acts that are
    proximate or parallel to them .
    Happy tidings or basharat
    There are certain a cts for which happy tidings have been speciaJl y
    d escribed and where the limits and the specifications of the requitals
    have been circumscribed , e.g., the requital to the extent of seven to
    seven hundred times a gainst a noble act, so much so that we have in th e
    Qur'an:
    Allah giveth increase manifold to r'I' ,., .. .!P;.\-:'.~ \"'' .;. ("{·~.r'."'.J .11. '..J'' ~ (
    whom He will. (Qur'an 2:261) (~l~)o~-~~~c:W' ~ ..cr;.~4\l!'
    This means tbat any minor charity in the way of G od is con-
    s id erable for reward, just as out of one grai n come seven hundred
    grains. And it is fo r Allah to vouchsafe increment if He so wishes.
    He would make it seven thousand from seven hundred and even more .
    He is Compassionate and Beneficent and knows wha t in the mind of
    the spt!nder is and the amount he has spent, the sou rce of the Wl!aJtb,
    and the intention behind such an act. He thu s decides accordingly:
    That H e will pay them their wages Ill ,\'·~.~)'JI""'', ·.f-;°~'; ~ ~a{t"'I
    and increase them of His grace. Lo! He ~ ~..,oa> 0.::J~..)y.)~~.Y.:J,.
    is Forgiving, Responsive.
    ~ j'. i,1:) ;2'(' ~'
    (Qur'an 35:30) (~ ~" 0 v,.._.,,...... -'''·"''
    ..J~~J.
    The implication would be that He even likes the s li ghtest of
    gestures of obedience and through His Beneficence confers far greater
    rewards than th e act that would normaJJy warrant. The other kind
    of good n ews is that for which n o circum scription and spec ification of
    reward and requital exist and God awards some people in a wonder ful
    manner.
    No soul knowetb what is kept hid jt;~U(J}-~U ~~?~~~
    for them for joy, as a reward for what
    ~~ ) "'~\'..P~l,.._r~-' l> .P,_,
    they used to do. (Qur'an 32:17) (~ho;.(' 0 <:> .. !Yo U';..~\?.WI ~

    No one know s the nature of the rewards that He hid for those
    who worshipped in utter secrecy during th e da rk nights. They wo r-
    shipped without the slightest of hypocrisy or venality. Only when the
    rewards are seen, the eyes would be comforted. Jn a ~adith it has been
    said G od ha s kept in reserve for his noble servants objec ts that have
    never been seen by the eye, never been heard, n or thought of. Some
    e xegetes have taken this ~adlth to mean that th e re wards in Heave n
    shall no t be corporal. I have w ritten an articl e Hdyah Sunniyah (Gift
    for Sunniyah) which could be referred to, with advantage fo r an answer
    to this view.
    That is, from morning till ~fm~~~)~..f,l\Y~Stf::J\\'.}.;f.'·\}
    evening and from the departing night obtain succour on the discharge
    of your obedience, prayers; and other works. A man firml y following
    these words, can become a favourite of God . It has been summarised
    that th ese three timin gs are quite sufficient for prayers, and th ose
    whose zeal for prayers is such that any reduction in the-ir prayers causes
    Volume I COM M ENTA RY ON THE ~Af:llf.i AL-BUKHARI 471

    them anxiety, are very fe w. Imam Abu .f:lanifah who is a TabeP stated
    that for fNty years he offered the dawn prayers with the a blution
    performed for the isha (night) prayers, finished the Qur'an 40,000 times,
    and performed numerous pilgrimages. Such individuals feel distressed
    at the reduction of their prayers. Fac;lil bin Ayac;l or Sufyan ThUrI
    said if any monarch knows about the pleasure a worshipper derives, he
    would invade th em forthwith .
    This, however, is peculiar to a selected few. Here we are concerned
    with the common people who cannot withstand such devotion. Such are
    exceptional people whose excessive prayers do not warrant any reduction
    in prayers. Mawlana Gangohi used to say that after. 30 years' experience,
    he found that what he thought to be difficult was mdeed very easy to
    attain and recited the .f:ladith: ' 1~.U I ..:,.. &.~ _, ~.JJJI_, o.J..l.oi.ll/ saying that
    any one could experiment it and then see what happens.
    Times of gladness
    Mind is the king which sways over th e bodily oreans. If it
    remains strong, alJ the organs function properly, and, if it weakens or
    slackens, they also correspondingly become enervated. Every organ
    derives its instructi o ns from the brain. Now the mind itself derives
    solace and comfort from prayers. The Holy Prophet (~J ~ .;;i1 j....)
    in this lJadlfh has alluded to the timings of prayers and bas fixed the
    timings of solace to the mind at different periods: these are the occa-
    sions of tranquiJlity or gladness throughout day and night. The first
    is of morning, the best period of pleasure and the most important as
    well, when a man, by night completes rest, gets himself relaxed of
    whole day's exhaustion and man is again fresh. The second period is
    afternoon. The Mid-day nap also relieves a man of tiredness.
    The third period is the end of tbe night having special significance in
    pleasure. Thus the timings have been arranged as follows: First
    period dawn (fajr) prayers; seco nd period, afternoon (zuhr) and
    gl oaming (a'sr) prayers, and third period, sunset (maghrib) and night
    ('isha) prayers. The Holy Prophet has enjoined the observance of
    these prayers for success in the objective of the worshippers. He
    himself adopted this mode whenever he was overcome by the burden of
    anxiety. The IJadlth has:
    He offered prayers whene•er seized '~\'<Ii_\\ .'(\"""" ~~'"'-:'-:""'\'-\""'~
    by anxiety. -~H.,,,.J.> . :.,,-t\wy> .>)):)
    Periodical aid
    The periods of the morn and the eve and late night are the periods
    of joy, concentration, and, therefore, of beatitude. Pra)'ers offered
    during this period leads to placidity and tranquillity. The Qur'an has
    praised people who remember God at such times:
    Restrain thys~lf along with those
    who cr:y unto their Lord at morn a nd
    ~~~ ~~~'(.::o .11\~~
    .>"JV ~..::r v-:.\J..;U r-
    '....:0\5
    -.,,~
    evening, seeking His countenance; cl? ). r:.) ,,.....;,_,.. ,,..., h e, 111.:\::-~W::a\""~\\,
    (Qur'an 18:28) ~- ~J- "'-'I)·-' 0'~-:{.. ~?"" ~ ~ \»I>
    And the last part of the night is the period of grace-a period in
    wh ich the praise of G od, repentance , and supplications gain His
    Acceptance. This point has been dealt with, in the f!adfth. Seeking
    of aid by means of acts also stands proven by the Qur'an ...
    11n the Tapiyad al $al:iifah fl Munaq ib Ab! J:lanlfah by_ al Suyut1 the {abiyyiit o[
    Ima m Ab'! J:lanifah bas been acknowledged. Jbn J:lajar Makki and Abu I;Iajar 'Asqata ni
    a lso agree wi Lh him. It is claimed 1hat he was l:lEicl rat Anas and other Companions, but
    no proof exi!-.tS whether he heard them. Buhiqi has written a treatise proving that the
    Imam was a tabe•l.
    472 F AI;>L AL-BARl Volume I
    Seek help in patience and prayer.
    (Q u r'~n 2:45)

    Pra yers offe red during tb ese per iods would become fiJl ed with the
    search for succour both with respect to time and o bserva nce with
    blessedness.
    The meaning of isti anat (help)
    The implication of isti 'anat is tha t, durin g these pt; riods, G od
    esp ecially voucb "afes His Grace. Individuals who find iL hard to co pe
    with religiou s obligation s have been indicated th e p eriods of Grace.
    In o ther words, we are told that if we make arrange me nts rega rding
    obedien ce and prayers during these p eriods, th e oth e r timin gs o f
    prayers a nd s upplicati ons a nd other reli giou s ma tte rs wo uld be faci li-
    tate·d co rres po ndin gly. 1 ,~9\t\f..'"' .e,,,.,;_tf Jic '"'
    CHAPTER XXX ~~~~~15~t ~\)
    PRAYERS ARE A PART , .. ~
    OF THE FAITH ''("~.~\~~."../J
    ~ ..J..~
    ~\G~~""Hl"''d''\ ''"'
    -'~:.. llC,,J~J
    An d All a-h h as said:
    . " But 1t· was
    not Alla- h's purpose that your ~a1"th should
    Ii
    .::;J\ "'". .."". 1 \ "'-'· ' ""
    ''("~
    ~~~<J::iN..
    be in vain, "that is . the faith as ex-
    pressed in the prayers offered in the direc-
    tion of the Bayt (al-Maqdis).
    o~ ... . .
    ~.J
    ... ...
    ,.~ \'~ul~ ~,
    U 9"
    ;;-:
    .,... t.1. 4,,
    C:1~..l'°"\:J\P"'· 3
    "" ..
    9
    39. It was narrated to us by ' Amr S-'~\ ~-.:::'£i.\\ ~J\"'""f\ ,.~<- t '\11~1~
    bin Khalid who heard it from Z u hayr. , ... all <.r'~ ~ ~L..J!Jl~ ~;,.J. v\
    The Ja1ter had it from Abu Isbaq ·who ".°'It~".'\"'.;.,.,•~\"'( "'f,...""\"f"'U:.~"'
    heard it from: i...ru..J-i-;,;..,... u.lvu..>\(.:)tJ"'
    ... '
    }/- Al-Bara (bin Azib Abu 'Um~ra): "'\"": ~ ~'".-f~ 1 ..,~~':'.°•.J'..,.\\""t ""\'''\l!~\'iii \"" ,,,,
    When the Holy Prophet (,iajlallaho 'alaihl ~~vvr'~\.IP.l.!>'\;I,.~ U\)..> 'r~ Jo.- \
    wa sallam ) came to Mad inah. he first
    sojourned with grand fa thers or maternal
    uncles from the A n~a r. He (while at
    Madinah) offer>'. d his prayers in the direc-
    tion of the Bayt al-Maqdis, fo r sixteen
    and seven mon1hs, but he rather preferred
    he should offer them fac ing t he Ka' bah
    (at Makkah). The first prayer which he
    offered facing the Ka' bah was that of a' ~r,
    tog~ ther with a few who had j oined.
    Later, one of the Com panions who had
    prayed with hi m passed by a mosq ue
    wbere the worshippers were in ruku' with
    t heir faces towards t he Bayt a l-Maqdis.
    He said to them , "By Alla h, I a<.sert I have
    prayed wiih the Apostle (~al/a/Iii.ho• a/aihi
    wa sal/am) of God with m y face in the
    d irection of Ka ·hah." When the worship-
    pers hea rd this, they immedia tel y turned
    t heir faces (wh ile in prayer) towards the
    Ka· bah. T he Jews and t he other p eople
    of t he Scriptures (i e .. Christians) who u p
    to this time were ra ther pleased to see t he
    H oly Prophet ($alla//aho ·a/uihi wa sallam)
    offer h is prayers in t he d irection of Jeru-
    saiam, became displeased (with th is
    change).
    Al-Zuhayr narrated he had it from
    Abu Isl)aq who had it from al- Barra (who
    • ~~t~'\1'•~':r,~r.,~~
    .,,,. w... · . . . . .
    ~"' '. .
    adds): " Some persons (i.e., M uslims) had expired before t his chang..: i n d 1reclivn. (I hey
    had off.:red prayers in the d irection of the firs t qiblah; some of t hem had d ied the death
    of martyrs. We d 0 noc know what to say about them whether tht:y reaped t he reward of
    pray.:rs or not)." Finally , God made this ay ah descend: But it was n ot Alla h's p urpose
    that your fait h should be in vain.
    Volume I COMMENTARY ON THE ~Al;II~ AL-BUKHARI 473
    - - - - - - - - - - - - - -- - - - - -- - -
    The connexion
    Imam Bukhari, in the preceding chapter, has described the
    religion of ease. Here. he is proving it as an example. The
    prayer, despite being the basis of the progress of faith and Islam,
    is easy and simple. It occupies hardly an hour and a quarter during
    the full day of twenty-four hours. It involves no physical hardship,
    and different alternations on the easier side have been provided for
    th ose who are sick or on journey. Prayers, therefore, are the examples
    of such important aspect of supplication to God and serve as the
    demarcation between faith and infidelity. The Holy Prophet's words
    about prayers are: '~...l.ll~L..s. ; ; µ 1' "Prayers are the pillars of faith ".
    Murji'ahs claim that prayers have no connexion with faith. This
    viewpoint has been refuted here. Observances and acts have so deep
    and inextricable connexion with the faith that in the Qur'an prayers
    have been equated with faith . Prayers being the most important mode
    and the strongest pillar of faith, the special relationship between them
    and faith, has been designated as the principal faith. Bukhari regards
    prayers, as the instances of the other obligations, as a part of faith.
    J::le is arguin~ from '~~' .C.:..,.;..,,.1 .~ 1 ~!) l...J' ."But it was not AIJah ~s purpose
    that your faith should be rn vam.' This argument of Bukhan can only
    be justified if faith can be applied t o the word, $alat, on the basis of
    the proposition that the whole and th e part are absolutely conjointed.
    BukharI's argument would Jose its force if this is not so. If the prayers
    spread over sixteen or seventeen months are regarded as wasted, the
    faith itself would be a waste. Faith, with the fall of the main pillar,
    canno t remain without being affected. This chapter is by way of expli-
    cation; the absolute and universal link of the part and the whole
    requires to be established.
    The meaning of the Qur'anic verse in the Present Chapter
    The Holy Prophet (r1-.J ~ ~t j..>), after his exodus fr om Makkah
    and arrival in Madinah, offered prayers for some sixteen to seventeen
    months in the direction of Bayt al-Maqdis. Change in direction was
    then ordained. Those well versed in the affairs of the divine mystery
    and secrets and who, by virtue of their perception knew very well the
    distinction between the Ka'bah and the Bayt al-Maqdis, knew
    that the Holy Prophet (rl--' ~ ...iii j..>) epitomized all the qualities and
    attributes of the earlier Prophets to a degree of perfection and that bis
    message was meant for aJI mankind. It was therefore essential that
    the Bayt al-Maqdis should also be bid welcome. This is why be had
    the occasion to meet all the earlier Prophets and the Bayt al-Maqdis
    served the purpose of the place of worship. The A~adith of the Ascen-
    sion have stated clearly that all the Prophets offered their prayers after
    the Holy Prophet (ri-.J ~ ~1 j.o). But those whose acumen was not so
    deep, thought that, when the Bay tal-Maqdis was not the real qiblah, what
    would happen to th ose that had died in the meantime or to th e prayers
    of th ose who were alive and who prayed in that direction? It is to-
    wards the dubiety of this problem that this ayah is addressed:
    But it was not Allah's purpose that ... ~.\ -s \ .,'~·'""''·'f.?~J!f \ "~•""""'
    your faith should be in va in , fo r Allah is aJJ (!) ....~~; ....~ C:>DV.J
    full of pity, Merciful t owards m ankind. 1~,,., .. ":P _.<r, ~ ,_,,,< \1\r.
    (Qur' a n 2:143) <....::.--:. 11 ~) ~.J'-=-'-'""-->''-t\)I'!,
    When you have offered prayers in the direction of Bayt al-Maqdis,
    propelled as you were by the force of faicb and submission to God,
    474 FAI;>L AL-BARI Volume I
    nothing will be detracted from your requital. An act performed in the
    path of faith enjoys a very high rank before God who is "full of pity,
    Merciful towards Mankind.,,
    The consensus of the scholars is that both the Ka'bah and Jeru-
    salem are qiblahs from the olden times, and the division o f the two is
    based upon the divisio n into two territories. The Holy Prophet,
    ( ~-' ~ ..:ill J,..) as Jong as he was in Makkah, offered prayers in the
    direction of Makkah, since the people of that city were descended
    from Prophet Isma'il ; they had the Ka' bah as their qiblah . The
    people of Madinah were the People of the Scriptures with the Bayt
    al-Maqdis as their qiblah , and therefore at Madi nah , the Bayt aJ-Maqdis
    was fixed as the qiblah. Both these holy places happen to be the
    sacrificial places of two pre-eminent Prophets. Prophet Isma'II was
    offered for sacrifice at Makkah and the people of ' Arabia who were the
    descendants of that Prophet were given the Ka 'bah as their qiblah .
    Prophet Isl)aq was offered for sacrifice at Jerusalem• and therefore
    the latter was made the qiblah for the I sralites. (ff we accept the
    Ka' bah as qibiah on the basis of two great divisions of a religi on deriving
    from Prophet Ibrahim), we are neither faced by the problem of
    annulment nor of th eological content. The implication of the ayat
    ' ~k:! I c:..o.=J .ui1 c.J!) L. ' means " But it was oo t Allah's purpose that yo ur
    praye r~ should be in vain,'. The prayers offered during the first 16-17
    month s at Madinah in the direction of the Bayt al-Maqdis should no t
    be th ought to have been in vain , and, since before Hijrah the Ka'bah
    was the qiblah, there is, consequently, no question of the prayers
    offered at Makkah having gone vain. The question now remains regarding
    the prayers offered in the direction of the Bayt al-Maqdis at Madinah.
    The ayah was made to desce nd for resolving the doubt concerning
    prayers offered in the direction of the Bayt al-Maqdis with all sincerity
    and dedication. Allah shall not allow them to have been in vain.

    The H o ly Prophet e\~0~ri~~\~(Y~::;'.; ?~.~\~~~{)j~G~


    (r1--' ~ .ui1 J,..), arriving at Madinah, stayed with his relattons or
    maternal uncl es among the An$ars. ~a<;trat Al-Barra' has empl.oyed. the
    words, akhwal or a1dad. If the word is ajdad (ancestors), the implicat-
    ion would be the same, since the sum total of ancestry, paternal or
    maternal, is the same. It should be recalled that the Holy Prophet's
    mother, Hadrat Aminah, belonged to the tribe of Banl al-Najar and bis
    great-grandfather, Hashim, carried on trading with Syria. He used to
    sojourn at Madinah which was in the way. There happened to be a
    woman by the name of Sal ma in that city. She was very beautiful, to
    whom Hashim made an offer of marriage . She accepted, subject to her
    right of ta! llq (right of separation) re~1aining with her. ~ashim
    accepted and the marriage was solemnised. ' Abd al-Muttahb, the
    Holy Prophet's grandfather, was born from that f!l a rria.ge. . B_anl
    N ajar were the ancestors of the Prophet,~nd from this p o mt of vi ew
    they can be called akhwal. Barri' ibn 'Azib has used the wo rd s, ajdiid
    and akhwal in a metaphorical sense. When the Holy Prophet
    (r-1--' ~~I J,..) arrived at Madinah , the different chiefs of Madinah called
    upon him, invited him to their respective homes, and offered all support.
    Members of Bani Najar also called, especially, tho~e re.lated to him
    throug h Hashim. The Holy Prophet (rl...-' "=1~ ..:iii J.-) said his she-camel
    'That is, however, not the Muslim view.
    Volume 1 COMMENTARY ON THE ~ Al;ll l;l AL-BUKHARI 475
    has been ordained by God to determine where he would put up. This
    be repeated even after the insistence of his maternal reJatives. The
    she-camel was un leased; she roved awhile, returned, and sat at a place,
    walked a little, a nd then returned to the sa m e place. She reclined her
    neck and rested there as i f sbe had no life left. This house belonged
    to J:.ia<;lrat AbU Ayyub An ~ari who was related to the Holy Prophet
    (~-' ~ -::u1 J.o) from h is grandfathe r's paternal side. This is how the
    words, 'ala aj dadihl or akhwa/ihl have been used.
    If>' ;.. .,...'°'S._,,,,,. ,,,,,,.,, \#1 ......_ ........, ,,,,,,. I yi -" \ "*"'"!"\'.':~_..
    " And for 16-17 months \ ~~~,,, ~~·~~ ~·~ >: \
    he prayed in the direction of t he Bayt al-Maqdis."
    Th ere are different statemen ts regard ing the duration for
    whic h th~ Bayt al-Maqdis served as th e qiblah. Imam Tirmidhi has
    given the period as 16 months. Imam NawawI has accorded credence
    to this peri od in his exegesis of the Muslim. In the SharlJ. Bukharl it
    has been sta ted that, alth oug h th ere is room for doubt, Imam Muslim
    and others have reproduc!_d th e period of 16 months from the au thority
    o f J:.ia<;f rat Barra' ibn 'A zib and this should be relied upon. Imam
    Bazar and TabranI ha ve fixed the duration as 17 months . The
    mu!Jaddi1h, Ib·n J:.iabban , has given th e peri od as seve nteen month.:; and
    three day s, and from i:Ia<;trat I bn ' Abba.s's narrative, the date of the
    entry of the Holy P ropbet (r1-J ~ -::u1 J,o) within the precincts of
    Mad inah is 12 R abi' aJ-Awwal. J t is also agreed that the recession of
    the ear lier qiblah and the substitution of the new o n e in its place was
    o rdained the next year in the month of Rajab (15th) and t he command
    descended: " So tui·n thy face t oward the Inviolable Place of W o rsh ip".
    (Qu r'a n , 2:144)
    From the 12th Rabl' al-A wwal to the 15th Rajah it comes to sixteen
    months and three days and if the month of Hijrah a nd the recession of
    the earlier qiblah are enumerated separately, the period comes to 17
    months. Co un ted together, they both add up to 16 m o nths. This is
    how the different statements are reconc il ed.
    The natural predilection of the Holy Prophet towards the Ka' bab
    The natural in cl inat ion of the Holy P rophet (r1-J ~ ~ 1 J.o)
    towards th e real qiblah, that is , fac ing the Ma~:jid al-lfaram, is desired
    for several reasons. The H ouse of God is pre-eminent as a c c ntrl!.
    Some Traditi o ns have that the Baytu/lah is situated on the navel of t he
    earth , that is, tb e point where earth was strew n o n water and it ulti-
    ma tely protruded from this point. The Baytullah is situated at a
    central point of the earth. Each thing gravitates towards its cen tre
    as a matter of principle , and therefore the predilection of the H oly
    Prophe t towards the Bavtul/ah was natural. Th e first sac red place
    dedicated to the worsh ip of God and made into a place of worship and
    as symbol of Gu idance is the self-same Ka'batul/ah . All the sacred
    sbr ines postdated it. The Qur'a n therefore says:
    Lo! the fi rst Sanctuary appointed for ~" -~~ ~\\"' • , ..'"'~\~(~'
    mankind was that at Makkab, a blessed • ?S~~u.U..,..HJ~u-'\(:)_.
    place, a guidance to the peoples. ( ~,... .iJ-, i"' ..... -·p~r '"~'~"''"'~
    (Qur'an, 3:96) ~l ' <:J/~I) ~<Sv..e.>oJ~
    God has bk ssed this Sanctuary, this I nviolable Shrine, with Grace-
    apparcnt and inn er, pulpable and symbolic and appo in ted it a' the
    mainspring of guidan ce for the whole wor ld. Every place of worship
    in th e worJd is a reflection of this House. Mankind was invited to
    476 FAJ:;>L AL-BARI Volume I
    circumambulate round this House and those who do so are blessed with
    all sorts of illumination and blessings. The earlier Prophets aJso
    gathered like moths (lovers) round th is candle, calJing talbiyah ("what
    is your command? Here I am"). People of aJI ages held it in deep
    reverence; and privileged were those that entered into precincts. The
    steps of Prophet Ibrahim attest to the fact of that Prophet having
    come here. The history of the House which has passed to us with a
    remarkable degree of unanimity shows that this is the stone on which
    the Prophet stood to supervise the construction of the Ka'bah, and it
    was by the Grace of God that the stone had the imprint of the Pro-
    phet's step, which is preserved to this day. Thus, bes id es the historical
    narratives, the presence of this sacred stone is an irrefutable proof of
    the fact that, after the devastation of Floods during the time of Noah,
    Prophet Abraham had this Inviolable Shrine built with his pure hands.
    His grandeur demands that a qiblah should be one that embodies ~uch
    attributes.
    Coming now to the central import of the House of God, it is but
    natural that the Holy P rop het (rL-' ~.:ill j..>) and this Inviolable Shrine
    should have had rapport with each other. If the House of God bas
    pr~cedence over all other shrines, the Holy Prophet (rLJ ~ ..:ill J,.>) has
    a central place among the Prophets. The Baytullah is the raison d'etre
    for the stability of the world; the existence of the Holy Prophet
    (rLJ ~..:ill j..>) promises permanence to the world, indeed, the cosmos.
    The Qur'an emphasises the stabil ity and the firmness of the world
    thus:
    Allah hath appointed the Ka'bah, the ~..;;~\~\~~\~\ ~
    Sacred House, a standard for mankind ...
    ~"' , \~It'
    {Qur'an, 5:97) (~I, o.ML) o;~
    The relationship of the Baytullah with the national and political life
    of MusJims is like that of an active sou l in a body. Detach it from that cen-
    tripetal force and it would bet orn apart. The centrifugal forces so released
    would lead th em to disgrace from grace and to destruction in place of
    consolidation. On this analogy for the material world at large, al-
    Kcf'~ah al-Bavt a/-l-J.aram constitutes grace and firmness. The teeming
    m1lhons of the world wiJl be there in the world as long as there are
    some that would revere this House of God. When G od, the Almighty
    finally decides to do away with this world of ours, He shall lift this
    Invi olable Shrine that we designate as the Ka'bah. This would be so,
    because this was the first place of worship.
    There is a fjladith in Sa/:il/:i Bukhari, according to which, a black
    negro (who bas been designated as dhu al-Sawlqatayn) shall dig out each
    and every stone of the Ka'bah. As long as God wishes to keep organisa-
    tion of the world intact, no power on earth, whosoever puissant, sball
    succeed in its wicked design.
    Owners of the Elephants
    The story of the owners of the Elephants is well-known. Several
    communities of early times tried tceir utmost to destroy the Ka'bah
    and others are even now trying to do so. But it is due to special favnurs
    of Allah and truthfulness of the religion of Islam that th e enemies of
    Islam miserably failed in their satanic attempts. If the Divine Being
    does not desire to protect the Ka'bah against the evil designs of the
    opponents of Islam, it will mean the destruction of the entire universe.
    Volume I COMMENTARY ON THE ~Al:l1I:l AL-BUKHAR i 477
    It is ou r experience tbat a large number of people are killed for the
    pu rpose of saving royal palaces a nd capitals of states, but if a ny change
    is to be made in government buildings for improvement or so me expe-
    diency, it can be done eas ily with out bloodshed. Perhaps Imam Bukhari
    has inserted the lfadith of "~ _,-11_,.>" (a ti tle of a black negro) in the
    chapter of "l)"'l.:iJ Ly r l.rJ I ~1 ~...s::i1 .:iii J..a::-" ·'i.e. A llah hath appo in ted
    the Ka' ba h, the Sacred House, a standard for mankind.,, (Qu r'a n, 5:97)
    with this purpose in view.
    The Holy Qur'an bears witness that the community of ~a<;lrat
    Mu l;lammad is basically the community of Prophet Abraham (Ibrah im)
    (r)LJI ~!."'-), as u nder :
    Say: Lo! As for rue, my Lord hath
    guided me un to a straight path, a right
    l'~:ia~'-'""\J;..J~l>Q1~
    ·..._._:,.g1 \ ' .'\\1";._": ,'""'-~' "~\...U"
    ~\~
    religion, the community of Abraham, the ~~I, . ~~"'7•'HO:.~ui~-:'.'.~~~
    upright. (Qur'an, 6:162) ( _ t~) 1 ....... ~.J.J..~~ .....
    Jn this verse AJJah stresses the poi nt that Islam is a religion of
    pure monotheism and unconditional surrender to Allah and the Islam
    is basically th e religion of Prophet Abraham (Ibrahim r)LJI 4--").
    "~:...... 11.)..o" "strai ght path", "~ 0P" "right religion" and "r="' lfil iJ... "
    "commun ity of Abraham" express the same idea. As th e Ka'bah was
    the Qiblah of J,Ia<;lrat fbrabim (r)LJI '-J..c), naturally it was a lso the
    Qiblah of lja<;lrat Mu.l).ammad (r-1--' ~# ..:ill j..>).
    Why was Jerusalem the fi rst Qiblah of Islam?
    Turning face t o Qiblah in prayer resembles the event of Mi'raj
    (the Prophet 's Ascens ion to H eaven). As the Messenger of Allah was
    first taken to Jerusalem (Bayt al-Maqdis) in course of his ascension to
    Heaven, so also be was first ordered by Alla h to turn his face to
    Jerusalem in prayer and afterwards to the K a'bah, which is the ultimate
    destina ti on of our spiritual struggles. AJiah made the H ol y P rophet
    (r1--' ~ .:iii J,.>) a combinat ion of a ll merits from eternity, but those
    merits had to pass through various stages of development in the world
    until be became a personifi cation of perfection in all respects. Prophet-
    hood is not an acquired matter as it is a Divine Gi ft. But it was
    conferred on :J,Ia<;lrat Mu.l).ammad (,J-J 4-.c .:iii J.,o) after a series of
    meditation and devotio n. During Mi'rfij (Asce nsion), the Prophet
    (ri--' ~.:iii j...>) was aot carried to H ea vens direct. H e had to go first
    to Jerusa lem which was a cen tre of Divine manifestations and a Q iblah
    of all Apostles of the Israelites. Jn this sacred place, a ll Prophets
    assembled and offered prayers under the I ma.mat (guidance) of the H oly
    Ap os tle of I slam (r1--' ~ .:iii J.,o ). H e was th en raised to the p osition of
    Head of P rophets.
    J,Ia<;lrat Ibrahim (Abraham) had two sons, viz. J::lac;i rat Isrna'il
    (Ishmael) and J,Ia<;l rat Jsl)a q (Isaac) (may peace be on a ll of them). The
    descendants of Hadrat Isma' H were custodian of the Ka'bab and those
    of J;la<;lrat Jsl)a°q 'were of Jerusalem. Before the advent of Islam, the
    P rophe ts of Syria or 'Arabia were custodian of either of the two. As
    Allah endowed the Fina l Prophet ( ~-' 9"' .:iii j...>) with all those qualit ies
    which H e had given to various Prophets separately, H e made him cus-
    todian of both the Qiblahs (i.e., Ka'bah and Jerusalem). Thus be
    became Prophe t of two QibJabs. When all Apostles accepted the
    leadership of \{a<;lrat Mul;lammad (r1--' ~.:iii j...>), th eir toJiowers have no
    rhyme and reason to object. When the Prophet (,J-.J 4-.c .:iii J ..)
    returned from Mi'rO.j, he came back direct to the Ka' bah (and not via
    478 FAJ?L AL-BARI Volume I
    Jerusalem). This points to the fact that Jeru salem is an intermediate
    station while the K a'bah is the ultimate destination and this was the
    QibJah of P rophet Abraham also. Du ring t he period when the H oly
    Prophet (iJ--' ~ ..ui1 j...) turned his face to Jerusalem, he was anxious to
    get his QibJab c han ged t o th e Ka'bah, as th e Qur'an says:
    We have seen the t urning of the face
    to heaven (for guidance, 0 Mu~amm a d) .
    And now verily We shall make thee turn (in
    prayer) toward a Qiblah which is dear to
    thee. So turn thy face toward the Inviolable
    Place of Worship. (Qur'an, 2: 144)
    Commandment or personal judgment
    The question is whether the Prophet's choice of J erusalem as
    Qiblah was his personal judgment o r commandment of All ah. A few
    scho lars say tha t it was his personal opi nion but an overw helm ing
    majority of th em hold that the P rophet (~-' ~ ..j)I j...) only imple-
    mented th e instruction of Allah. Had the Prophet (~J ..,,,i.~ ..j) J j...)
    chosen Jeru salem as Qi bla h with out the D ivine Inspiratio n, he co uld
    have easily c hanged it to the Ka'bah because he was exceedingl y
    anx ious to do so (as the above-quoted verses of the Qur'a n clearly
    indicate). As tbe first Qi blah (J erusalem) was cho~en acco rd ing to the
    Divine Inspiration. another rnspi ra ti on was needed to change it to
    Ka'ba h. The Qur' an says:
    And We a ppointed t he Qiblah which
    Ye formerly o bserved only that We m ight
    know bim who fo lloweth the M essenger . ( ~ ...... ) ,.l ,J>~\\~ :1"" ""1''-:°I
    (Qur'an , 2: 143) ....:=.-;Ii~ - <.J.YJ' ,,, .. &' ~
    In this verse, the nomi native of the verb "L:.~ " is Alla h Himsel f.
    Further, Jbn 'Abbas narrates a lf;adlth whic h says:
    Alla h commanded him (Holy Prophet
    ,,·all a// aho •a/aihi wa sa/lam) to t urn towards "" "'
    '..
    <.i:~\~""\ ...-;:,~ ~~~w.\'
    ... ~.~ 411
    ........
    CS.Yo I
    Jerusalem in prayer (vide Fat& al-Mu/him) ( , 1q , ,,.µ.-;.;,; ,,. . J )
    Vo l. II. page 11 9). ~(''"u~pl
    The fi rst prayer which th e Prophet (rol-J ~ ..iii J ... ) offered turnin g
    t owards the Ka' bah was that of 'A$r (afternoon prayer). There is
    d iffere nce of op ini on regarding th e mosques where and the time when
    Qiblab was cha nge d . So me scholars say that it was the time of 'A$r
    and o ther say that it wa s the ti me of ? uhr . The 'fabaqat of Jbn Sa'd
    prefe rs che latter's vie w. This lfadrth s hows that it was the Prophet's
    mosque where, and it was the time of ' A$r, when th e Qiblah was
    changed. ij. afi~ Tbn ~ajar says that th e change of Qiblah took place
    at ?uhr prayer.
    The Messenger o f AJlah went to the house 1 of Bishr bin al-Bara'
    bin M a 'rur (this place was three miles off from th e Prop het's mosqu e)
    and offered 7:iuhr prayer there. When he completed the first two
    Rak'at and knelt lor th e third Rak'at , Reve lations came to him chang-
    ing th e QibJah from Jerusalem to the Ka'bah and he comple ted the
    remaining parts of th e ?uhr prayer, turning bis face towards th e
    Ka'bah . This mosqu e which was ever called Masjidi Bani: Salmah is
    now k nown as Masjid-i-Qiblatayn (mosque of two Qiblas).
    IAJ-Bara' bin Ma'rur who had special interest on the Ka'bah Revelation regard •ng
    change of Qiblah came when the Holy Prophet ($al/allaho 'a/aihi wa sa/lam) offered his
    prayers in the mosque of h is loc<1lity. J::i a ~~ lbn l;laja r has discussed this subject
    minutely. The reader may refer to Fart / al-Bari pages 473-475 for details. Ed.
    Von1me I COM MENT ARY ON THE ~Al;ll l;l AL-BUKHARI 479
    All of the m turned towards the Ka' bah in the ~ I ~ ~ L....) 1_,).;;
    same condition. No w the re is some o bjection, viz. turn ing from one direc-
    tion to a no ther invol ves some work o r movement which spoiJs prayers.
    This objectio n is met in several ways viz. (i) C hange of QibJab was ordered
    before such movemen t or acts were banned by Islam (as talking during
    prayers was not disa ll owed in the beginning; (ii) This extra work was
    excused at that time fo r the sake of expediency; (iii ) and the movement
    or work on the occasio n was no t a cont inuous affa ir. (For details see
    FatlJ. al Mu/him, SharlJ.i $a/;f/J. Muslim VoJ. II, page 120).
    Though this lfadlth is Khaba ri Wal).id (i.e. this lJadith had come
    down to us th rough one transmitter), there are strong evidences Jn
    support of it. Therefore, it bas abrogated the previo us orders. If any
    ord er is cancell ed by an oth er o rd er, th e previous order will remain in
    fo rce until the su perseding order is known to the people concerned.
    Henc e, th e peop le of the mmques of Bani Harithah an d Quba did not
    offer (i.e. repeat) their prayer after cha11 ge of Qiblah.
    ;::c;\~1'..:j"' Ji;j\~'\"'':.'"t ~A~6~'-\',.._.,"'~\' 0::-'•:Pn\~1~ "' "
    Wit en th e ~ v-.>tt, -~-~~ Q.:>.,,~ W.:>~ ,.\:::::»,
    Prophet (,..L_, ~ ..iii J,.>) prayed, turning towards Jerusalem, tbe Jews a nd
    other peopJe of the Book were very much pleased and approved bis
    ac ti on . Th e phrase ''..,.,t:s:.11J>l>I-'" (peoples of th e Book) is connected
    with the " a/-Yahud" (the Jews). Now the ques tion is " Who were in-
    tended by th e p eopJe of the Book here? If they we re the Jews , it is
    mere repetition without justification, and if they were the Christians,
    they had n o cause of pleasure as their QibJah was Baytul LaJ:im" which
    was the birth place of Jesus Christ (may peace be on him) and which
    was situated o n th e East of J erusalem, as the foll owin g verse of the
    Qur'an indicates.
    When she (Ma ry) had withdrawn
    from her people to a chamber looking (~"fl')g~~~~~~.b~\~1
    East. (Qu r'an, 19:16)
    It is said that th e people of the book here mean Christians who
    Jiked the first QibJab of the MusJims on two grounds viz. (i) BaytuJ
    LaJ:im and Jerusalem were o n the same direction from Madtnah and (ii)
    1he C hrist ians were bound to fo ll ow the commandments and prohi-
    bitions of the Old Testamen t in the same way as the Jesus. The
    T estament is a book of stories and admonitions and does not deal with
    Jegislative and ot her necessary matters.
    Muslim sc holars d iffer as to J erusalem was the Qiblah of ~a~rat
    Musa (Prophet Moses, may peace be on him) or not. Some of them say
    that the Qi blah of all Apos tl es was Ka' ba h, and others say that Jerusalem
    was t he QibJah of Prophet Moses. Shah WaJi ullah and Jbnu 1 Qayyi m
    are of the opinion that the fs raelites' Qiblah was Jerusalem ana th e
    Jsmailites' K a' bah. Some people say that the I sraelites bad no fixed
    Qiblah . They turned to ward s Tabuc (Arks) in p rayer. Afterwards this
    Ark was placed in Jerusalem a nd then it (Jerusalem) became th eir
    QibJah th o ugh, in fact , it was Tabfit towards which the Jesus turned
    wh il e offering prayers.
    There is a qu estion here. Change of Qiblah took place before the
    fi rst Islamic battle of Badr, and before that there was no fighting between
    MusJims and infidels. H ow then can the word "l.>l.:i" "they were killed"
    be applicabJe here. Th e answer is that before the well-kn own battle
    of Badr, there might have been some clash between Muslims and non-
    MusJim s resu lting in the death of some Muslims. Further, it is not
    480 FAJ;:>L AL-BARl Volume I
    necessary to wage war for killing persons. At Makkah before Hijrat
    (migration), several Muslims were tortured to death, including Sumayyah,
    mother of 'Ammar bin Yasir, who had been killed by Abu JahJ.

    We do not know what we can say about them. JJJD~~~~~


    Jf we study A~1adtth and historical facts we come to the conclusion that
    there were tw o occasions when the companions were concerned about
    those Muslims who had died whiJe acting on those orders which had
    already been abrogated. They referred the matter to the Messenger of
    Allah (r-1-.J .Y.~ ..:iii ~) and the verses of the Qur'an were revealed to
    satisfy them. The first of these occasions was in connection with
    cha nge of Qi blah when AJJah revealed the following verse; ..:iii 0~ L_,''
    "rS::il'"":!I e;..<:.::l "But it was not AIJah's purpose that your faith should be
    in vain". (Qur'an, 2:143) The second occasion was in connection with
    the unlawfulness of wine. Before the revelation of the Qur'anic verse,
    banning wine, severa l Muslims continued drinking wine and died in
    that state and some compan ions after drinking wine joined the Battle
    of U/:zud and were killed (martyred) there. NaturalJy, the Muslims were
    concerned about the fate of those companions and said to the Holy
    Prophet (r-1--' ~ ..:iii j..>), "What will be the fate of our fellow workers
    who died but th ey bad not stopped drinking". Tn reply, the following
    verse was revealed.
    There shall be no sin (imputed) unto
    those who believe and do good works for
    what they may have eaten (in the past).
    (Qur'ao, 5:93)
    Now the question to be considered is: on several occasions some
    Islamic orders were abrogated or amended and many Muslims died
    while continuing to act on the abrogated or amended orders (for some
    reason or the other); but the companions did not express their concern
    about them. Why were th ey concerned about these two matters only
    i.e. change of Qi blab and unlawfulness of wine? A .EJadlth of Musnadi
    A~mad mentions these two things together. This sht>Ws that there is
    some peculiarity about these two. The fact is that before the actual
    revelation of the Qur'anic verses about the change of Qiblah and un-
    lawfulness of wine, th ere were strong evidences tba t sooner or later they
    would take place positively. For exampJe: Before the advent of I slam
    the people were accustomed to drink wine freely and frequently, and it
    would have been very hard for them to give up drinking all of a sudden.
    Steps were, therefore, taken gradualJy to persuade them to abandon this
    habit. First of aJJ this verse of the Qur'an was revealed:
    They question thee about strong
    drink and games of chance. Say: In both , ~
    ..
    t.~~):."j\:':~\,~~~~
    ""', ""''
    is great sin, and (some) utility for men; ~ .P::~,~':''t..\";, \~\1'·t-:"~!iJ.~ ~':. \
    id:-~ ~....J<:.t~~~,,~~ ...
    but the sin of them is greater than their
    usefulness. (Qur'an, 2:219) ( ~,, - w:a'T
    .;.::.cl'~·} •
    ,,. ...

    As a result of this verse, the people understood that wine would


    be banned sooner or later. J:Iac;lrat 'Umar prayed to Allah and reques-
    ted Him to issue clear orders regarding wine. Then the following verse
    of the Qur'an was revealed :-
    Draw not near unto prayer when ye
    are drunken. (Qur'an, 4:43)
    Volume COMMENTARY ON THE ~A.l~ l l:f AL-BUKHARI 481
    I:lac;irat 'Umar prayed to Allah again. At last t he final order was
    issued, as the Qur'a n says :
    0 ye who bel ieve! Strong drink and
    games of chance and idols and d ivining
    arrows are only an infamy of Satan's
    handiwork. Leave it aside in order that
    ye may succeed. Satan seeketb only to
    cast among you i-omity and hatred by
    means of strong drink and games of chance,
    and to turn you from remembrance of
    Allah and from (His) worship. Will ye
    then have done? (Qur'an, 5:90:91)
    Now Hadrat ' Umar said: 0 Lord.
    stopped it.,; ·
    Similarly, the Muslims knew beforehand that QibJah would be
    changed from Jerusalem to the Ka'bah beca use the Holy Prophet
    (rl--' ~..:ill J,..) repeatedly prayed to Allah for it. Allah 's bounty for
    the HoJy Prophet (r1--' ~ .Jil J,..) was very great. So He accepted his
    prayer in these words. ~~ .... ~,......... ....
    " Now We shall make thee turn (in prayer) ~"' C1 ~~!.
    toward a Qiblah which is dear to thee" (Qur'an 2: l44)
    In shor t, some Muslims continued to act on abrogated or amended
    order and died in that co ndition. The Prophet's Companions sympathi-
    sed with them and referred their case to him for favourable cn nsideration.
    "And it was not Allah's purpose that your ~~~'.;lA~\~\:S'~S
    Iman (Faith) should be in vain" (Qur'an, 2: 143) ·· . - -
    By Iman prayers are meant here. Jt was the natural demand of
    Iman that Muslims offered prayers turni ng their faces towards Jerusalem
    and some of them died in that condition. Had they lived after the
    change of Qiblab, they would have certainly followed the new orders
    and turned to wards Ka'bah. If prayers of such Muslims were declared
    null and vo id it would amount to nuJli fy ing Iman altogeth er.
    Hence Imam Bukhari's claim that prayers are parts of Iman, on
    the ground that in the Qur'anic verse Iman means prayers is not ten-
    able. In the verse, Iman stands for prayers, not because th ey are parts
    of Iman but because they are one of th e essentials thereof.
    When some Companions questioner.! the Holy Prophet (iJ-J ~..:il l J,..)
    about the fates of those Muslims who drank wme before its unlawful-
    ness and died in that condition, the foll owing verses of the Qur'an
    were revealed.
    There shall be no sin (imputed) unto .. ~\~ )\\-' ~""\'-! '\'~' ·~\ :"'~' '1
    t hose who believe and do good works for "?" ~~ ~JI~ ~~ i.r~
    what they may h ave eaten (in the past). ' ~1-f\,!""'\°"\'~~ \~\-:\\~~.S. {~ J>
    So be mindful of your duty (to Allah), and ~J~ ~ 'P ;,, "" ..~\:..::Ii:
    do good works; and again: be mindful
    of your duty. and believe; and once again:
    ,21 ""''\~\,_{~~"'- \'''~"\~~\-:! ,.. ~-\ i.._,,
    it~ .JlJl&"'IJ:>=' ~\.-'C)IL'~~
    bem1ndfulofyour duty, and do right. Allah """,., t'~·- .!_''\' ~,iit,V
    loveth the good. (Qur•an, 5:93) ( -=-:1 u~L) o ~ ~.a»I)
    From this Qur'anic verse, it may be inferred that there is no harm
    if one eats thin gs during the time when they were permiss ible, parti-
    cularly, when one is vi rtuous, pious and G od-fearing. Those Muslims
    who sacrificed their lives in the cause of Alla h could not be blamed
    for the use of th ese things which had been once permissible. In the
    lJadith of Jibra'il (Gabriel) il:zsan is explained as " You worship Allah
    482 F AI;>L AL-BARI Volume I
    {offer prayers) as if you s~e Him." The ~?mpanions who were martyred
    m the way of Alla h , a ttam ed the pos1t1on of l~san a n d hence they
    were above all sorts of blame.
    Learned scholars say tha t Taqwa (to fear Allah) has vari ou s degrees,
    and Iman also has various degrees as based on remembrance of AIJah,
    good work and Jihad in the cause of Allah. The m ore one wi ll be
    devoted to th e Creator, the more one's heart will be fixed with sp iritual
    height and will a tta in to the zenith of perfection (i.e. l}J.san.)
    The above-mentioned qut::stions were put regarding certain Com-
    panions and their answers were given in a comprehensive manner so as
    to include aJI similar cases. Imam Bukhari has narrated the aforesaid
    lf.adith through ' Am r bin Khalid and Bara' refers t o Bara' bin ' Azib
    An~ari who was a Companion, son or a Compan ion o r the H oJy Pro-
    phet (i...1__, ~ .ill ~). Jtis mentioned in the lf.adtth that some Companions
    died and o t hers were killed in J e rusalem. The Mu sli ms who died after
    prayers had been made o bligatory but before th e cha nge of Qibla h are
    named beJow:
    (i) Th ree died at Makkah : ' Abd!:!)lah bin Sh ihab, Mugalib bin
    Azhar and Sakran b in 'Amr ' Amiri.
    (ii) Five died in ~abash: ~atab bin ~arith Aljaml).T, 'Am r bin
    Umayyah al-Asadi, 'AbdulJah bin l_larith al-Sahmi, ' Urwah
    bin 'Abdul ' Azmi and 'AdI bin Nac;tJah al-'Advi yan.
    (iii) Two Ansars died at Madinah :- Al-Bara' bin Ma'rflr and
    As'ad b in· Za ra.rah. During this period Iya s bin Ma'adh al-
    Ashbali died , but it is doutfu l whether he was Muslim.
    In connectio n with th e word "l.}:i" (They were killed), th ere is one
    objection viz; th ere was no battl e between Muslims and infidels he fo re
    th e chan ge of Qiblah, he nce no person kiJJ ed during the period was
    named . The answer is that absence of description does not n ecessa rily
    mean negatio n of the eve nt.
    CHAPTER XXXI
    '".'.1' ..1 # llr
    ~i.r-' 1 ~~.. ~ Y~
    .,#,
    Excellence of a person who accepts ~~~~~~_,, ~~"i"'"'~~Jt\\r''\f;:'
    Islam. '-:J v.~..;J_# ~\JIU'-'
    I mam Malik said that be was in for- ~~ . -?-'. ~\ , , ...... , -r t .........,~ .....
    , ... f"'C' ...
    med_ by Zayd ~in Asl11m that 'A~a· bin ~~ ';!~"! ·•'t' l'-=' ~~~er.~~
    Yasar had told h1~ that : _ .... '"\~~ ..#J. ' If.;:. J. \"'\'_...... ... , <.! ,.., .., ,
    )(.. Abu Sa'i d al -Khud~i. heard the ~~~·w~ U.J"".J~~'~'
    Holy Prophet (sa//allaho ·a/mh1 wa sol/am) -""{('~V ..'t, ,,, ; "'"!-''~ .. , 1 , ,.,,
    say: ~'-"..Y..-l~ ~~\ \)lj_,Ad
    "When a ny person who embraces
    Isla m, and is sincere in a ccepting I slam,
    Allah will forgive all the sins he committed
    before Islam, and afterwards new accounts
    will begin. For each good deed of bis, 10-
    to 700 good deeds w ill be recorded (i. e. be
    will be rewarded accordingly), and each
    bad deed will be r!'.corded as it is, save
    that Allah fo rgives it."
    40. We have been told by Isl_laq bin
    Man?U.r who said that he wa~ informed by
    'Abdur Razzaq who s11id : Ma'marnarrated
    via Hammam via Ab i Hurayrah :
    ¥ He ( last narrator) heard :
    The Holy Prophet (~al/al/aho 'alaihi
    wa sal/am) say: " W hen a ny one of you
    makes Jslam excellent then for each good
    deed of his, JO to 700 good deeds wrll be
    recorded and his each bad deed will be
    recorded as it is" .
    Volume l COMMENTARY ON THE ~Al:fll:f AL-BUKHARI 483
    Imam Bukhari pointed out earlier in the chapter on "~ 0~.>J1"
    (Religion is something easy) that Iman has comparative ranks and
    degrees as there are different ranks and degrees in religi on . Now he
    desires t o say tha t, as beauty or excellence has comparative degrees, so
    also Iman has. ~afiz, 1bn ~ajar says that this lfadllh of the chapter has
    two parts. The first part_refutes the th eory of those people who deny
    increa~e and decrease in Iman. Beauty is a quaJity of Islam, and, as
    beauty has vari ous degrees, so also Is lam has. When it is beneficial to
    accept Jslam, it is harmful to reject it. The second part of th e lfadith
    repudiates th e views of the Kh a wrijites and Mu'tazilites. ' AJtamab
    Badruddin 'Ay n1 says that, in the last chapter, it was stated that Namaz
    (prayers) is a part of Faith , and now it is said that the beauty of l sJam
    consists in Namaz (i.e., Is lam cannot be an excellent or beautiful religion
    without .prayers). 'A lla.mah 'Ayni says that beauty is a quality of a thing
    and that increase and decrease in the quality of a thing do not
    necessarily prove that the thing itself wiJJ have increase and decrease.
    Beauty occupies the same position in Iman as beauty has in one's face.
    This lflldith rejects the M urp'ah sect who deny that work affects Iman
    and also the Kha wrijites an d Mu'tazilites who bold that a Muslim after
    committing major sins, ceases to be Musl im. ,,~ ,, ....... ~ ..... ,:\,,-:'
    Abu Sa'id al-Khudri heard the Holy Prophet '.v""' l~ . \~ \.>....
    (~--' 4-' ..:u1 j...) say: If a person embraces Islam and makes it as s incere
    and serious as pos~ible (i.e., he follows the religion of I slam in letter as
    well as in sp irit and abstains from infidelity ~.-: ... .,....., .... fi%,, . . ,.;. ~
    and other kinds of evil), then Allah forgives · ..J<.:>'6~ :.,:,s.;46)\ .. -
    all his sins which be committed before accepting Isl am, (in respect of
    dues to Allah only and the dues to fellow beings will remain until they
    are cJeared).
    A new account wiJJ be opened. As Allah's ~~\~\j~6~.S
    mercy gets upperhand of His anger, He will be graciously pleased to
    reward each good deed, 10 to 700 times more. The Holy Qur'an says:
    (The likeness of those who spend their
    wealth in Allah's way) is as the likeness of
    a grain which groweth seven ears, 10 every
    ear a hundred grains. (Qur'in, 2:26 l)
    Alla h has again said :
    And Allah giveth increase manifold
    to whom He will. (Qur'an, 2:261)
    There is a lfadith to the effect that if a person spends one date in
    the cause of Allah, He goes on increasing it until it becomes a huge
    thing like the mount of U)).ud. This is realJy the unlimited grace of
    the Almighty Who apprec iates the sincerity and good motive of His
    slaves. As regard~ misdeeds, th e general rule is that a man w ill be
    punished t o the extent of his sin, but Allah may forgive it by His
    grace if He so wills.
    What is the meaning of beauty of Islam;
    1n order to understand the excellence and beauty of f slam, it is
    necessary to explain whether acceptance of Islam with cordidlity and
    sin ceri ty mitigates all kinds of sins committed befo re l slam, o r there
    are some conditions attached to it. Khatabi and l bn Bata l claim that
    all leading Imams are unanimous t ha1 I°sJam eliminates "all sins that
    were committed during the period of infidelity. But this claim bas not
    484 FAJ;>L AL-BARI Volume I

    been proved. Doubtless, lmam Abu l:,lanifah, f mam M a lik, Imam


    Shafi'I and majority of early aad subsequent sc holars maintain that
    Islam mitigates all kinds o f sins committed d uring the pre-Islamic
    period, but Im am AJ;lmad and a Shafi'! scholar, l:,lalimI by na me , have
    differed with the above v iew, and said that Islam eliminates those sins
    only for whic h one begs Allah's pardon s at the time of e mbracing
    religion (provided that on e do es not indulge in these sins afte r bec oming
    Mu slim). Islam does not mitiga te th ose sins which a man continues
    even after accepting Islam. For example, a man indulges in adultery,
    theft, drinking win e, e tc., after Islam, as he used to do before, his sins
    wiJJ not be forgi ven. Imam AQ.mad says that he was surprised to kn ow
    t hat Imam Abu H anifah held that if a person accepted Islam he would
    not be punished "for th e misdeeds committed by him in pre-Islamic
    per iod. In refuta tion o f AbU l:,lanifah's view , Imam Al).mad says:
    If an infidel, after Islam, continues to lj~,.;\'~. ''\-:-\~,..~, ~ ~i''"'""
    indulge in those sins which he committed
    :-- ~. . .~ '-='"~
    , .... \~!,... 1-;'~ .. , •
    Y..>'w e>\
    r~.-r--
    during the pre-Islamic period, he will be ~i.S;vS~h~~J!\d.~~-\)-:\~4\•'""
    :<" ~ •• ~ ..>.... ,........ ~
    answerable for such sins. It will indicate C:,l\5a\~.,! -""\~~ -'~4\llS \""'' ,~ .... r.-_
    that be begged A llah's pardon for his dis- • ~~uc:>~.., ~w ~~;J.\.c6;. ..
    beliefonly.and not for his sins and misdeeds. :;.....'4\dlr-'
    ~..... ~
    ! ~,,..,
    l....ol.) ~
    ~ ~ '5 (\ '' '\""
    ]A;. ~C:..\ ·--'
    Hence these sins will no t be al leviated. .. -.... • •• ~ ~.....
    (Fat!Jul Mu/him, Vol. I , page 271) t''-1
    < 1 '-~ri '"-)
    ..J):,i • ~~~)
    V"'

    The substance o f this difference of opinions is that Imam Ahmad


    maintains that I slam is a means which will be accepted as for as it 'goes.
    Before accepting [slam, repenta nce for di sbelie f i8 ind ispen sable be-
    cause, with out it, a man 's Islam will n ot be recognised. Now if a
    di sbe liever seeks pardon of Allah for his sins a lso , at the ti me ot'
    accepting Islam, his sins will be pard oned , otherwise not. On th e
    contrary, maj or ity of sch o lars h old that fsla m is a so urce o f all-pervad-
    ing repentance which includes aJl sins and misdeeds along w ith di sbelief
    and infidelity . So ls lam will alleviate all misdeeds committed during
    the pre-Ts lamic p e ri od . After a cce pting I slam , a fresh account will be
    opened for e very p erso n. If he does wrong after [slam, he wi ll be
    answerable, but he will not be punished for h is past sins. Tmam AJ:imad's
    argument is based on the fo ll owing lfadlth of $a~z~ Muslim, narrated
    by 'Abdullah bin Mas'ud :
    The people said to tbe Holy P rophet•
    (~allalldho 'a/aihi wa sallam ) 0 Prophet of
    Allah! " Shal l we be punii.hed for the s ins
    we comm itted before accepting Islam?"
    The Apostle o f Alla h said: ••W hosoever
    embr aces I sla m s incerely will not be
    pun b hed for his past sins, a nd whosoever
    commits s ins after a ccep1ing Islam will be
    p un ished for all his sins comm itted before
    accept ing Islam and thereafter."

    This lf.adith apparentJy endorses Imam Al)mad's view as the words


    '\,.....I" " he did well" and "~L..I " "be did ill'' are o ppos ite terms. But
    the following Qur'anic verse is against it:
    Tell those who d isbel ieve that if they ~'JI..!'_,.,...,.,.,\,~~~', \(-'..P'-.,'("'' .~t ' _,
    cease (from d1~be1 ief and polythdsm) that \i.W~~(:) J.J~~~Ji
    which is past will be forgiven them. .. .. ""'
    ~.... ....,. .........1 ,, , ....
    ·a- , 8·38)
    (Q urn .. c ~1,
    _ v· 1~1 ) ,.·.
    ~~ - · · ll~
    Volume I COMMENTARY ON THE ~A~l.1::£ AL-BUKHARl 485
    Tb e verse indicates that the disbelievers were told that, if they
    discontinued their disbelief and polytbeism, all their sins {without any
    qualification) would be forgiven . The word "L." in "....<L ..U" is a widt:
    r.erm which includes all sins that were committed in the past. Mor<!over,
    thi s verse was revealed in order to persuade pagan Arabs to cease from
    all kinds of sins and crimes, and it is not proper to assume that th ose
    sins onJy will be pardoned in which the disbelievers would not indulge
    after accepting l ~ lam. The ~ ew is supported by a EJadlrh of $a~il/:i
    Muslim in which 'Amr bin aJ-'A? is reported to have said :
    I came to the Holy Prophe t (r1--' ~ ..:ill J,..) and said to him:
    "Please stre tch your right hand so that I may make Bay'at (allegiance)
    to you". When he st retc hed his hand r withheld mine. He said:
    " What is the matter with you?" T said: " I have one cond ition (before
    r make allegiance"). He said, What is that" [ replied: " Jf you are
    pleased to gi ve me a guarantee that Allah would pard o n all my sins
    after accepting Islam then I shall make Bay'a t ," He said , ''D o you not
    know sha t Islam e liminates aJI past sins?"
    (vide. FatfJ al-Mu/him Vol. I page 272)
    This Hadith does not differentiate between the sins which were
    repeated after accepting f sJam and which were not. Jf forgiveness had
    been confined to those sins only which had not bt:en repeated after
    embracing Islam, the H oly Prophe t (~.J ~ .Ji1 j..>) would have men-
    ti oned this point. Some other Ahadith stre ngthen this point. e.g., "A
    man after accepting I slam becomes pure as if his mother gav e birth to
    him today.,,
    Ibn Shamamah Mahr! says: ''l was near 'Amr bin al-'A~ at the
    time of his death ." With his face toward s the wall, he was weeping.
    Hi s son said , " D o you not recollect the good tidings the H oly Prophet
    (r1--' ~..:il l j...) gave you?" Turning bis face to his son, he said; "My
    so n! My confession and belief in oneness of Allah and Propbethood
    of J;lac;lrat Mul~rnmm ad (r1-J •# ,.jj l j...) are the highest gift (or blessing)
    for me. My life has three periods. In the first period f was deadly
    opposed to the Holy Prophet (r1-J .i.J;. ..:ill j...) and wished to kiJI him.
    Had I died in this period I would have been certainly cast int o Hell.
    In the st.cond p eriod I em braced I slam and heard from the Holy
    Prophet (r1-J .Y~ .JJI j...) that my sins would be pardoned. During this
    per iod I was so much enamoured of the H oly Prophet's personal
    charms and incomparable merits that 1 could n ot dare to cast a glance
    at him. Had I di ed in this period of my life, I h ope I would have
    been in Paradise. The present is the third period of my life . When I
    assumed the reign of ad ministratio n , l cannot say what is in store for
    me? It is possible that I may be liable to chastisement on some
    account, and my good work of the second period may go in vain."
    'Amr bin al-'A~ was a pp ointed Governor of 'Amman by the H oly
    Prophet. (r1--' ·~ ..:ill J,..) H e was commander of the army that con-
    quered Egypt during the Caliphate of };la<;trat ' U mar. He was Gover-
    nor of E gyp t for fo ur years during the Caliphate of ~ac;lrat 'Umar and
    for the sa me period during the Caliphate of ~ac;lrat 'Uthman, and for
    two years during t_be reign for Hac;lrat Mu'awiyah. At the time of his
    death 'Amr bin al-'As asked his son to bind his hands and bis n eck with
    rope, and then raising bis head towards the heaven, he ('Amr bin al-'A~)
    exclaimed, " 0 my Lord! i could not carry out thy commandments
    and prohibitions. I am before Thee just like a criminal, but I believe
    486 FAJ;>L AL·BARl Volume I

    that there is n o god save Thee and ~a9rat Mu.l).ammad (,.-l--' .i.,,l.;. ~1 J....) is
    your slave and Apostle,'' saying thi s he breathed his last.
    Similarly, when ~a<;lrat 'Usamah bin Zayd killed a person after
    the latter had r ecited Kalima-i-Shahadat (There is n o god but AIJah),
    the H o ly Prophet (rL-' .i.,,l.;. ~ 1 J,o) chided him seriously. Th e n ~a<;lrat
    'Usamab ~aid : '· How I wish J had embraced Islam t oday on ly. " From
    this s tatement, it is c]ea r that I slam eliminates all past sins in general,
    without any discrimination. Apart fr o m the above, it seems below the
    dignity and incomparable grace o f AJlah that He once pardo ns a man's
    s ins on account of his acceptance o r Islam and afterward s punishes him
    for those ve ry s ins which he pardoned before. This is the view of
    majority of leading I ma ms. There are several answers to Imam
    Al,lmad 's theory , for whic h lbn Mas'Ud's f!adith (narrated in ~a.l).il;l
    Mus lim) was qu o ted above . Firstly. KhatabI says that by "Mu'akhadhah··
    in the lJadith is meant rebuking, ch idin g, etc. (and not actual punish-
    ment) . Th e n th e substance of 1he f!adlth wiJJ be that, if a person
    accepted IslaIL, be would not be answerable for his past sins, but if
    after Islam he r epeated the o ld habits of committing maj or s in s and
    crimes, he would be punished for th e same (the sins he committed after
    being Muslim) but he w ould be sco.lded and rebuked for those s ins
    which he had comm itted <lurin g the time of his disbelief. Secondly,
    some scho.lars say that by the word " Asa 'a ' ' in the above f!adith , dis-
    belief and apostasy is meant. N o w the meaning or the l-.Jad'ith wilJ be
    that, who.;oever relapse: d into disbelief and apostasy after ha ving
    accepted Islam, will be lik e o ne who has not accepted Islam sin cere ly.
    Hence he wiJJ be punished for all his sins Jik ~ other unbelievers. Imam
    Bukhari has pointed to this view by narrating the above IJ.adith of
    ·Abdullah bin Mas'ud after the lJadiih "...S:,~1 }l~I .r.fl" (The g reatest
    maj o r sin is pol y thei sm) to wards the end of the chapter on '\,~ ..>J_rJ I "
    (apos tates). Thirdly, Qur!abI aPd 'Abdul Malik B u ni m ean " Nifaq"
    (hyp0 crisy) by the word " Asa'a" in the above f!adith. The n the
    lfadlth w ill mean that Islam with hypocri sy will n o t mitigate the sins
    committe d during the pre-Islamic p e rio d . Fourthly, the best answer
    is that the above lf.adlth does no t mean that a Muslim wi 11 be puni shed
    for the sin s he committed before I s lam (as th ey were already forgiven
    on account of his acce ptan ce off slam). This may be explained by an
    example. A magistrate may pardo n a man for theft in the first ins-
    tance o r in two or three instances but wh e n he realises that the culprit
    is persisting in theft, be inflicts 5cvere punishme nt o n him . This severe
    punisbme n t does n o t mean that he is punished fo r the the fts previously
    committed becau se the magistrate had already released him before. The
    en han ced punishm e nt is gi ven for the culprit's past theft (and his
    persistence in gu ilt) in orde r t o stop its recur r~ n ce in fu tu re . This is
    exactly wha t is unde rst ood by the se nten ee.
    " He w o uld be Jiable for chasr isement i\H his si ns co mmitled
    during the pre-Isla mic a nd post-I slamic period s". N ow the expression
    ".i....)\...I u--i" " (He accepted Islam s incerely),' ' according t o majority of
    learned divines, will appJy to su c h p ersons a s a re sincere (devoid of
    hypocrisy) in embracin g l slan: and continuance in that condition till
    th e end of th e ir Jives; and accordin g to I mam A.l).mad it wiJl a pply t o
    those perso ns a lso wh o abstain from all sin s and do n ot indu lge fre-
    quently in any si n after accepting rslam (as he unde rst ood it by the
    abo ve lfadilh of ' Abdullah bin Mas"ud).
    Volume l COMMENTARY ON THE ~Al:fll:;I AL-BUKHARI 487
    Why did Bukhari omit the second part of the l!adich
    AbTI Sa"id al-KhudrI's J:fadlth. ' L~Jj iJ~ k:-J'-.~.ui 1~ '-')LI u-i ¥ 1r1-1 l ~ I'
    " When a man embraces Islam and does it weJI , Allah forgives all
    the sins he committed before , i.e., before I slam," incJudes the following
    passag-= also:- "l.;.llj i.:....... J' ..,1 .ui1 ~" " Allah records all go od work
    whic h he did before i. e. , be fore I slam ' '. This additi onal passage is
    incJuded in Imam Malik's Gharzb A/:zadith (those A~ii.dfth which have
    come d own to us throug h one transmitter) narrated by D a r Qutni in
    nine different ways. Hence this may be c onsidered as correct. N o w th e
    question is ' why did no t Imam BukharI include this additional passage
    in his above l!adl th'? Several replies are given. Firstly, Imam Bukharl did
    not kr, ow it. Seco ndly , h e knew it, but he intentionally did not menti o n
    it because it co nflicted with the unanim ous opinion o f the people o f
    Sunnat wal Jamii.'a1, vi z. no go od work of a dis believer carries any
    wei ght befo re Allah, because good mo tive is a pre-r equis ite for all
    reli gious rituals and for approach to Allah , wbicb ic;; a bsent in case of
    those wh o disbelieve in the Divine Being.
    But this reply is n ot co rrect. There is no justificati o n for o mittin g
    part of a lfadlth o n th e ground that it co ntradicts the opini on o f maj o-
    rity of Muslim scholars. There are several A~adith in ~al).Il). Bukhari,
    on which th e peo ple of Sunnat wai Jama''lt d o no t act , but as the ir
    chain s of tran smitters are reliable, they have been mentioned in that
    book. It may , h owever, be said that save Imam Malik, no M ulJ,.addith
    (Traditio ni st) has narrated the additi o nal p ortion of tb e above l)adith ,
    and hence it is called on e of th e Gharlb Ahadz1h of Imam Malik. There-
    fore Imam Bukhari has o mitted it. ·
    N ow th ere are two p oi nt s to be considered here (i), whether a
    Mus lim co nvert will get any rewa rd fo r tb e good wo rk he did in p re-
    Tslamic period o r not, and (i i) wh eth er a disbe liever wh o di es as a
    disbeliever will get a r eward fo r any good dee d he did during the
    peri od o f his infid eJity, or n ot . Jt goes with out saying that all unbe-
    lievers are n o t equal. So me o f them a re very kind-hea rted and good-
    natured , and others are not so.
    Opinions regarding the good work of disbelievers
    It is well-known that go od work do ne during the peri od of infide-
    Jity wilJ not be rewa rded , even when one accepts Islam afterward s.
    The reason , as stated earJi er, is t bat good m ot ive is a pre-requis ite for
    the performance of all r eli gious duties and for seeking kn owledge of
    AIJah; and an infidel is deprived of it. But two AIJ.adlth are contrary
    to this view . Th e first lfadlth of Abu Sa"id al -KhudrI bas al read y been
    disc ussed above. The second Hadlth o f Hakim bin Hizam , narrated in
    $a/:zl~ Muslim, in the chapter o n. ' 'Opinion · regarding the work of a dis-
    believer wh en he accepts I slam ," is give n below:
    He (H ak1m bin Hizam) said to the
    0

    Holy Prophet (.yal/alliilio •alaihi wa sallam):


    "Please tell me whe ther I shall get anyt hing
    for the good work I did in the pre- Islamic
    pt'r iod." T he Apos 1 1 ~ told him: "You
    embraced [slam with the good deed you did
    (i.e. you will be rewarded for the good
    work you did before Islam)".
    Mazari says that this l!adith appears to be contrary to the general
    rule because a non-Mu slim d oes not believe in Allah, nor has he any
    know!edge of Allah. Consequently, his go od work cannot have any
    488 FAPL AL-BARI Volume 1
    vaJu e. \Vith out having knowledge o f, and belief in the Sup,r,e me
    Being, a ll good deeds of a ma n are meaningless. Hence learned
    sch o Ja rs have expla ined this lJadith in several ways. Fir~ tly , the sen-
    tence, " ..:;..AL.I L. &l~ ...:;...1..1" mea ns that you have profited by your good
    work which has improved your nature and habits. Secondly, you
    deserved p ra ise for your good deeds in the pre-Islamic period, and you
    deserve the same now also. Thirdly, it was due to your go od d eeds
    that you were prompted to accept 1slam. F ourthly , on account o f y our
    good wo rk during th e pe riod of infidelity, you will get increase in your
    means or livelih ood. One f!adith of I:la9rat Anas , narrated by f mam
    Muslim , say s: " An unbeliever is reward ed with livelihood in this wo rld
    o n account of th e go od work he does." Ibn Ba!a I and so me other
    sch o lars of 'lf.adlth are of the opinion that the Ifadfth should be u sed in
    its Jiteral se nse, i. e .. a n on-believer who accepts Islam and dies on
    Islam, will be rewarded for the go od work he did in the pre-Islamic
    pe riod. Th e word " &~~ " in the l!adfth "..:.:...AL.I L. &l~" may be taken in
    th e sense of "w ith" . and the n th e f!adith will mean that 'you accepted
    [slam a lon g with all good deeds you did in th e pre-I s lamic period ' (i.e.,
    your good work will remain intact, and will open d oors for furth e r
    improveme nt). lf the word "~~" in th e lf.adith is used in the se n se o f
    "o n" (as it literally means), th e lJadith will mean tha t 'y ou were
    promp ted to accept I sla m o n the bas is of your go od wo rk in th e past ,
    (i.e., whe n your good work o f the pre-Islamic period was useful your
    good wo rk of p ost-Islamic p eri od will be, all tbe m ore, beneficial) .
    Jn s ho rt , tb e two A/:zadith , mentio ned a bove , cl early support the
    vie w that a man af ter accepting TsJam, will be rewar ded fo r th e good
    work he did befor e. Now the objection that this view is contrary to
    the op in io n of majority of scholars, is to be considered.
    Ibnul Mun'ir says that learned sch o lars of l!adlth are una nimous
    tha t no worship or good wo rk o f an infid el wilJ be acceptable during
    the p e riod of infidelity, but they a re not unanimous r egarding the rejec-
    tion of th e same (i.e., wo rk d one during the pre-Is la mic period) after
    one accepts Is lam. N o r is it aga in st the gen e ral rul e. As a matter of
    fact, Allah is the m ost Merci ful and mos t Compass io nate Wh o co n rers
    favours o n His slaves with out any work to their c redit (as many Al}.adith
    ind ica te). He is sometimes pleased to conve rt our evil deeds into go od
    deeds as the Qur'an says:
    As for such, Allah will c hange their r..::rtl(;llJ,})
    ~ . . ,,.. • .,.. \"'""..;:' _, , 1 \(.} .. , ~
    ~ o _::..~ \.. W I \"'~ ;a
    ....,,,
    l \•
    evil deeds to good deeds. (Qur'an , 25:70) · ~ • ~,'¢""4&1 ~· ~I)

    Jn t he light of the above , it ca n be safely assumed that Alla h, th e


    most Grac ious, may reward a n unbelieve r's good wo rk . done before
    I slam, after he a ccepts th e sa me with out any pre-requis ite whatsoever.
    L earn ed sch olars gen e raJJy assert that if a no n-Mu slim since rely
    belie ves in Allah a nd His P rophet, an d fo llows the teac h ings of Is lam
    regu lariy, it is e xpected that his good work d o n e in pre-Isla mic p eriod
    wil_J ~ e accepted by Allah. This exp lana~i o n is n ot a ~ai ns t th e ~ n a;1imous
    opm10n of Mus hm sch o lars . Allah is so G racious that ir a person
    intended to d o a certain good work but h e co uld no t do it for any
    r eason , b e will be reward ed for his good inte nti on. F o r exampl e, if a
    person intended t o offer Tahajjud pray ers but he co uld not
    awake a ft er mid-night, or a man cou ld n o t j o in co ngregati on a l prayers
    despite his intenti ons, Alla h will be please d to reward h im fo r his good
    motive {tho ugh with out work). Th ere is a fjadlth to the effec t Lhat wben
    Volume 1 CO M M ENTARY ON THE ~Al;l.U;i AL-BUKHARJ 489
    a perso n will be presented before Alla h on the D ay of Judgem ent, He
    will ask him about minor sins, and be will confess them a nd then will
    fear a bout maj or sins; but Allah wi ll tell him, "Go, I have forg iven all
    your sins and changed them into good deeds.,.
    T here is one Hacllth to the effect that ' ~~ ' ' ' 1-:''.!.\ ~ ~ ~ \'(.Y"''''.''\> "·
    the H oly Prophet (~allallaho ' alaihi wa cf~.J~d),) W~ I)""'.)~
    sallam) was asked a bout l bn Jud'an a nd ,,"¥!\~ :!-:l\;:.,.,,~,"'": \~t"""""": '"" •'\!..cl'.\
    bis good deeds whe ther they would p rofit "l»!V"'!.~h,;i,.:··~~·~H:.>t:Jv.J~\.5'~ ,
    him. The P r ophet ($allallaho 'alaihi wa , ...-"i.'. L~ ~\ ,.~ \,..:.,"" \~ ,-"' \'~".','\ t11\"'\t~-::'
    sallam) r1:pli ed , " He did no t say a single ~~_...e ...,JVXuaf..P' i,,.l}(J\:i)
    day, O m y Lo rd! Forgive my s in s in t he _ .•__.;J:-·m~"~
    -
    He reafter" . - o/~\\ .7..

    It can be easily inferred fro m t his lfad'ith that if I bn Ju d' an had


    begged A lla h's pa rd o n, his good deeds o f th e past would have profited
    him.
    Good deeds devoid of spirit
    It is estabJished that good deeds of di sbelievers will benefit them in
    this world as the Ho ly Qur'a n says a bout disbel ievers :
    Whoso desireth the life of the world
    a nd its pomp, We shall repay t hem their ~.7~
    "'~~v·.:.::~~~~'"!~\'\~
    ........ ~ W J~ """"~~vt>\J
    ,.... ,~.'\..'.~/~,,~~~
    deeds herein , and therein they will not be 10 ,.., o, ,,-::,.P"' \"? ;,,,..,.t..,l •,,!:\V-1'~'{\
    wronged. ~ 1 JJ/) <.:>~~\1:6~-'"2>?.PVIJ"''r)I"~
    (Qur'an , 11 : 15)
    It is also said fo r the infidels when after 0~ 'i Alla h says :
    Those are they for whom is na ught in ~~~~\jA~~~\~;\
    the Her eafter save the F ir e. (All) tha t they ,•~,t~ t~~\~."'\"!':.\',":'"'f""~ ~\~\\
    contrive here is vain and (all) t hat they are l,7'\!:::tve <.e.'~~\J ..., '..> .,.::;\:AJ
    wont to do .1s fn ut
    . Iess. (Q ur '"o.n, I l: I6 ,) ( ~'
    '" ''1 ) '~=..
    O<:>.
    T he substan ce of th ese verses is that, if a person does not believe
    in Allah and d oes no t fo lJ o w the teac hin gs or th e Qur'an and lfadltlz
    and confi nes al1 hi s ac tivities a nd effo rts to this world and its pomp,
    then A lla h may reward him in th is world fo r any good work d one by
    hi m in this wo rld ac cordin g to H is WilJ. Similarly, if a Jew or a
    Chr istian or a hypocritical Musalman etc . spend s m oney in the name
    of cha ri ty but rea lly fo r name a nd fame only , Allah may favou r him in
    this world , in a ny way H e likes. From A~adlth it transp ires that go od
    work d o ne by disbelievers in the world will be rewarded by Him in this
    world in th e mann er He likes. He may enh ance their wealth, inc rease
    the number of th eir children, imp rove the ir health, a od so o n, But o n
    the D ay of J udgment nothin g will save them fro m the doo m of Allah .
    The Ho ly Qu r'a n says:
    Whoso desireth that (l ife) which f""\"'!~' -r~.'~-V'\~\_'--1!..::\~ ~~
    hasteneth away, We hasten for htm therein \lt\6':;4l ~i.:;,J -T~....,01.;1
    that We will for who m We please. '" ,.,, ' ., • _,, t. .,,., ~ -:'
    (Qur'a n, 17:18) ( ~r,J:yt<J: ) W..j'~U:.;
    And , a t the sa me time, it has a lso bee n said about the infidels.
    And after wa rd We have appointed for 14' ,p~ .... , ...._ ~ ,~ ~ ........ ,1\"f ' ... " ·'
    \.AY9U..- ~ 7- J}.E. ~ ~_$..)
    him he ll; he will end ure the heat thereof, ,.. ,., " . ,~ , .P, ...
    condemned, rejected. (Q ur' a n, 17: 18) ( ~ t1~y1c;. .) o ~..~U;
    It must be born in w ind that th e people who d iscard the Qur 'a n
    and d isobey Allah on account of the ir absorption , in worldly affairs,
    490 F AJ?L A L-BARI Volume I
    wilJ n ot get more than what is destined for them in th e world . Allah
    favours such people acco rding to necessity or expediency , so tha t they
    ma)' obtain the fruits of their Jab our in this world , but in the Hereafter ,
    they wilJ be disgraced a nd cast into Hell fo r perprtua l res id ence th ere
    There is a Hadith of Hadrat An as to tbe effec t th at a di sbeliever is
    rewarded inthis world. for his good deed s here, but when he leaves th e
    world , h e is d evo id o f a ll so rts o f good work ($a~1l ~1 Muslim ).
    Good deeds of a disbeliever and benefits in the Hereafter
    Muslim divines and sch o lars are unan imous that the good work of
    a disbeliever wilJ no t save him fr o m Hell where he will have to res ide
    perpetually. But there is differe nce of opi n io n wheth er his good dt'eds
    will profit him in th e H ereafter in an y oth er way o r not. Some
    scholars say that a11 infidels , whether they d o good or bad work here,
    will be su bject to the sam e kind of punish me nt , a nd no work of a
    disbeliever, ho wever exce llen t o therwise it m ight be, wiJ I be ta ken in to
    account, in th e Hereafter . But som e p rom inent st.:h oJars, who have
    ~tudi e d th e su bject th oroughly, ho ld that infide ls will profit by thei r good
    wo rk on the Day o f Resurrecdo n t o some exten t. viz. a disbeliever
    who is j us t, reaso na ble an d kind in thi s wo rld, will have less severe
    punishment in th e Hereaft er th a n an infide l wh o is unjus t, u nr easonable
    ~ nd cruel here (th ough both will remain in H ell perma nently). The
    H oly Qur'a n c;ays :
    And We set a just balance for the o§i'~\(.~~.'.o'.i\-:'.,·~\"':'.~"
    D ay of Resurrection so that no soul is .... - '- ~ ... ~J ""~~ , 111
    ~- ~"' '<V'(\~.t
    wronged in aught. (Qur'an, 21:471 ( ~'''Y '>' ".. ~~
    This verse clearly indicates tha t good-natured and cru eJ -bearted
    infid els will n ot have equaJly severe punishment in the Hereafter.
    Further, the fact tha t there are several stages of Hell proves this view.
    The Qur'an says:
    Lo! the hypocrites (will be) in the
    111
    lo west dee p of tbe fire. (Qur 'a.n, 4:145) t1f11
    -1,i;J
    ( ! 'J' l,.J) -
    ~I
    1
    "" •

    This verse deno tes that a hypocritica l u nbeJiever wiJI be pu nished


    mo re severely th an a plain disbeli ever. Thou gh Abu lal ib and Abu
    Jahl bo th died in th e state of disbelief, the fo rrn er's punish men t will
    be les~ severe than th a t of the latter (as stated in relia ble ljadlth ).
    Similarly, Abu Lahab, wh o was th e bitterest enemy of th e H o ly Pro-
    phet, will ge t reward fo r havin g libera ted his slave gi rl, Thu waybah,
    wh o had first given him th e good tidin gs of the Prophet's birth. It is
    narra ted in $alJ.ilJ. Buk harl , (chapter on Ma rriage).
    ' Urwah said: Abu Laba b was see n in a drea m, in whic h he said :
    " I have n ot seen any good thin g here save th e o ne which J got as a
    reward for m y liberatin g Thuway bah.
    Alleviation of punishment
    What is said above confiicts with the fo llowing verses of the Qur'ln:
    Nor is its torment lightened for t hem
    (disbelievers). (Qur'!o, 35:36)
    Their punishment will not be ligh tened
    (Q ur'an, 2:86)
    Volume I COMMENTARY ON THE ~Al;ITl;l AL-BUKHARI 491
    This conflict is however, removed by maintaining that alleviation
    of punishmen t (wherever g ranted by Allah) will be trifling so much so
    that th e people concerned will not feel relief worth the name . The
    following Ifadith of $alJ.llJ, Muslim is notable:
    Nu 'rna n b in Bashlr narrates that the HoJy Prophet (r1--' ~~..:ill J ....)
    said: The least t o rture for a person who will be hurJed into the Fire
    will be that he shall be made to wear two sh oes and two shoe-laces of
    fire, and his brain will seet h lik e tbe see thin g of boiling water in a pot.
    He will think that none will get a more severe punis hment than that,
    whereas his punishm en t will be the lightes t o f all.
    Alleviation of punishment in the beginning and in the end :
    In my opinion, the best answer is that punishment may be lightened
    in th e beginning o r towards the e nd . For example, a culprit is awarded
    heavy punishment while another Jess, by a Magistrate. This is an a lle-
    viation in the beginning. After so metim e, the Magistrate lightened the
    sevae punishmen t of the former crimina l. This is concession towards
    the e nd . Our discourse relates to the first form of aUeviati o n. i.e. in
    the beg inning. som e perso n c; will be awarded li ght punis hmen ts; whereas
    the Qur'anic verse means that punishment ~ once awarded to any person,
    will not be lig hted on any acco unt, a s it is ge nerally given in the affairs
    of the world . Thu s the re is no conflict between the two views. The
    lfadith of I.fac;l.rat Anas menti o ned above ·~.u .:;>:.; ~ o_,..:.)l t J I &..oJ I t.) I &=-'
    also means t he same thin g, i.e. when a disbelieve r leaves the world, he
    is deprived of all sorts or good work (which could profit him) . It is
    suppo rted by the Qur'anic verse "0_,J.....~ 1y!>' L J.bl~ _, L&J 1_,...:..,..1... 1-:-..._," All
    that th ey contrive here is vain and (all) that they are wont to do is
    fruitless. (Qur'an, 11: 16)
    Thus th e re are two points here, viz (i) To con s ider favourahJy
    any act of wo rship on the part of a di sbeJiever. Thi s is imp oss ible
    because a goo d m o tive is a prere quisite for the acceptance of a ll acts
    of devotion, and thi s is absent in case of disbelievers; and (ii) Ia
    view of AIJah 's unlimited g race, it is no t impossible that some disbeli-
    evers may he reward ed by Him fo r some good deed s.
    CHAPTER XXXTI
    THE BEST OBEDIENCE TO ALL:\H ,
    1,.-'
    ~, U~l':~-~''~.
    ~·~I
    ;:, '-:''i
    32 :t~
    THE MOST EXALTED , IS ONE
    WHICH IS PERPETUAL
    41. We have been told by Mul)ammad
    bin a1-M uthanna who said that he was
    informed by Yahya via Hish3 m that the
    latter said: M y fat her, ' Urwa h heard:
    ¥- l;lacj.rat 'A'isbah say:
    "The Holy Proyhet (sallvllaho •alaihi
    wa sal/am) came to me while a woman was
    with me . He said, "Who 1s s he"? I replied.
    "She is so a nd so and r made mention of
    her prayers". H e sa id "Do as m uch as you
    have c.i pacity to do (for all times). By
    l\ 113. h, He does not get t ired (of favou r ing
    yo u wi th rewards). but you w ill be tired,
    and 1 ht> best obed ience to Alla h is one
    which is perpetual. "
    Object of the lf adlth
    Diffe rent stages of the Faith, o n th e basis of various degrees of
    beauty, were ment ioned before, and now d iffere nt stages of the same o n
    492 F Al;>L AL-BARl Volume 1
    the basis of what deed are the best and most lovely near AIJah and what
    is otherwise is d escribed. The meaning of the lf.adlth is that the quality
    of work should be our object rather than the quantity thereof. Obviously,
    that work is the best and most lovely which is done regularly and pun-
    ctuaJiy even though it may be small in quantity. The religion of Islam
    stresses the importance of regular devotion to Allah side by side with
    our duties and responsibilities in the world, so that one must not stand
    in the way of the other.
    Hafiz Ibo Hajar's view
    Hafi?- Ibn Hajar says that I rnam Bukhari argues by this lf.adlth
    that belief applies to action because in his opinion, relig ion and belief
    have the same meaning and by religion here 'amal (work) is meant.
    l;lafi?- ~al,lib, describing the connection of this lf.adlth with the preced-
    ing chapter, says that Imam Bukhari intends to warn that those good
    deeds are the main objects of a Muslim which are done perpetually
    and sincerely. ·
    J;Iac;f rat 'Ayisbah says that the Ho ly Prophet (ri--' ~~..:iii j...) once
    came to her when a woman, Khau1a', daughter of Tuwait, was sitting
    there. She made mention of Khauli's excessive prayers to the Holy
    Prophet (r1--' 9~ ..:ii i j... ). If the word "..?~" in the EJadlth is in the active
    voice, the meaning will be that Hac;i rat ' A yishah d esc ribed the excessive
    prayers of Khaula' to the Prophet (r1--' '-#- ..:ill j....); and if "..?~" is in
    the passive voice, the meani ng of the lfadlth will be that she was known
    generally for her continuous prayers. Anyhow, the Prophet (~J ...µ. ..ill j...>)
    said that aJJ acts of worship must be done within one's capacity and
    that o ne must prolong them tilJ the end of one's life. The word .i,,.. in
    the lfadlth ~ J...i i-' and means ' wait and see.' If th1s word is add ressed
    to I:Iac;lrat ' Ayishab then it will mean that the Prophet wanted her not to
    praise any person on his face. If this word is directed to Kbaula' it will
    mean that the Prophet (~-' ~ ..:ill j,o) advised her not to pray excess ively
    but limit her acts of worship within her capacity.
    Praise on one's face
    It is said that itjs disallowed to praise any one on bis face. Why
    did, then, Ha<;lrac ' Ayi sha h praise KhauJa'? The above Ifadlth is men-
    tioned in FatlJ,. al-B?i.rl on the basis of the Musnad of J;Iasan bin Sufyan
    as follows :
    There was a woman near me, when
    she stood (i.e. departed). the Prophet
    C~allal/aho 'alaihi wa sol/am) said : "Who
    Is sbe"?
    This shows that J;Ia<;trat 'Ayisbah praised Khaula' after the latter's
    departure and n o t on her presence. Moreover, it is not known with
    certainly that the HoJy Prophet (~-' "~ ..:ill j.,o) disa llowed praise on
    one's face before the above incide~. Again, it he d id so before, it is
    to be ascertained whether J;la<;lrat ' A yishah knew it or not . Poss ibly she
    came Lo know of it for the first time when the Prophet (~-' o1.::L.:_ ..:iii j...>)
    asked her about Khaula '. It may also be said that J;Iac;trat ' Ayishah
    did not want lo pra ise KhauJa '. She wanted to get guidance and instruc-
    tion from the Prophet (r-1...-' ~..ill J,..) after having stated the simple fact.
    The purpose of this Ejadlth is to warn the people against excessive
    acts of worship which often result in weariness and fatigue. If a person
    worships Allah within the scope of his capacity, he may prolong it tiJI
    the end of his life. Otherwise he may possibly be disgusted with his
    Volume J COMMENT ARY ON THE ~Al.il l}: AL-BUKHARI 493
    excessive acts of devotion and then discontinues them . Perpetua tion of
    good work, though in small quantity.• is appreciated by Alla h.
    T he Prophet(~-' ~.ill J.o) sa id " By A lla h , Allah d oes no t get
    tired (of giving you rewards) but you will be ti red (of yonr excessive
    acts 0f worsh ip)''.
    J t is hard ly necessary to say that th e created beings only get tired
    of their work, and never Allah. Why then has this expression been used
    in connecti on with Allah? I;lafl?- ' Ayn i says that it is only a figurative
    expression. Similar words have been used in different senses.
    For example , the Qur'an says :
    Tbe gucrdon of an ill-deed is a n ill ~ ,..IL , .:.)~~ ..... ,,, .. ,,.,.,,,,...,~,,..
    the like thereof. (Qur'an, 42:40) ~~·t>.~
    1 --c' ' \;7JY" ••"'~
    As a matter of fact, an ill in return of a similar ill is not really an ill,
    thoug h it appears to be so. 'Alla mah 'Ayn i quotes another Qur'anic verse:
    Attack him in like manner as he
    a ttacked you. (Qu r'an, 2: 194)
    If disbelievers attack you (Muslims) in vi olati on of forbidden
    months and sanctity of the I:Jaram (Ka'bah), you should al so attack
    them in return . Obviously, this reta liati on in such cases is n o t an evil
    act, though in fo rm it may so appear. This is a figurati ve fo rm of
    express ion. Kbatabt: says that the word "to get tired" in the lfadfth is a
    compressed similie i.e. weariness o r fati gue generally causes a n abandon-
    ment of work. The verse means tha t Allah does not abandon awarding
    favours to His created be ings. Some scholars say that the verse means
    that as Allah d oes n ot get tired of giving rewards, it is not proper fo r
    h~mao bein gs to show that h e is tired. However, the tradition of ~ac;lrat
    'Ayishah in the case that a man's efforts can go to a certain extent only
    but Allah's rewards have no bounds and li mits.
    CHAPTER XXXIII ·~ .:.~"' r,,.,..,,. "'C"'. 33 \
    INCREASE AND DECREASE IN IMAN i: -'\:)..~~ -zs,~v,,.l.dv
    And All3..h, the Exalted, said, "And
    We incri:ased them in guidance.
    '.'.~~,.,"'\"-t"'... ~-9,
    ~ > ~•..)<.)~~,)~J'-'""'S'W _;.,_,
    1 ,t, . ,v;
    ~~~\J•1f"'
    , ; -:,_ !((' , ...~,,...,fl':,\l';."'f~{ ... • ~ ... ,

    Faith.
    (Qu r'an, 18: 13)
    . And tbat Believers may }~crease in
    (Qur a n , 74:3 1)
    ~~~
    "
    'rY.!
    1 u \j--'i.S "'t'~~\
    r~"''"' ("'"'t"-t ... "' ,. , ... ,,. ..
    All~h. said: ' ·This day I have p: rfected :_.~lj.-""J..~ l~~~:;:;\ ;~
    your religion for you". (Qur'an, 5:3) ~ ,,., = .P ..
    . ~f any. ?ody. leaves. part of a. {>erfect ~Q\j~~lJ.\~\;3\~ -42
    thmg 1.e. rd1g1on , 1t remains defective.
    42. _We have been told by Muslim "'.... 'tiJ\ ,,. "'"' ..........~-=={~' "'"'\C'~Clf ~ -
    "-~ '=t"~ l ~~>~i,;..i'~\i~....:.,.
    ibn rbra him who said that he was informed ; ,,. , ,,. ,"",, ,,, ,,,, , '
    by Hisha~ w~o said: Qatadah narrated ~~l!ll~;~<:)~..:J.,:;~~\~
    the following via. ,, .. ...., ~ , l ' ... ,~,., ,,. ..P ~ "' _,, r::
    -¥- ~a~rat Anas who heard the ~}'~W-'~~)~tJ1t2l!~0v;
    1
    Prophet of Allah (rnlla/laho 'alaihi wa _, ..... .....,. "' ,,.' ', ...
    so/lam) say: "Whosoever says (sincerely) ~,,,.~~j) Q\S~tf,)\~f.ft;; ~
    t here is no god but Allah and has in his ' " ' "' ' -"'-'.-
    heart good (~aith) of the weigh l of a grain v,t!\l~f.M..#~~GJ;J~;
    of barley, will get out of Hell (one day). · " ._.. ~ • 1,. r
    ~nd whosoever sax_s (sin cerely). th~t there ~.;i5i~j;Ju;~l~\~\3J"''\S'~~
    1s no god save Allah and has m his heart "'"'~ 1 :. , , l- U v
    good (F.ait b) of the weight of a grain of 1'~~'.t.:~ f"''l'\{!° • \ ""'~'\'\ff .t;_
    wheat will get out of Hell (one day). And :> ~<.:.>":! U\I~ ~f. U"~-
    whosoever says (sincerely) that there is no ,~...~ '"' ,'f~ -'Jli.t 1' ~.l.fA11\ ,_ ~.f.P -: ..., ~~t~
    god but Alla.h and has in his heart good .:,,,),,_..J~ICS-1.i~ l.!I; fr-> ~IJ"ii""'"
    (Faith) of the weight of an atom will get • '-: ,,.~ ... t"', I
    out of Hell (one day), . ·~(,,;)~~~ ....
    •..:,... -·· - - -~~ "4-'1.. ..-• .l ·:""'*' '..f.l' i*~ . __ .. ,......,.,.~~ - ..__ ---=- ~
    494 F Al,)L AL-BARI Volume I
    Bukhari says: Aban said tha t he was informed by Qatadab t ha t Anas heard the
    Holy P rophet ($allal/aho 't1laihi wa sal/am) say, "Iman instead of khayr".
    43. We have been told by al-~as a n .,.-:..~ 1' f .,.C , , , , -""~t""'1. ~ ..,
    bin al-~abal:i who heard fro~ Ja'far b~o i}i-; ~... ~~'c.t.~ · ~~ -43
    ' Aun say that Abul 'Umays said: Qays bin ~ ~ ~ . .,- · _,
    Muslim told us via 'fa riq bin Shiha b t hat: ~_.t,~~.;;J.'i~\_,.:'\~~_j.~
    }f 'Umar bin a l- Kbattab narr ated : -~~ • -- ~ ' ~ •
    ·• 0 nee a J ew sat-d to me; ·o· commander ~ "'"='\ ,,,,,, ,
    " "'\ ~~ (:)"'#~u~,.c1 .. r1"' '~
    f ':°'!. , <-'.J.~·
    of the Faithful! There is a verse in your "' ... • · ·- - -~ , .... ... _ . .
    book which you a ll read. and if t~is verse -4. "'\~-{ • - V\\',.L'!'U '.1'"\r::' '~\,:.,'!~ '"
    bad been revea led to us the Jewish com- ~ ~~ :J..-~ .. ~U"~~ """'~
    muni1y, we wo uld have' observed that da y ~-:-: ~'~~J\r~~' .P '~/('\:',. , .
    as an 'l d day (or a day of festival)" 'U m ar JJ~ .. '.J' ~-'~~"'9'-i.
    asked: " Which verse do you 111ean?" Then "'\ f,..~ .. .. ,,~ '<''\(~\ ~ • "'.''f\ ~\\\~ r.o. ':'1..(i
    he replied , "This day I have perfected your UU~ ~ \U\) ~..f.r.:' ~>v~..11
    religion for you and completed My favo ur ~~ ! , ...~, "'~' /('(.> i"t-"'"''"' -' l
    un~o.you;, and h,~ve chosen for, you as ,, _ ~ ~~~~~ \ ~~
    rel1g1on al-lsl~m . (Qur an, 5: 3) f"'~'" '~''"\r~tf' "'..1 '~ I\'-'(( ..1 , • , .,.
    'Umar said: ."We know the d ay and \j.,9f~~u"' ~~r~~ ~~,;~
    the place where this verse was r e vea_le_d to • ~ '(':: ' · , '(" ~ , ~1' "" r~'"' , , ., ,,
    1he Holy Prophet ~~allallaho ·afa1h1 wa ~\<J"""::!,..::.J) ~~l(:>~\_,~;J \~J~
    sol/am). It was on Friday a nd the Prophet , ,., ,,f""' '"' iJ~r:::'"..0 "'~, ,... , , ~ .'::.
    1 ~alla/laho ' alaihi wa sa/lam) was then ~~~~.i,;_,._, !J~~\cr
    standing at • Arafar". · :i---·1 · "' :. " ' ..
    Connect ion
    I;Iafi~ Badruddin ' Ay ni bas co nn ected this cha pte r with the o ne.
    in su far as th e last c hapter made th e de ed a desirable occurrence
    wbich re quir ed c u ntinuity . Now Ima m Bukhari di sc usses the wax ing
    and waning of fai 1h. ' AinI says that u nd oubtedly faith waxes o n
    accou nt of continue d practice of religio us injun ct io ns. And i f Jaxity
    is shown in th e ir practice, then lhe faith shrinks. This is according
    to the doctrin i;;s of rmam BukbarI and a gro up of Traditio ni sts . And
    Lbi s v iew js also he ld by those who do n ot believe in the waxing an d
    waning of fa ilb with the differe nce that a ccord ing to that, waxing and
    waning take pJace in the attributes and n o t in the nature of faith itsel f
    as", C::. ro " 1.S}AJl;;..1..J. .~.J.. u• ...;.)._ lS' '.
    Doubt of r epetition and its remova l
    Imam Bukhari has t ried to prove in thi s chapter "<JL..~)flJ,:.1 __µl.t; 11
    ·' the preference of the fa ith ful" rep roducing a Tradition from
    A bu Sa 'id Khudri, what he has pro ved by a Traditi on from
    Anas . l;lafi~ J bn I;Iajar in justi fying t his repetit ion says that th e waxing
    and waning of fai th had bo th t he possibilities due to d Peds or due to
    ve rbal confi rm a ti o n . So Tmam Bukhari reproduced both the versio ns.
    Then in t he beg inning of th e Chapte r o n the F a ith under the title,
    " tr ..,;. ~ r)'-°Y lif! ..,...1~ " he has already discussed the subject that faith
    waxes and wa nes. Now ht> c omes to the subject of"~~ J <J l~)f 1 ;;.:i4j ..,...4"
    This show ~ doubt of repetition and several answers have e xplained it
    in diffe re nt ways. Some have p o inted ou t that the qu es ti o n o f waxing
    a nd waning here rela te~. to th e natuic of th e fai th bu t , at th t: previou s
    place, it was not so. Only it c rop ped up in c identa lly. As the sen tence,
    ' \,~~J ...u...r.J J.-<i J J.,i 01~)' 1 " is well known in this form, so it was m e n-
    ti o ned in re la ti on to verbal affirma ti o n and deed. So he d id not qu ote
    any Tradition in supp ort of bis arg ument. But since here it is intend ed
    to d iscu ss the issue in all its details, so he qu o ted explicit Traditions
    re levan t to the issu e. Yet other write rs point o ut merely the difference
    in the b eadin g~ . fn th e 'first p lace , the- waxing and ,\,a ning of Islam
    was meant but here it ic; to prove the waxing and wa ning of fa ith .
    Volume 1 COMMENTAl<.Y ON TH\:. ~Al:.ilf:i AL-BUKHARl 495
    According to Imam Bukhari as Jslma and faith are co-existent, so be
    uses at some place, the word, 'Islam' and at o ther place, the word,
    " faith." After "r)\....'jl d-!" he used the sentence, meaning thereby.
    that Islam is s ubject to waxing and waning. Thus he named th e
    Chapter ".u ~ _, 0L..~)fl o.>4j". We do not deny the waxing and waning
    of rslam but tbe point at iss ue, is faith. So Ima m Bukha ri has dis-
    cussed problem of waxing and wan ing of faith ju ~ t after th e "r-j.....'j1 d'! "
    (foundation of faith).
    Comment on Imam Bukhari's argumencs
    Imam Bukhari has quoted three verses of the Qur'an in support
    of his argument s. The first two ve rses are those as have already bee n
    referred to, in the Chapter on Faith. The third verse means , '~J ...:......51 r.>JI
    r-~.>': "Today l have perfected your reli gion and have completed My
    blessings upo n you and have sekcted [slam as your religion." Thus
    it is sheer stupidity tO accept or wait for any other religion after this
    pertecc and universal rel igion has been reveal ed. Islam means duty and
    suhmission and there is no salvation outside o ;' it. Imam Bukharl's
    argument based on this verse is, "When a part is left out of the whole,
    the whole is incomplete."
    Thus the verse shows that before this verse was revealed, religion
    was incomplete and so it admitted waxing and waning in itself.
    In this argument th e wo rd ' incomplete' has been u sed, bu t it is
    n ot a suitable word; I style it as no t perfect, although the remit is
    the same. It rnean:s that , before the revelation of this verse, faith was
    imperfect and it also shows that, henceforth, religion bas been perfec-
    ted in all its details. First, a part was revealed, then another, and
    finally , when the whole was reveal ed , this verse came to perfect it.
    But this d oes no t imply that, at the time when the early verses were
    revealed, the faithful, who accepted the faith had a defective religion,
    for they practised all th ose obligations which had been so far revealed.
    So it is not necessary to conclude that those faithful wh o died in the
    early days of l sJam had an imperfect faith. Taking this line, could it
    be said that the faith and religion o f the martyrs of Badr were incom-
    plete and defective? No, it is not so. H owever, it can be said that
    their faith had a general and total aspect but had not much details. At
    this point, the words of lrnam Abu ~an i fab may be quoted, "they
    accepted the faith in general and th e details came later on." Thus
    their faith was not incomplete and th ey are considered far better than
    many who participated in the conqu est of Makkah. They bad not prac-
    tised the faith any Jess, for they believed that the part religion already
    revealed was just and good, and the part coming subsequently, would
    be, ljkewise, good and just. It is trne that they cou ld not act upto those
    details. There were some persons who got the opportunity to live upto
    thei r faith according to the revelation of the time. Yet those coming
    after, got more opportuni ties to practise their faith for they had ampler
    re velations to hve by. Now the perfecti on depends on the practice of
    religion revealed in th eir tim es. It is therefore, not possible to charac-
    terise imperfect faith of those who lived in the early part of revelation
    as compared to tb ose who lived in the final part of revelation. For this
    defect or incomplete ness is n ot real, but it may be styled as relative due
    to the difference in time. N ow this waxing and waning is not con-
    cerned with the inherent nature of the problem, for the real faith is to
    attest which has been revealed to the Prophet (r-L-' ~ .ill ~).
    496 FAI,>L AL-BARl Volume l

    l;Ia9rat Anas has reported that all those who had sincerely recited
    the formula that there is no god but Allah and who had faith to the
    extent of a gra in of wheat, or barley or an atom, would be taken out
    from the heJl And the word 'goodness' may mean faith and also those
    EJ.ualities wh ich are associated with faith.
    A question, however, may be raised here that the issue here
    concerned the waxing and waning of faith and the word, "goodness"
    meant the waxing and waning of goodness which is an attribute of
    action. Th is shows that the waxing and waning is not in the faith. So
    Imam Bukhari in citing the Tradition by Abu 'Abdullah and A ban,
    1ays that A ban has reported the tradition of Anas through Qatadah in
    which instead of the word, "goodness," the word "faith'' has been
    used. This clearly shows that the word (goodness) means faith. This
    also has an advantage that Qatadah is "u--1.,.\..," and if be had not been
    credited with the bearingof the lJ.adtth, his " A,;,.;.&. " (his references about the
    chain of reporters) would not have been acceptable but this Tradition
    had the chain of reporters. So Imam Bukhari after citing the chain of
    reporters explained the Tradition. Here .f?.afi~ ibn J::I~jar has mention.e~ a
    doubt that when Qatadah has explicitJy ment10ned the Tradition
    through A ban, I mam Bukhari s hould have mentioned the report by
    Aban. It is no t understood why he quoted th e Tradition of Hisham
    which had foll chain of reporters from Qatadah , in the first part of the
    chapter and then explained it, after quotin g relevant tradition. ~ail+
    ibn l;Iajar, however, has given an explanatio n to it that, although, both
    Hisbam and Aban are trustworthy , yet the position of Hisham is higher
    than A ban in the matter of trustworthy repo rt. So 1mam Bukhari
    reported the Tradition from Hisham but explained it to remove its
    defect. lbn ~ajar says that one advantage of tbis has been the deter-
    mination of the fact of hearing and the other advantage to fix the
    meaning of the word, "goodness". Imam Bukhari has quoted the
    Tradition reported by Anas and in the Chapter on "c.J~'}'IJ.i.I J..<-1..0 y l/'
    further cited the report of Abu Sa'fd Khudri. Both have the same
    subject, and both have been already discussed before.
    Imam Bukhari in support of his view that faith waxes and wanes
    has quoted one more Traditio n. A great learned Jew of Syria, once asked
    l;Iac;irat 'Umar that "there is a certain verse in th e Qur'an recited by
    you but you do not set great value to it." In some report the words
    (occur) which show that Ka 'b al-aJ;ibar was accompani ed by a few
    perso ns, Ka'b said, " 0 Commander of th e Faithful! if this verse had
    been revea led to us, we would have celebrated the day of its revelation
    as a day of our rejoicing." Thereupon, l;Iac;irat •Umar asked him what
    that verse, was. The Jew repli ed.
    This day I have perfected your rel i-
    gion for you and Completed My favour
    unto you, and have chosen for you a s reli-
    gion Al-Islam.
    The point is that the person who raised the question , yery weJl
    unde rstood the significance of the verse and made a good cho ice. from
    the Qur'a n. Thus religion was made perfect and all the blessings of
    God were completed. This verse is a blessing of G od among other
    blessings. Hadrat 'Umar replied that be knew the place, the day and
    the time of Its ·revela ti on. The Prophe t (~., 9.c. ..lll J.,..) was in 'Arafat
    that day a nd the day was Friday.
    Volume COMMENTARY ON THE SAl;lll;l AL-BUKHARI 497
    Probably you do not know that, on the day of revelation of this
    verse, in fact, two 'lds (day of rejoicing and festivity) had occurred
    for the Muslims. This verse was revealed on -fhe tenth of Hijri on the
    occasion of the J;lajjatul-Wada' (last piJgrimage of the Prophet
    (r1-.J 4~ .ui1 J,..) and secondly, it was on the day of •Arafah, on Friday,
    in the evening ('A~·r) when more than forty-thousand pious and noble
    peop1e bad gathered at the plain of 'Arafat around the she-camel of the
    Holy Prophet ( r-1-.J 4~ .ui1 J,..). The following words are additional in
    the narration of TibranI:
    " fhis verse was revealed between ~ile.- ,,,,,,,,..,,..,,,,,,,,,,~.,JIJI"''"'';"-:_
    Friday and the day of'Arafah;_both these ~"-a;ll'\°.Y..~Y..dji
    days are, by the Grace of God, 'ld for us.~· • !) ' 1-:--=- .:.\ ~ ..-
    Cfibrani) cd~J ~\:..i!-» ~
    The intention of ~ac;trat 'Umar was to show that the Jew (as they
    said) would have celebrated the day as 'Id_ but God bad revealed this
    verse on the day which constituted double 'Id for the Muslims. Fri-
    day is the 'Id day for the week and 'Ara/ah is the annual 'Id day (of
    pilgrimage). One is the 'Id of the Muslims and the other is the
    greatest day of rejoicing for the entire Islamic world. Hence, this
    verse is of great importance to us. Its glory and its memory will
    remain alive till the Last Day. Further, this •Id is not temporary and
    short-lived but it is permanent. It is not determined by man but is
    a gift from God. Almighty.
    A doubt may arise as to how two 'Ids took place, since the yearly
    •Id falls on the tenth of Dhil-~ajj and the day of 'Ara/ah is on the
    ninth. It is clarified in this way that the customary •Id falls on the
    tenth but the real 'ld falls on the day of 'Ara/ah. This is why it has
    been said, that i::tajj is given the name for the stay at 'Arafat.
    A question is asked as to which the most gracious day or night of
    the whoJ e year is. There is a lot of difference on this point, but Ibn
    al-Qavyim bas given his decision in '' Dhad ul-ma'ad that the ten days
    of Dhil ~ajjah are the most gracious, as in these days, occurs the
    <sayyid al-ayyam' (the Jeader of days, the day of 'Ara/ah.) Likewise,
    among the nights, the Jast ten nights of the month of Rama<;ta.n are
    most gracious since, in these nights, occurs the leader of the nights
    sqyyid al-layall Laylatul Qadr (Night of Destiny). During this excelJent
    mght, are transferred from the "Lau/J-i-Ma/Jffi?-" (the Tablet of Eternity)
    important and firm decisions regarding the affairs of the people and things
    to the angels for execution. The Holy Qur'an began to be revealed to the
    Holy Prophet (r-1-.J ~ .ui1 J,..) from the 'Lau/J-i-Ma/Jffi?-' on this very night.
    To do pious det>ds in this night is like performing them through
    thousand months or even more. (In the commentary of the verse of
    Surah ad-Dukhiin) "i.(,1~ ~ 1j o~Jjl lil" some commentators have said
    that it is the night of fifteenth of Sha' ban that the Qur'an was revealed.
    This can be reconciled with the fact that the beginning of revelation
    occurred on the night of the 15th of Sha'ban but it ended on Shabi
    Qadr (the Night of Destiny).
    CHAPTER XXXIV
    ZAKAT(POOR-DUE) IS A PART OF ISLAM
    And the saying of Allah, the Most
    Exalted: "And they were ordered naught
    else than to worship Allah, keeping religion
    pure for Him, as men by nature upright,
    and to establish worship and to pay Zakiit
    (poor-due). And that is the right religion".
    (Qur'an, 98:5)
    498 F Al;)L AL-BARI Volume I
    44. We have been told by lsma'il
    who said that be was informed by Mllik
    bin Anas, via bis uncle Abii Suhay.J. bin
    Malik, tbat bis father (Malik bin 'Amir)
    heard:
    ¥ 'falbah bin 'Ubaydullah says:
    "A man of Najd with scattered hair
    came to the Messenger of Alla'i. His loud
    voice was heard but what he said could not
    be followed. When he came near we knew
    that he was enquiring about Islam . The
    Messenger of Allah said: .. You must oft':r
    prayers five times a day (during day and
    night)''. He asked: .. Is there anything else
    than Prayers''. Ht: replied, .. No, but if you
    do it of your own accord, (you may do it)."
    Then Allah's A postl! said, "Fast d uring 1be
    month of RamaQ.an." The man enquir! d
    "Is t here any fast else than (the order;!d)
    Fast?" He replied, "No, but if you do
    good of your own accord (you may do it)."
    Then the Holy Prophet (~aflallaho •a'aihi
    wa sal/am) said "Pdy Zak.it tpo.:-r-due)".
    The man asked. .. I-; th~ re anything else
    than Zakat" He replied , "No, but if you
    do charity of your own accord (you may do
    it)" Then the m an went back saying "By
    A Jlah, I will neither do more nor less than
    this." The Holy Prophet said, "He will
    succeed if he is true to bis words (i.e. He
    will go to Paradise) "
    The meaning and relevancy (of the quotations)
    Imam Bukhari discusses here the significance of deed in co nnec-
    tion with the waxin g and waning of faith. Prior to this, he mentioned
    those deed~ which bad connection with the body. Now he is discussing
    those deeds concerning wealth and property. Although the verse
    quoted by the Ima m, for supporting his viewpoint, contains reference
    both to the prayers and the Poor-Due, yet he has confined his discus-
    sion here to the Poor-Due. The reason for this is that be ha~ elucidated
    on different occ~sions the matter pertaining to other parts of the
    verse. A true religion is that which contains worship, performance
    of prayer, obligatory prayers and payment of Poor-Due. Since Poor-
    Due is included in the Dl.n-i-Mustaqim (perfect religion), it is therefore
    obvious that the Poor-Due is included in Islam. This refutes the
    doctrine of the Murjites who do not attach any importance to deed.
    Further, the question about deed,. being part of faith, is also clarified.
    As deed is part of Islam, it would n'e cessarily become part of the faith.
    This is so, because here the inseparable connection between faith and
    Islam becomes evident. The meaning of ~..U l .iJ u~ ..iii IJ~I l'l IJrl L,"
    "~LO;.. is that they should shun aJJ kinds of wrong and falsehood
    and should devote themselves exclusively to the prayer of One God.
    Like Prophet Abraham, they should sever themselves spiritualiy from
    everything around, and confine themselves to the service and devotion
    of One Lord. Likewise, they shou Id not consider any one else as an
    independent Creator and Law-giver of'the world. The servant should'
    constantly keep himself in obedience to his Lord. Tne Lord · may or
    may not bestow His bounties on him and assign par3iais.e. to hilJl b'ut_
    the servant should not abjure obedience, · Tb \s should be irrespective
    Volume I COMMENTARY ON THE ~A.l:fl~ AL-BUKHARI 499
    of reward and prayer. If he prays and is obedient t o God in order
    that he may obtain nearness to God and get a place in paradise, then
    this is an avera ge kind of prayer. If on the other hand, the object
    of prayer and obedience to God is meant for the attainment of worldly
    gains, since God is our benefactor and our worldly needs and wants
    are dependent on Him, then such an attitude is the lowest form of
    prayer. ,,. ~ o A"'~ ''f!~\liA\·"-' ..1"'"_... ~..
    A person from Najd came to .p.J~lf;;/;Jll"">:M!' \ST,.. ~ "~.J ~~
    the Holy Prophet(~-' ~ ~ 1 J,o). Najd is the elevated portion of
    central 'Arabia, which goes upto 'Iraq. The low lying part on the west
    coast is called "Tibamah" and the central part of 'Arabia is caJJed the
    · ~ijaz '. Who was this man from Najd?. In this connection there
    are conflicting views of scho lars. In the opin ion of I bn 'Abd-a1-barr,'
    Jbn Bat!al, 'lya<;I, Ibn al-' Arabi a nd Mundhiri, this man was :pimam Bin
    Tha'labah who bel onged to the family of Sa' d Bin Bakr. Muslim, in
    his collection of Traditions, has narrated the event of D1mam Bin
    Tha'labah immediately afte r this Tradition of 'fall).ah. ln the opinion
    of these writers, :pimam bin Tba'labah was identified fav ourably with
    this unknown person. In both of them was visible the pride of the
    Bedouin and, at the end, both are reported to have said: " I do not add
    anything nor reduce anyth in g from this''. 'Alla.mah ' Ayni has quoted
    the $a}J.lf}. al-Bukharl' "6 ~1 ~ J>.r-JI_, ;;... 1,AJ1 ..,_.4", for the Tradition
    reported by Anas , which has raised a doubt in the minds of th ese persons,
    whether the person who called o n the P rophet (~-' ~ ~1 J,..) and
    questioned him was really I;>Imam Bin Tha'labah. Regarding the event,
    l;la<;lrat Anas said: "While we were once sitting in the Mosque, a person
    came riding on a camel. After fastening the camel in the Mosque, he
    asked, "Who is Mul)ammad amongst you?" Anas Ibo Malik says that
    the Holy Prophet (~_, ~ ~' J,..) was sitting at that time among the
    people, reclining on a pillo w. We said that the man with handsome
    face was Mul)ammad (~-'~~I j...)". After reporting the entire event,
    Anas quoted the words of the person as follows :-
    " 1 am the represe ntative of my tribe, and I have been sent by it.
    My name is I;>Imam Bin Tha' la bah." Thus it appears that the reference
    in the account of both Hadrat Talhah and Had rat Anas is about th e
    same person. Depending on this assumptio"n,. Hafiz Badr al- Dfn and
    l;la fi'.? lbn ~ajar have quoted the objections of QurtabI. QuqabI con-
    siders unneces sary the attempt to convert both. the stories into one
    when both the contexts are different. This view is supported by
    scholars, for the person who has been mentioned in this Tradition who
    had come to -the Holy Prcphet (~J ~ ~' J,..) is not Dimam Bin
    Tha ' labah but somebody else. l;lafi~ lbn l;laja r and I:Jafi'.? Badr al-din
    both prefer to kee p the two stories separate rather than convert them
    into one.
    In short, the Bedouin came murmuring something and from the
    distance, it was not possible to understand cJearly what he was saying.
    The reason for murmuring appears t o be that, as he was representing
    his tribe , and realising his respons ibil ity, he was repeating the quest ion
    to hi~ sel~ so that at _the ti_me _of conversation. there _might not be any
    faltenn g m representmg his tnbe adequately rn obtamin g the an swe rs
    for th e qu es ti o ns. ~.....-.--..,.-,,.,....,...-.,.-=---
    All of a sudden, h e started asking abo ut Islamic ~i£1}1~~:;J.i~9
    injunctions. He pu t a question which was not expected u1 n1m as his
    external appearance was poor. But he put such a sensible question as
    500 FAQL AL-BARI Volume I
    appeared beyond his capacity. To all appearance, he was a simple
    common Bedouin but he asked a question of the utmost importance,
    so much so that ~a9rat 'Umar and ~a9rat Ibn 'Abbas said they had
    never seen such an intelligent Bedouin.
    The Holy Prophet (rl-J ~.:ii i J,..) sa id in repJy that l sJarn consti-
    tuted prayers five times during the day and the night. Then the Bedouin
    asked " l s there anything more incumbent on me besides this?" The.
    Prophet replied : " This much is obligatory but tbe rest is non-obligatory.
    There is no restriction regarding this but y ou may pray as much as
    you like". Then the Prophet mentioned zakat (Poor-Due). The Bedouin
    then asked , " l s there anything more inc umbent on me?" Th e Prophet
    (rl-.J ~ 4il1 J,..) replied, "so much is o b] igatory in zakat but if you like to
    pay more, there is no limit". R egard ing the fast, the Prophet (r1--' ~ .:ii i J,..)
    also menti oned the o bligatory fasts a nd said, "Besides this, if you wish
    to observe more, it is left to your free will."
    The person then walked away saying "I would o bserve neither
    more nor Lss." The Prophet ( r1-J ~ .:iii J,..) said that if he had spoken
    the truth , it would be sufficien t for his sal vati o n.
    The problem of Witr (Prayer)
    I mam Shafi'i, after quoting this Tradition in th e Kitab al-um,
    "uh; l.t.I_,... t.._, i.r..,;.. ;;µ 1 ~; 1_;; " wrote th at, durin g the day and the night,
    fi ve prayers were obligat ory and, besides these, nafi prayer was non-
    obligatory. I mam Shafi'I hi mself has not furth er e.Jaborated it. There-
    after, the Shawafi' have interpreted it that Witr is not Wajib (co mpulsory)
    a nd is therefore (Naji) non-obl igatory, since the H oly Prophet
    (r1--' ~.:ill J,..) bas declared a ll other prayers, besides the five, as non-
    obligatory and Witr is thu s includ ed in the non-obligatory o nes.
    Muhammad bin Nasr Maruzi has narrated in tbe book, entitled
    "Qiyam a l-layl (Prayer d·uring night) that a person asked AbU I;ianifah,
    "How many Prayers are o bligatory?" The I mam r eplied, "Five". H e
    again asked, "Is Witr o bligatory or not?" He replied: " It is obligatory".
    Then the qu esti oner asked, '·how many d oes that make?" H e replied,
    " Five". H e asked AbU Hanifab again to enumerate a nd be replied,
    " Prayers offered in the Morning, Noon, befor e sunset, just after sunset,
    and night." Th en he asked: " What is Witr then?" He again replied
    "obliga tory." Then th e person said " Y ou are not correct in counting".
    The superiority of AbU ~an1fah 's system of jurisprudence is evide nt
    from this. It is true, th e obligatory prayers are five, but the nature of
    Witr is al so obl igatory since it is associated with and subordinated to the
    obligatory Prayers.
    The usual reply from th e Hanafi tes is that, in the Traditions, later
    on, mentio n has also been made about the obligatory nature of zakat
    (P oor-Due), but there is noth in g more bes ides this, except what you
    give in charity by way of Na.ft (non-obligatory) payment. Neverthe less,
    there is also the charity known as Fi{r. The Hanafites consider it as
    Wojib (necessary) wh ereas the Sbawafi' consider it as obliga tory. Since
    Sha wafi' co ns ider Witr prayer as non-obligatory, they should have also
    considered charity of Fi{r in the same manner as non-obligatory. On
    the contrary they call it obligatory. If Shawafi' say that this Tradition
    'The well-arranged non-o bligatory prayer offered by the Prophet (.1allallaho 'aliahi
    wa sollam) are two rak'at in the early morning prayer, four rak'iit before the o bligatory
    noon prayers, and two rak'at after the obligatory ones, two rak'at after obligatory
    sunset prayer and two rak' at a fter the obligatory night prayer. 'Abdur RaQman
    Volume I COMMENTARY ON THE l:?Al}JI;l AL-BUKHARI 501
    is prior to the making of charity of Fi!r necessary, then the Hanafites
    are happy and nothing can stop them from saying that the Tradition
    may be prior to the declaration of Witr as obligatory. If the Shawafi'
    declare that charity of Fi{r is included in zakat (Poor.,Due), as it is a
    kind of zakat for the body and the weJI known idea of zakat is for the
    property, then this is against the usual convention. We can also say
    that "Witr" prayer is included in the five compulsory prayers, since it is
    not a separate prayer like that of morning, noon, etc., but it is included
    in the night ('lsha') prayers, as Mulla 'Ali Qari bas mentioned in
    "a/-Mirqat Shar/:ii Mishkat." Hence, there is no fixed time for this as
    its time is included in the night prayer. Therefore, there is no separate
    call for it. It should be clear to any reasonable person that the "Witr"
    prayer bas no separate existence like the five compulsory prayers, but
    it is included in and is subordinate to the night prayer. In fact,
    besides " Witr", th e non-obligatory prayers, arranged and offered by the
    Prophet (rl-.J ~ ~ l J.o) along with obligatory ones, are also included
    in the word s of the Tradition in Khamso $alawat (Five prayers). "Witr"
    p,r ayer completes the night prayer as Mulla 'Ali Qari bas pointed out
    on behalf of the ~anafites or it is a completing factor for the five
    prayers, but as much as non-obligatory prayers, performed by the
    Prophet (~.J ~ ~l j.,., ), complete the five prayers. This has been ex-
    plained in detail, by ~ujjat al-I slam Mawlana Mu~ammad Qasim
    Nanotwi in his book entitled "Ma$abz/:z. al-Tarawz/:i".
    What is the meaning of the saying of the Prophet that there are
    five prayers during the day and the night? It only means, "for you five
    prayers are compulsory during the day". This is the injunction in
    general but it is not sufficient as a basis for action. Nevertheless he
    must have explained the details by his words and deeds. It is not
    possible for a newJy converted Muslim to understand from the general
    words of five prayers during the day and the night, as to how the
    prayers should be performed, as there are some external and internal
    regulations.
    The internal regulations are of two kinds. Some of these are
    basic and some conditional, such as Qiyam (standing), RukU' (bending)
    and SujUd (prostration). Some regulations and orders are comple-
    mentary such as TasbzlJ,at and Takb1rat (praising and reciting the names
    of G od) etc. Likewise, tbe external regulations are also of two types.
    Some are conditional and obligatory such as arranging the rows of
    worshippers, the non-obligatory prayers before and after obligatory
    ones and likewise "Witr" prayer. Now a knowledge of all these is
    necessary for the performance of the five prayers. Necessarily, all this
    must have been told by the Prophet (~.J ~ ~l j.,.,).
    In the narration of Isma'il bin Ja'far, it bas been generally repor-
    ted that the Prophet (~J ~L~ ~I J...) had indicated to bim all the injunc-
    tions pertaining to the prayer. In the fo1lowing words of the Holy
    Prophet, all these details are included in a concise form. Hence,
    "Witr" and non-obligatory prayers are all included in this, and in the
    words "Illa 'an Ta[awwa'a" (as far as you like) are included, all the acces-
    sories along with "Nawajil Ma!Ja!f.ah" such as ~a/at al-l)uJ:ia, Tahajjud
    etc., (forenoon and late night prayers).
    On repeating naft prayt>r when not timely performed
    A controversy has arisen regarding the Tradition whether it is
    necessary to repeat Nawajil prayers (non-obligatory) once they have
    502 FAJ;)L AL-BARl Volume .I
    been started and not timely and properly performed. According to
    the Hanafites, their repetition is obligatory and according to the Shawafi'
    and others, their repetition exc~pt ~ajj is not necessary. The argument
    put forward by the Shawafi' 1s that the Prophet (r-1--' ~ .c.UI J...) after
    describing the obligatory prayers, said: "There are no other obligatory
    ones, if you so please. you can perform non-obligatory prayers (Naji.).
    Hence in Illa an Ta!awwa'a (that is optional prayers) excepti ons have
    been taken out. This means that whatever has been cancelJed from the
    bulk, stands separate from the bulk, and the bulk represented the order
    of the obligatory prayers and the cancelled part represented the non-
    obligatory ones.
    Shawafi' on repetition of "Naji." not being aecessary
    The Shawafi' in order to prove this exceptio n as total exception,
    have quo ted a narration from 'Kitab al-$awm, of Nisa'i on Fasting.
    The Prophet (~a//allaho •a/aihi wasal/am) .... ~ ~°'t'" ~, .:.\ ~~ .:i\'LJ',""'°'\
    some time intended to observe a non-obli- '='~,,..__, ..... 41.> Lr"~ ~..) c>
    gatory fast but then broke it.
    'L':.~-;1.
    ~f;
    1'&\"' . . , '""'\~\. . ,....
    .. f ,_p~u~,
    Further they also quote a narration from l mam BukbarI that the
    Prophet (r1--' ~ .c.UI j..>) asked Juwayriab Bint Harith to start a non-
    0

    obJigatory fast on Friday and later on asked her to break it. From
    these two in cidents, can be concluded that th ere was mention of break-
    ing the fast but no mention of repeating it. It is, therefore, evident
    that if a non-o bligatory fast is imperfectly observed or broken, it is not
    binding on the person o bserving it to repeat it. .l;Iafi~ 1bn .l;Iajar has
    cited this narration of Nisa'i and the incident of Juwayriah Bint Harith
    in support of the Shawafi' theory. He says that this statement supports
    th e view that if a non-obligatory (Naji.) prayer has been started, there
    is no need to complete the same. Other non-obligatory prayers will be
    considered in the same light. The Shawafi' and their followers are not
    in favour of repeating the performance of non-obligatory prayers if
    incompletely performed except the lJaJJ. Thus th ey believe that if the
    lJajj is incompletety performed, it is vo id and it should be performed
    again. This stand of the Sbawafi' is disputed on the ground that if
    the lfojj performed on a non-obligatory basis becomes void, it should
    be performed again. If it is so, then why other non-obligatory prayers
    are not likewJse treated, when they are begun but not completed. In
    deal in g with this objection, ~afi~ ibn ~ajar bas mad e out a difference
    between the l;la;J performed in a non-o bligatory manner and other n on-
    obligatory prayers.
    Hanafites on the necessity of performing non-obligatory Prayers again
    Hafiz Badr al-Din bas expressed surprise in his book entitled
    'Umda't a/:qarl Shar/:i-i-$a/J.l/:i al-Bukhart. that although ~afi~ ibn ~ajar
    in his Fath al-Barz Sharh-i-Bukharl narrated this T radition in conson-
    ance with· his views yet he did not cite those Traditions which had
    pointed out that the performance of non-obligatory prayer once started
    was to be compulsorily finishc:d and, if performed incompletely, its re·
    performance was necessary. Hence_ Imam Al;lmad in his Musnad has
    cl!ed a Tradition from ~ac;trat 'Ayishah that, o nce, when J;Ia<;lrat
    'Ayisbah and ~ac;t rat J;Iaf~ah had observed a non-obligatory fast, some
    cooked mutton was received by way of present. Both of them ate a
    Jittle of it. When the Holy Prophet (~-' ~ ..ill J...) came, they told him
    about it. Thereupon, he asked them to observe fast in place of this
    Volume I COMMENTARY ON THE ~Al;IIl;i AL-BUKHARI 503
    broken one some other day, later on. This order of the Prophet to fast
    again was of obligatory nature. Dar Qu!aI reported about Um mi Salmah
    that once she observed a non-obligatory fast and broke it. Therefore the
    Prophet (r-1--.J J..J.~ .ui1 j..>) ordered her to observe a fast some other day in
    place of this.
    Tbe narrations of I.ia<;lrat 'Ayishah and l;la<;lrat Ummi Salmah
    support the view of the Hanafites since there is clear injunction for
    repet ition of the fast in case of premature breaking of the same. It
    is evident from these arguments that in the words, (as far as you can do),
    "the exception" which should be of th e same type is effectively linked
    with the original fast. Now the above quoted sentence of the Holy
    Prophet (~-.J ~ .:il l j...) means that it is left wholly to the performer to
    start the observance of non-obligatory prayers, but once they have been
    started, their completion was binding, they cannot be left incomplete.
    Any invalidity or incompleteness in their performance will necessitate
    their repetition.
    The Hanafites have also argued in the Jight of this verse of the
    Qur'a n "~W.I IJ.lh~':i'" i.e. "do not render your action null a nd void".
    La tub!flu is negative in spint and constitutes prohibition. When a
    certain action considered null and void results in prohibition (Haram),
    then that action should have a necessary position. According to the
    ljma' (concensus of opinion), too, the point of view of the Hanafites
    is justified since th ere is a unanimous agreement that the performance
    of a non-obligatory Ij.ojj becomes obligatory in case of a previous in-
    complete performance. The Hana:fites hold this view on the basis of
    the concensus of opinion that when the performance of non-obligatory
    lfojj begins and its completion becomes obligatory, so in case of other
    non-obligatory prayers too their completion should be likewise, done ,
    if the Jack of someth in g makes it invalid. The writer of Badai' has
    said that fulfilment of pledges is compulsory whether made verbal or
    by deed. In the Holy Qur'an it is said: "Fulfil your pledge". By
    carrying out the obligation, it is meant here that whatever a person has
    pledged to perform in order that his wishes be granted, he should per-
    form the same.
    The verbal pledge is well-known but the pledge by deed is 10 start
    the non-obligatory prayers and after their start it beco mes pledge by
    deed. Thus it is incumbent to fu lfil the pledge. And in case this pledge,
    translated in action becomes invalid, due to one reason or the other,
    its performance again would be binding. Not only the Hanafites but
    also the Malikites have presented such point of view in interpreting
    the word Illa An To/awwa'a (as far as you can). According to Imam
    Malik, re-performance of a non-obJigatosy act of prayer is binding in
    case a defect appears in its performance, once it has been started.
    Preference of the arguments of the Hanafites
    The Tradition quoted by Nisa'i does not Jead to the conclusion
    that the Prophet (r-1--.J ~ .:ill J.-), after breaking a non-obligatory fast,
    observed it again. Further his breaking of the fast of this nature was
    based on some unavoidable circumstance. The incident that the Pro-
    phet ( r-1--.J ~..iii J.-) permitted Juwayriah Bint J:Iarith to break her fast
    was due to a feast on Friday. From various narrations of this kind,
    it is clear that permission to break the fast was given but in none of
    them there is any mention that the fast was not repeated. The absence of
    mention does not mean that the. event did not take place. All similar
    Traditions, will be dealt with, accordingly.
    504 FAJ;>L AL-BARI Volume I
    And if tbe different versions are accepted, then the interpretation
    given by tbe Hanafites will have preference as tbe Tradition quoted by
    Shawafi' is negative while those cited by the Hanafites are positive. And
    the positive has always preference over the negative. The other thing
    is that in the view of the Hanafites, caution and care have been exer-
    cised in matters of prayer. If the observance of prayer has been
    incomplete due to some religious or natural causes, then re-performance
    becomes obligatory by way of atonement. (Fat/Jul Mu/him vol. 1, p. 115)
    Some difficulties
    In this connection a difficulty arises in the words of the person
    who asked the Prophet (~-' 4.e .iiil ~) "Is there anything obligatory
    on me besides this? "And the word "~" indicates those actions, the
    performance of which, was made obligatory by God on the man. But
    the non-obligatory prayer Naff. is performed by a person of his own
    accord. Hence the exception is not mentioned here.
    The solution of this difficulty lies in the fact that the starting of
    a non-obligatory prayer depends ·on the free will of the person but,
    once it has started, its completion is made compulsory by the law of
    religion . Further, with the Hana:fites a negation does not bring about
    the positive aspect of the prob1em but it constitutes silence over it. So
    it cannot be called either negative or posi tive.
    If the Hana:fites base their arguments on the words "La i/la an
    Tafawwa'" (as far as you can) then this objection can be valid against
    them. But, as already mentioned, their arguments are based on the
    Holy Qur'an and the concensus of opinion and they interpreted this
    Tradition according to the Qur'an and th e Ijma•.
    In my opinion the Hanafite view is supported by valid arguments,
    It is, however, evident that the exception has been separated as, in
    regard to the zakat (poor-due) also~ the words Illa an Tafawwa' occur.
    To apply the rule of exception, there is difficulty as the poor-due and
    charity are not 1ike acts of long lasting prayer of which it could be said
    that once begun, like the obligatory prayer, they should be completed.
    Thus some writers, simply by way of academic discussion, have tried to
    apply this principle to zakac (Poor-due) and charity as well that the
    optional charity, once started, and kept on, and not completed, was
    regarded as complete. The principle involved in the optional charity
    is that, it is left to the free will of the individual, at the time of starting
    it to give or not to give, but once he has given it away, he bas no right
    to revoke or withdraw it. This is also the Hanafite view.
    Negligence in performing acts according to tradition
    Some people present this Tradition in support of their view that
    only the performance of the obligatory acts is sufficient for well-being
    as the Prophet (~-'~~I~), according to this Tradition, deemed
    five things enough. Perhaps they are not aware that acts according to
    sunnat, and obligatory observances are proved by the injunctions and
    acts of the Holy Prophet himself (r-l--' ~ .iill j..-). In this connection
    it is necessary to see his words to impress upon the people, the need to
    perform them. Further, the attitude and action of the Companions of
    the Prophet in this regard have also to be seen . When the Prophet
    (,.L-_, ~ ~ I J.-) ordered a certain line of action and warned against its
    renouncement, both lbn Hamrnam and .l bn Najim consider it com-
    pulsory. If such an act performed by the Prophet (~J ~~I J.-) on
    Volume I COMMENTARY ON THE $Af:ill;i AL-BUKHARl sos
    a permanent basis is, however, missed by him a number of times, then
    it has to be classified as a Tradition. When the Holy Prophet
    (r-1--' ~...ill J...) pronounced the words " !Ila an Tatawwa'a", it was
    not possible to consider it, at that time, as obligatory or as a Tradition,
    because the separati on between what was obligatory and what was
    according to the Tradition was done after the time of the Prophet
    according to the nature of his actions.
    Regarding renouncing the Tradition, lbn Hammam is of the opinion
    that one who renounces it, wiJJ be seriously reproached. In the
    opi nion of Ibn Najlm, he will be punished. Here it appears to be the
    difference in interpretation but both are unanimous about committal
    of sin as a result of renouncing the Tradition. Nevertheless, negligence
    and inatten tion towards performing acts according to the Tradition
    cannot be deduced from this Tradition.
    "By God I will neither exceed this ~1~S\~'1~l1'S1~
    nor do any thing less."
    Apparently, it means that he will not perform the non-obligatory
    prayers and will reduce nothing from the ob1igatory ones. On this,
    an objection has been raised that this person took a vow not to ca rry
    out the injunctions in performing non-obligatory prayers contained in
    the Tradition and associated with the obligatory prayers and the Holy
    Prophet (rJ.--' ~...ill J...) did not object to it, although action, according
    to Traditions, has been emphasised. Earlier explanation has already
    been given under the words "La ilia an Tataw-wa'a," that the vow of
    the person was not in respec t of non-performance of certain prayers
    according to Traditions since they are included like the "Witr" prayer
    in the obligatories. Thus the conclusion would be that he would
    perform th e compulsory duties along with their adjuncts and no more.
    The problem is, th erefore, resolved.
    The other objection is that the additional non-obligatory prayer
    is also included in good deeds. And to make a statement by swearing
    on the non-performance of a good deed is forb idden . On e answer
    is that it is forbidden when the renouncing of a good deed is prompted
    by dislike, or disregard of the Tradition. If it is due to the want of
    time or preoccupation then it is not forbidden. In this connection,
    an incident about l,laQrat Maw lana Gangohi an d his teacher Shaykh
    ~ajI lmdadullah is related that he had excused himself for not
    reciting twelve hundred times the name of God due to want of time.
    People have given different interpretations of ':}_, .l..!jl ':i"
    '\;.:.Ai l. Since th e person was representing his community, some have
    understood the meaning of his words in this way that he would deliver
    t he message of th e Prophet in full to his community after his return
    and that he would neither add to nor subtract any word from it.
    Others have interpreted this to mean that he would observe the forms
    and the manner of the prayer indicated by the Prophet (r-1--' ~ Aili J...)
    and tha t he would neither add t o nor reduce from it. For example,
    in the noon prayer he would perform four " raka'at", and not five or
    three, yet others have given another meaning to it that he would not
    raise any more questi on and that he would not reduce the prayers at
    the time of performance. However, one may add that this attitude
    bad a deeper indication for extreme obedience and devotion. Some still
    say that the words in acceptance and affirmation of the message were
    uttered by way of exaggeration, and they may have no (reference) to
    506 FAI;>L AL-BARI Volume I
    actual action but only to his conviction. Further they may mean that
    be would act upon the obligatory part of religion as it is. and would
    not observe any Jaxity in its performance. But, at the same time, he
    would not raise the non-obligatory character of the prayer to the
    position of th e obligatory one by his deeds in such a manner as would
    make the non-obligatory prayer resemble obligation. However, all
    these interpretations are possible in the words of the narrations. But
    another narration from Imam Bukhari contains the folJowing:
    "I will not perform non-obligatory ,,.,,,,,,,":.~'~'d.:' 'l" ~....
    prayers and will not reduce what God has u-W'~'f~\ ;)• #10~!-'
    made compulsory for me". d· - • 'e.t::;-t~,,:.'
    C\i>VJ?rftl.''"':'~($'Jlf.) '·
    '"=\-C.
    .... IJ' Al> <.J\,-'~
    To these words, it is difficult to apply these interpretations except
    that this narration is considered as a narration not reported according
    to exact words but according to meaning, which have already been
    cited before and only in one narration these words appear, otherwise
    the whole matter is the same.
    An interpretation by Sbaykh al-Hind
    If the object is to interpret the whole thing, then the best
    interpretation is which Shaykb al-Hind has given, i.e., at times, it is
    intended to deny a thing, but, simultaneously. its opposite is also
    denied. This is only done to make the speech more attractive or to
    emphasise or to exaggerate. For example, a selJer at the time of
    selling something, gives out a price. Thereupon, the purchaser in
    negotiating the price inquires if something more or less is possible in
    the price. Naturally, here, the intention of the buyer is to Jessen the
    price and not to increase it. Similarly, the seller replies that there
    wouJd be nothing more or less. In the same manner, the buyer, at
    the time of weighing a thing, asks the seller to weigh properly and
    to see that there should not be anything more or less. Here also it is
    intended to eliminate the less. However, if something more is given,
    the buyer wilJ not refuse. In the same way, here the words, "Wala
    Anqu$u" indicate the intention not to reduce. The negation regarding
    the excess is only to make the speech more attractive, or to emphasise
    "La Anqu$u", i.e., he would perform it in full and would not reduce it
    even by a particle. Here attention is invited to the following verse of
    the Qur'an:
    When its term cometh, they cannot ~""'f,....,; .,, • ~.(\ ,,·"'"""\,.~"""\.-:\
    put it oft' an hour not yet advance (it).
    ' ""'~'='-'~ .. ..,.;J~ j.~ ;,,,
    \'I" ,,, ..... , , , .... , .... , ,
    Qur'an (7:34) ( ~11..:J!)'•)-<.:>_,..~;-l;b
    Here occurs a well-known difficulty that when death comes,
    "putting it off" is reasonably possible. So its negation is right and
    correct. But its occurrence in advance, is not reasonably possible and
    there is no purpose served by its negation because it cannot be visu-
    alised rationally.
    On differences and conflicts in narrations
    Sometimes differences and even conflicting ideas occur in lJadlth.
    In order to remove these differences and to arrive at the true meaning
    of the words of the Holy Prophet, it is necessary to go carefulJy through
    the evidences and circumstances of the situation so that it may become
    clear as to what the intention of the Prophet was, on the one band,
    and on the other, what the report of the narrator was, explaining a
    Volume I COMMENTARY ON THE ~Al:llJ:l AL-BUKHARI 507
    certain event in his own words. For instance, a certain event has been
    described by a number of narrators and most of the reports agree to
    it. If, however, a narrator introduces such words in his report as to
    change the significance of the whole event, then such words and their
    connotation could be easily detected. In this lfadlth there is the room
    for La atafawwa'u in the place of La Azldu because Tatawwa'a is super-
    fluously used. However, if it is taken for granted that the person
    concerned had used the words '\,,.WI ':i.J t.#1 ':}" in his conversation in
    their literal meaning, it would be aosolutely identical to him. But
    that cannot be the basis of the constitution of any law or regulation.
    If the Holy Prophet (ri--' ~ ..ill J... ), by his discretionary power, and
    as a special case, has allowed such privilege to any person, and saying
    "J .J,.- .JI ~ I" bas accepted his expression La atafawwa'u it would not
    be a justification for any person to make it the basis to escape any
    regulation or Jaw. A number of incidents can be quoted in support
    of this concession. For instance, after the prayers of •Id al-Ac;l.J;la the
    Prophet (~.J '-:).s. ..iii J.,..) announced in connection with animal sacrifice,
    that if a person had sacrificed the animal prior to the 'Id-prayer, the
    ritua l was not in order and it would be just meant for eating. At this,
    Abfi Bardah bin Nayar stood up and submitted: "My neighbours are
    poor and cannot offer sacrifice. I sacrificed the animal prior to the
    prayer so that they may partake of the meat. I had two goats, the
    one which I sacrificed was mature but the other one, though fat, was
    not of the age required for sacrifice." Holy Prophet (~.J ~..ii i J...)
    alJowing AbU Bardah for sacrificing an animal less than one year
    old said: "After you, no one else will be permitted to do so." Simi-
    larly, the Prophet (~.J ~.:ill j.o) ordered a Bedouin who had broken
    his Ramac;l.an Fast by having intercourse with bis wife, to free one
    slave or to observe sixty fasts, or to feed sixty p oor persons.
    But the person pleaded at every stage his inability. Io the
    meantime, some dates were presented to the Prop bet (~L..J ~ ..ill ~)
    who handed over to the man those dates and said "give this in
    charity". Again, the man said that, in the whole of Madinah,
    there was no body poorer than himself. Then the Prophet (ri-.J ~ ..iii J.,..)
    said to him to use the same, but emphasised that it would not be permis-
    sible to any body else.
    No exemption from obligatory prayers
    From the above facts, it is clear that the Holy Prophet (ri-.J ~ ..ill ~)
    bad exempted certain persons as a special case but from this it should
    not be concluded that he had exempted people, in general, from the
    performance of obligatory prayers, etc. Jala J-ud-din SayutI. in the
    book en titled, Mirqiit Al-$a'fi.d, under the narration of Abu Da'iid
    has discussed that the Holy Prophet (rJ-.J ~ ..ill J.,..) under his special
    powers had exempted (a certain person) from performing three obligatory
    prayers; 'A llamab Sayii!i has misrepresented exemptions given by the Pro-
    phet (ri-.J .i.,µ ..ill j.o). In the chapter "o_,l....JI ~ i..Wb...J I" in AbU Da'U.d,
    there is a narrati on that 'Abdullah Bin Fadalah narrated from his father
    that th e Holy Prophet (~-' ~ ..ill J,..) had· instructed him on religious
    matters and asked him to observe five prayers. He submitted Lo the
    Prophet (r!-.J ~..iii J.,..) that he was much pre-occupied during the time
    of prayers and requested him to tell him a precise general method
    which, if observed, would be sufficient. The Prophet (~.J -.,µ..iii J...)
    said, 'You should be particular in observing morning and evening prayers'.
    The reason for emphasising the performance of morning and 'Mr
    508 FAl;>L AL-BAR1 Volume I
    prayers is that both these prayers were made compulsory prior to the
    mght of "Mi'raj" (Ascension), when commandments for the other
    three compulsory prayers were received. This made the total five.
    'Alla.mah Sayyed Anwar Shah Kashmiri says that the Holy Prophet
    (~-' ~.ill J,..) bad instructed the person to observe something more to
    be recited than the five prayers. N ow the man pleaded about want of
    time; so the Prophet (r1--' ~ .iii J,..) instructed him to recite those
    things with the morning and evening prayers. Hence the question of
    exception does not arise regarding the five prayers, but it was regarding
    the extra recitation.
    However, if it is admitted that the person had spoken to the
    Prophet (r1--' ~.ill J,..) about his pre-occupation in relation to the five
    obligatory prayers, even th en the words of the Prophet were spoke n
    about the five prayers because the observance of the morning and even-
    ing prayers opened the way to the observance of the remaining three
    prayers. Dawn is the time when one feels sleepy and the afternoon
    prayer is the time of business in the market, etc. Therefore, anybody
    who observes strictly the dawn and the afternoon prayers will feel it
    easy to observe the remaining three prayers.
    Thus th e Holy Prophet (r1--' ~.iii j....) did not exempt anybody
    from observing prayers . He could emphasise the observance of the
    five prayers for the welfare of an individual but it was difficult to justify
    exemption from the obligatory prayers. In conclusion, it may be said
    that in following the Tradition of ' Abdulla h bin Fa<;lalah, SayU!I's view
    regarding exemption from obligatory prayer is not correct.
    The Prophet said "If he bad spoken the truth he was saved. " At
    another place in Bukhari, in Muslim and Abu Da,ud, the words are,
    "By his father, if he had spoke n the truth, he succeeded or entered
    paradise." A queslion arises here that there was a swearing by a person
    other than God, which is forbidden. Writers have explaiaed it in diffe-
    rent ways. One explanation is that this is prior to the prohibition.
    Others have said that the prohibition is for the entire people but the
    exception is for the Prophet (~-'~.iii j....). Zarqani has, however,
    explained it in a different manner. He said that the wisdom underlying
    the prohibition of swearing by any object other than Allah is that such
    an object should not be associated and put at µar with Allah in terms
    of honour and devotion. Since such an attitude and belief are not
    possible in respect of the Holy Prophet (r1--' -Ys .ill J,..), the prohibition
    d oes not apply to him. The best explanation is given by a Hanafite
    scholar H asan Ch1lpi, "Chalpi" means Mawlana in Turkish language.
    He wrote foo t-notes on Mutawwal. There is another one AkhI Chalpl
    who wrote foot-notes on Shar\li \Vaqayah. He bas come after ~a san
    ChalpI. He says that swearing may or may not mean taking an oat b
    according to Sharl'ah, and it is only done to emphasise a point of view.
    Hence the words of Wallah , Billah, Tallah, were used by the 'Arabs
    for this purpose. They do not mean any formal oath according to
    Sharl' ah.
    Consequently a poet addresses his beloved in these words :
    s '.r.
    I:>:.. ...r-rJ ~ 1 ~ .r' ~,r.; r cJ I_... I oJ.:.....r !)' Ci 1$,r.; uy. l.:;1
    I am so much indebted to you for the sword with which you
    killed me that by ycur head, I cannot raise up my head.
    "By your God", instead of " By your head" could be a perfect rytbm,
    but it is only for a man of decent taste to appreciate the difference
    between the two ex pressions in respect of grace and poetic excellence.
    Volume I COMMENTARY ON THE SAl:ll~ AL-BUKHARI 509

    CHAPTER XXXV
    TO ACCOMPANY THE JANAZAH
    '"]W.."•:,::"9~-.~
    "'!
    1 \'(,.r : ,'L_.6,{
    ~ v~)/:11J I ~J.-V
    . .,

    ~\L.~, ..~ •db~ ,, -'" _.,,,..r~-. ,,


    0

    (FUNERAL PROCESSION) IS A
    PART OF IMAN (FAITH) ~ '-F-<:{..,, ~(.:t.~\\:,_-;,vP' .45
    45. We have bee_n told by AJ1mad
    bin 'Abdullah bin 'Ali al-Manjufi who
    ·.:.·-~-1,,.,,f~:.~r~.~~""IF~r.!P!.;"'~t.:"'\f!
    ~ \;l",,,-T\:l:i~u" 4' \:..rw--u"
    said that he was informed by Rauh that >:,' 1.!. J.,,._,,,.~<f.,"'~"'l., 'f ~, , .,,~..
    'Auf had said to him, via Hasan and "'I.No> U-9» 1 U.,,...J'=>'~Ol~~J
    Mu~ammad, lhat: · :=~tz, ..i . ·~~~~~l n\r~~~.. ~'f'!
    ~ Abu Hurayrah heard: ~ ....~v .~ ct°'Ul.t '4'~
    The Holy Prophet (~allallaho 'a/aihi
    wa sallam) !'ay:
    ,!"!1-,,~"f<Pf!' 4 ~~
    v"rv:;:J~~(.SW'O.....<,:?o_,~~
    a.,,, ,,
    ~ r~~r~ ..... ,,
    Whosoever accompanies the Janazah
    (funeral procession) of a Muslim sincerely '\"'1-:~\J
    .D~A,P~~r...JI .• ~'-"",.. '~°'1 ~~."\I)'~)
    ": ~ ,,..,~~H~·~'
    an d hopes to get rewards f rom Al Iah and ~ ,.. I ~ .
    remains there till the fune ral prayers are ' t''l'.~~'-'· f~$'1!' ~ .~ '"'<: ... ~~t:.._9..
    said and burial ceremonies are nni~bed, ....;,.,,) ur"1 .:J~~U-c:t:'.)~ v-;
    will return with a r,:eward of two Qira~s , ~, ,,~~ 'SJI' -" .,.. '~~'!''• ,~
    (carats) and every Qir3.~ is like the Ut,iud ~ ~ ~ .... U'= r.:J")~.Y..~')'i.;}t.J'J
    mountain. And whosoever joins funeral
    prayers and returns (before burial) )¥ill
    ' ~ ',.. '"'-£, "'~·'"'t~S.~~'\f==,~~·f,
    ~....~t.:Y''-';--~Vtrl,,.J~r.:)?,~
    return with the reward of one Qira~
    (carat).
    •
    •:JS'~
    '"-''Cl.:. .
    &~ ''""l ..:.._..;_,, ,..,..,..,,,
    ~ .. _ al>~~ l:.f'i,P
    Along with Raut:i. 'Uthman Mu'adhdhin has narrated th is lJadith as follows:
    _ _ 'We have been told by •Auf who said that be was informed by Mu\J,ammad bin
    Sirin that he beard Abii Hurayrah say' (as before).
    The ()bject of chapter
    This chapter is evidently related to the Kitabul Iman (Book of
    Faith). To accompany a funeral procession is an act considered a part
    of faith. H ence act is part of faith.
    Its connection with the previ ous chapter is relevant in the manner
    that the payment of th e poor-due and accompanyi ng the funeral have
    been co nsidered as an act common to faith. The object of poor-due
    is to enable the poor to Jive. His needs are fulfilled with the cooperat-
    ion of others. Sim ilarly, the dead person is also dependen t on others
    for his burial. On account of this similarity, Imam Bukhari has put
    the chapter of "}~JI t~I " after the chapter of ";~~ I i:,... ;;_,.)yl".
    Jn the previous chapter, the worldly needs were mentioned and in this
    chapter the need after death is mentioned. Even as the way-farer on
    this earth depend s for his wants on charity, the travell er to the Hereafter
    also Jocks forward to the prayer offered for the benefit of his soul by
    those remaining behind. God has n ot permitted irresponsible behaviour
    towards the poor. Similarly, He bas made it obligatory on the Muslims
    to accord whatever is possible for them to make the journey to the
    Hereafter comfortable of those who have left. Hence, for doing a little
    act in th is connection has been great1y rewarded.
    "Whosoever accompanies t he fu neral procession ~fi~~#\ctf
    of a Muslim ." This qu esti on has been und er discussion between the
    ~ anafites and the Sbawafi' how to keep pace with the funeral. Shawafi'
    say that people should walk ahead of the funeral. The ~aoafites
    prefer to walk behind it. The Shawafi' view is that those who
    accompany the funeral are considered to ~ntercede on behalf of the
    dead who is supposed to be an accused. And, as a general practice,
    the accused bas to follow those who recommend him. On the other
    band, th e Hanafites' view is that the idea to present the dead as an
    accused before God is not just. Had this been the case, the accused
    wou1d have been taken in a shabby shroud, whereas, according to
    510 FAI;>L AL-BART Volume I
    religious injunction, the dead body should be properJy bathed, c leanly
    shrouded, perfumed and escorted respectfully. Further, at the time of
    the funeral prayer, the bier is placed in front. According to the
    l;Ianafites, it is better, to keep the bier in front. This is accord ing
    to the meaning of th e word " lttiba' (to follow) in the Tradition.
    Bukhari bas also used the same word " lttiba'" in his interpretation as
    occurs in the Tradition. Dictionary also explains "lttiha'," "to
    follow. "
    Another question is where the funeral prayer should take place, in
    or outside the mosque. In the views of tbe Shawafi' it is better to
    hold funeral prayer outside the mosque, but there is no harm if it is
    held inside th e mosque. In the I;Ianafite view, it is better to hold it
    outside the mosque and it is improper to hold it inside.
    ~-\--~.!..\..~'"'-·)_
    "With faith in the heart and with the intention ~ ,~~~
    to acquire reward", i.e., these two things should be the motive in
    foHow in g a funeral and not th e custom or family connec tions as is
    generally the case t oday. The H oly Prophet (r1--' ...:)..&. .:iii J..o), using the
    word " 11,ltisab", (Assessme nt), drew the attention toward th e reward
    of the act, i.e., if you have the intention of doing good, the reward
    increases immensely. Hence, he further said: "whosoever accompa-
    nied the funeral and after funeral prayer, re mained with the dead, upto
    bis burial, wou ld earn t wo Qirats of reward. But one who returned
    before the burial after performing the fun eral prayer, would earn only
    one Qirat of reward. And not the Qlrat which , acco rd ing to this
    worldly measure is one-twelveth of a Dinar, but th e spiritual reward
    of the Qirat in the next world, would be as hi gh as the mo untain of
    Ul)ud." The intention is to induce the people to perform the act and
    to emphasize wax ing in faith.
    "This Hadith has been supported by ti~~~~
    'Uthman al-Mu 'ad hdhin," He has narrated this Tradition under his
    own authority. Jts significance is that the Tradition of Abu-Hurayrah
    as reported by Raul). bas also been supported by the tradition of
    •Uthman al-Mu'adhdhin. Imam Bukhari has pointed out th e only
    difference that bis own narration is verbatim while that of 'Uthman al-
    Mu 'adhdhin is in su bstance.
    CHAPTER XXXVI
    A Bel iever must frar lest bis good work
    should go in vain and he does not know it.
    lbrflhim Taymi (who was a preacher) said,
    "When 1 compare my words with deeds I
    fear lest I should be included in the un-
    believers." Ibn Abi Mulaykah said: I met
    thircy Companions of the Holy Prophet,
    each of them feared t hat be had become a
    hypocrite, and none of them claimed th~t
    his Iman was as perfect as that of Jib!:a'il
    (Ga braiel) or Michael. l;lasan B a~ri is
    repo rted to have said: A true Bdiever only
    fears Nifaq (Hypocrisy) and a hypocr ite
    consideri. himself free from all risks. In
    this respect, Musl ims have bem warned
    against mutual figh ting and insistence on
    sinfu l acts withou t making repentance, as
    Allah, the Most Exalted, says :-
    And will not knowingly repeat (the
    wrong) they did".
    (Qur'an, 3:135)
    Volume I COMMENTARY ON THE $Al.fl~ AL-BUKHARI 511
    The objective
    Two interpretations have been elaborated and discussed in this
    chapter. The first is that a Musli m should always be vig ilant lest his
    virtuous deeds should be nu llified at any tim e due to his negligence
    and carelessness. The second one gives an account of th ose things
    against which he is cautioned, i.e. , feuds and fights among Muslims,
    and repetition of sins without repentance. f mam Bukhari bas quoted
    the sayings of Ibrahim Taymi and oth er followers of t he Compan ions in
    support of the first interpretation. As regards th e second, he has
    quoted two Traditions, and since there was no mention in the Tradition
    abou t repetition of ~ins without repentance, be has cited a verse from
    the Qur'an "L.>~ ~., 1_,J....il.. Js.~ 1.,.r4:! r-1.," to complete the mean ing.
    Perhaps the underlying idea in the first interpretatio n is to warn the
    Muslims aga ins t hypocrisy while the second is t o gu~rd him against
    sins. It appears that Imam Bukhari, after having fuJJy discussed the
    necessities and completing factors of the faith, is now address in g
    himseJf to d escribe the defects and harm caused to the faith . Prior
    to this be had discussed those actions which resulted in completing th e
    faith and increasing its brilliance. All this discussion consti1uted a
    refu tation of the view of the Murjites who did not give any importance
    to deed in respect of Iman. Further, they thought that mere confir-
    mation by tongue was en ough to earn the grace of God for parad ise
    and did not consider sin throughout life as injurious to faith. Imam
    Bukhari refuted this view that the repetition of sin without repentance
    was n ot in conformity with faith. A tru e Muslim should always be
    vigiJant about his fa ith and should adopt ways and means to preserve
    it. One should see how even the great Muslim philosophers, in the
    past, exercised care and vigilance about their faith.
    . ·1ant ~-<i~
    "A MusHm shou ld be v1g1 :....,:1,,.,.... ~~'1', ·-=
    ....~,,_.;:,~
    . M<:J'~"
    lest bis good deeds should be nullified at any time due t o his negliM
    gence." This Tradition is based on the fo JJ owin g verse of the
    Qur'an:
    Oh ye who believe! Lift not up your ~~~~-§~\a~\\ti~
    \.'_'i~\_,'~\', ...,~.\ ... ."'-'J\ .. , ... .,.~
    voices above the voice of the Prophet, nor 4,v- ~~~~,~ 9,,-u~
    shout when speaking to him as ye shout
    one to another, lest your works be rendered
    . h' . .. ,, ....,,.,~~·· ,,
    vain w tie ye perce ive not. (Qur'A.n, 49:2) ( ~t!..:,,.!/.) ~,..,P~~\
    The significance;: of this verse is to make people cultured and the
    cultured, even more cultured. While in the company of the Prophet
    (r1-J ~ .iiil J,o) it is against etiquette to make noise or to talk lou dly
    or behave in an uncul tured manner. It is possibJe that the Holy
    Prophet (r1-J ~ .&ill J,o) may be disgusted by your boorish behaviour
    and all your ~ood deeds may be rendered m vain, and you i:nay not
    be aware of it. The fo llowers of Sunnat wal-Jama'at unammously
    believe that no major sin nuJlifies good deeds except infide lity.
    To raise the voice above that of the Prophet or to talk to hi m in a
    louder voice would amount to a major sin at the most, but would
    not constitute infidelity. Whereas, the Holy Qur'an is explicit in this
    connection that such behaviour renders good deeds nuJl and void.
    However, another aspect of the problem is contrary to it that virtues
    efface the evils and this is according to the verse. ·
    512 F AI;>L AL-BARI Volume I
    Lo ! good deeds annul ill deeds.
    (Qur'an, 11: 114)
    As a rule, good deeds, do away with the evi l. Now the followers
    of Sunnat wal-Jama'at hold that exceptin g infidelity no major sin
    nullifies good deeds. The Mu'tazilites have opposed the view of the
    followers of Tradition (Ahli-Sunnat wal-Jama'at). They believe that
    as sins debar a person from Iman, they make it the basis that the sins
    nulJify faith. Thus ZamakhsharI has argued on this point in the light
    of the formal meaning of the verse .
    . A reply to Zamakhshari's argument on destruction of deeds
    ' Many writers have given replies to the arguments put forth by
    Zarnakhshari. The best reply is that, given in two parts, by lbn a1-
    Mun1r Malik!.
    Firstly : Shouting loudJy and making a noise become, sometimes,
    annoy ing. As proved by daiJy observation that if a student
    raises his voice in the presence of his teacher or a disciple
    before a spiritual guide or a young person before the elders, it
    becomes a source of t rouble. It is evident that the position
    of a teacher, a spiritualist and the elders is insignificant com-
    pared to that of the Holy Prophet(~-' ~..ill J-).
    Secondly, the unanimous view of the fo llowers of Tradition is that
    to hurt the Prophet (~-' ~..ill J,..) amounts to infidelity. The
    Qur'an says: "And of them are those who vex the Prophet".
    (Qur 'an 9:61)
    They talk ill of the Prophet (r-1--' -.::Ls- ..ill J,..) among themselves.
    Thereafter, a severe punishment was pronounced for the hypocrites for
    their reproaching, in the Qur'an: "Those who vex the Messenger of
    A11ah, for them, there is a painful doom". (Qur'an, 9:61)
    . · .Adding th e tw o parts, we come to the concJusion that raising the
    voice is of two kinds. Jn some cases, it reaches the bounds of infidelity
    when it annoys the Prophet (r-1--' ~..ill J,..) and it is unanimously
    agreed that infidelity _destroys the good deeds. And in some cases, it
    is lower than infidelity when it does not annoy the Prophet
    (r-1-.J ~..ill J,..). Thus raising of voice in all cases does not lead to
    infidelity and does not efface good deeds as it is not ascertained as to
    which kind of high pitch is annoying. And even if it is raised to a
    high pitch, in an insensible way, it is possible that we may consider it
    as not annoying althuugh it is so and may reach the bounds of
    infide I ity.
    Thus the words "1_,,.i;i 'Y'' correspond to the injunction, absolutely
    prohibiting in aJI cases, to raise the vo ice which would cover the
    possibility also, when it is done unknowingly.
    On account of this doubt as to which pitch of voice is annoying
    and likely to affect the good deeds adversely the words "cJJ~') ~1/'
    were said.
    "A person may think that he is doing nothing to annoy the
    Prophet (r-1-.J ~..ill J,..) while in fact it amounts to annoying him",
    \\'hen it amounts to infidelity and his good deeds would be affected
    adversely. In conclusion it may be said that in certain cases, the pitch
    of voice may not be annoying but there is the danger that it may be.
    So raising the pitch of voices in all cases has been forbidden, in order
    to avoid the indulgence unknowingly. This is similar to what has been
    .said in another verse of the Qur'an:
    Volume I COMMENTARY ON THE ~AI;ll~ AL-BUKHARI 513

    Shun much suspicion; for lo! Some


    suspicion is a sin. (Qur'ao, 49:12)

    Here is the command to escape "much" to cover "some" also


    (which would be si n).
    Thus the verse clarifies everything in this connection and the
    view of the followers of Tradition is according to the verse, i.e.,
    raising of voice which amounts to annoying the Holy Prophet
    (iJ--' ~ Aili j.....) constitutes the effects of effacing of good deeds and this
    is universalJy accepted as "kufr" (infidelity).
    In order to substantiate his wrong stand, ' Alla mah ZamakhsharI
    has quoted a certain verse that all types of raising of voice in his view,
    lead to infidelity. If this interpretation is accepted, then the excellence
    of the words "0-'-'...!.:;':J ~1_," would be lost, for if every raising of voice
    amounts to destruction of good deeds , then the result is known
    beforehand. So there will be no meaning in saying "4.u~':J". Thus
    according to our interpretation of the verse, the beauty of the words
    "LJJ-'a.!.;~' ' helps to clarify th e problems and it is also in keeping with
    the usage of the lan guage.
    Jbn al-Qayyim, in "Madarij al-salikin'' opposed the view of the
    followers of Tradition, Ahli-Sunnat wal-Jama'at and supported the
    Mutazilites. He wrote with great force that it is not necessary always
    to refute the Mu'tazilites in everything. If they have their views on
    any problem in conformity with the Qur'an and the Traditions, it is no
    good to oppose them under the cover of interpretation. Thus Jbn
    Qayyim quoted the following verse in support of the Mu'tazilites'
    viewpoint:
    Render not vain your almsgiving by .~H -'!'~~\" _
    .._-:.)\ ~' <.. . . .,,
    \,~ •'~.:'
    \.Ct\ '-7.) .;I!.'~ v ~u.,,p ~Ji
    reproach and injury. (Qur'an, 2:264) .~• "" ' ... ... ·
    The Qur'an is explicit on the point that reproach and injury
    render the almsgiving invalid. He also cited a clear Tradition that
    "Whosoever missed his 'A$r prayer, (afternoon) has lost the merit of
    his deeds." He has, likewise, quoted in support of his view an other
    Tradition which declares that on the Day of Judgement a person's good
    and bad deeds would be weighed in the balance and if the virtues were
    found to exceed the evil deeds, then he would en ter paradise; if, vice
    versa, he wou ld go to hell and his virtu es would be nullified.
    He has also cited a number of similar Traditions, in addition to
    quoting the fol1owing verse as well: 0 1 ~J_,; ~I u!.:.Jk:._,.,.. i:;_,; ~1_,.,.. 1 1_,A;_,;~"
    "iJ_,.r!J~ ~1_, ~S::JL..~1 ~:; "Lift not up your voices above the voice of the
    Prophet, nor shout when speaking to him as ye shout one to another,
    lest your works be rendered vain whi le ye perceive not". Here be bas
    supported the Mu'tazilites. But the standpoint of the followers of Tradi-
    tions is the same as explain ed by me earlier.
    Reply to the interpretation of Ibo al-Qayyim on the destruction of deeds
    The argument based ' on "~li~ IA'':J", is not correct since
    the discourse and difference of opinion here concern the point
    whether any sin by itself can destroy all the good deeds. But in case
    a good deed is associated with evil, wh ich shows that the good deed
    was done only in form but lacked the spirit behind it, then the good
    deed would be destroyed. This is an admitted fact. This verse thus
    514 f APL AL-BAR[ Volume 1
    shows that the reproach and injury which are connected with the
    specific virtue, namely, almsgiving, would destroy it. And this des-
    truction is perfectly justified since the case establishes the fact that
    the so-called almsgiving was only in form and no true spirit of charity
    was behind it. Further Tbn Qayyim's view based on the Tradition,
    "al-Muwazanah" (comparison) does not serve the purpose, for it does
    not indicate that all good deeds would be lost. At the most, this much
    may be said in its defence that any excess of sins would naturally eat
    up the virtues to the harm of the pe rson concerned. This does not
    necessarily Jead to nu!Jifying all the good deeds, which be kept in cold
    storage for the time being. After he has been purified on serving his
    term of punishment for his wrong deeds, he would e nter paradise
    according to bis good deeds. However, if a person loses all his good
    deeds there would be hardly any ground justifying his entry into
    paradise.
    Regarding the Tradition "$alat a/-'A$r", apparently, it seems
    to support the aforesaid view but the majority regard it as a mere
    reproach.
    Meaning of lJab!
    lJab!, according to the dictionary means serious indigestion as
    a result of over-eating by an animal who suffers from dysentery and
    distension of stomach and the bloating of the two sides. This
    condition of the animal would be called Habt. Now the animal eats
    the grass to maintain its health and vigour. Thus, due to indigestion,
    it would not get the fuJl benefit which otherwise, it would have
    obtained from its foods. On the other band, indigestion might some
    time prove fatal. Even if the animal does not die, it will, in any case,
    be deprived of the beneficial effect of its food. This is the real
    meaning of IJab{. Now, by transferred application, IJab{i 'Amal,
    (the loss of good deed) means the Joss of the resulting benefits, such
    as blessings, reward and the pleasure of the Lord, on account of the
    bar raised by one's own transgressions. It bas got two forms. Firstly,
    on certain occasions, the obstruction is such as to render all the good
    deeds null and void, as in infidelity (kufr). Secondly, the good deeds
    are not entirely destroyed, but the benefit expected is not available.
    The latter implies also the sense of IJab!. Likewise, if a person
    acts in a way that leads to some n egative result, the expected benefit
    will disappear and the whole labour will be lost. Thus, wherever the
    word IJab! is used in text, as a result of misdeed, the second meaning
    is applicable. As for example it is said:
    Whosoever bas not performed •A$r
    prayer, his actions have been destroyed.
    Here the act of neglecting the 'A$r prayer is such an offence that
    the person concerned will not obtain the benefit of his action which
    he should have got. In another narration also, this point has been
    brought out.
    Whosoever bas not performed 'A$r
    pra~ers, it i.s like t he destruction of his
    '"\"'""'-'-!'"" .. 't~'(~~''""t ,,.,.. ,,,.
    ~\IJ~\..)';)\::.:.>~~\~\;&
    famtly and h is property.
    Similarly the words "~ t_,....t 1_,.-;;':J" mean that the immeasureable
    benefit, accruing to th e Companions of the Prophet on account of his
    company, would be lost due to a small wrong ste p and this would be
    a great misfortune. According to a Tradition the Prophet (ri--' ~ 4ill J,-)
    Volume I COMMENTARY ON THE ~AJ:llE;l AL-BUKHARi 515
    said that if a Companion '\1-b....o" gave in charity half a Mud, (a small
    measure of weight) then this act would fa r surpass a mountain of gold
    given away in charity, by any other person. The reason.is obvio~1s
    that the company of the Holy Prophet (~-'~Aili J.-) had mfused m
    the Companions an exceptionaJJy high degree of sincerity, which is
    the very essence of action. Now, if any body does something contrary
    to the discipline and dignity of the Company of the HoJy Proph ~t
    (r1--' 4-' Aili J.,.>), th en he would forfeit the blessings and benefits, likely
    to have accrued. In common parlance, it would mean that all his
    good acts have been thrown away. It may now be concluded that the
    word IJ.abt does n ot mean totaJ destruction but simply implies the
    elimination of aJI the blel:>sings and benefits.
    The view of Ibrahim Taymi
    Imam Bukhari, in support of the first view has cited the words of
    lbrah~~~:~my compared my ~'4'ZG~~~~~(~~o...9~~t;;
    words with my deeds, I was afraid to think lest I should be among
    th ose wh o disbelieve." Ibrahim Tay mi was a God-fearing man who
    passed his life mostly in prayers and abstained from d.oing e ~il . He
    also urged the people to do good deeds. If the word " 1 4.JS:.." 1s to be
    treated as an objective case, then it would mean that he was seized by
    the fear that the peopJe would caJl him a liar. And if the word
    'mukadbdbiban' is taken as a nominative case, and this is usually
    preferable, then the meaning would be that he feared that be himself
    might begin to regard himself as a Jiar. This is like the example given
    by Imam Ghazzali. He found a person eating sweets from a vessel,
    yet, at the same time, he was asking others not to eat it as it contained
    poison. It is evident that people would ca]) him a liar as he would
    falsify his statement by his own action.
    Alth ough f.lac;trat Ibra him Taymi was a God-feari ng person, he
    was ever vigilant. It is because of his fear of God and humility that
    he said; "I am afraid I may not be term ed a liar." Hence it is evident
    that, in spite of bis strong faith, he was always over-cautious. His
    reference is to the following verse of the Qur'an:
    0 ye who believe! why say ye that .... --'""-!-::',:\\t"' "".1-t_,,.-:::,...\\',""\'"'• :fl'\\-':'-!_'\''i'
    <.:>~ ..:1v~.,)';Li_.o;.~ ~~ '41.~
    which ye do not? Jt is most hateful in the
    ~J "7'~""...\"(\l"\•.;"~~~r ~.\'.!-l4!&""A'1'
    sight of Allah that ye say that which ye do
    not. ~~~;A_.!Y~<.:> P 1 ~~
    (Qur'an, 61:2-3)
    Preaching obedience t o Jaw and th en breaking the Jaw results in
    the wrath of G od. Imam Bukhari bas quoted the words of TbrahJm
    TaymJ, because he was accused of being a Murjite. In fact, his case
    is similar to that of I mam Abu Hanifah. Thus his view on the Mu rjites
    is more effec tive. ·
    The view of lbn Abi Mulaykah

    N0 w ...3.•\1:'-"~\ ~ ~·,·•{
    _. c..:r...., ... ~ ..1fn '"""''-~.,c.r..,,;r
    .~:.c>'-)~~ ~~."~\ ~~-r}.,.. >i~"'1{.zy,.,J'I'
    .,....,.... ~--\:J.),)\
    Bukhari cites the words of Ibn AbIMulaykah: " I met thirty compa01ons
    llf Mukadhdhiban is read with the short vowd under dhal, this may mean that, "due
    to some sim ilarity with the hypocrites, in respect of action, I may be included among
    t he hypocrites," since the infidels and the hypocrites are very effec tive in their talks but
    in their actions they are nil. Indication of this meaning is given by the translator of the
    U rdu translation of Bukbari. Editor
    516 FAI;>L AL-BARI Volume I
    of the Holy Prophet (~J ~ .iiil j...), every one of them was over-
    whelmed by the fear of hypocrisy", i.e., every one of them was afraid
    Jest be be accused of being a double-dealer and a hypocrite before
    G od. This rebutted the innovators in religion, Murjites, who did not
    attach any importance to deed in respect of faith.
    Jn this connection the case of the great Khalifah 'Umar Faruq is
    referred to. He was known as the "Knower of Secrets." He used to
    ask J;la<;t.rat IJudhayfah whether his name was ever included by the Holy
    Prophet (rl..J ~..:ii i J..,) among the hypocrites. Although be was com-
    municated the good news by the Holy Prophet (~-' ~ .ui1 j...) that
    he would enter Paradise, yet he had a constant fear about hi s faith.
    Gbazzali, in his " IJ).ya-' ul-'Ultim", has quoted the following words of
    ' Urnar: "1f th ere be an announcement from God on the Day of
    Judgm ent that all except one person would go not to Hell, then I am
    afraid, probably, that person would be myself. And further if it is
    announced that of all men, only one person would enter Paradise, then,
    I wouJd cherish the hope, by the Grace and Mercy of God that pro-
    bably, I would be that man."
    This is the meaning of th e words "&.~)1J w_,;..J10~ <J~~ I" "that faith
    is between hope and fear." To lose faith in the Mercy of God and
    to have no fear of th e punishment of God, both amounts to infidelity
    (k ufr) and resu lts in misfortune. F aith is Jike a bird whose head is the
    love of God, the right wing (which is more powerful) is the fear of G od
    and its left win g is th e hope in God. The lo ve of G od is the most
    essential thing and hope and fear are both necessary , but fear should
    have a slight preference over hope, because naturally preventing mis-
    fortune is better th an seeking some advantage.
    ""~'*~A "'". \ ~' ~\Q,:& \»\D~....r;; !J ,....,.;:o.. r,.
    None of these Compa· ~~-"-?~ ..J.Q"'v-:.i,..u~ v.>-\~v
    nions of th e Prophet (~_, ~ ~1 j...) ever said tha t bis faith was as
    good as that of the angels Jibra'il an d Mika'il. ApparentJy , this js a
    taunt against Imam Abu I_ianifah, who is said to have declared that "My
    fa ith is Jike that of Jibra.'il. Behi nd taunt lies the question that i f the
    Companions of the H oly Prophet (~-' ~ ~ 1 j...) and o ther great men
    in th e past did not dare to speak out su ch a thing and avoided making
    such tall claims, bow could Imam Abfi Hanifah make such a claim?
    We have already explained I mam Abu ~anifah's position in respect
    of Ima m Bukbari's objection. Imam Abu f:Ianifah also explained his
    position by declaring that be had said: " Ka Iman-i-Jibra 'ii" "Like
    the fa ith of Ji bra ·n". The letter ka is used for indicating some simi-
    larity1. If there is some simila rity betwee n two thin gs, it does not
    mean that the two things likened are equal t o each other , as th e like-
    ness might rest on one point or an oth er. Nevertheless, to have
    likeness, does not mean that both th e things should be totaJJy equal
    and identical. How ever , for a high degree of si1ri1arity both should
    have identical form and content. I do n ot claim this. We may accept
    this statement of Abu Hanifah as real or we may reject it. The idea
    is to exercise caution in ·such circumstances. This is all the more
    necessary because, in explaining the identity of the objects of faith,
    the word "Mith/" (like unto) is used . This is evid en t from the ~ords
    of Imam AbU Hanifah hi mself"~~)\...J1 01...~1 J!.. l:3l...~1 <J I'' in "A/'Alimo
    wal M uta'a/lim: (the teacher and the student) " Our faith is like those
    lfo the Kitab a/-'J/m the matter has been djscussed to some extent. 'Abdur Ral)man
    Von1mc I COMMENTARY ON THE ~AI:fJ~ AL-BUKHARI 517
    of the angels" . In this connection the famous words of Ima m Abu
    l:lanifah are "JJ~ ol..!I J!.. J_,it)l.J JJ~ <J~t( dl..!I'". Another saying is also
    attributed to him that is ~..T Jft.! t.iJ.J JJ~ 0~~5" dl..!1~)I J~~~l •P"
    "J:,;~ o1.~0_.TI ...~ Imam Mul;lamrnad bas elucidated this as: "l do not say:
    like the faith of Jibra'iJ" nor do I say: "Similar to the faith of Jibra'il".
    But I say: "I believe in what Jibra'il believes in". Despite the diffe-
    rences in the interpretation, the substance of all th e sayings is the
    same, and that is the common view of faith in God. Abu Hanifah's
    stateme nt is nothing other than the affirmation of his own faith and
    that of angel Ji bra 'il, in God, the basis of th eir faith being the same.
    If an gel Jibra'il has faith as a result of his affirmation of various basic
    facts, Abu ~anifah claimed to have his faith ba!ied on those very facts.
    It i~ not intended to mean that Abu l,Iaoifah has equality with Jibra'il
    in the qua lity and intensity of faith. The verse of the Qu r'an itself is a
    testimony to the identity of basis of Faith.
    The messenger believetb in that which ~" ,~.Jf ''\\"'\ ~'\~ -'\ '.P.'::1\ ::~ \'
    1;,'..J\J,,,~..-U-f, ~U_,......Y \:./'
    hath been revealed unto him from bis Lord ~'
    ""~.1.,.., - A
    i. ..... ,,.
    ,
    ~ ... , ...
    and (so do) the believers. (Qur'an, 2:285) (...::...::ti~) <:>H;...>.)
    The Ho1y Qur'an points out that the basis on which the Prophet
    (cJ-J ~..:iii j...>) beJieves, is the same as that of the other believers.
    An important de bate took pJace between Imam Abu ~anifah ~nd Abu
    Muqatil. It appears from its details recorded in " Al-'A1im wal
    Muta'allim" that Abu l,Ianifah stressed the identity of the basis of this
    fa ith. Abu Muqatil asked Abu Han1fah: l s it proper for us t o say
    that our faith i~ like that of the angeJs and the Prophets, when we
    know that the angels and the Prophets are much more obedient to the
    Command of G od than we are?" Imam Abu l:lanifah replied: " I
    have already stated that faith and deeds are tw o different things. Our
    faith is like the faith of the An ge ls and the Prophets. We believe in
    the oneness of G od, and His boundless powers; and we testify whatever
    is received by us from Him, and the angels and the prophets have done
    Jikewise. Hence it is cJear that in this respect the Angels and the
    Prophets and we are all equal." Since these details, clarifying his view,
    have been given by Jmam Abu I:Ianlfah himself, it appears that Im~m
    Bukhari is not concerned with refuting l roam Abu l,Ianifah, but with
    refuting those who indulge in useless cri ticism.
    Hasan Basri's view
    In support of "~ ~ 0 1 0.- u. . J.J t....;_,.,;..", Ima m Bukhari, after
    citing the vi ew of Ibn Abi Mulavkah has quoted the words of I:Iasan
    Basri as follows: · .t, , ~
    · "Only he is afraid of ~~'i'.:'~'\'~ ·,,,~
    ,,;:: j&:' ,~;i;~\:~\,,
    · ·,.. <:t-';Soi>t>
    ,2 , , , ,
    hypocrisy who is a true perso n of faith but a hypocri te is not afra id
    of it." The position of the faithful is th at he is im bued with both
    hope and fear. As such, he is not fully satisfied with his good deeds,
    as he is afraid that he might do somethin g which mi ght tantamount
    to hypocrisy. In the opinion of Ibnuttio and a group of lat~r
    sc holars, the pronoun, hu in the phrase of Ma k haf ahu , refers t o G od. This
    view ha s been upheld in NawawI also. In that case, it would mean that
    he alone will fear God whose faith is perfect, and one who has a wide
    hiatus between his words and deeds will retain no fear of God in his
    heart. Alth ough this interpretation is correct and the fear of G od is
    desirable, yet, this meaning is not intended by the writer and. is also
    contrary to the trend of l,Iasan Ba~rI's statement. l:lafi? lbn l,IaJar has
    518 FAPL AL-BARl Volume l
    quoted a narration from I.1a;:;an Ba!?rI, in "Fath al-Bii.rl", that t!.,..A.. L .iii!_,"
    "Jil.:.... 'JI <1.~I L., cJlA.:..ll..J~ y._, 'J I ~'}_, i:,.._;.. "By God, there is not a single
    faithful who is not afraid of hypocrisy, &nd the hypocrite cares little
    about hypocrisy." There is also an other version from I.1asan Ba~ri
    where hypocrisy has been analysed.
    Thus the meaning of "Jil.:.... 'JI ~1 'J__, i:,..._;.. 'JI 1..il>.L" wilJ also be
    determined in the light of the detailed narration, and the pronoun
    occurring in "Makhafahu'' will refer to hypocrisy. Now the meaning
    will be that he who is afraid of hypocrisy is faithful and he who is
    not afraid of hypocrisy is a hypocrite. In this way the connection
    between this chapter and the words of l bn AbI Mulaykah is also
    maintained.
    "Yudhkar" (used in J:iasan Ba~rI's narration quoted above) is in
    passive voice, and this is considered as proof of weak testimony
    although I:Iasan Ba~ri's statement here is correct. J:iafi~ lbn I;Iajar has
    stated in "Fath al-Bari Sharh Sahih al-Bukhari," a fo rmula from bis
    teacher Shaykh Abul Fac;ll bin al-Hu.sayn tbat Ima m BukharI makes
    use of passive voice not only where the testimony is weak but also
    where the substance of a text is given or brevity in describing the text
    is resorted to. In quoting Jbrahim TaymI and Jbn AbT Mulaykah, Imam
    Bukhari did not change or summarise th e text. So he used the nomi-
    native case, but as he reported in brief the substance of the text of
    Hasan Basri, he used the passive or "weak voice."
    · " The description of those things of which the ~~11~-:,,~~.S
    Muslims are asked to be afraid".
    It is a conjunction, connected with "Khawfu l M'umin" (fear of
    Muslims) i.e., the other thing which the faithfu l should shu n is the
    insistence on committing sins. "Without repentance," "~ .r-C. i:,..." is
    the interpretation of this insistence. The meaning of insistence on
    sins is that a person is never inclined towards God and never gives up
    indulging in sins. A person is thus warned against repetition of sins
    as this leads to the darkening of his soul, and he faces the dan ger of
    even losing his faith. There is aJso the danger that repetition of sins
    might lead to infidelity. "Then evil was the consequen ce to those who
    dealt in evil". lQur'an, 30: 10)
    Tirmidhi has quoted a narration from Abu Bakr :
    He who repents does not insist on
    repetition of sin, although he may repeat ~,,,,,,, ,,,
    it seventy times a day. 6 V'~
    To explain it further, I rnarn Bukhari has quoted the follo wing
    verse:
    And those who, when they do an evil
    thing or wrong themselves, remember Allah
    and implore forgiveness for their sins,
    Who fo rgivetb s ins save Allah only?- and
    will not knowingly repeat {the wrong) they
    did. (Qur'an, 3:135)
    Here the evil means the open shameless e.cts whicb affect others
    also. "~alamu Anfusahum", points to those actions. the evil effect
    of which, rests on the person of the doer. In this verse::, God has
    Volume 1 COMMENTARY ON THE $Al:II~ AL.BURRI 519
    praised those who, by chance, happen t o do wrong and who do not
    repeat them, whether those sins are confined to their person or have
    effect on others, they implore forgi veness from God. The underlying
    idea is that those who go on doing evil deeds without imploring
    forgiveness from God have been condemned in this verse. In another
    verse of the Qur'an, too, men ti on is made about th ose who persistently
    repeat sins.
    So when they went astray, All!h sent . ...!!......~ , , ~~, · \;.i:\""'""'T''' \"'i-::01":"
    their hear1s astray. (Qur'an, 61:5) -=-:••~) ~_,;4 'f )\I~~~
    It is but natural that by frequently committing evil deeds the
    heart becomes hard so much so that there is no desire left to do good
    deeds. Further, the soul of such disobedient evil doers becomes dark
    and they cease to think of any good. The verse also shows that if
    a person disobeys a prophet after accepting his Prophe thood, his soul
    becomes dark. Thus a reference is given here of the sons of (sra'il
    who showed obstinacy in not following the injunctions of Prophet
    Moses ar~d persisted in following the crooked ways. Jn another verse
    it is said :
    We confound their hearts and their '"'\b' '"t;,\'"""'~" ~Qi~""
    eyes, as they believed not therein at the J) · ~.) · )~ iJt ·" .>
    first. (Qur'an,6:111)
    "' ......... ,..\-C.<r \',
    (~11'"\,il) \V>u.,\'H,~IY..
    '>'
    The natural result of repeating sins will be that God will turn
    their eyes and their hearts permanently towards the evil just as they
    were, before accepting the faith.
    46. We have been told by Mul}ammad
    bin 'Ar'arah who said that be was informed
    by Shu'bah. via Zubayd bin l:Urith, that
    he (the latter) asked Abu Wa'il about the
    Murji'ah sect, according to whom , a
    person does not become Fasiq by committ·
    ing sins. He said:
    }f 'Abdullah bin Mas 'ud heard:
    The Holy Prophet (,~o//a/liho •afaihi
    wa so/lam) say: "It h a tremendous sin to
    abuse a Muslim and it is kufr (disbelief) to
    fight with him".

    I asked Abil Wa'il about the Murjites. It is ~ ~~""'' -


    ..... ~,,."J,.l>:.r''\'" t li;; ,
    related by Zubayd that he asked Abu Wa'il about the doctnnes of th e
    Murjites, as to how far they were correct. In reply he quoted the
    narration of Hadrat 'Abdullah Bin Mas'ild: "The Holy Prophet
    (r1--' ~ .Jil J...). said, "To abuse a Muslim is to commit an evil deed."
    Here it is intended to stress the importance of deeds and to refute the
    Murjites because according to the Murjites there is no chan~e in the
    character and quality of faith due to good deeds or commitment ~f
    sin after one has accepted the faith. Thus according to them ther~ is
    no merit accruing out of virtue and no lo"s is incurred through sins.
    But according to this Tradition some sins make a man evil doer and
    lead some one even to infidelity. The Qur'an says:
    And (God) hath made disbelief and
    lewdness and rebellion hateful unto you.
    (Qur'an, 49:7)
    When God has made faith dear to you, He has, likewise, made
    infidelity, lewdness and sins detestable to you so that you may shun
    520 FAl;>L AL-BARI Volume t
    all kinds of indecency. The Holy Prophet (~~.J .Y~ .Jil j..>) said in his
    last sermon on the occasion of his last lf.ajj ~~ ..,...)~ l;IA.) t>~ ly.~.}':J"
    "~ ..,_.li; "Do not return to infidelity after me that you may cut each
    other's throat.''
    Reply to the Murjites' view
    The Murjites are of the opinion that faith is sufficient to obtain
    salvation. In support of this debased doctrine they make two state-
    ments which they think are very effective. They claim that, since
    worship tainted with infidelity is of no avail, so also evil deeds associat-
    ed with Faith should cause no harm. Apparently, this statement is
    paradoxical. In fact, the Murjites have not clearly understood the
    true meaning of infidelity and faith. The real import of infidelity
    and faith may be explained by the following example.
    Life and death are two opposite facts. In life we find different
    kinds of diseases and disabilities, which divide it into different cate-
    gories and grades. A healthy person Jike a wrestler or boxer is caJled
    alive, so also an old man suffering from diseases for a long time, on
    the verge of death, is also alive but there is an evident difference
    between the two. The flame of their life is not of the same heat.
    And as Jong as life is present, efforts are made to save it even
    to the extent of the last breath. And often the efforts are successful.
    No reasonable person can question the efforts made to remove the
    diseases as not beneficial. And it is generally accepted that the effort
    to save life may be successful. But once death comes no remedies,
    however effective, will be of any avail. 1
    , , . ,.... , ...... , ~~P. J ,-:, ...
    ,, t"". ... \~1?""-' ...... ~ ....,...... ' ' \ ' \ ...
    ,~~~
    -- # .,.,, ~
    .. \A.J\AD\~\
    • ~ ..... >•... ,
    And when death plunges its claws, then I find all the amulets of no use.
    In the Qur'anic terminology infidelity and faith are styled as death
    and life. Hence it is said :
    Is he who was dead and We have
    raised him unto life. (Qur'an, 6:123)
    He had died in ignorance and infidelity, then we raised him back
    to life, inspiring him with faith and true insight. At another occasion
    God says : "Lo! thou canst not make the dead to b ear." (Qur'an, 27:80) 1
    As it is useless to address a dead person, so also it is of no avail
    to advise those whose conscience is dead. Now, the view of the
    Murjites is analogous to the futile claim that as it is useless to try to
    revive a dead man so no irregularities in life can affect a living person.
    This contention of Murjites undoubtedly is invalid. However, a debut
    arises in this regard because a sentence, similar to the one used by the
    Murjites, has appeared in ~n established Tradition, narrated by
    'Abdullah Bin 'Amr Bin AJ-'A~, and qu oted by Imam A:t.imad from his
    collection of Traditions (Musnad). This Tradition is against all the
    ge nerally accepted rules and regulations laid down for assessing
    Traditions. Hence it is n ecessary to have recourse to interpretation
    in respect of total benefit and total loss. The total benefit is to emerge
    out of HelJ, and the total Joss would mean the inability to enter
    1Those whose conscience is d ead and who are deaf and blind and who do not
    even intend to listen to, will no t be able to hear or see th ings under your guidance.
    Advice and admonition would be beneficia l only to those who wish to hear it and act
    accordingly.
    Volume I COMMENT ARY ON THE ~Al:II~ AL-BUKHARI 521
    paradise. Now the explanation would be that since vi rtue tainted
    with infidelity is of no use and, as such, no permanent or total benefit
    would accrue, no sin can affect Iman adversely. In o ther words, it would
    'not be possible to escape HelJ and totally avoid everlasting pun ishment. In
    short, the total Joss or damage would mean the everlasting torture in Hell.
    preventing him from entering Paradise. However, if the punishment in
    hell is accord ing t o the gravity of the crime, the sin ner would then be
    confined t o Hell for a limited period.
    The second dubious view of the Murjites
    Another view of th e Murjites is that since infidelity does not
    deserve to enter Paradise for a moment so also faith canno t be confi ned
    to H ell for a moment. Now if the sinning believers are sent to Hell,
    this would necessarily mean that they would go to hell a lon g with their
    fai th. This view of the Murjites has no logical basis for it is not
    possible to prove a doctrine by means of mere speculations. N ever-
    theless, a reply has been given by the ~uJis. It is that, at the time o f
    sending a sinning man of faith to H ell, his faith will be separated from
    h im and kept back in the same way as a criminal is sent to the prison
    divested of his dress wh ich is kept in safe custody and is rendered back
    to him after the term of, his imprisonment is completed. Here, too,
    after the completion of punishment in He1J , he wiJJ be given back his
    dre<;s of faith and will enter Paradise.
    On the Day of J udgement qualities will assume the form of object itself
    R egarding the question that faith and belief are additional
    attributes of life which cannot be separated from it, it is sufficie nt to
    say that such a contention is baseless as additional qualities will assume
    t be form of the object itself on the D ay of Judgement. A Tradition
    of the Holy Prophet (rL.J ~ .ui1 J.,..) says that besides this world, there is
    another world where the abstract and hidden things of life like the
    qualities and character of men, etc., will take appropriate forms accord-
    ing to their nature. Thus the Prophe t (cJ....J '-:1.&. .ui1 J.,..) said :
    Surah Al-Baqarah and Surah Al-' Tmran
    of the Qur'an will appear, on the Day of
    Judgement, in the form of two clouds, or ' \ . ~\,.....:'\ . ~{"""-\,....P1:~ ~1
    two umbrellas or two flocks of birds which "-' ~ ..~:> ~ \..,s..~ ,.. ••.,..
    will speak on behalf of their reciters. ~if<·>~~<!>\,....,.
    ,; ~ •
    '.1' .!..-. • \(. ' ·
    ~ ~p\:J,;c.:},i,,~
    (H
    . ujjataI Iii h a:_Ba
    I I igha h , ch apter on t he
    description of' Alamul Mithal) <Jl:.J•tt.. /;"':"~' ,.;li:J•):,1~)
    Regarding the days of the week, t he Prophet (cJ....J ~ .ui1 J.,..)
    said:
    God will present on the Day of
    Judgement all the days of the week exactly
    as t hey are but He will make Friday appear
    in full luminosity and grandeur.
    The Holy Prophet (cJ....J ~ .ui1 j..>) said :
    "When calamity descends, the prayer fights ~~.>J I ~L..J~:>YI ufi
    it a nd st ops it."
    And he further said : " Death ";l.:.llJ ~1 1 u:! r::!j,J ~ .i.;~ .::.~4 &J:!"
    will be slaughtered in the form of a ram between the Paradise and
    the Hell.
    There is another Tradition:
    522 F Al;>L AL-BARI Volume 1
    He stretched his band to pluck
    a bunch of fruits of Paradise but receded
    on account of the heat of Hell , saying
    "Oh Oh".
    Besides, there are many Traditions from which it can be deduced
    that, over and above this material world, there are several things which
    do not appear to the common people to have any form or body, but
    they have form and body according to their attributes and qualities,
    for example, the actions will be capable of being weighed and the
    praise of God, etc., will appear in the form of trees. However, there
    can be no harm in sending to hell a sinner who has faith . For instance,
    gold put in fire does not burn but the impurities burn out and gold
    comes out pure and lustrous. Similarly, a washerman places the dirty
    clothes on the furnace. The dirt is removed and the clothes come out
    clean. Likewise, when a sinner with faith wiJI be put into the Hell,
    his heart which is the abode of faith will remain intact and no harm
    wi!J come to it. The heart of a man of faith will remain un-affected
    like Prophet Abraham who remained safe with his body in the fire.
    And the Qur'an says :
    (It is) the fire of Allah kindled, which J-r~1~\.,g~_;::s\~\j~ .
    leapeth up over the hearts (of men).
    (Qur'int 104:6-7) ( ~f,o?,) j(}:f"§\
    It is not possible to del1cdbe the character of this fire. It is very
    discriminating. It peeps into the hearts. It does not affect a person
    of faith adversely while it burns the infidels. It reaches the heart of
    the infidel as soon as it touches his body. Yet a sinning man of faith
    will be confined to Hell for the purpose of purifying and cleaning him.
    The sinning Muslims are Jike the dirt on the clothes and the dross in
    gold. On putting them into fire, the dirt and dross go away and they
    are purified and become clean. But the analogy of an infidel is that
    of an absolutely impure and irremovable dirt which, in spite of being
    fumigated innumerable times, wilJ not become clean, and hence wiU
    be confined to fire for ever.
    ~i!<t'.f1'!::: <:.,_ ·~-'~ _\ '-~~,,, ,. . .
    "On abusing a Muslim, a man becomes \/"""" 41C.;1,.._, L'~~ ::.:>~
    an evil doer and if he fights a Muslim, he becomes infidel." This
    refutes the view of the Murjites as they do not consider faith tainted
    with sins as harmful. It is now clear from this Tradition that there
    are some sins which make a man evil doer and yet other sins besmear
    him with infidelity. And AbU Wa'il has cited this Tradition to refute the
    view of the Murjites. Although it refutes the Murjites, it tends to
    support the Mutazilites and Khawrijites superficially, because they
    consider those who commit major sins as infidels, and in this Tradition
    fighting of a Muslim against another Muslim is explicitly considered
    as infidelity. Nevertheless, the followers of Tradition do not consider
    one who commits a major sin as infidel. The whole matter has been
    explained before in the chapter on "Sins and subjects concerning the
    period of ignorance." It is true that fighting a Muslim is undoubtedly
    a constituent of infidelity. But the commitment of a sin does not
    completely deprive a believing person of his faith as has already been
    explained in the aforesaid chapter.
    We ask the Khawrijites and the Mutazilites as to why they do
    not consider abusing a Muslim as infidelity although it is also a sin.
    Volume [ COMMENTARY ON THE ~Al:Hi:1 AL-BUKHARI 523
    If they interpret it and explain it, we should also have the right to do
    the same. Yet the followers of Tradition wish to find out as to why
    abusing a Muslim is merely considered a "sin" and fighting him as
    "infidelity" when both are open sins. What is the reason for this
    difference ? The fact is that according to the rules of rhetorics and
    eloquence when tw o similar things are described, but they have apparent
    difference, then such words are used as would reflect the apparent
    difference ; otherwise the common people will consider both as
    iden tical. Here, fighting a Muslim and abusing a Muslim are two
    different things.
    If after declaring the "abusing of Muslims as sins", the same
    word i.e. " sin", would have been used for ki11ing a Muslim, the differe nce
    in the nature of these two kinds would not have been brought out.
    Hence "abusing" bas been described as sin (ftsq ) and fighting as infidelity
    (kufr ), because " infidelity" is a much greater sin than "abusing'', and
    deserved severe condemnation. This is a clear pointer to the difference
    in the interpretation of "abuse" and "fight".
    Qur'anic interpretation by the Prophet (cJ-.J * ..:ill J ...)
    The interpretation of abusing a Muslim as sin (fisq) conforms to
    the interpretation of the Holy Qur'an by the Prophet (cJ-.J 4"'- ..:ill J,o).
    Alth ough the word "abuse" is not used there, yet it clearly means that.
    The Qur'an says :
    Neither defame one another, nor insult ,(.f("'U'""'\"':=..:""'?(",,,___,,...r.',, ,,.... ...,,
    111

    ~)~'-'Y.~ ~-'~\ \-'~"))_,


    one another by nicknames. Bad is the name ~..., •Z ,,., \,.,..,.,.. ,».''' '~ .,,,
    of lewdness after faith. (Qur'an, 49:11)
    4
    C~I·~!--: >"i~~v.N.U~lP"' ~\oifu,,.
    By giving a bad name to any one, one commits a sin, so much so
    that it is /:zaram (strictly prohibited) t o call a person by bad name with-
    ou t reason. But if th ere is a good reason, for instance, a man is Jame
    and is known by that name, th ere is no harm in using that name. In
    the same way one who coi ns a bad name whether the defect is present
    or n ot , he will be called impolite, lewd, si nner and an oppressor. The
    Holy Prophet (rl--' *..:ill J.,:.) has interpreted this as "abusing Muslim
    is a sin."
    Tbe Prophet (f'.1.-.J * ..:ill J.,..) has interpreted " the :fighting with a
    Muslim" as "kufr" (infidelity) in conformity with the interpretation of
    the Qur'an. The source of this is also present in the Qur'an, where
    identical words are used in describing the punishment of a kafir
    (infidel) and one who deliberately kills a Muslim. Thus, it is said in
    the Qur'an.
    ,~ .... ~\~'.M
    ......... ~ ~,~9~~'"''
    Whoso slayeth a bel iever of set purpose, 'X·.!>o~
    ti"._,-. ... .1 •.... .. ~.....-......
    J
    .. •• ~ "
    .. I;,,/" _,,,,
    his reward is Hell for ever. (Qur'an, 4:93) ~..... • \""! .,~.\(-: ~ .........
    (_;...;t ,,, l..>) \.C; ~\:ii!~
    G od has prescribed the punishment for intentionally killing a
    Muslim as eternal confinement to fire, which is the punishment of a
    kafir (Infidel). Hence "Qital" of a Mu'min is mentioned as ''kufr" in the
    IJadlth . It is a different matter what is intended by confining to fire in
    the above Ayah, and it is also a separate issue that religious jurists do
    not accord the same punishment on earth. The deta ils in this regard
    may be obtained from books on Islamic Jurisprudence.
    524 F AJ)L AL-BARl Volume I
    47. We have been told by Qutaybah ,, ~- •...~\ 1~!,'t:.:i ~ ~~.fu .'_~.H-:-1.'i ~ _
    bin Sa'id who said that he was informed ~J.\;.i.1....- '.F""- \,;,,/• W ~ - 47
    by Isma'il bin Ja'far, via ~umayd, via i""~~· . . . _..,. .
    ,~ "~'"" ~~ •V""-'' '/ .
    Anas, that he (last narrator) said on the > • U.# c.; ~ cd'~v_~<:/.
    authority of: ~ .. ff"'-'•'J-4
    ~?"·· ~~1 .1. \t)''"""'.f,
    ~'' ... _t -::,,'.'
    ,_,,.., 1_...'-"" '•"
    )(-. 'Ubldah bin $amit that the Holy ~, .. ~! ~~-l~~,...,,,... .7~
    Prophet ($all~~;ho 'a/aihi wa sallamb) onche -:..,Y:'i}~IS ~~ .... ...~'r.f
    went out to 1worm the people a out t e
    Night of Qadr (Decree or Power); Mean- ~1'"1Js:""
    ~ •, .it~,
    ~JI - ....~"'\""\((.~"".~•
    U\A) ~1 c.,i I •,,,,'
    while two Muslims started fighting. Then ~-? ...
    .. ·· '
    he (Apostle) said: ' 'I came here to tell you ~L!;f}i~jt;,~Jj;~l;~~\
    about the N ight of Qadr, (i.e. exact date
    thereof), but because so and so were fi ght- 1'"-~\"j~;!;S\J~~~.:rJ~
    ing. I forgot it, and p erhaps it may be good -
    for you. Anyhow, seek this Night on the _ ~-~]\" _'1\\ ..
    11
    27th, 29th and 25th nights. ~ ':-'~ ~
    The Holy Prophet (r-1-J 4..:. .Jll j..>) was informed about the exact
    night in whi ch the Night of Power would occur. He had come out to
    give th e information to the Muslims, when in the Mosque of the
    Prophet two persons started fighting. Oo e was Ka'b Bin Malik who
    was the lender and the other was 'Abdu ll ah Bin AbI Hadard Aslami
    wh o was the borrower. The fight started between them 'regarding the
    money Jent. In some narrations it is said that these two persons
    started exchanging hot words at the top of their voices. The Holy
    Prophet (iJ--' ~ .Jll J,.>) thereupon asked the lend er to write off ha] f
    of t he loa n and be immediately compl ied with the order. He then
    instructed the debtor to pay off the balance. Thus he tried to quell
    the quarrel. In the meantime, the matter about the Night of Power
    escaped bis mind . He said:
    ..,,.,-,,-.Jl-,:,.':""7?'""_.~:nb'.-::'-'-,:?~ ..., ..,..,,'irr..,.."''-,,-::::::,.-=-,,-~..,,...""·-.,,--"f
    --:'~~.,_-. -.-,-:.(i~, _/r:<-..,
    ,...,....v,,...,,...,,~,-,...,....,_;~
    " I bad come out to ~ir~.;A:>'<:>~<.3' ~~.:?.JW!Jr~~#).~.;(..t..1-
    tell you about the Night of Power and the two persons started quarrel-
    ling. Hence, that bas been removed from (my heart)." That is he
    had come out of his house to tell them as to when th e Night of Po wer
    fell, but the quarrel between the two persons became the cause of
    their deprivation, and on account of the evil consequence of this
    quarrel, the special knowledge of the night was removed from his
    heart.
    Quarrelling with each other is the cause of deprivation
    The removing of the knowledge of the Night of Power is included
    in "Nunsiha 1' ' , (cause to be forgotten), vide Qur'an 2:106. God in His
    wisdom decided that the exact night of occurrence of the Night of
    Power should not be made known . But to make it known for a while
    and then to take away the knowledge thereof, was meant for warn ing
    the people that quarreJJing with each other is such an evil and detes-
    table thing that on account of its bad omen, suc h a happy tiding was
    taken back. When the heart of the Holy Prophet (iJ-J 4..:. .Jlt ~) is
    affected by th e quarrel of others, what will be the fa te of the persons
    who quarrel with each other.?
    t"Such of our revelations as we abrogate or cause to be forgotten, Wt! bring (in
    place) one better or the like thereof.. , 2:106. That is, some Ayah is abrogated or its
    knowledge is removed from the mind, This is not because there is some defect in it,
    but on account of the fact that, at that time, that was proper and now the other com-
    mandment is more appropriate.
    Volume I COMMENTARY ON THE ~Al:Hl:l AL-BUKHARI 525
    Hence, anim6sity is a very detestable thing, and is such an evil
    that can lead to specific and general punishment. By this, people
    become deprived of a large number of God's blessings and bounties.
    If demanding one's dues leads to an exchange of hot words, then
    it is not in itself so detestable. But to quarrel in the mosque which is
    the place of worship is something highly undesirable. And it was all
    the more despicable when such a fight took place in the holy precinct
    of the Prophet's Mosque, and during the month of RamaQ.an which is
    a special period for worship and prayers, and abov~ all, in the very
    presence of the Holy Prophet (r-1--' ~ ..:u1 L>L.o), particularly when raising
    the voice in his presence bad been strictly forbidden in the following
    words of the Qur'an "~1.J-1 ~ 0 1 .J_,; &JI ~1.::._,.,.. t]_,.i ~1_,.,..1 1y;_;':J".
    Hence in one way this was bad (for the Muslims) but in another it was
    good as the Prophet himself said: ~m<r>~&t"'' ... ""'
    "Perhaps there may be some good for you - · ·· · ~~
    in this". And the good consists in this that people may strive harder .
    and wo rship more and more. But it goes without saying that due to
    the evil c onsequence (of our action) we were deprived of this blessing.
    N evertheless, on account of the favour of the Holy Prophet
    (rJ--' ~ ..:ill J,o) some part of the blessing (in disguise) is still available
    to us. Had th e exact time been made known to us, we would have
    refrained from trying bard and would have been sa tisfied with getting
    up (in the night) at the appointed time for prayer and repentance.
    Hence we would have been deprived of the persistent search for the
    Night of Power, which too is in itself a great worship. We would have
    lacked the genuine desire and since there is a difference between a
    casual desire and genuine desire, there is, in a way, some benefit and in
    a way, Joss.
    Some people take "Farufi'at" to mean that the Night of Power
    has been taken away (removed), and according to them, it is no more
    in existence. They interpret from this lfadith that the Night of Power
    does n ot exist (any more). But this argument is like stopping at the
    words " 1;_,i......J1 IY..)''Y'' since immediately after this the Holy Prophet
    (~-'....,µ...:ill j..o) said "Fa/ tamisuha" i.e., "go on searching it". Jf the
    Night of Power no more existed, what is the meaning of Fa/ tamisuha?
    The meaning of "Ru.fi'at" is that the knowledge of occurrence of the
    Night of Power which was given to the Prophet (r-1--' '-# ..:iii j..o) was
    removed. By it, is meant "Removal of knowledge", "Removal of
    its exact determination", and not "Removal of its existence". The
    existence of Night of Power will therefore remain till the Last Dav.
    The intention of Imam Bukha ri in quoting this lJadith is that, as
    the mutual animosity of the Muslims resulted in the removal of the
    knowledge of the exact occurrence of the Night of Power, in the same
    way, the sins result in destruction and negation of good deeds. By
    this, a sort of connection is established with the theme of the chapter.
    The exegetes of Bukhari say, at this juncture, that Imam Bukhari
    has cited two AIJ.iidllh in this chapter. And in the appendix to the
    c.hapter, be has given two subsidiary chapters. The first ljadlth is
    related to the second chapter "Jl.r"':J li:,.. ;~ L." and the second lJadith
    to the first chapter ".U~ k~c.J' i:,.._r.Jl..J_,.;.." in their support''. They give
    ITbere isa famous example of converting an Ayah of the Qur'an in one's favour
    by mutilation and separation from the context as follows: "do not do prayers (~aHt)."
    But the sentence is only completed by "when you arc drunk." 'Abdur Raliman
    526 F AJ;>L AL-BARI Volume I
    the reason for the similarity that usuaUy, in quarrels and in (mutual)
    animosity, the voices are r~ised and the fear of the destruc tion of good
    deeds is present in the Ayah of the Holy Qur'an: r-=i t_, ,.s;:iL...i:.1 ~ol"
    ·•0_,_,,..:..;'1. Whatever we have written under this chapter, is the opinion
    of the Shaykh al-Hind Mawlana Matimud al-1,iasan, that Imam Bukhari
    has cited the words of lbrahim TaymI, l bn AbI Mulykah and l:lasan
    Ba~ri in support of the first chapter, and in support of the second,
    he has quoted two A ~adlth . But since in these AIJ.adith no
    mention was made about " Insistence on sin even after repentance",
    lmim Bukhari filled this gap by citing "cJ~ ~-' 1_,.l,JL. &Lo. 1_,r":! r--l-'",
    "And did not persist in what they did earlier, although they knew
    that it was wrong to do so". According to the Shaykh al-Hind
    both these chapters are proved. Further, by the words of Ibrahim
    TaymI, Ibn Abi Mulykah and l,iasan Ba~ri, the chapter of v.-_;..J1...;y.."
    "•l...s. ~~cJ I is proved, where Muslims are taught to be afraid of hypocrisy.
    And by " / •H.::i.,J ..,_i ~J l y l~" and "cJ'J.JJiJ"'}J &...)IV .U I" the explanation
    of "Jl_,....'110... J~ L" is proved, where th e Muslims are asked to fear sins.
    The connection of the second 'lfadlth with the explanation is that, as
    the knowledge imparted can be taken away, so also by repetition of sins
    and by not giving them up, the actions would become void and useless.
    The verdict of religious scholars on repetition of sins
    The decision of the scholars is that by repeating mi nor sins, the
    minor sins do not remain minor. If a man goes on repeating the
    minor sins, without repentin g and asking forgiveness of God, then
    such min or sins become major. In the same way, by repetition, the
    major sins do not remain (only) major sins. If a person goes on
    committing major sins without repentance and asking forg iveness, then
    those major sins will take him nearer to kufr (infidelity).
    CHAPTER )SXXVTI f ~f~,.:. "t.X-1\\"'\,., ..\t .. • 37 f
    ~nquiry o~ Ji~r'ai_l _from the Apostle ~~\<.r'~ "(~41}-t?~
    of Allah (~al/allaho a/a1h1 wa sallam) about ' fi"., t _, {,,, .., ,, ..1 ' ..l\" f"'~.t\ ..
    1
    Iman, Islam and H_1san and the Day ot Re- ~~~""''-='-\...oO"'JA,~.:.i>-.J! ~ci\.<eJ J!\<:t
    <;urrection, and the replies given by the " "' " "' " ~ "' .. "' "
    Holy Prophet (~allallaho 'a/aihi wa sallam) lj\jJ,j~_;t;;~~\J.-.P~'Gt;,
    to him. Then he said to the people : " .,.,, -
    ~~~~,~~~~
    "Jibra'il came here to teach you your
    religion". So the Apostle regarded all this
    as part of rd 1gion and al so what t be Holy
    ~· , "'-r .....
    " ~~,~~l~\;;_l\?:)~®Ji
    > · .,...
    Prophet (wlla/laho 'a/aihi wa sol/am) had , ,.. > • .. .,, ,.
    said LO the~delegation of' Abdul Q ays about
    Iman. Allah, the Most Exalted, says :-
    c,;;Jl;fT"....Y.
    ~ ,,,_, .~-",:..,.. ~'~~J.
    ~ ..'.JI,...,... ~..... ~ 1

    "A nd whoso seeketh a~ religion other ...


    ,!· 'n.~·~t' 4.~i\","fil
    than the Surrender (to Allah) it will not be ~~..tri' -~rv- ~,,.";'T ..
    accepted from him. (Qur'an, 3:85)
    The intention of I marn Bukhari is to show that Iman, Isla m and
    l~san (act of obliging) are all one and the same thing. Ji bra 'il put the
    questions to the Holy Prop bet (~-' ~ .Jil J.,o) in proper sequence and
    th e repJy was in the same sequence, i.e., Iman Islam and l~san. At
    the end, the Prophet said: "This was Jibra·n who had come to teach
    you your religion". Jn the teaching of Jibra 'il, there were Iman, ls/am
    and JIJ.san. H ence it is clear that all these constitu te religion and for
    this reason, the Prophet C..1--' ~.:iii J.,o) called it Dzn. Hence, Imam
    Bukhari himself is trying to elucidate his intention by "A ll th ese were
    made religion'', that the Prophet(~-' "'<~.:iii J.,o) gave the nam e of Dln
    (religion) to all these. Here, Imam Bukhari has thus establ ished the chap ters.
    Jn the first chapter, be is trying to prove that the things that the Holy
    Prophet (~J ~ .Jil J.,o) enumerated in his reply are the very essence
    Volume I COMMENTARY ON THE ~Al.IT~ AL-BUKHARI 521
    of Dln (religion). By the second chapter, he is trying to explain that
    Iman and Islam are one (identical). He is using as a proof the
    lJadllh regarding the delegation of 'Abd al-Qays which will be dealt
    with, later, under the chapter "ol~~li:,.. ..,..~1 &-1.)1". The things that were
    mentioned to the deputation of 'Abd al-Qays, are the same that be
    mentioned in reply to the query by Jibra'Il as to what Islam is. Hence
    Iman and Islam are one. By the third explanation, Imam Bukhari
    wants to prove that Islam and Dln are one. for the purpose of proving
    bis contention be is taking support of the Ayah of the Qur'an, "And
    whoso seeketh as religion other than the surrender (to Allah), it wilJ
    not be accepted from him." Tais means that Islam and Dln are inter-
    pretation of one and the same thing. Had there been any difference
    in these, the searcher of Islam wou Id not have been the searcher of
    Dln. In the last chapter I ma m Bukhari has taken recourse to various
    interpretations to prove that acti ons are a part of Iman (faith), and the
    intention of this was to rebut the Murjites, who do not consider
    actions necessary for faith. Hence, be has used the words Iman, Islam
    and Dln at different places. Now, he is proving that the source and
    substance of all is one. Bv the sum total of the arguments, the inten-
    tion of Bukhari is amply evident. But by these arguments of Bukhari,
    no harm is done to the doctrine of the Hanafites, as in the application
    and use of words, there is a latitude· available to everyone. The
    discussion is on the essence of faith and Ishm. But substituting one
    for the other, in exercise of the usual latitude or interpreting one for
    the other, is common, and not extraordinary. Undoubtedly, the reality
    (essence) of every thing is different. Iman is the name of attestation
    and Islam is the name of actions, whether they belong to the parts of
    the body or the tongue. Hence, the lJadllh of Jibra'il is 3 clear J!roof
    of this. When Jibra'il asked the Prophet (r-1-J ~ ..lll j.o) about Iman
    (faith), the Prophet (r-1-J ~ ..lit j.o), unaware of the fact that the ques-
    tioner wrn, after a whiJe, ask about Islam divulged to him the real
    meaning of Iman, without reference to what the meaning of
    Islam is. Then, when the question was put about Islam, he described
    the real connotation of Islam. The Hanifites should use this
    ljadlth itself in proof of their doctrine, since here, both have
    been described in one place, and here only, the reality of both can
    be highlighted. If Iman and Islam had been identical in meaning, then
    Jibra'il would not have made two separate questions. The very fact
    that he made two separate questions is in itself a proof that Iman and
    Islam are two different things. Imam Bukhari on seeing only ~"
    "r""~.> (teaches you your religion) just like "&.l:.!I ..S:::.&. ..::..ili._, ~ ..::..lib."
    "In protecting one thing you have ignored other things" has made the
    ljadlth of the Jibra'il sheet anchor of his arguments, although it proves
    the standpoint of the Hanifites. As far as the lfadllh of the delegates
    of 'Abd al-Qays is con.cerned, the answer is the same as given by Ibo
    Rajab ~anbali in the following words "41 lifa J.)J_, lifa ~l~I". The
    meaning_ of the principle of lbn Rajah l;lanbali is that if the use of the
    words Iman and Islam is made together in one place, there will be no
    identity in what is proved by them, as is found in the questions made
    by Jibra'iJ. But if the words Iman and Islam are not used together,
    and if only the word Iman or only the word Islam is used, then here
    the use of the other is in the form of expansion (interpretation). This
    has already been explained in detail in the beginning of the Book on
    faith and a reference may be made thereto.
    528 F A~L AL-BARI Volume I
    48. We have been told by Musaddasl
    who said !hat he was informed by Jsma:i!
    bin Ibrahim that Ab_u J:layyao a l-Taymi
    bad told him, via Abi Zur·ah, that :
    .>f Abu Hurayrah narrated:
    "The Holy Prophet (~alla/liiho 'alaihi
    wa sal/am) was one day sitting among his
    Companions. A person came to him and
    enquired: "What is Iman?" The Prophet
    (~a!la/laho 'alaihi wa sat/am) replied: "Iman
    (Faith) consists in belief in Allah, His ~~" _..:(c."if~...Ji~: Jt.~~~{">.ll'"\ij
    angels, meeting with Him, His Apostles •, ...,.~~.) .. ,,.<.:VY(;) ~~Jt. U
    and in the Day of Resurrection." Then "'\t:,-'~j\~"."\~~r ( J~""' ... \ , , ,
    he enquired, "Wha t is I slam." He U ~ ,. U ,, • \/,~~~~).)
    (A llah's Messenger) replied Islam means Sl.&l\'>-t"' .'4.\i.f.41('\"""l.~"',~~l..0~1'-.\'
    that you must worship Allah and never ~.JT't~.Jl-'.:;U) ~(!) f ~.JI,.
    associate any partner to Him, offer prayer, '\~,:,~~;~:U!.P.\~~\'S'<"r\\,~:~J')'
    pay the obligatory Zakat (poor-due) and U .., .,, _, .,i,,J'-' IJ~y "'1'1-J .
    fast during the month of RamaQ.an. Then ~ .~~{\~t'?'~"'J. ,,'.:'...'.~,:.t'\t~ !.,<..,~\I"
    he asked, "What is Il.isan?" The -'>1 ~'.J ~O ~ ~"..ilu\.t...,~~ \.4
    Prophet ($alla/laho 'alaihi wa sallam) replied: "'\\°f. ~t~ 't, ~'-\t~ ~\,\~.."~U~!\1-~.<:. :.J'i
    I}_lsan means that you wo rship Allah UIJ ·\.MJ"'7· uu.::;..F.. """'Jr1.J<:;J"'~
    devotedly as if you were seeing Him, and
    if you cannot do that, (you must believe
    ~ .... ~ ~.f ""'. ~' ~,, ~
    cP ~\..11.,,~\,,.0.ol ~~ ~U
    ."1''t '~\\;'

    that ) He sees you.


    " When will the Day of Resurrect ion
    He asked. ~u..,
    . \,",,,!-< "''":. \:t-:"~ ,~,~ "~:\1..\5"·':\'l"'
    \,,,OJ ,.;_,"'t.., ~.JI
    .,_ w.,. .....~~
    7
    come?'' He (Prophet) replied, "The
    answerer does not know it better tha n the
    . However, I w1·11 re Iate some
    ~~·'· n ,..f"'~,,~,i
    .. " ~~.. •
    I~
    " •
    ,~JI.I
    "' "
    ..
    l\-l..f''
    I"'
    (..)
    questioner.
    ·
    signs o f 1t
    · to you. p·1rst I y, when a rna1'd- ~ ,~':~·~
    ....!,....J. .. '"'J..\'."I .!._,~~
    .,~d)l\c,,,-i •• :._...','~\:tt
    t . }'1'::'
    JIW.....-.:WIJI
    slave w ill beget her m aster. Secondly
    when poor shepherds of black camels exalt "ttji;'.)'!
    u ""'"" "f ~".I.•\
    >'...o:> ~.I ,:w~ ...... f ~ 1 ~'-
    ~~~.A» ' ""~ "'•'
    themselves in the construction of palatial
    buildings. And there are five things which "~-!\~" ,~ i.:~'\1JU\''"'",'{1.~J..&..J
    none knows except Allah". He then read $- • ~~ \J'oll'U .. LU:!~'.)>...J
    the following verse o f the Qur'an. ~'· "'\~all\ '"' -l1"''<j'-'~, "~\'"C '~
    "Lo! Alla h! W i1 h him is the know- ,>u-;.,. ~:.Y. U ~~ ~
    ledge of the Hour, He sendeth down the ~.(\l, t -U.
    r ain, knoweth that whic h is in the wombs. :, ~ .. ""- t.;j)QJ)
    No soul knoweth what it will earn tomorrow. and no soul knoweth in wbat land it will
    die. Allah is knower, A ware. ~·- . 1 La:- •I
    Then be went away, and the Apostle asked his companions to call him back,
    but he was now_here found. Then the H oly Prophet ($aflallaho 'alaihi wa sallam) !>aid
    "He was Jibra'il who came here to teach the people their religion ." Abu 'Abdullah said:
    "The Apostle of Allah (~a/la/la.ho 'alaihi wa sallam) considered all these things as parts
    of Iman (Faith).'•
    This lJadlth is of great significance. Qurtabi has said ..J J~ 01~"
    i.e., we wiJJ be justified in calling this lJad'lth as the essence
    " 4.:....lltl
    and sum total of aJl traditions of th e Holy P rophet. Just as the Surah
    al-Fatil:wh is the sum total and the essence of the Qur'an, in the same way,
    the substance of all A~adlth and the essence of the twenty three years'
    li fe of the Holy Prophet (rL-J 4s- ..:ill J.,o) is embodied in this lfadlth.
    Qa<;iI •Jyac;i bas said that it consists of aU the external and internal
    worship and aJI such things as are related to Iman (faith) and there is
    aJso a description in it of such things as are connected with the actions
    of th e limbs, secret and unoskntatious worship and protection against
    calamit ies due to evil actions.
    To such an extent that all the religious
    knowledges are concentrated in it and
    branch out from it.
    (Fata~ al-&irl, p. 133, Vol. I)
    Volume I COMMENT ARY ON THE ~Al:,U~ AL-BUKHARI 529
    If this lfadlth is given the name of "Ummussunnah" then it will
    be most appropriate, since the collection of all the A/:ziidlth is con-
    tained in it in a concise and brief form. In the arrangement of the
    Qur'an, the Surah al-Fiiti/:zah has been pJaced on the top because it is
    the concise text of the Qur'an and the rest is the detailed explanation.
    Hence, most of the exegetes and writers have placed this Ff.adlth in the
    beginning, as for example, Imam Muslim has in bis $alJ.ilJ. Muslim and
    Baghwf in his book entitled 'Ma$iibl}J. wa Shar/:zi Sunnah" . The writer of
    Mishkat has, likewise, followed them. Gr.nerally, this Ff.adlth is known
    under the title of lfadlth al-Jibra'IJ. This lfadlth is so comprehensive
    and full of meaning that, if I were to explain according to my capacity,
    its minute implications, then I would need at least fifteen days. But
    here, by way of brevity, [ am explaining a few necess<:lry points.
    It is given in some narrations that this incident took place only
    a few months before the passing away of the Holy Prophet
    (~_, "~ .iii J,..). By this I mean those three months which he pas~ed
    after the "lf.ojjat al-Wida'". This has been also stated by Ibn l,iaJar.
    And this is reasonable as Dln (Islam) gradually descended over a period
    of twentythree years till it was completed during lf.aj1at al-Wiqii', and
    on the day of 'Ara/ah of lfajjat al-Wida' , the: following Ayah was
    revealed:
    ' '"'?.f,"'c;...(. ,,,1'<'1 ' L't"1'""','""t.,.
    This day have I perfected your reli- .::..,,...NiJ~~~~ If~\
    gion for you and completed my favour
    )~..>. """1 '.-..?\/<-< ~' • ,.. . , .. ,.,,~1<,·v
    unto you, and have chosen for you a• •• ,,,~..Jwl'#~ ):N~.)-'~~
    religion al-Islam. (Qur•an, 5:3) ~""'"
    (~1111L)

    Hence, this conclusion was only possible after the completion of


    the religion (Din). As for example, a lecturer after speaking for two,
    three or fou r hours says "this is the sum total of my speech'' so that
    something may be briefly remembered by everyone and may be easy
    to act upon. Hence, the Holy Prophet (r1--' 4~ .iii J,..) here stated in
    brief, the sum and substance of the entire religion, si nce Iman is the
    name given to the sum of the entire subject-matter of beliefs. And
    IsJarn represents the sum and substance of the entire subject-matter of
    (religious) jurisprudence, worship and actions, and I~san is the sum
    total of the subject-matter of the path of religious sanctity, ~ufism and
    purification of self. The discussions pertaining to philosophy which
    the M utakallimln (scholastics) have introduced: of necessity, in " 'Jim
    al-Ka/am" is neither an essential ingredient of religion nor the purpose
    thereof. It is a great bounty and gift of God that He had been des-
    cending (the knowledge of) Din through Jibra'Il for twentythree years,
    and then He gave th rough him the summary of religion. In this con-
    nection the Holy Prophet (r1--' ~ .iii J...) said: "This was Jibra'il who
    had come to teach people their religion".
    This means that by the questions and the answers the people may
    learn the sum and substance of rel igion.
    The Holy Prophet (r-1-J "~.il l J,..) was sitting before a gathering
    of people when a person came "Barizan" that is he was clearly visible
    so th at every person could recognise him. In the beginning the
    Prophet used to sit weJJ mixed with the people a nd therefore strangers
    found it difficult to recognise him. Hence the Companions sought
    permission to erect for him an eleva ted place which was granted. At
    the tim e of this incident, he was probably sitting on the platform. By
    530 F AJ;>L AL-BAR! Volume I
    this, the people have concluded that there is no harm in making a
    separate seating arrangement for the teacher and the taught , in case
    of necessity. But it shou1d be made free from show. It is therefore
    related about the pJatform of the Ho1y Prophet (~-' .iJ.~ .Lill j.P) that
    it was an elevated pJace made of clay.
    "J~; .I.i ii" A person came to him, that is Jibra'il came in the form
    of man. Here the narration is brief. He tried all possible contrivances
    to hide his own identity. The details have been given in the narration
    by Muslim . Any one desirin g to kn ow the details should refe r to
    "FarlJ. al-Mu/him" p . 162, volume l. He had adopted a stran ge atti-
    tude in his demeanour, appearance, manners, behaviour and
    taJks. He had adopted an attitude of a stranger, so that n o
    one could recognise him so much so that the Prophet (~_, ~ .Lil l j.P)
    did not recogn ise him in the beginning. On bis Jeaving, the Prophet
    (~.J -..µ..Lill j.P) was informed (spiritualJy) that he was Jibra'Il. Hence,
    it is mentioned in the narration of I bn Habban that he said that, to that
    date he was never confused about tI:i e name of Jibra'il, and this was
    the first time that Jibra 'Il came and be remained unknown to him. He
    could not recognise him. OnJy when he had gone he was informed
    about him (spirituaJJy). It is true that generally, whenever Jibra'il
    a ppeared in the form of a man , be appeared in the form of Dal)yah
    KalbI. But to say that in this incident also, be appeared in the for m
    of Dal)yah is apparently wrong. ~afl?- has expJained that this word in
    the narration of Nasa'i is due to th e doubt of the RiwI (reporter),
    because th e narration of Muslim con ta ins details and explanation · in
    . .
    this connectio n. Hadrat 'Umar said:
    ~,,,,,,,, ":. u'(!J\ . C., ' """:.
    He was clad in white and his hair was ~~~o/ .,. . .. ; ~ -· ~~
    pitch dark. There was no sign of j ourney
    visible and no one of us recognised him.
    ~',. ,,.·~<
    ,.tU~. .
    :,1,-;;~·~,;.~\'~
    .P\~ ''~~)\
    ,,, .. \.SY..~
    _ !1 _..;...
    <eJV.Ul~~t)
    I).:>-\
    If he had appeared in the form o f a Dal)yab Kalb!, then it would
    not have been " . . ... 1 l.:.... IJJ~'Y" "that no one of us recognised him". I t
    is possible that Dal).yah Kalb! was present among the m from the
    beginnin g. Now if Jibra'Il appeared in the fo rm of Dal)ya h, then the
    Companions were sure that it was not thei r Da~yah as be was already
    prese nt amidst them . Then, per force, this mu st be some other person
    who was in appearance Jike D a ~yah but it was n ot kn own who that
    was. Hence, "J,a.I l:.... IJ~'}" i.e., non e amongst us recognised him is
    correct. But from the mode of text, this argument seems to be far-
    fetch ed. Further Jibra'IJ had adopted the practice of biding his own
    identity on this occasion. By this reason, too, it does not seem that
    he had come in the form of Dal)yab. Since coming in the fo rm of
    Dal)yah was a known fact, hence this is opposed to the attitude of
    disguise. Even the Holy Prophet (r-' ~.Lill J...) would have known
    it since Ji bra 'II mos tly used to come in the form of Dal)yah. It is
    possible that, in spite of the fact that the HoJy Prophet (~_, ~ .Lil l J.-)
    had been endowed with alJ the necessary kn owledge and reve]ation
    both ahout th e past and the future, his not recognising Jibra 'II was a
    pointer to the fact that a creature is nothing by his own self, and it is
    God Almighty wh o exercises His power over everything. In
    spite of the fact that so much knowledge of realities of things had been
    granted to the Holy Proph et ( ~-' ~.Lill j.P), God may , whenever He
    Volume I COMMENTARY ON THE ~Al:iil:i AL-.BUKHARl 531
    wishes, withdraw the knowledge of things perceived and felt, not to
    speak of the realities and spiritual knowledge. Hence God Himself
    has said:
    And if We willed we could withdraw ~'"'1 ~\, "'"".,..'-":"\"'). ~- '.> .,..,...
    that which We have revealed unto thee, .. :J\(.S, ~~l).:.J~~-'
    then wouldst thou find no guardian for
    . . h f 11 <l' ~"~4r.~' ~ ""~-f ~\
    ~~ .. ..... ~')J_p;:.t .......
    thee agamst us 10 respect t ereo . A'f ,J ./ •
    (Qur•tn, 17:86) (~l•(.):Yt(.).)

    God has, by His extreme Benevolence, bestowed on him this


    precious gift. There could be no reason for withdrawing the same. It
    is only meant to assert His Omnipotence. Further on, He says:
    (It is naught) save mercy from thy "~~ < \Jt"'~."'
    C1o • (:).., ~
    .,,.
    )~ ~~-­
    ,.,_,~,
    Lord. Lo! His kindness unto thee was ever
    great. (Qur•tn, 17:87)
    ~...
    (~ 1 •cJ:ytu;)
    , . \4"~
    ~1
    _,"S 1: :

    That is he will not do such a thing since the demand of His


    Mercy is that this source of redemption and benevolence should not
    be removed from the world. Nevertheless, if He wishes he can with-
    draw it as everything has been given by Him a nd everything belongs
    to Him. After diffusing through him so much knowledge of realities
    and knowledge of God throughout the world, He showed towards tbe
    end of the Prophet's life, by way of example that He could withdraw
    whenever it pleased Him the knowledge of such things as could be per-
    ceived and felt. What then could be the fate of others? In fact, eve n
    after twentythree years of contact with Jibra'il, he remained disguised
    from the Prophet (iJ-.J ~~I j...), then, what can be the condition of
    others? Hence, man should not boast and pride over any thing. There
    is an incident of Mawlana Mu},lamrnad Ya'qub Nanotwi, that a person
    came to him for his signature on a Fatwa (reJigious verdict). He said ,
    be had his pen in his hand, but could not remember his own name.
    He concentrated deeply, and only after a long time, he could remem,
    ber his name. Mawlana Tbanwl, after describing this incident, has
    narrated an incident of his own. He said his house was very near to
    the Khanaqah (monastery) and he used to come and go daily, but one
    day he completely forgot his own house, when he started to go home.
    He knocked about in the lane in search of the house but was not able
    to trace it. Hadrat Mawlana Muhammad Ya'qiib and Hadrat Mawlina
    Thanwi are. well-known for their dignified position fo the knowJedge
    of religion, and spiritu aJ realities. In spite of this, they fo rgot their
    name and house respectively. Jn the above quoted incident, the
    Prophet's not recognising Jibra'il was a prelude to the question and
    answer to the knowledge of the Hour (Last Day), that its knowledge
    was not given to him, since a person caa have the knowledge of a thing
    only when he has been given that by God.
    Be glorified We have no knowledge
    saving that which Thou ha't taught us. ( ~i.~)~~\;"LtS'~"')'~
    (Qur'an, 2:32)
    Without the gift from God, the creatures have not even the know-
    ledge of things seen and felt.

    And he ?":J1,,~~i9;*1:; ~i'iL,;~;:'C¥~~4ll~~~b't~\'ki'u\i~~);~uUa> ·


    asked, "What is Iman (Faith)?" The Prophet (r!-.J ~ ~1 j ...) said, "It
    532 F AJ;>L AL-BARI Volume l
    consists in your believing in God, His Angels, and about meeting Him,
    and in His Messengers and in rising after death.'' First of all, he
    questioned, "What is Iman?" The literal meaning of Iman is attesta-
    tion, like "L:.l 0 ..J.-.i ..:;..;1 L_,". Giving the literal meaning would have been
    sufficient, but since the connection of the question was with the
    accessories of Iman (faith), hence the Prophet (~-' ~ ...iii J,..) men ti oned
    those things which were related to Iman and attestation. AU tbese
    things referred to by him fall within the category of Mughlbat, i.e.,
    " things unseen" or "mysteries". No acts are mentioned here. By
    this, the doctrine of Imam Abu Hanifah is confirmed, that acts are not
    parts or pillars of Iman. The belief in God means that His existence
    and His Oneness should be attested, and there should be the conviction
    that "He is embodiment of all the excellent qualities and is free from
    all defects and controls. In respect of power and knowledge, He has
    control over the entire world. There is no partner in His Dhii.t (Being),
    nature and essence, and in His attributes. He alone is deserving of
    worship.
    Wa Mala'ikatihl God has created the Angels who have relation with
    Light (being created therefrom). These are God's ambassadors and
    respected ones. They are such devotees that never disobey God. God
    bas entrusted to them the administration of the universe. They can
    appear in different forms and figures. Of these, whose existence is
    known to us through established facts, such as Jibra.'11, Mika'II, lsra'fil,
    and 'lzra'il, they should be believed in, with that reference, while
    belief in those whose names have not been given should be in general,
    and th is is sufficient.
    Wa Biliqa'ihl The meanine of Liqa' is that one should believe in
    meeting God. Some have interpreted Liqa' to mean "seeing God".
    Over this a doubt has been raised that all will not be lucky enough to
    see God. Then how is to believe in this? No one can say (with confi-
    dence) that he will be granted the vision of God, since this depends on
    a person's death professing Iman to his last breath, but no one knows
    what his end will be. The answer to this is that it is not intended that
    the belief shou ld be in one'g own, or any particular person's ability to
    see God, but the belief, in short, is that a Muslim will be able to see
    God. To make objection that all will not be able to see God, an
    argumeut about denial of seeing God, is not understood. Tbis is some-
    thing very strange indeed. Where is the difficulty in the mere belief in
    the possibility of seeing God? Don't we believe in Paradise and Hell?
    I s it that aJJ those who believe will go to Paradise or Hell? When this
    is not the case, then it is legitimate to believe in the possibility of Liqa'
    (meeting) and ruyat (seeing) God. Some people contended that Liqa'
    means being present in the Court of God (on the Day of Judgment).
    Wa Rasulihl (and in His Prophets) Belief in and attestation of the
    prophethood of prophets and things connected therewith are c"nsti-
    tuents of faith (Iman). God sent this community (of Prophets) for
    presenting to the people the message of God, and kept them (the
    Prophets) protected from sins. They had to cross many hurdles on their
    way, but they never showed negligence in spreading the message of
    God. Belief and attestation, in some of them is in detail and in others
    in brief. Thost! Prophets who have been dealt wit h, at length, it is
    nect..ssary to a ttest them in detail. And those who have been included
    in "among them are those whom We have not mentioned to thee'',
    attestation of them in brief is sufficient.
    Volume l COMMENTARY ON THE ~Al;Ifl;I AL-BUKHARI 533
    Wa Tu'mina Bil Ba' thi (and believe in the Resurrection). Prior
    to this the mention of "Iman Bil/ah'', "Iman bi/ Ma/a'ikah", "]man bi
    Liqa'ihi" and "Iman bi/ Rusu/" was made under the word ''Tu' min".
    Here, the word "Tu'min" is used once more with " Ba' th". From this
    it is clear that the attestation of the belief in rising after death has a
    spec ial place in the Islamic beliefs. By this, is meant the belief in
    rising from the grave, then thereafter in accountability, "$iraf', the
    Bridge that everyone would have to cross on the Day of Judgment,
    Balance, Paradise and Fire (i.e. Hell ) etc. But by the repetition of
    the word "tu'min" it is intended to show that " Iman bi liqa'ihz" and
    " /man bi/ ba'thi" are two separate things. All the things which are
    indicated by the word "Liqa' " are present at the moment. But rising
    after death is not present at this juncture, but is a thing which would
    come in future. The further difference is that by "Ba'th" is meant
    rising from the graves, which will take place first and by "Liqa ' •· is
    meant "seeing God" which will take place later. Hence the question of
    repea ting the same thing does not arise.
    The second question that the man put was "What is Islam?" The
    Prophet (r1-J ~ ..:ill J..o) said that it consists in not associating any one
    in the worship of God (that is not worshipping any one except G od).
    There is an indication in '"'·~..S_r!.j':J" i.e., " Do not associate anyone
    with Him" deserves to be worshipped with full devotion and reve-
    ren7e. No one else has any right to such devoted worship and suppli-
    cat10n.
    Then be said: " Say prayers and pay Zakat (poor-due) which are
    obligatory". Here the word "Mafruqah" has been used only with
    reference to poor-due. Jn another narration, the word " maktfibah"
    bas been used with "$a/at" and in another, the words "wa ta,filma
    Ramaqana." This is another narration in which lfajj is mentioned along
    with Fasting.
    The third question the man put was "what is lfJ,san (goodness).'' In
    reply to this the Prophet (~-' ~ ..:ill J~) replied ".I.,; ...(;f)" ..:ill ~ 0 1"
    "Worship God in such a way as if you are seeing Him." This is a more
    dignified condition of mind and heart. In that condition a man per-
    ceives G od in such a way as if he is seeing Him with his own eyes.
    But if he bas not that perception of God in his heart he may still have
    the consc iousness that God, the Almighty, is observing every action
    and condition of bis, and it is this point to which the Prophet
    (r-' ~ ..:ill J,..) has hinted: "If you do not see Him, then He is obser-
    vmg you."
    The real implications of Iman, Islam and lbsan
    To understand the essence of these three terms you should realise
    that a man has a soul and a body. The body becomes entirely
    paralysed and useless without the soul. In the same way, the soul
    cannot accomplish many things without the body. The soul is bidden.
    Its reflection is cast on the parts of the body. After the body and
    sou], there is a third thing which appears in the form of regular move-
    ment of the parts of body, through consistency of efforts, throug h the
    coordination of the body and soul. It is the law of G od, that
    whichever power that is used regularly and according to fixed rules,
    increases in its magnitude. As for example, wherefrom do the wrestlers
    derive so much drive and strength? Does it fall from the heavens on
    them like the rains? The fact is that when a person uses the parts of
    534 FAl;>L AL-BARl Volume I
    his body, according to set rules and exercises them regularly, so that
    every part of the body is brought into action, gradually, by steady and
    sure degrees, they increase in strength and he becomes a wrestler.
    But on the contrary, if a person does not make any movement of his
    limbs for a considerably long time and for instance, he keeps in bc::d fo r
    twentyfour hours and does nut move any part of his body at all,
    instead of becoming a wrestler, he will be paralysed and become
    totally disabled. As this is apparen t in the bodily powers, in the same
    way is the condition of the spiritual powers, nay, to a greater extent,
    as the real powers are of the soul. The special powers and capabilities
    that appear from constant practice is known as " IIJ,san" in the same way
    as the increase in strength of the body is known as "wrestling". The
    fact is that the real thing is Iman (faith) and it originates in the heart,
    and when faith acquires progress and overflows, its effect is apparent
    on limbs of the body. The Prophets (peace be on them) are the great
    masters of this art. With constant progress Iman becomes Islam, and
    the same Islam through progress becomes IIJ,san. Then there are quite
    a number of grades and categories of "/~san". One grade is owned
    by the Prophet (~.J ~..:ill J,.>), one by the Companions of the Prophet.
    Then there are grades of the Saints and Reformers according to their
    capacities and status.
    Religious laws, mystic path, spiritual knowledge
    From the above discussion it is evident that the claim of the
    ignorant ~ufis (mystics) that the '"fariqat" (mystic path) is something
    apart from "SbarI'at" (religious laws) is totally incorrect. These people,
    on account of their ignorance, have faHen into deception. "Sharl'at''
    is the sum total of Iman and Islam. By regu!ar and systematic obser-
    vance of "Sharl'a1', (laws of religion ) and constant efforts in that
    direction, "ll}san" is acquired; this is "Tarlqat'', the mystic path. Then
    some spiritual fruits are received in this world wh ich have been termed
    spiritual know ledge.
    The stage of being chosen and of turning (towards God)
    In this system, there are two kinds of people-one comprises
    "Mujtaba", i.e. , the "chosen" and the other ".Munlb", those "that
    turn to God". "Mujtaba,, are those people who have been specially
    chosen by God , and God draws them towards Himself and due to this
    special attraction of God, they are not required to undergo intensive
    austerity in tbe spiritual path, and hence they are also calJed "Majdhub"
    (drawn towards G od). The "Munlb", however, plod th eir way through
    efforts, extreme austerity, aod perseverance. Here, too, th t help of
    G od is prese nt, otherwise it will not be possible to budge an inch.
    But they lack that special favour which is available to the "Mujtaba".
    The HoJy Qur'an has pointed to this:
    AJlab chooseth for Himself whom He
    will and guideth unto Himself h im who ~:\\~ .., ---~:.'''
    .. . . cs#'Ja""' ~'""''
    J.\.Z.l.d,,,.M . . ,.:. . .
    ...~41>\
    turneth (towards Him).
    (Qur'an 42:13)
    ~ ...
    <~' "~,1y)
    ·~ .,,_-e,,
    ~t:f
    ..
    Whomsoever of his servants He wishes, He draws to Himself and
    through His mercy and Jove bestows a place of n carnes:; a nd prefe-
    rence. To reward those who a re striving bard , and t o guicje them and
    lead them to success is also His work. All the Prop h ~ls belong to
    th e class of "Mujtaba", but there are, among them, too, grades and
    categories. Nevertheless, w he th er they are "M ujtaba" or " MunlI/,.
    Volume 1 COMMENTARY ON THE ~A~lf1. AL-BUKHARl 535
    their underlying idea is the same, that is: "Worsh ip God in such a way
    as if you are seeing Him, and if you do not see Him then He is obser-
    ving you". In the interpretation and explanation of these two
    sen tences there is diffe rence of opinion among the religious scholars.
    Interpretation of "lhsan'' by Ibo Hajar
    I;Iafi~ lbn I;Iajar says that the Holy Prophet (r-1--' ~ ..:ill ~) is
    describing here two grades and two conditions, of which the former is
    high and sublime. Tf this is not available to a person , he should,
    at least, try for the 5:econd position , which is comparatively less
    e levated.
    'ol_,; ._(jt)'..:ill ~0 1 ' 'That is, keeping in mind the respect of G od, pray in
    such a way as if you are seeing Him'. It is evident, that when a servant is
    before his master, and h e works while seeing him, then he will work
    with per fect respect and attention so that there may n ot be any Japse
    in the observance of servitude and reverence. This, the $Ufis call
    Mushahadah (personal observation) in their own termin ol ogy. By this,
    it should not be misunderstood that the ~ufls see God (face to face)
    and perform Mushahadah becau!'e in the $a}J,i/J. Muslim the explanation is
    given that:
    Know ye that you cannot see God
    before you die.
    H e nce the Prophet (f"L.-' ~ ..:ill ~) has mentioned: "As if you
    are seeing God" wherein kaf has been used for the purpose of compari-
    so n (as if) and did not say: "Thou art certainly see ing Him" so that it
    may not be mitsaken for R'uyat (actually seeing G od) . So when
    the meaning of Mushahadah is not seeing by the eyes, the n, what is the
    real implication of Mushahadah?
    The place of "Mushahadah" (personal observation) and "Muraqabah"
    (meditation)
    It s hould be remembered that the meaning of Mushahadah h P-re is
    that as a man has the external sight, there are also the eyes of the heart
    and the internal sight . Hence God has sa id:
    For indeed it is not the eyes that
    grow bl ind, but it is the hearts which are
    within the bosoms that grow blind.
    (Qur'an 22:46)
    This means that after seeing, if a man does not contemplate with
    the heart, it is as good as not seeing. Hence although his external eyes
    are open, yet the eyes of his heart are blind. Undoubtedly, the real
    blindness is the blindness of heart. Blindness is thus described:
    "1.r-.,A.f 0~1 -.;w c.Jt>' 0- ~J t r~Y' ~I" (that is blindness is absence of
    sight because of which one is able to see). Hence, there ough t to be
    special relationship of one's heart and eyes with God and he should be
    so overwhelmed by this close relationship that the condition of the
    devotee should become such as if he is seeing God with his open eyes.
    This is proved from experience that when the knowledge and convic-
    ti o n of a thing becomes excessive and overpowering, then it appears to
    him that he is seeing the thing with his eyes, as has been said by God:
    Those who have been given know- ~\,..\.tt1S ~11r~ 'i\\ ~·~.., ~ ....,,.
    ledge see that what is revealed unto thee t .. !.'J.1\'5~~ ~...) i.:>'..~1 <S..J'.J
    from thy Lord is the truth. (;:hf, l,.-) 1-fi~\~~J''~""
    (Qur'an 34:6) .. • ~ :.r ._,,
    536 FAl;>L AL-BARI Volume l
    Here the word Yara has been used and not Ya'/amu although the
    knowledge of the reality of a thing is not,what is to be seen (with the
    eyes), but it is a thing to be learnt.
    But its knowledge and conviction reach a stage where it
    is so overwhelming and overpowering that he feels he is seeing
    the thing with his own physical eyes. This condition is also seen,
    very frequently, in those who are entangled in the worldly love,
    which, in fact, is not affection or love, but mostly lewdness and depra-
    vity. These people also, when they become deeply engrossed in the
    thought of the beloved they start imagining that they are seeing their
    beloved with their own eyes. Now think about those who have effaced
    their own existence in the Real Love, and are intoxicated with the
    wine of the Real Beloved, what would be their condition? This condi-
    tion is attained when a devotee is totalJy engrossed in acquiring
    nearness of God, and strives hard in that direction, and is always
    intoxicated with His thought. Under this condition, he experiences
    special abundance of the illumination of the attributes and names of
    th e A l mighty God showered on him, by virtue of whicb his knowledge
    and conviction reach the aforesaid stage.
    In sum, that Mushahadah is not the ~eal sight of God but when
    th e knowledge and conviction overpower a person, its effect is felt on
    the external sphere also, as if he is seeing Him with his physical eyes,
    although in fact he is not seeing Him with his eyes. This is one stage
    and is an elevated position.
    The other stage is somewhat lower than this and .1_; .:;<;:::; ,.J01i"
    ''i.S'l.;~ J...ili, means that if you cannot attain that condition and elevation
    in thought that you are seeing Him, and if you cannot reach the
    position of mushahadah then , at least, remember that God is seeing you.
    This should not be in the form of mere belief, since every Muslim has
    this belief, but it should be translated into action and should be re-
    membered at the time of doing aoy action and in all conditions. This
    is known as the stage (position) of Muraqabah. This has been described
    by the Qur'an as:
    Js he then unaware that Allah _!!'...,,.., • ~ , ........~·\°''.{ ''t'!-:'-''"
    aeeth? (Qur'an 96:14) ( ~i,(J"') l.SY...:w <:.>~j,) \
    That is at the time of refusing to believe God, did he not realise
    that the Lord of the World is seeing him? It is but natural tbat one
    wh o remembers and has this thought overwhelmingly present in his
    mind will never lack, in the slightest degree, modesty and respect,
    provided this is not onl y confined to know ledge and belief but he ever
    remembers it and never gives in to negligence. If ever, he commits
    negligence, he should at once become aware of it and does not make it
    a habit. This has been described by the Holy Qur'an:
    Lo! those who ward off (evil), when
    a glamour from the devil troubleth them,
    they do but remember (Allah's Guidance) ~t"-o}!;~\~1\~\Q~\~A
    and behold them seers.
    - 7:201 ) "" ,..,
    (~l..:Jli'f)'·"'~
    i"', ,.e,.,,\":~·\'J>~~
    .· -.... ,> ,• .~::~'~ .. ..
    \
    (Q ur'an - / ~..,.,.~ '.J ..,..

    That is, their mistake does not become prolonged and this is
    Muraqabah. The HoJy Prophet(~-' ~ .Jil ~) described in these two
    sentences two stages. One higher and the other lower than th e first
    one. But this interpretation of and dividing the two sentences of the
    ljadith by Jbn i;iajar to depict two different stages is de batable.
    Volume l COMMENTARY ON THE ~Al~lJ::l AL-BUKHARJ 537
    Comments of Nawawi and Mawlana Sindhi on IIJ,san
    The much better interpretation is that which has been given by
    •AJJamah Nawawi in the commentary of Muslim. Likewise, 'AJlamah
    has also dealt with this subject in the marginal commentary of
    Bukhari. The interpretation of MawJana Sindhi is more meaningful
    than that of NawawI. The sum total of their commentaries is that the
    Holy Prophet (,.i-_, ~ ~' J.o) has not described two different stages in
    the two sentences, but he bas explained only one objective underlying
    the idea of both. The first sentence deals with the real objective,
    but there was a possibility of a doubt arising, which he has answered
    in the second sentence. This can be understood by an analogy.
    Suppose, there are some people present before a king in bis palace.
    Now, how far these wiJl observe the requisite resptct and dignity of
    the court is known to everyone. There are two things here. The one
    is that the king is looking at them and also that they see the king.
    What is the reason behind this perfect observance of respect and
    obedience? Which reason has motivated their attitude of subservience?
    Is it the seeing of the king or their seeing the king? By a little delibe-
    ration, it will be clear that it is the king's seeing th em (which realJy
    matters).
    For instance, if there is a blind man amongst them who cannot
    see the king, would his observance of respect and subservience for the
    king be in any case less than that of the others? Never so, on the
    contrary, he would be more cautious at that time than the others, so that
    no untoward movement may take place by him, in the presence of
    the king. If seeing of the king had been the reason, then this blind
    man would not have felt the necessity of showing respect and obedience,
    as he could not see the king. Hence, it is clear that seeing the king
    or his seeing them is not the reason behind the observance of respect,
    dignity and subservience si nc"" those present know very well that the
    king is seeing them. Hence, the blind and the men of eyes, near
    and far, observe the requirements of respect and subservience.
    For this reason, Nawaw'i, Sindhi and others say that the
    Holy Prophet (~-' ~ ~I J.o) has described the same underlying idea
    in both th e sentences, that a person should perform the prayers and
    worship in such a way and with such attention and presence of mind,
    as if he is seeing God. But if there be any doubt in this, even then
    he should observe the same amount of respect and subservience and
    pray with perfect atten ti on and presence of mind with the conviction
    that God is seeing him. Because there is nothing bidden from God
    Almighty. He is always aware of everything, and since the motivatin g
    factor for respect and subservie nce is His looking, the devotee should
    always observe extreme type of respect and obedience and pray with
    perfect attention and presence of mind, whether he sees G od or not.
    What matters really is not one's seeing Him but His seeing everyone
    and that He is present always and every where.
    Summary
    The sum and substance of all this is that the real purpose has
    been described in the first sen tence that the prayers and worship
    should be performed in such a way as if we are seeing God, that is
    with observance of respect and subservience and perfect attention
    and presence of mind. In the second sentence a doubt has been
    removed and the reality highlighted; the real intention has been
    538 FAJ;>L AL-BARI Volume I
    brought to light. The difference between the subject-matter of the two,
    pertaining to the meaning and intention, bas already been explained.
    If you do not (or cannot) imagine ,\".:'""' • ••~' '\"~~q\'""~~,t~
    _..\l..eA~\)e!J~!)~' <.:)i;
    that you are seeing Him (which is the :r ., ,,,
    stage of Mushiihadah) then imagine that ~~~Cs~)~~~_:,~ (j~~\
    He is seeing you (This is the stage of .."~\"""''-? \
    Murli.qabalz). ( ;v_!>-'
    According to the second explanation, the text will be as folJows:
    If you do not see God (neverthe-
    less) you absorb yourself in prayers with
    perfect goodness (f~siin) and respect be-
    cause He is seeing you. .~.M'~\ ,~,.
    ~~ ~<J<.5~J
    ( l'IA '''>_,..\\'
    The mention of Iman (faith), Islam and lbsan in the Qor'an
    God , th e Almighty has assembled in on<.> place all the three,
    Iman, ls/am and l~san mentioned in the IJ.ad'lth, and has also pointed
    out that there are numerous grades in llJ.san (goodness).
    It will not be in accordance with
    your desires, nor the desi res of the People
    of the Scripture. He who doth wrong
    will have the recompense thereof, and will
    not find against Allah any protecting
    fr iend or helper. And whoso doth good
    works, whether male or female, and he
    (or she) is a believer, such will enter para-
    dise and they will not be wronged the dint
    in a date-stone. (Qur'an 4:123-124)
    This means that redemption and reward are not dependent on
    anyone's hope or imagination and whosoever does wrong will be taken
    to ta sk. Whosoever wiJJ do virtuous deeds, provided be is a believer,
    will go to Paradise and wiJI be awarded rewards for his actions. Reward
    and Punishment have nothing to do with t_!le hope and desire of any
    on e. Here, a mention of bot h Islam and Iman is made. Good d eeds
    constitute I slam . Thereafter God says :
    Who is better in religion than be ~, ... .!>,.. ...... , ... ,-:z .~ ,.,,,.,,,,,.,..
    who surrendereth his p urpose to All~h ,. ,.,. ~_,_pl...\~ -~t.:r>\~ J
    while doing good (to men) and followeth the --,: ~\,.. b\i:~~:A<,\'\~~ H"t\~, , > ,,, ,,
    tradition of Abraham th! Upright? Allah ~J .. ,.. ~li·... ~~ J~,e,
    (Himself) chose Abraham for Friend. ,~0 ,.; • ~ ,,..,.,,.., \"'\'' \
    (Qur'an 4:125) ( ~1 ,,l,.J) cf\~MLJ.... d»
    Here, the I/:lsan has been mentioned and the sum of all
    these bas been called Din (religion), which is mentioned towards the
    end of this Ijadlth. "~S:.:.~.) ~~,, "your religion teaches you" and this
    is a pointer to the fact that there are numerous grades in lbsan. and
    Khu//atu (choosing one as a friend) is the highest grade of If;san.

    He asked when the Day ,~ti)\&,~'G~b~\~~'~f'~~\~O~


    "F"' ' ..., . .
    of Judgement will take place. The Prophet (cJ-_, 9.i:. ~I J,.>) sa id t~at m
    this connection the replier did not know more than th e questioner.
    At this point, a question could have be .:n asked that the prev101.~s three
    questions were well connected .with each other, sine~ they ?escnbed the
    different stages or the one reality-one was the startmg pomt, followed
    Volume I COMMENTARY ON THE ~Al:fl~ AL-BUKHARI 539
    by the mid-point and the last was the highest. All these three, naturaJJy
    followed one another in sequence- Iman (faith) itself becomes Islam
    after making progress, and l sJam develops into IIJ.san (goodness). In
    these, there was perfect cohesion and relation. But the question about
    the Last Day apparently seems to be disconnected.
    Arrangement of Jibra'il's questions and the connection with each other
    Before answering this question, [ wish to present an analogy.
    f magine there is an arrangement made for a function at a particular
    site. Now if a stranger happens to caJJ at the pla~e, having no prior
    information as to what function is going to be held, then the first
    question he naturally put would be: " What is goi ng to take place
    here?" "Why is this arrangement being made?" He will be told there
    will be a lecture here. Then he will ask which scholars will speak.
    He will be informed that such and such scholar will deliver a lecture
    here. But if he further asks as to when the Jecture will be over and
    when the canopy will be dismantled, this question of his will be a
    natural one and quite relevant. The reason is that when an arrange-
    ment is made, it js undone after the purpose thereof has been achieved.
    The same is the case with the farmers who make incessa nt efforts and
    work to a set programme, for preparing the soil, for production. They
    cultivate the field, make it perfectly leveJled, then they sow the seeds
    and water the field. All this arrangement is do ne in order to obtain
    the crop. But when th e crop is ripe they cut the entire crop and leave
    nothing behind in the field. Now if a person, after putting questions
    about the details of tbe arrangement, also asks when all this will be
    done away with, this question of bis cannot be said to be irrelevant,
    but it is in keeping with the natural sequence, si nce removing the
    arrangement after ach ieving the objectives is the natural outcome.
    When this thing is well understood, it should be und erstood
    what the purpose of the creati on of the world is, which is such an
    elaborate arrangement. By a little deliberation on the subj ect, it will
    be perfectly clear to anyone, that thi s heaven and earth and what is
    between them, have all been created for man : everything is for his
    benefit. Hence God bas said :
    See ye not bow Allah bath made ~\;.~~i\0\\;_;5JJ'\
    serviceable unto you whatsoever is in the
    Sk .ic: sand whatsoe ver 1·s 1·n the e ar th and ~ -:' :::~~'
    -~
    .. ,-. "'-<"'(.:£
    ... '_,..,.;.1U...M\ · '.)'"'~\cj'
    ) ... ,_, _..,,,.~~\
    , ...\;'"' -
    bath loadc:d you with His favours both
    without and wi1bio? (Qur'an 31:20) (~It?> i:tt-:~~jii~~
    The favours which can be perceived with th e senses or easily
    understood, are open favours. And those that can be unfolded with
    t:1e help of reason and can be known through deliberations are bidden
    favours. The entire coJlection of the favours comprises th e subjugation
    of the world. External favours may also mean material advantages
    including those relating to livelihood and subsistence, while hidden
    favours may include spiritual blessings and matters relating to th e Here-
    after. Why did then God create men ? God gives the reason for the
    creation:
    I created the Jinn and the human- ... ~ ...., "~l~f""
    kind only that they might worship Me. ·.t.:i.,.. n.~) 9.. ~ ~>.r~\,
    (Qur'an 51 :S6) \~ ':N ~~.JI.......,- !'
    1
    ""'J!'-'
    "!
    "'
    .. .. • ' ~-'
    ·

    At another place the Qur'an has clescribed the matter concerning


    favour and the worship together.
    540 F AJ::>L AL-BARl Volume I

    0 mankind! Worship your Lord, K-G(~~~\1<',:"\ • ,,. \ - l~\\\"~'f'i


    Who hath created you and those before ~ , JP.J -'#' C,)"\,;o.I ~~
    You, so that ye may ward off (evil). Who ~l.t ·~\ " "".f.:i'~~.,_, ,,~\'
    hath appointed the ear th a resting-place • v~ o ~' "''' r! \,;#,~ ·~1·'1'~ 'J
    1•

    for you, and the sky a canopy; and causeth ~QY'\~~~~~~(i~~~


    water to pour down from the sky, thereby ''~("~~ · ...... \ ., ., ''"{~ tr:. "(~,
    producing fruits as food for you. And do ~~\2.JI&~~ <:r;l'tr~\it~~~\
    not set up rivals to Allah when ye know (fl'' . o' ,.,,...,!!'C\• ,,,,,, ! '.f'i i
    {better). (Qur'an 2:21-22) - 'Y-) ~~\..) _,\~\ ~~
    Hence it is clear, that the main purpose of the creation of the
    world and elaborate arrangements is worship of God. For this purpose
    the Jinn and the mankind were created and the rest of the universe has
    been created for them. When this purpose wilJ be served, the entire
    sky and the earth will be roJJed up and all arrangements will come to an
    end. This is the meaning of "The Last Day" or " The Hour", as the
    purpose would have been served and there would be no more need of
    such arrangements. Hence, the Prophet (iJ--' ~ ..:ill J ....) while raising up
    of his two fingers said: "~~·~w1_, I.ii ..:.!A!" "J and the Last Day Qiyfimat
    have come like this". This means that after his arrival, the Last Day is
    near a t hand. There is no need for the arrangement of the world to
    last any longer, since the highest degree of worship bad reached its
    completion in the person of the Holy Prophet (rJ--' ~ ~I j...). No one
    had risen to such a height of devotion before him, and no person
    with such perfection will ever be born to rise after him. Since, in his
    person the completion of worship and devotion has taken place, which
    was the real purpose of the creation of the world, there is no need to
    keep this arrangement of the world intact. Hence, he said that his coming
    to the world is a sign that Qiyamat (the Last Day) was near at hand.
    A doubt
    A doubt could arise here, that since the purpose of the creation
    of the world had been served and completed with the appearance
    of the Prophet (ri--' ~..:ill j...), where was the need of keeping the world
    intact after passing away of the Prophet (rJ--' ~..:il l j...). The right
    course would have been to put an end to the world along with the
    passing away of the Prophet (ri--' ~ ..:ill j...).
    Answer
    A repJy to this has been given by Mawlana Mu.l).ammad Qasim
    Nanotwi. He says that the completion of worship is of two kinds. One
    kind consists in the numerical strength of devotees. The other is in
    the qualitative discharge of duty by the subservient devotees. As far
    as the qualitative discharge of duty is concerned, the Holy Prophet
    (rJ--' ~ .:iii j...) had attained the highest degree, as two Rak'at prayers
    of the Prophet (iJ--' ~ ..:ill j...) far exceeded in qualit,Y and merit the
    entire prayers of his foll owers. Then quality of devotion depends on
    Ma'rifat, i.e., the knowledge of God. HisMa'rifat cannot be compared
    with the Ma'rifat of others: What remains is the completion of worship
    according to the number of the devotees. This is yet to come and will be
    accomplished in the future when every house will be illuminated by the
    Jight of Islam. After the completion of this, the entire universe will be
    folded over, as the Prophet (ri--' ~..:il l j...) himself has said:
    Before the coming of the Last Day ~\ "'" " ' " "" " ,,,. ~\\ !\!~~ !.''..\\
    there will be left no house weak or strong ~)l~·J~J~\).1~~;1~lf':".. ..;1
    in which God will not make Islam to """' '~It,\ ' ' "'"'\
    enter. ..>:l-~ A»\ ~.>
    Volume I COMMENTARY ON THE ~Al;lll1 AL-BUKHARl 541

    This will take place after the descent of ~ac;lrat 'Tsa. When this
    quantitative completion has taken place, it wilJ be th e time to wind up
    all mundane affairs as dec1ared by the Qur'an. When the earth will be
    rent asunder, on the day when the skies will dash together and the
    mountains will move from their places; that wiJl be the Day of Resurrec-
    tion and the Last Hour. Nevertheless, we wan t to show that the pur-
    pose of the creation of the world is worship, about the completion of
    which Jibra'il had put the questions, si nce IIJ,san implies completion of
    the highest degree of worship. Now the questi on remains that after
    attainment, of this highest grade in worship, known as IIJ,san, when wil l
    this arrangement that is the world, be folded up, which act is callr:d
    Qiyamat or The Hour? Hence this question of Jibra'il is in keeping
    with the relevancy of the topic, as described by analogy. As the com-
    pletion of worship, that is IIJ,san, is natu rally connected with The Hour,
    hence it is al so relevant to the topic, under consideration .
    A very wonderful and delicate thing is that, when God will
    withdraw the arrangement of the world this will not be done hapha-
    zard ly, but it wall be done in an o rderly manner. The first House
    built on the earth, as stated in the Qur'an,
    Lo! the first Sanctuary appointed for -t.~ lL:,&'~lfu"" · '.. _,.,...~\C(~ \
    mankind was that atBakkah (i.e., Makkah) . • ;,V' ... ~H.-' ~-U-'\<:,);.
    (Qur'an 3:96) -,. ( &.r;e1YJI)
    and which on this earth, undoubted ly, is l ike a Royal Camp, will be the
    first to be removed. The detai ls of this will be given, God Willing, in the
    book Al-lf.ajj. To this fourth question, t he Prophet (FJ ':is. .ui1 J.o)
    replied:
    " The one who has been questioned is ~\:'i.)\~~\~t)~~
    not more informed than the one who has put the question."
    This means that we know only that Qiyamat will certainly
    take place, but when it will take place is neither known to you nor
    to me.
    There is a narration in the "Nawadiri Hamidi" that Hadrat
    'lsa put the question to Jibra'II about the exact day of the Qiyamat.
    To this Jibra'il said : "The one who has been questioned is not more
    in formed than the one who has put the question ." Perhaps God had
    put the words in the mouth of the Prophet (191-J ~.il l j..>) so that J ibra'Il
    may be reminded that he had himself previously given the same reply to
    J.Iac;lrat 'Isa. The Holy Prophet (,.J-J ~ .ill J,.>) did not give the brief
    answer "J::... ~ ,.U-4 ..:-J" " I know nothing more than you do", but replied
    that "The answerer is not more informed than the questioner'', but
    said and made it clear that here there was no difference between the two.
    In the words, "the questi oner" and ''the repl ier", both are poised on the
    same level. No one has been given the knowledge thereof. Further, be said:
    ''lf.1.1.,..!l t.J&. ~~L." " But I wi ll tell you about its signs." The Last Day is
    not known, butsomeof thesignsare: When the maid-slave would bear her
    master as her child. There is an indication that the maid-slave will give
    birth to many children and the mother will assume the place of servant.
    Her posi tion will become so much debased as if she is the property of
    her children 's father. There are also instances when kings were born of
    maids, and those maids (mothers of the kings) became their subjects.
    As the king is the master and benefactor of his su bjects, the son, on
    being crowned, becomes the lord and benefactor of his own mother.
    542 F AI;>L AL-BARI Volume I
    There are also instances when the pregnant maid-servants were sold as
    slaves and were unknowingly bought by their own sons, or the sons
    treated their mothers in such a way as if they were their servants, and
    the sons were the masters a nd benefactors of their own mothers.
    ~\j.)0l;h~~~' •'{~~,~w,~~!IJ>j-:&,11~'-~"f._"'.'o(i ..... ~:.
    Th at ... "' ~ ,.. - ..~..,u_;--~
    is, the knowledge of the Last Day is among th ose five things which
    none but God alone knows. Then the Prop het (,.J.....J ~ ..ill J...) recited
    the following Ayah :
    Loi Allah! With Him is knowledge
    of the Hour. He sendeth down the rain,
    -a~-=-
    l.:tY..9 IJ... r.;$.t::J,,t
    ,. ~ ' "'? :&' C)
    ~ b'.~
    ~1
    , _, ... {... "»l~'':.~,. f-'.P'f'~"' ~'
    \..O""' 1"'"~.JI ~i,,;.~"'?; ....
    and knoweth that which is in the wombs.
    No soul knoweth what it will earn tomor- (5-l~ ~
    row, and no soul knoweth in wbat land it ~, '~\;"
    '-4v..i ~ _.,:::::~
    ~~r:-\!
    .. ... :> VJi.i
    <P''-
    will die. Lo! Allah is Knower, Aware. r!..,,:iJt-~ ~b~\~".!.,-::;p,J>,,~ .,.. ... ~
    (Qur'an 31:34) ~ 1 &:1" )O~~~ ~... ~~~k~.~
    Two doubts have been exp ressed about the declaration that
    knowledge of these five things is confined to G od alone.
    Universal knowledge is the attribute of God alone
    The first is that innumerable events and happenings in the lives of
    the saints are apparently not in consonance with this exclusive Divine
    attribute. There have been instances when some of the sain ts bad
    known before band, when, in which particular hour and at which place
    their death would take place. In the same way, regarding Miifil ar~am
    (what is in the wombs), there is an event narrated about ~a<;t rat ~iddiq
    Akbar, that he knew before his death that his wife had a fema le ch ild
    in her womb. For this reason, when he was doing th e_distribution of
    his assets, he made a will before his daughter ~ac;lrat 'Ayishah say ing
    that she had another sister, although the child was, at that time, in the
    womb of her mother. ' Abdullah Shah was a sai nt in the Punjab. He
    was the Khalifah (successor) of ~ac;lrat Sha h 'Abd al-Ral,itm, and hence,
    he was brother in fraternity to t::fac;lrat MiyanjI Nur Mul,iammad Jhan-
    jhanavI. When banding over the amulet for thro'!s of labour, he also used
    to indicate whether a male or a female child would be born. This was
    his well known miracle. In the like manner, predictions of astrologers
    and astronomers also come out to be true at times.
    In order to understand the reply to this objection, it is necessary
    to understand the following, by way of introduction. If a thing bas
    certain principles and certain branches, then th e real knowledge of it
    wiJl consist in having a fulJ and comprehensive knowledge of the basic
    principles and laws. If knowledge of some details of these basic prin-
    ciples, though they might run into millions, does not lead to the overall
    knowledge of bas ic facts, then in reality, it cannot be called the know-
    ledge of the particular thi.!.1g, and the knower of such individual parts
    can not be designated as ' Alim (well versed in that thing). Although,
    this is also knowJedge according to the literal meaning of the ~ord,
    and from the dictionary meaning he may be called an 'Aiim.
    Take the example of the Science of Medicine. If a person happens
    to know by heart the names of a number of diseases and their
    remedies he cannot be called a doctor or an expert in knowledge there-
    of, unless he is an expert in and is acquainted with the entire Science
    of Medicine, although according to the literal meaning, some grasp of
    Von1me I COMMENTARY ON THE ~AI;l1I;I AL-BUKHARI 543
    certain elementary points of the Science of Medicine may also be des-
    cribed as 'Knowledge'. Similarly, a jurist is one who is expert in the
    knowledge of the entire principles of jurisprudence, and the issues
    involved. If a person commits to memory Bihishtl Zevar (a book con-
    taining religious instructions ), he cannot be called a jurist. If a man
    learns by heart hundreds of thousands of verses, from various books,
    but is not aware of the rules of poetry he cannot be called a poet. At the
    most we can say that such and such person knows by heart a number
    of verses. I hope the reader will now fully appreciate that the know-
    ledge of all basic hidden things is the special attribute of God alone,
    but it is possible that knowledge of some scattered parts and rudiment~
    thereof may be received by many. The Holy Pro phet (r--l.._, "-J..i:. .Jil J.,.,,)
    received such a great share of the knowledge of these scattered parts
    and rudiments that it is impossible to describe the m. But the rudimental
    knowledge of parts, even if they run into thousands and millions, is not
    the real knowledge, although such parts may be described as " rudimen-
    tary kn owledge". As explained earlier, the real knowledge is the com-
    prehensive knowledge of principles, and is confined to God alone.
    Nevertheless, the Prophets are informed of some principles for law-
    making, according to their prophetic mission. This is then received as
    a legacy by religious scholars of the community, in keeping with their
    capability.
    There is a pointer to this in the Holy Qur'an:
    (He is) the Knower of the Unseen, u\;/-"'"l~.'\0 ..~-(If~\'\~
    and He revealetb unto none His secret, o wi 1 y· lS'~ -P .,,,.. '..P:!'
    save unto every messenger whom He hatb
    chosen, and then He m<1keth a guard to
    r,~....o~,<-~,'GJ:!i~0.:' ~\,.~
    '.:.J,,, v-..., 9-"
    .. .,, ,,,.._,..,_ ~
    ;1
    go before him and a guard behihd him. er"':"-' 'I·-') \~\~,.,~.;J;.,~.ftJ~~J;
    l Qur'an 72:26-27) ~ '""· V"'f".,, 1 .,,. O-' ,,, •• •.... - •
    The word ";L,.J;l" "revealing" impJies possession and influence
    over a thing. The meaning is that God does not bestow tota] possession
    or influence to any one over His knowledge of the Unseen, by which
    aJI the particuJars may come under his control. At the time of revela-
    tion of a verse, (before and after it) angels as guards are posted so that
    Satan may not be able to interfere with it in any way, and the Prophet
    (r1--' ~ .Jil J.o) himse]f may not misunderstand it. This is meant by
    saying that the Prophets possess chastity (in their know ledge and
    information), which is not possessed by others. Hence, there is no room
    even for the sJightest doubt in the knowledge of Prophets. Hence, by
    che exception is meant the totality of those very things, which are con-
    nected with the office of their Prophethood that is religious laws, and
    the species of commandments and not with the creation and the nature
    of creation . Hence, in the following Ayah God says:
    That H e may know that they have
    indeed conveyed the messages of their
    Lord. <Qur'an 72:28)
    That is, this perfect arrangement of safeguarding the revelation by
    the guards before and after it, is meant for the purpose of ascertaining
    that the angels have delivered to the Prophets or the Prophets have
    delivered to the people the exact messages of God without curtailing
    the same. By Risa/at is here meant religious laws and commandments.
    The office of Prophethood is co ncerned with the propagation of the
    reJigious laws and commandments, and not with the creation. Never-
    theless, knowledge of some of the fundamentals of the type is also given
    544 FAJ;)L AL-BARI Volume I
    t o the Prophets to the extent of n ecessity. This is because the orders
    concerning the particulars wiJl appear in abundance upto the Last Day.
    How far they will go on counting the particulars.1 Hence, some general
    rules have also been shown to them . TilJ the Last Day, their successors
    will elucidate and explain the details in every age.
    The title of •Alim al-Ghayb (Knower of the Unseen)
    Our discussion centres round the creation of the Unseen . The
    knowledge of its principles belongs only to God. No one whether he be
    an angel who enjoys the nearness of G od, or the Prophet, has been
    given access to it. Jn reality, it is 'l/m al-Ghayb (knowledge of the Un-
    seen) and 'Alim al-Ghayb is only God and this titl e is especially fo r Him.
    But the knowledge of scattered particulars is not '!Im al-Ghayb and is
    not confined to the Prophets. This knowledge of the scatt ered particu-
    lars is also available to many of the saints and ot hers, alth ough due to
    the literal meaning thi s knowledge of particulars is included in the
    knowledge of the Unseen. But if any one, due to this literal meaning of
    the word, takes it to mean ' / Im a/-Ghayb, even then, it will not be correct,
    as from the above discu ssion it is clear that only that person can be
    called knower of a thing who possesses the knowledge of the principles
    and fundam entals of that thing. The real knowledge is that of the
    principles and by reason of this the word 'Alim al-Ghavb (used fo r other
    than God) will be incorrect and witho ut mean ing. As the Title 'Alim al-
    Ghayb belongs exclusively to God, it is not proper from the religious point
    of vi ew (even if it may be true a th ousand times from the point of view of
    the literal meaning) to use it for a p~rson other than G od. Hence, in the
    Qur'an and the Ijadlth the title of ' Alim al-Ghayb is never used for any-
    one other than G od. This is (that is to use it for other is) something
    like saying the fo Jlowing :
    . I bear animosity to Truth and cer- "': ~..'t\'~::.\\,· -:~"f ~ \
    tainty. ~~\.r"' ~I~...
    and to take truth and conviction to mean " death" as death w1J1 certainly
    take place, or a person may say :
    I flee from mercy. ..... , ~'\' e.·,,\,~ I
    ~.Y~~ <.t..-
    and take mercy t o mean rain, as God himself has interpreted rain as
    mercy, or be may say :
    I love mischief ('temptation'). • W\LJ ''\
    " • "" <-a-
    and take Fitnah (temptation) to mean wealth and childre n as said by the
    Qur'an .
    Your wealth and your children are ~... •·-~ i.:.~al<''"''.,...\"'''~•\""''l'f''1f.I
    only a temptation. (Qur'an 64:15) \ ~f·~-)~J>'.:>.)J J.JIN y v.:.i;.
    He might say:
    . I am an infidel or I am not a be- i, ~ :J'11'•f ~ij'"\
    hever. ..(;)'!~ .. .J\>!.\!:::t ,,,,
    f ...
    and ~e wo~ld hke it to mean being a disbeliever in Satan and not being
    a believer 1_n Sata.n as Ka.fir Bif-Taghut disbelieving in Satan, etc., have
    been ;rnen!1~ned m the Qur'an. Hence, inspite of th e apparently correct
    meanmg, 1t is not proper to say such things. Although the purpose is
    correct but being doubtful in meaning, it is either forb idden or improper.
    An anecdote about Imam Malik
    Imam Dar al-Hij_rat, Imam Malik had performed many J!a1j. In bis
    last days, he once agam thought of performing J!ajj but he was doubtful
    Volume l COMMENTARY ON THE ~AJ::ilJ::i AL-BUKHARI 545
    whether be would be abJe to return to Madinah or not. rrnam Malik
    was extremely a ttach ed to Madinah and wanted to breathe his last o n
    the sacred so il. So he was afraid that should h e di e o utside, he might
    remain outside Madinah. He used to be favoured daily to see th e Ho ly
    Prophet (r1--' ~ ..:ill J.,..). He thought he would ask the Prophet
    (r1--' .Y,.i:. ..:ill J.,..) h ow long he would live m ore . If it is m ore, then he would
    p erform the lf.ajj otherwise not. When h e met the Proph e t (~-' ~ ..:iii J ... )
    ~ e put th~ qu es Lion . H e did no.t say an ything in re ply with his to ngu e, bu t
    m reply raised five fing ers o f hts hand. N ow Imam Malik was confused
    wh ether it m eant five days, fivem ontbsorfiveyears. Then, a p erson expert
    in interpretation of dreams said that none of th ose things were meant a nd
    that , what the Proph et (r1--' 4.i:. ..:ill J.,..) meant was that, it referred to
    th ose five thin gs, the kn ow led ge o f which es peciaJly belo ngs to God
    a nd no one else kn ows a bout it.
    Keys of the invisible
    . The knowledge of th e invisible (that is co mplete knowl edge) o f
    a thing serves as a key for the knowledge of its parts. Hen ce th e
    Qur'a n says :
    And with Him are the keys of the ,..,, ~\'\"!~~~f"~\' .. t-:'' .,~ "'
    invisible. N one but H e knoweth them. ,- .... ~ .... ~ ~\A.olS~.>
    (Qur'an 7:59) ( ~("bil)
    The meaning is that th e wealth of th e U nsee n a nd its key~
    belong to G o d . Only He ca n open the treasury to a ny o ne , to th e extent
    and at the time, He wishes. It is not possible for any o ne to reach the
    kn owledge about th e Unsee n by his sen ses, wisd om and p ower of p er-
    ceptio n, since th e keys of the Unseen have not b<"en entru sted to him.
    Th e kno wl edge of the princ iples and th e fundam enta ls which would be
    called " knowl ed ge of invisible" has been exclusively kept by G od .
    Why were five unseen things particularised ?
    The point to be co nsid ered is: why Allah 's unlimited knowledge
    was compressed into five invisible thin gs o nly , vide the Qur'anic verse,
    Lo ! Allah ! With Him is kn owledge o f the Hour. He se ndeth d own
    th e rain, and ko oweth that whic h is in the wombs. No soul knoweth
    what it will earn tom orrow, and n o soul kn o wetb in what land it will die.
    Lo ! Allah is Kn ower, Aware. (Qur' an, 31 : 34).
    Shayl< h Jalaluddin Sayuti has menti oned lf.adith in Lubab al-Nuqu l
    and al-Durrul Manthur to the effect that the Qur'anic verse was r evea led
    in reply to a person who asked th e Prophet ( ~-' 4.i:. ..:ill j..>) about those
    five things o nly; otherwise Allah's knowledge is like a vast sea which
    cann ot be exhausted or co mpressed. Hen ce, th e Qur' anic verse m enti on s
    o nly those five th in gs which are described in A ~a dlth as Mafail~ul-Ghayb
    (i.e., keys o f the unseen or invisible) and which are known exclusively
    t o Alla h.
    As a ma tter of fact, alJ unseen things are broadly classified into
    (i) thin gs con cerning the teachin gs of Islam. Such things are known
    to the H o ly Prophet (r-1--' ~ ..:ill J.,..), other Apostles of AJJah and some
    chosen Muslim divin es also. These things are not the subject-matter
    of the present discourse. (ii) Things regarding the fundamentals o f the
    administration o f the universe. Such things are not known to any body
    else thao Allah. Such invisible things are unlimited but they can be
    compressed into five, viz. (i) relating to place (ii) relating to the past
    time, (iii) relating to the present time, (iv) relating to the future time and
    546 F AI;>L AL-BARl Volume I
    (v) relating to the Day of Resurrection. As the last item is a unique
    and very important matter, it is separately mentioned in the Qur'anic
    verse, viz. "~.,,;_, ..;.J_, ~ ~1 ~W I ~ .~·· "He alone bas the knowledge
    of the time of the Day of Resurrection". "u..,.c· J;I ~4" "In what place
    one will die" is an example of the item No. I (mentioned above).
    "'rl...;'~JI J L. rL-~" "He knows what is in the wombs" and "1-li. ~ l ~L."
    "What one will earn tomorrow" are examples of the item No. 3 and
    No. 4. The Qur'anic verse "~I Jr." "He sends down 1he rain"
    may be an example of the item No. 2. Though rain is a visible matter
    it is caused by various factors known to the people, yet the exact place,
    time and quantity of rainfall are known to Allah alone.
    The meaning of Ghayb (unseen)
    Ghayb (invisible or unseen) means that thing which is not
    known by senses and not understood by common reasoning (as it is
    said clearly by Raghib). As regards those unseen things which are
    known to Allah alone, the condition is that there is no proof or evidence
    in support of them , as it is detailed in Rul:zul Ma'anl under "~4 i.J~Y."
    "who believe in the unseen". If any thing is known by signs or instru-
    ments, e.g. by seeing cJouds we know that there will be rain, or by
    means of thermometer we know the temperature, it will not be called
    knowledge of the unseen. Moreover, knowledge by observations and
    experiments is not free from doubts. A doctor by means of certain
    instruments and X-Ray can say whether a child in the womb of mother
    is male or female, but his knowledge is not a lways correct.
    It is said that the person who asked the Holy Prophet(~-'~ ~ I j....)
    about unseen things was Jibra'il whose object was to teach religious
    matters to the Muslims. ... ,. ,,..,. . ,... , ,. ~
    Imam Bukhari says that all the ~~1'~~~'.>~~\~~\()~
    above things are part of Iman (Faith). All Muslims must believe that
    many things are exclusively known to Allah and it is Allah who knows the
    exact time oftbe Day of Resurrection. 38 (
    CHAPTER XXXVIll ~Y
    49. We have been told by Ibrahim
    bin Hamzah who said that he was informed
    ~""""IC:~-:,'~ ,_p, \~"If "'
    J.>u\U~<.:.r.'~!Y....
    r' IJt> .49
    by i"brahlm bin Sa'd via ~alib via lbn c;-_:.r""~ 1 .i\ ..$..,,\l;;,C)t '"''.',' ~\''\
    Shi habvia 'Ubaydullah bin 'Abdullah that ~I.if':,~. '-I- ~-.:, ~~~..,.1.i.....
    'Abdul'.8.h bin 'A bba.s told him: "''? <l \:;"\ • \'•"" < ( .:. l .....
    !1.o'tl!. t:J.~~c.> P~ct~~
    \..f. \ .....,
    me t~tA~~ra~~~·r~: ~!~ %~~b ~~~.rm~.~ "Ut:'\;" ":f,••...>'''.'":''·'''~~l."':l<""11:::
    U\.)l.Y~<:) ».J'..J.~.Y. ~\U\>
    asked you whether they (Muslims) were '"""" ,,,,,~~'''f""' "H .·t~' ~,,..~
    . . or decreasing. You said that
    rncreasing .. "'·~1-1
    _,, . . . . . . . .• -"\'•')~~...
    v- ...,_p--.~ ...., -- s ~ \~
    t hey were increasing, and such is the case
    of Iman (Faith) till it Is completed. And
    wi\
    " ...... ~,,, .. ~ ~.1-_' ~ ,>~ ·"" , ....
    ~e"c.:> .. ., , ,.v.-.J<.:>J~..f...*I
    I asked you whether any person after ac- Ci\;;;~~:w ~u~a.~~(;;
    cepting Islam d isca rded it out of disgust ,~~
    . 1 ,,~\-~\I ,~~~~~'ft:'~".-< ,..;.~~ ,,
    (with his religion), You said "No". Such . '\..(. .J1. . .
    1;;;.1,1 ,, """'
    '•)\~ i,r......
    ·"' ~ • l~
    ~
    is the _condition of Jmiin wh~n .i ts bappiness !» "'""\~'''!' '~-<i "'''.~-t\'-!~t1,~\>,f~~
    occupies hearts, none can d .slike 1t. - ~ ~ J'-c>-"1" ~~~""'
    Reason for tile chapter without subject-matter
    Imam Bukhari bas not mentioned the subject-matter of this
    chapter, and in some editions of $a/:zil:z Bukhari even the word "chapter"
    is omitted. Hence this lfadith will be regarded "as an adjunct to the
    last chapter. Imam Bukhari has said earlier that Iman, Islam and IIJ,san
    Volume I COMMENTARY ON THE ~Al;ill;i AL-BUKHARI 547
    are all parts of re!igion, and now he says that when reJigion is composed
    of three things, it will have increase and decrease. The words of
    Heraclius, "Are the Muslims increasing" point to the same idea. It
    was stated in the lJadlth of Jibra'il that Iman and reJigi0n are used for
    each other, and now Bukhari intends to substantiate his theory by
    referring to the conversation of the Roman emperor, Heraclius, because
    in previous religions also Iman and Dln were used in each other's
    place. He enquired, ~~·~~ ··~~~.!' ......1 ,..,..., ...
    "Whetheranypersonafterembrac- ..~ .~"" v.>\l)::r.J..~
    ing Islam discarded it out of dlsgust with it (his religion)", Abu Sufyan
    replied in the negative, (Here the word Din meaning religion has been
    used). Heraclius said
    Such is the case ~f Iman ~ ~~~~\-:i-!'{::.\:1.l~~~~~,j)~~S
    when its happiness merges in hearts n one can dislike it. Heraclius usedDZn
    in his question and Iman in bis reply. This shows that both the terms
    in his opinion were synonymous. Imam Bukhari bas already proved
    that Iman , Kufr, Islam, Nifaq and JIJ.san have various degrees. This
    difference m_ay be either in quantity as the words of Heraclius "Such is
    the case of Iman till it is completed" indicate, i.e., the number of Muslim
    will increase, or in quality, as his words "Such is tht; condition of Iman
    when its happiness occupies hearts" show, i.e., the nature and quality
    of Iman is described.
    Sbaykh al-Rind's view
    Shaykh al-Hind Maulana Mal,lmlid al-Hasan is of the opinion that
    this chapter modifies the scope of the lJadlth "A Believer's fear is that
    his work may be in vain (may lose its valu e). Imam BukharI has pre-
    viously said on the basis of arguments that a Believer must not ne~lect
    'amal (work) on any account, because such neglect is the result of Nifaq
    (hypocrisy), and the belief of such a person is always in danger. Now
    Imam Bukhari seeks to make some compensation by saying in this
    chapter that when beJief is firmly rooted in one's heart, no power can
    dislodge it. In this way the subject-matter of the chapter may be
    "None can misguide a person who is guided by Allah".
    Partition of lJadllh
    Imam Bukhari has brought one piece of the lJadlth of Heraclius
    here in support of bis theory. He has described this conversa tion of
    HeracJius in the chapter on Wa~l (Revelation) and the whole lJadlth in
    the chapter on Jihad. To divide a lfadlth into parts is caJled Kharm
    according to MulJ.addithln {Traditionists). Bukhari has often done so
    in support of his views. Some scholars of lJadlth hold that the system
    of Kharm is disalJowed, and others say that it is alJowed. The correct
    view is that jf partition of a EJadlth changes its meaning as a whole, it
    is not permissible otherwise there is no harm. Imam Bukhari always
    remains within reasonable limits; so there is no objection to his use
    of Kharm. ., .... ,, "': \ .'!.:1 39 r
    CHAPTER XXXIX
    The excellence of a man who avoids
    1~ ~~
    ., ., t:) \.t ..
    sins for the sake 0 1 his religion. _ +~~. .
    50 . We have been told by Abii. Na:im ,'~~ L" ,. ~f~-j.......... ' -:"'#"'f~~ ~ !"
    who sa id that he was informed by Zakariya l:T.Y.f!=V'~~~~' ~·~.,50
    via 'Amir that he (the latter) heard : .))\;..!»~-:'\-: ~,,-!,. """'\t~ ( '
    Jtf Al-Nu ' ma n ibn Bash;r say : U .. ~70<.:)'. c.:.> ~W\JI~~
    The Messenger of Allah (~a/lal/aho ~ -
    J;,~;~~,~~,o~~
    'alaihi wa sal/am) said :
    548 FAJ;>L AL-BARI Volume I
    "Lawful and unlawful things are
    evident and in between them there are
    doubtful things which many people do not
    know. Hence whosoever guards himself
    against suspicious matters, protects his
    religion and his position. And whosoever
    is a victim to suspicious m:itters is like a
    shepherd who grazes (his animals) near the
    meadow which may enter unto the royal
    meadow of a king. Beware! Every king bas
    a meadow and forbidden matters are the
    meadow of Allah on the earth. Beware!
    There is a piece of flesh in body; and
    if it is in good order, the whole body will
    be safe and sound, and if it is in disorda
    the whole body will be spoiled. Beware!
    That is heart."
    The object and connection with the subject-matter
    The object of tbe lJadlth is that every Muslim must keep bis
    religion above all kinds of doubts and suspicions. r mam BukharI's
    object is to demonstrate that as Iman (belief), Kufr (d is belief), ~ulm
    (injustice} and Nijaq (hypocrisy) have various ranks and d egrees so
    also piety or chastity has. Taq wa s ignifie!> to fear AIJah and to give up
    evil deeds for the sake of Allah. Its highes t position is to abandon dis-
    be lief and p olyth eism, the second is to abstain from major sins, the
    third is to give up min or sins and the fourth is to avoid all doubtful
    matters. Imam GhazalI cal1s it "piety of virtuous persons". There is a
    still higher rank of piety which is described in Tirmidhl Sharff as
    fo llows:
    No person can attain to the essence
    of piety and chastity until he gives up even
    permissible things Jest he should be
    entangled in unlawful matters.
    Imam Ghazzall calls it "piety of the chaste persons." There is
    o ne more eminent degree of piety, nam e l~ to abstain from such lawful
    things as are not motivated by piety. Imam names it as ''Piety of truth-
    fu I person."
    These are various ranks of piety, and each rank has different
    grades.
    Nu 'man bin Bashir was one of Junior Companions of the Holy
    Prophet (r-1-J ~ ..:ill J...) and he heard this lJadlth from the Prophet
    (r-1-J ~"'..:ill j..>). It is also recorded in some version of the lfadlth that
    Nu'ma n pointing to bis ears said 'I heard the Prophet (~J ~..:ill J.,.>)
    with these ears of mine." Thus it is wrong to assert that Nu' man did not
    hear anything direct from the Prophet <r-J
    •:l.r. ..:u1 j.,.>).

    The meaning of the lJadlth ~\4~U~.~1W.~~\j~{)~\


    is that lawful things are quite evident and unlawful things are also
    quite evident, and the intermediate stages (between the two) are doubt-
    ful. The wo rd .::.l~::.!... and similar words bearing the same meaning are
    derived from~.! which signifies doubt. The substance or tbe Efadlth is
    that all those matters which the religion of Islam has declared lawful
    are as clear as day light, and similarly those things, which Islam has
    Volume I COMMENTARY ON THE ~AI;liI;l AL-BUKHARI 549
    declared unlawful are quite evident, whereas all other matters which
    are not covered by the above are doubtful. The Qur'an says:
    Allah permitteth trading and forbiddctb
    usury. (Qur'lin, 2:275)
    Detailed discussion on Mushtabahat
    It cannot be gainsaid that some matters are not as evident as
    trading and usury are. Their lawfulness or unlawfulness js a secret
    matter which is to be considered and decided by learned scholars.
    Again, we are to consider whether some cases are doubtful from the
    standpoint of religion or they have become doubtful according to our
    opinion- otherwise they are evident. The scholars have discussed these
    two points in detail, which I summarise below in my own way:
    There are four sources of Islamic la w, namely (i) The Qu ' ran,
    (ii) S'finnati Rasul (iii) Ijma' (Consensus of opinion) and (iv) Qiyas
    (Analogy). If lawfulness or unlawfulness of anything is proved by any
    one of the sources of Islamic Jaw, it will be accepted and there must
    not be any doubt about it.
    There are several factors which create doubts and misgivings in
    our minds, viz (i) Arguments for and against certain things are conflic-
    ting which stand in the way of making clear decisions, e. g. there are
    doubts regarding lawfulness or unlawfulness of doubtful matter, (ii)
    learned and research scholars have difference of opinion on any subject,
    which creates doubts in the mi nd s of common people, (iii) there are
    some things whic h are allowed in one way and disallowed in another,
    which cause some misgivings, e. g. according to some Al:zadllh the
    Holy Prophet (r1--' ~ .Jil j...) has forbidden women to visit tombs, but
    allowed th em in certain cases, (iv) several things are permissible, but
    owing to some circumstantial evidences they are disallowed, e.g. a cer-
    tain woman gave evidence that she suckled 'Uqbab bin aJ-Harith and
    his wife, and though 'Uqbah denied the knowledge of it, the Holy
    Prophet (r1--' * .Jil J.,..) accepted the woman's evidence and instructed
    'Uqbah to get rid of his wife. Learned scholars are of the opinion that
    no evidence regarding suckling can be accepted u nless two men or one
    man and two women bear witness. The Holy Prophet's decision was
    rea lly the resuJt cf the doubt created by that woman's evidence. Similarly,
    Sa'd bi n Waqqa~ and 'Abd bin Zam'ah presented their case to the H oly
    Prophet (r1--' ~ .Jil J,-), each claiming the guardianship of a certain
    new-born child. The Apostle of A11ah (r1--' ._,,J.s. .Jil j...) decided in favour
    of 'Abd bin Zam'ah saying, "Child goes to the husband and the
    adulterer will be deprived of the same." According to the Prophet's
    decision the said child became brother of l}:ac;lrat Saudah, daughter of
    Zam'ah (one of the mothers of the Faithful), but he ordered her to
    observe pardah (veil) with him ac; the Prophet (r1--'
    be found some resemblance between the child and 'At bah. Though
    * .Jil j..>) said that

    resemblance is no sufficient evidence from the religious point of view,


    the Holy Prophet (r1--' * .Jil J.,..) thought it proper to be cautious.
    Sometimes it happens that certain things are quite lawful, but some
    people question their lawfulness on account of misgivings or false
    charges. Once the Holy Prophet (r1--' * .Jil j...) was observing l'tikaf
    in the mosque and l}:ac;lrat ~afiyah (one of the mothers of the Faithful)
    was there. Meanwhile two persons came out of the mosque, and the
    Holy Prophet (r1--' * .Jil J.,..) addressing them said: " She is ~aflyah".
    (In this way be desired to remove any possible misgiving from their
    550 F AI;:>L AL-BARl Volume I
    minds). Thus there are five kinds of Mushtabahat and it is either obligatory
    or advisable to avoid all of them. The last kind of Mushtabahat is also
    under the same category, but it is not proper to include it in the l)adlth
    of the chapter, because different expressions have been used in the
    narration of the 1;1.adith . This subject has been thoroughly discussed in
    Durrul Mukhtar to which the reader may refer.
    Difference between Mushtabahat and Wasawis
    The former means doubtful and the latter means whims or
    sudden turns of mind. The former, as said above, must be abandoned,
    whereas there is no rhyme and reason to bother about such matters as
    are creations of one's own whims and fancy. For example, a person
    bunted an animal in a desert or forest and then thought that this animal
    might have escaped from the possession of another hunter; or a man has
    made ablution for prayer but owing to his whim he thinks that his
    ablution was perhaps finished; or a person suspects as to whether a
    certain animal has been sacrificed properly or not and whether the name
    of Allah was taken or not at the time of sacrifice. All these cases are
    creations of imagination and have nothing to do with religion. Imam
    Bukhari bas mentioned two different chapters, i.e., one on abstaining
    from doubtful matters and the other on difference between doubtful
    matters and whims.'' ~afi~ lbn Taymiyah has written in his Fatawa that
    early Muslims were more cautious about those things which were un-
    lawful for them to earn than about those matters which were disallowed
    on some minor grounds.
    "Which most people do not know'', i.e., some q;\i}\Gi~\:;Ut"'§
    people know them but not alJ of them. This Efadlth says that whosoever
    guards himself against doubtful matters protects his religion and posi-
    tion, as under :
    . • • ., ._ ., i>l-<"'~::- '\ WJ::J1 ..-,.~., ..,.,,
    To be entangled m doubtful matters ~.J";';:'! ...,.,.1.fi.- ~ .,.. - ...r ~
    is harmful from worldly as well as religious points of view. Those per-
    sons who do not avoid doubtful things are neither respected at home
    nor in society, and their religion is also affected adversely; and there is
    every possibility of their going from bad to worse in future. The first
    part of the Qadtth indicates that all lawful and unlawful things are quite
    evident and the second part points out possibilities of a man going
    astray, as under.
    Whosoever is a v1ct1m to '~~b\~~,~~"'...t\~t;!\4~tJ\<.iPj~:;
    doubtful matters is like a shepherd who grazes (bis animaJs) near the
    meadow (which may be Government property) and may fall therein.
    Man is here compared to a shepherd and his self to an animal which he
    grazes. If he does not prevent his animals (i.e. self) from going to the
    meadow of Allah, then he (the shepherd) and bis self (animal) both will
    be criminals. Unlawful matters are the meadow of Allah and the sur-
    rounding area is Jike a doubtful thing. The point of comparison
    between the two is that just as kings reserve some parts of land for per-
    sonal or official purposes so also Allah has reserved some matters for
    Himself, and the people must keep away from them. Doubtful things
    are between JawfuJ and unlawful things, and those who will abstain
    from them will abstain all the more from illegal matters. Thus Mush-
    tabahat are a kind of check. Ibn al-Munir has described the view of bis
    spiritual gu ide, Sbaykh Abul Qasim QabarI as follows:
    Volume I COMMENTARY ON THE ~Al.II~ AL-BUKHARI 551
    He says that Makruh (what is detestable)
    is a check-post betwt>en a person and un-
    lawful matters and whoever indulges
    frequently in detestable things will become
    victim to unlawful mat•ers also. Similarly,
    Mub!i.IJ (what is allowed) is a check-post
    between a person and detestable matters,
    and whoever crosses the check-post often wi II
    commit detestable acts as well. (FatlJ al-Biirl)
    Thus those things which are detestable (neither wholly lawful nor
    wholly unlawful) are practically Mushtabahat. Hence every person must
    avoid aJI kinds of doubtful matters either between a man and lawful
    matters or between him and detestable things. Shaykh Qabiri's view is
    supported by the following lfadlth of Ibn f:labban :
    Make lawful things a check-p0s~ ~i(~~~\~;~~1
    between yourself and unlawful matters ,,,. ,,,.
    (FatlJ af-B:irl, vol. I, p. 118) ~1a, (~~l~J~) ~~\
    Beware! There is a piece of flesh in body. ~~~~\Li,~~if
    Apparently this passage does not seem relevant to the previous portion
    of the Haduh. But after careful consideration we realise that there is a
    very fin"e and close relationship between the two. Imam Bukhari said
    in the beginning that one must avoid all doubtful matters and now he
    says that the best way of doing so is to reform and improve one's heart
    which is the centre of all activities. If heart is in good order, i.e., it is
    filled with fear of AIJah, it will be certainly safe from all doubtful
    things, whereas if heart goes astray and does not fear AIJah, then every
    thing will go in vain.
    Beware! That piece of flesh is heart. Heart here ~I CJ".J ~I
    does not really mean that piece of flesh which is in human body. Heart
    is a sea t of emotions and affections, but it is not visible. All internal
    senses are located in brain though they are not seen in body. One has
    to scrutinise various parts of brain in order to understand where
    common sense is sealed and where memory, and so on. Similar is the case
    of heart. It is not visible in body, but it is fountain-head of the entire
    physical organisation or life which keeps up circulation by contracting
    and diJating. If it stops its circulation, the whole administration of
    body falls through. From religious and spiritual points of view also, aJl
    our acts and deeds rest on hearts. If our hearts are good, our work
    will be good, otherwise not.
    Reason is located in heart or brain
    The Shafi'Is and most MusJim scholars of philosophical and
    scholastic views maintain that reason is located in heart. Ibn Batal
    says that this point is proved by the IJadlth under discussion and
    that whatsoever is found m one's head is also due to heart. Hafiz
    1bn ~ajar also endorses this theory. Imam NawawI writes in' bis
    Sharl;t1 Bukhari that the 1-Jadlth of the chapter does not prove whether
    heart or brain is seat of reason. Ifukama (philosophers) say that reason
    is located in brain. MoraJs i.e. duties oflife, are seated in heart. This view is
    ascribed to Imam Abu I:IanUah also. 'Alla mah Qas!alani has proved this
    theory by saying that when brain is out of order, reason also gets out of order.
    'Allamah Syed Anwar Shah says that thr real source of Jife is
    heart, but heart and brain are very closely Jinked. For example, when
    we press buttons, eJectric current is completed. Now buttons are like
    heart and light is like brain. According to this view, there is no need of inter-
    552 FAJ;>L AL-BARI Volume I
    pretingtheQur'anicverses mapeculiarway,and .t:fukama also do not dis-
    agree. lbn Qayyim has discussed this point in his book, Kitab al-RUIJ. and
    said that nafs (life) and ru}J. (soul) are almost the same thing. They differ
    in functions only accordi ng to which they are named either na/$ or rulJ.,
    but heart is a different thing altogether. The Holy Qur'an says:
    Lo! therein verily is a reminder for '""\~';\""~~-~ ,l '(·.f~ 1 , ~,. ~ \
    u . "1'=->0~~..>'~~.)'J,<:>,.
    him who hath a heart, or giveth ear with
    fu ll intelligence. (Qur'an, 50:37)
    ,..
    (~~ftO) ~_,._,
    ,., .. , , :. ....... "'1!-:f.l\ <}'\
    , , __,, ,
    Have they not travelled in the land,
    and have they hearts wherewith to feel ?
    r''f I ,., J ,...........~
    (Qur'an 22:46) (~I, ~I) UD;(.:) ..
    This Qadlth is exceedingly important. Imam Nawawi writes in
    his Sharhi Bukhari that this Hadith is one of the artic les of Islam, and
    is one or' those A/:iadlth on which Islam rests. Many scholars say that
    this .t:fadlth sums up one third of principles of Is lam, and some say that
    it comprises one fourth thereof. '~·1\_,~,..." 40 r
    CHAPTER XL ~ ~ >l ~~
    To pay one-fifth of the spoils of war <.:>~W_...,,~
    (in the way of Allah) is part of Faith. - ~
    51. We have been told by 'Ali bin ~~_#.'{~(j~\d!&.f ~~ ·51
    al-Ja'd who said that he was informed by
    Sbu'bah via: ~ !f"' ..''~1tS'Q\3in"" ~~-'
    ¥ Abi Jamrah who narrated: ~ • <:/.""9~ ~,_Cl"""
    I was sitting with Ibo 'Abbas, as he '!!~ ~ ~ ' .. ~"''W?S, "''l~_,.: '\~
    had a'ked me to sit on bis couch. He then <.>--\$~~ U 1~<.:r"~
    asked me to stay with him so that he could i;i_·~~\i~J~~t+~~
    give ~ ea. share from his property. I stay- , -
    ed with him for two months. Then he said: "'\~~..:11\'"\\JJ: .~~q , ... ,. V~ \ "'\f::;; ,~
    " When a delegation of 'Abdul Qays u;'>" I_;> ~¥.l»-'<.:.>.,..U'-'~
    came to the Messenger of Islam (.~allalliiho v<tr:1~..~\ • ....,.,.r..~\ ..... "\r!"'' '"" ,4f ..-"~\
    'a/aihi wa sallam) he said: ' ·who are the !1'-'~-" cC-' ('~ C:J:U~.»-~~~
    people or who are the delegates"? They ,,~ '= .,...,..,-: , ..~{ ,.. '-;.tr r*."'~"'\f4 ..., ,
    replied: "We belong to Rabi' ah". The j)_, .. J-S""'~-"P'~_,..iu':',.~UU ~;
    Prophet (~al/a/la.ho 'alaihi wa sa/lam) said: ~~~~~j~' l\Q'''~\~~ 1 1-:
    "Welcome ! 0 people or delegates of _,, (.:) •• ..~ lJ""'J •• ~ c.J l.)>:J
    'Abdul Qays! you will neither be d isgraced ~ ~"~t\ ~ 1 'hl~~~,{~~, ... .c>'"~\\ !'1\\, '-~\
    nor grieved " Then they said: "0 Messen- CJ'J~ VA-~~~'~'.rv~ \J,..JJ.
    ger of Allah! We are not in a position to f-:''V"'"'-:,,, _.. .• -?-4~~ '"{ r:- ,,-:,,~, t~-t.
    come to you save in the sacred months as ~ ''v , ..,1;,1
    •.•.r-.i .J....;.. •
    1:.'J~ ~'\Iv· _, ~~11,A>
    .... v~v-
    the disbelievers of the tribe of Mudar stand
    i.n the way betwet>n you and ourselvess: Please ~Jt'-5)',;j~'}\;;; ~. .~.~\:?'~~;
    instruct us to do such things as are deci-
    siv~ which we convey to our people and
    which may ensure our entry into Paradi ,e.
    ~~1 ~jf~jl\2 j ~)1'. ;.l>
    - '~
    _;t_;
    Further they a~ ked the Holy Prophet
    (~al/a/liiho 'a/aihi wa sol/am) about drinks
    ~",:'.l\f "'~ .. ,~r'\i'
    l.:J.l'tl,.. "'<.:UJI.>"'
    1
    U is~_,~ .,.c.:J. .....~
    ,, "' ~\, .~~\

    (or pots in which wine was prepared)" t:"C~""\~1~~'..f',"""''.!.~\\'~r:'"''"' "'~


    The Messenger of Allah ($all allaho 'a/aihi ID\6U~..6111i' d.J_,-wJ-'a>I ~ ~ 1S~'9» ~
    wa sallam) directed them to do four things ~(~\ ~~\-''-:!~~~!;::~~~~1\.:t\ '": 1 \\~ 1~:
    and forbade them four. He command. d 1 ,..,,~.,.. U..., ...,""" ··..JI..,-~ Jp.IJ.Jl..JI
    them to believe in one Allah and asked
    them: "Do you know what is meant by -
    ~ 7\.~;:~ -;.~,.~{ ~ ..''
    ·:;'~~\\.P...(~..··~ ~~ '\ .: .\\
    1,;.,J~'t'\ ~JU'..J' ,:·~'J,J~
    beliefinone Allah?" Theysaid: "Allah
    aod His Prophet know the best." Then
    ... , ...,,,,,,t-:.-:""'~:.l1\~~""'V
    ~I/' l.:f'~~-'~ ~ ~
    \1'!1
    the Prophet said: ·• Jt means :
    (i) To bear witness that there is no
    'ir ~VO:: ; ..,. .J"."
    '1t\ ~.!..'ft\.; lJ'~~·<:Y'J\,.S.
    uUWJ.J,,,, >""~~~. IJJI-'~_. \WJ-
    god l>ut Allah and Muhammad /<~~.~~~~J!~_tf;~.1~!!.\LJ~J~..?f\""1
    is the Apostle of Allah, · ~ ..,.., ...., ~ "'"""'r 4' ~ ~
    Volume I COMMENTARY ON THE ~Al;Ill:l AL-BUKHARI 553
    (ii) to establish prayers, (iii) to pay zakat (poor-due), (iv) to fast during the
    month of Rama4ln, {v) and to pay one-fifth of spoils of war in the way of Allah.
    Further, the Apostle of Allah (~al/allaho · alaihi _wa sol/am) forbade them the follow-
    ing four things, (i) l:;laotam (ii) Dubba' (iii) Naqir (iv) and Muzatl'at (These a re the
    names of the pots in which the ·Arabs generally prepared wines.'. Then further the
    Apostle of Allah said to them to remember them (commandments) aod convey them to
    the people, they left behind, (in their country)."
    The spoils of war and the Kbumus (one fifth th ereof) are described
    in th e following verse of the Qur'an.
    "And know that whatever ye take
    up as spoils o f war, lo! a fifth thereof is
    for Allah, and for the messenger and for
    the kinsman (who hath need) and orphans
    and the needy and the wayfarer, if ye
    believe in Allah." (Qur'a n 8:41)
    Distinguishing position of the teacher
    Abu Jamrah, whose real name was Na~r bin 'I mran, belonged to
    the class of pabi'ab , an offshoot of the tribe of 'Abdul Qays, He was
    a follower of the Companion of the H oly Prophet (r-1-J ~~I j..>).
    -
    H e (Abu •
    Jamrah) said " I was IS~
    ,7 VJ"vr"·'~~~·' "'~~1~\,..,..,,
    - -"J#"V/"~- i. . . ..1~'·""~"~
    ~~l~uli
    sitting with Jbn 'Abbas who had asked me t o sit on his couch ." i.e.
    Jbn 'Abbas was seated on a raised place (Jike couch) and his pupils
    were si tting on the ground.
    This fact shows that teachers at that time occupied prominent
    places, suc h as bench, dias, etc. It is said that Abu Jamrah used to
    tran slate Arabic of Had rat f bn 'Abbas into Persian. lbn 'Abbas settled
    in Ba~rah near lrari, and many Iranians were his students. As he did
    not know the Persian language, Abu Jamrah translated his Arabic into
    Persian for the benefit of Iranian students. It is also said that perhaps
    Abu Jamrah had a loud voice and he only repeated loudly what his
    teacher Hac;lrat Ibn ' Abbas taught, so that the peo ple sitti ng at a dis-
    tance co.uld follow his lectures. H owever, it seems more convincing
    that AbU Jamrah acted as the tran<>lator of his teacher, Hadrat Ibn
    ' Abbas. .. ,, .... , ,.,. , '"·-U ~, "'~a!OP.~ M~
    He (Ibn ' Abbas) said: ~#~ ~ . ~i:s~1
    , •• - ...

    "
    'Stay with me so that I may give you a share of my property'. So I
    stayed with him for two months.' Now the question is: Abu Jamrab
    was a pupil of Hac;lrat lbn •Abbas. What was the reason for the latter
    offering to give part of bis property to the former. It is said that it
    was a wage for Ibn Jamrah's work as translator. (From this it may be
    inferred that to get remuneration for teaching work is permissible in
    the religion of Islam). But in the J::iadith there is no mention of wage.
    It is narrated that when AbU Jamrah intended to make Jilajj, he per-
    formed Tamattu' according to the advice of lbn 'Abbas. After J::iajj
    he saw in a dream that some one was referring to bis J::iajj as "J;iajj is
    good and 'Urnrab acceptable''.
    ·w hen he related his dream to J::iac;lrat Jbn 'Abbas, he was very
    much pleased and said that this was "Sunnati Rasul" , (method of the
    Holy Prophet) and offered to give him some thing. Shu'bah once
    asked Abu Jamrah as to why ~ac.Irat Ibn 'Abbas conferred favours on
    him. He replied that it was due to the dream referred to, above.
    554 F APL AL-BARI Volume I

    Then ~)\j\i~'jJl,<:f;l;.jl\~D~~.S~{at\~*1~\Wc.ffe\~~~XJ~
    be (Ibn 'Abbas) said: When a delegation of tribe of 'AbduJ Qays
    came to the Messenger of Al1ah (r1--' ~ ~I J...) be said: "Who are
    the people or whose delegation are they?" They (delegation) said
    "RabI'ah". Because Abti Jamra h b elonged to the tribe of 'Abdul Qays,
    l.la<;lrat lbn 'Abbas narrated the lfadlth to him. There might be some
    other consideration also. It is narrated in Sahib Muslim that a woman
    asked Ibn 'Abbas about the pots of nabidh (a icirid of wine). In reply
    he related the above lf.ad'lth to her.
    When did the delegation come to the Messenger of AJlah? Opi-
    nions differ. It came either in 6, 8 or 9 A.H. It is also said that the
    delegation visited the Holy Prophet twice-i.e., in 6 and 8 A.H. The
    members of the delegation bad already embraced Islam and came to
    the Apostle to learn the teachings of Islam. First he asked them who
    they were. The tribes of' Abdul Qays settled in Bal;irayn where Islam
    reached through Munqidh bin 1.Iayan who was a merchant of BaJ:irayn
    but had cloth business at Madinah. One day the Messenger of Allah
    (rl--' ~~I j...>) passed by him and made enquiries about the people
    of Bal;lrayn in general and prominent persons thereof, in particular.
    Munqidh was surprised as to how the Prophet (r1--' ~ ~1 J.-) knew
    them without having ever gone to Ba)J.rayn. He was so much ·i mpressed
    that he accepted Islam immediately and learnt Surah Al-FatilJah and
    Surah Iqra'. The Prophet (,.L.J ~~ I J,o) also enquired about the
    father-in-law of Munqidh (e ntitled Ashaj). When he returned home he
    concealed his Islam for some time but one day his wife told her father
    that she had found some remarkable changes in Munqidb.
    ·'?"":'!" ~Y~"' ·:y·~
    I.I"", ,r '.{.
    He washed some parts of his body and
    turning bis face to Qiblah, sometimes knelth
    ~~ :,. -~"° ~
    ~~.bJ1? "·""'~' .,,, ,,..,.. f.-;::"''~~
    and sometimes prostrated. <r'C;.~i ~)?S.;A~~-''/{j.A'!
    He then ascertained the whole event from Munqidh and accepted
    Islam. As a result of his preaching, several people of Ba:J;trc:1.yn became
    Muslim. The delegation of Bahrayn in 6 A.H. consisted of twelve
    persons and in 8 A .H., forty.' It is not certain which of the two
    delegations is referred to, here, (vide, Fat/Jul-Mu/him Sharl)i $a/Jl/J
    Muslim vol 1, P. 181).
    "Who are the people or whose delegates are they? The ques-
    tion is who entertained this doubt?- wbether AbU Jamrah or t rans-
    mitters of the Hadlth below him. It is probable that Shu'bah had
    the doubt, because the pupils of AbU Jamrah i.e., Qurrah _bin K~ a.lid
    and others also narrated this lfadith without any doubt.. It 1s ~urpnsrng
    to know that according to KirmanI, Ibn 'Abbas entertamed this doubt.
    RabI'ah and Muc;tar were two big tribes of 'Arabia; t~e Holy
    Prophet (rl--' ~~I ~) also belonged to the latter. Nazar bin Ma'd
    bin 'Adnan had four sons viz. Mudar, RabI'a h, Anmar and Zayd.
    Nazar before his death made a will for division of his property among
    his sons, of whom Muc;lar obtained gold and RabI'ah horses. Therefore
    the forme r was known as "Mudar al-Hamra''' and the latter as "RabI'at
    al Faras". These two sons were well-known and their tribes were
    prominent. 'Abdul Qays was a branch of the tribes of RabI'ah.

    The Messenger of Allah


    Volume I COMMENTARY ON THE ~AE.Ul;l AL-BUKHARI 555
    (r1--' "=~ ..Jil j....) welcomed the people or delegation, "Neither to be disgrnced
    nor to be repentant". The word "Marl;laba" is derived from 'Ral;lb'
    which means to make room, i.e., the member of delegation wilJ be
    accommodated comfortabJy. 1
    .The Messenger of .A11ab (r1--'.~ ..ri1 j....) by his precepts and
    practices taught the Muslims to be kmd and considerate to guests and
    visitors. The word "41_,.,:.'' (Kbazaya) is plural of "04_,.,:." (Khazyan)
    which means disgraced and the word "&-l.>J" (Nadama) meaning
    repentant is used here as plural of" l"'..)U" (Nadim) against the rules of
    ' Arabic gramma r, for the sake of rhyme like al-' Asha ya wal-Ghadaya"
    (though the plural of Ghadat is Ghadawat, not Ghadaya). JauharI,
    Qazzar and some others are of the opinion that "Nadama" is plural of
    Nadman which literally means repen tant. 2

    They said!. 0 Mes- ~~~ \'!"-\\.~"i'\·~~~r.:.~


    ~_,
    ~\~"j<i\t1
    -"' (,;) -.- ./ ~..ir•\'Q'''\~V~1-:-:'-
    i>-..> ·· '.:I~
    senger of Allah! (r1--' ~ ..Jil j....) We cannot come to you save in the
    forbidden months. Forbidden months are Dbil Qa'dah, Dbil ~ajjah,
    Mul;larram and Rajah during which all kinds of fighting and bl oodshed
    were forbidden. The delegates might have intended all of the four
    months. This view is supported by Qatadah's Ifadllh mentioned in
    ~al;lT.l;l Muslim in the chapter on the pillars of Islam i.e., ~_s9'ik..Sy~ 1 ;.A;'i"
    "l"'_,~J1~1 (We cannot come to you but in forbidden months). Imam
    Bukhari ha s also narrated Qurrah's Ifadlth in which " Ashhur" the
    plural number of " Shahr" (meaning month) is used i.e., '\/'YI ~JI J...U'i
    r.r-J'*'" (we cannot visit you but in forbidden months, vide chapter
    on delegation of 'Abdul Qays). It is possible that the delegates in
    reply to the Holy Prophet might have m ea nt the month of Raj ab only
    and hence used the s ingular number (i.e., Shahr meaning month).
    This view is endorsed by a Ifadlth narrated by BayhaqL As the tribe
    of Muc;lar held the month of Rajah in the highest esteem, ''Rajabu
    Muc;lar was used in the lJadith of Abu Bakrab- though they honoured
    all the four forbidden months including the month of Rajah. As the
    Mu<;lar were engaged in wars with certain tribes, the delegates told the
    Pruphet (r1--' ~ ..ri1 j....) that they could not go to him (the Prophet) easily
    and frequently. They, therefore, requested him to teach them principles
    of Islam in a concise and decis ive manner so that they could easily
    act on them and convey them to their people at home. The delegates
    bad already accepted I slam, and, therefore, addressed the Holy Prophet
    <r1--' ~ ..Jil j....) as Muslims generally did. The polyt~eists addressed him
    by name and the Peoples of the Book by "Abut Qas1m".
    1 ~!."'~~t~~~vij•''~
    The Prophet (rl--' "~ ..Jil j....) commanded -CSl.P"_,,...:.-.,. --1-v.-JA
    the delegates to believe in one AJJah. They were Muslims already
    but in order to stress the importance of unity of Allah, the Prophet
    (,.l.._, ~ ..Ji l j....) told them to testify that Allah is one and one alone.
    Th e Holy Qur'an says: "0 Believers! believe in Allah and His Apostle".
    (Qur'an, 4:136)
    li.e., the delegates w iJI be housed decently and entertained properly so that they
    will feel at home here. The guests will never think themselves strangers in a new pl ace.
    They will befriend the host and find him always kind and affect ionate. 2Nisa' i has
    narrated Mart:iaba bilwafdi etc. etc. Jbn Abi Jamrah said that he (Apostle of Allah)
    welcomed them with good news for the present as well as for the future.
    •Abdur Rat:iman
    556 FAl;>L AL-BARI Volume 1

    Four or five things


    Jn the beginning of the f!adlth four things were mentioned,
    whereas towards the end of it five things were named, viz., Iman,
    prayers, poor-due, fast and Khumus (one-fifth of the war-booty). Several
    explanations have been given, as under: -
    (i) Bayc;lawI writes in his Sharl;li Ma~abil;l that out of four pro-
    mised items only one has been mentioned here, because aJJ
    the five things are included in Belief, in the unity of Allah.
    This explanation favours the view of Imam Bukhari also. He
    has included the five aforesaid items in Belief and, his chapter
    "0~~10.. V"'.;Ji.0:.1.:>1" (i.e., payment of one-fifth of the war booty
    is part of Faith) also supports it. It is also endorsed by
    BukharI's assertion in the If.adlth of Jibra'U (Gabriel) that
    what the H oly Prophet(~-'~ ...ill ~) said to the delegation
    of 'Abdul Qays (viz., testifying that Allah is one and ~la 9 rat
    Mul;lammad is His Apostle, offering prayers, f)ay ing zaka.t,
    fasting during the month of Ramac;ian) is a part of Iman (Faith).
    Th ere is some objection to this explanation, viz., of the four
    promised things three (prayers, poor-due, fast) have been
    omitted without any justification. Bayc;iawi says that the
    transmitters of the IJadlrh omitted them either by mistake or
    by way of abridging the f!adlth. But the reply is hard\ y
    convincing and it seems very unlikely that not a sin gle tran s-
    m itter could reproduce in full wbat the Messenger of Allah
    (~I..._,~ ...ill j.o) said. Moreover, I mam Bukhari and majority
    of Mul;laddithin (Traditionists) hold that all human deeds are
    parts of the Faith. Now the question is why should we
    confine our deed s to the aforesaid four things only? There
    are many ot her acts also, and all of them must be considered
    as parts of Iman according to the theory of Bukhari and other
    scholars holding the same view.
    (ii) Bay7awI gives another reply, viz., the four promised items
    are prayers, zakat (poor-due), fast and payment of one-fifth
    of war booty; whereas Kalima'i Sbabadat is mentioned by
    way of sanctity and blessings. The Holy Qur'an says, " And
    know that whatever ye take as spo ils of war, lo! a fifth thereof
    is for AIJah, and for the Messenger" (8:41). Here also the com-
    mentators of the Qur'an say that Allah has been mentioned
    by way of sanctity and blessings. It is also said that the
    delegates who had already embraced Islam knew that belief
    in AlJah and His Apostles was essential. They sometimes
    th ought that belief was all in all and no work was necessary.
    H ence details of Iman were described in the said Hadlth. But
    this reply also does not seem correct, because in $a~l~
    Muslim (chapter on Articles of Faith) there is a f!adlth,
    narrated by ~ammad bin Zayd, via Abu Jamrab, to the effect,
    '• J order you to do four things and forbid four things, viz.,
    Belief in Allah- then be detailed it by adding, to bear witness
    that there is no god but Allah and that Mul)ammad is His
    slave and Apostle". There is another vers ion of the IJadlth
    in Sahlh Muslim in which Khalaf was mentioned, "There is
    no god but Allah only." This clearly sh ows that Iman in AIJah,
    which was mentioned as Kalimah Shahadat, was one of the
    four items.
    Volume I COMMENTARY ON THE ~AI;lllj. AL-BUKHARI 557
    (iii) The third reply is that Belief in Allah (considered as equal
    to Kalimah Sbahadat) is one item and other three items are
    prayers, zakat (poor-due) and fast. Payment of one-fifth of
    war-booty is something additional. To bestow more than
    what is promised is not objectionable. The Holy Prophet
    (rl--' ~ ..ill J.,..) first promised four thiags to the delegati on
    and later realised that they were at war with the Muc;lar
    tribe and it would be proper to enlighten them on the subject
    of distribution of the spoils of war also.
    (iv) The fourth reply is that payment of Khumus one-fifth of
    (war-booty) is a branch of zakat and hence it is not a separate
    item.
    (v) The fi fth reply is given by Ibn $alah, i.e. , the Holy Prophet
    ordered them (o rdered you) to do four things, and pay
    Khumus. So Khumus is connected (by Jetter of conjunction),
    with all the four things and not with any one of them exclu-
    sively.
    Of these five repl ies, the first endorses the subject-matter of the
    chapter mentioned by Imam Bukhari and also what is said in the
    chapter of lfadlth-i-Jibra'rl (i. e., what the H oly Prophet (rL-' 4 -" ..ill J...)
    said to the delegates of 'Abdul Qays), but this reply is not correct as
    stated above. The second reply is not correct either. The best reply
    is the third. The fourth and fifth replies may be accepted but they do
    not support either of the two points of Imam Bukhari viz. the subject-
    matter of the chapter and the purpose of IJadilhi-Jibra'il, because these
    replies do not specify whether payment of Khumus, prayers, poor-due
    and fasting, etc, are deta ils or parts of Iman (or they were separate
    items altogether like Iman). It is possible that Bukhari meant what
    Bayc;lawI said here.
    'Allamab Sindhi's explanation of the controversial points
    'AJlamah Sindhi's explanation of the above points is summed up
    as follows: If a thing ~s composed of several parts, it can be referred
    to, in the singular number; when the thing is collectively mentioned
    and in the plural number then its different parts are described, e. g.,
    ~ 011 ~t....; 4s.~ and 0~..1it&. 011 ~l..; ~~.,,... ~•. Each of such collection of
    books may be treated as one book (because it is a collection of several
    parts) and as several books also in consideration of its several parts.
    Similarly, Iman (Faith) is composed of several things, viz confirmation,
    confession and work , and work includes prayers, zakat {poor-due),
    fasting and payment of Khumus (one-fifth of the spoils of war). Now
    Iman, taken as an aggregate of units, is one thing, but in co nsidera-
    tion of its several units it is numerous. Irnarn Bukhari treated lrnan as
    an aggregate of units in the above-mentioned lJ.adlth and pointed to it
    in the EJ.adlth-i-Jibra'll. As Iman is composed of several items, BukharI
    described them separatel_y also. All these items, prayers, poor-dues,
    fasting etc. are details of Iman . Bayc;lawI's statement that all these items
    are included in Iman and three of the four times are not mentioned in
    the EJ.adith is not correct. As a matter of fact, all these itmes are de·
    tails of Iman. In short, 'Alla.mah Sindhi's explanation favours the
    view of Imam BukhlrL
    Why is EJ.ajj not included in the IJadlth 1
    ~ajj is one of the five articles of the religion of Islam. Why is it
    not mentioned in the IJadlth under discussion? This question is answer·
    ed in several ways, as under :
    558 F AQL AL-BARI Volume I
    (i) The delegation of 'Abdul Qays came to Madlnah in 6 A. H.
    (or 8 A. H.) and Hajj was made obligatory in 9 A. H.
    (ii) The delegation had visited Madlnah in 9 A. H. but before
    l_Iajj was made one of the Articles of Faith.
    (iii) Supposing that the delegation met the Holy Prophet
    (rol-J 9~ ..ill J,..) after J:.lajj had been made obligatory, the
    ljadirh did not include l_Iajj for some considerati ons. Firstly,
    it was impossible for the tribe of 'Abdul Qays to make Hajj
    on account of the hostility of the disbelievers of the tribe of
    Muc;lar. Secondly, Hajj is not obligatory for every Muslim
    like prayers, fasting" etc. Thirdly, l_Iajj is obligatory once in
    life only, unlike prayers, fasting etc. which are obligatory
    throughout life.
    J:.Iafi~ Tbn }_Iajar has narrated some AI:iadlth from Bayhaqi, which
    include l_Iajj also, but he has described them as weak. If they are cor-
    rect, the number of items (inc luded in the lfadlth) will be six, not five
    and the difficulty may be solved in the light of what is said above.
    And the Holy Prophet (rol-J ~ ..ill J...) forbade ~..31~~~:;
    them four things, viz. ~antam , Dubba', Naqir and Muzad'at. fncse
    were the names of the pots in which the 'Arabs used to prepa~e alco-
    holic drinks in the pre-Islamic period. In the beginning when wme was
    declared unlawful the use of the above-named pots was also ban~ed.
    This precautionary step was adopted in order to persuade the Musltms
    to get rid of the habit of drinking at an early date. ~fterwar~s.• ~hen
    they fuily appreciated the teachings of Islam and reahs~d the inJunous
    effects of drinking, the Holy Prophet (~J ~ ..ill J...) lifted the ban on
    the use of the pots in which wine was prepared accord ing to a Ijadith
    of ~aJ:iII:i Muslim.
    Relevancy and object of the ljadith
    In the preceding Ifadith it was said that the person who a\'.oided
    doubtful matters and saved bis religion and honour, was really a smcere
    Muslim. In this ljadith I mam Bukhari intends to say that the dele-
    gates of the tribe of 'Abdul Qays were sincere Muslims, because th~y
    visited the Apostle of Allah (r-1-J ~..ill J··»
    in order to learn from h1i:n
    the teachings of Islam, which could ensure their salvation in this
    world and the next.
    CHAPTER XLI
    Regarding the lJadith "All deeds are
    based on motives (intentions) and since-
    rity. Every person wilJ get what he intends
    to get. And Iman, ablution, prayers,
    Zakiit (poor-dues) lJaJj. fasting and other
    commandments are included therein.
    Allah. the Most Exalted, says: "Say:
    (0 Mul)ammad!) Each one doth according
    to his rule of conduct. (Qur·an 17:84)
    And if a person spends some things
    on his fami ly w i1 b a view 10 obtaining re-
    wards from Allah, his exp~ nditure will be
    an act of charity (giving alms) . And the
    Messenger of Allah ($allal/aho 'alaihi wa
    sol/am) said: "But Jiha d and motive."
    i. e. il fter conquest of Makkab there will
    be no Hijrat (Em igration) but Jihad and
    stood intehtions will remain.
    Volume I COMMENTARY ON THE ~AI;llf:l AL-BUKHARI 559
    52. We have been told by 'Abdullah
    bin Maslamah who said that he was infor-
    med by Ma lik via Ya~ ya bin Sa·}d via
    Mu~ammad bin lbrah1m via •Alqamah
    bin Wa qqa~ that :
    ¥ I;faQ.rat •umar narrated:
    The Apostle of Allah sa id: All deeds
    are based on motives (intentions) and
    every person will get what be intends to
    get. So if a person em igrates for Allah
    and His Apostle, his emigration would be
    treated for Allah and His Apostle. And
    if a person emigrates for wordly affairs
    or for a woman whom he marries bis emi-
    gration is for that to which he emigrates.
    53. We have been told by I.lajjaj
    bin Minhal who said that he was iilformed
    by Shu'bah who said: 'Adi bin Tba!>ic told
    me that he heard 'Abdullah bin Yazid, via:
    ¥Abu Mas'iid that the latter narrated:
    The Holy Prophet (~alla'laho 'ii/aihi
    wa sallam) said: When a person spends
    someth ing on his family in order to get
    rewards from Allah, his expr.nditure will
    be an act of charity (giving-alms).
    54. We have been told by al-J.ialcam
    bin Nafi' who said that he was informed
    by Shu'ayb via Zuhri who said: 'Amir
    bin Sa'd told us that :
    ¥ Sa'd bin Waqqa~ narrated :
    The Holy Apostle (~allalliho 'afaihi
    wa sallam) said : "Indeed you will be re-
    warded for whatever you spend in order
    to obtain pleasure of Allah, including the
    morsel which you put in the mouth of
    your wife."
    Relevancy and object of lf.adlth
    After having previously described Iman, good work, chastity and
    other matters relating to Iman, Bukhari says in this chapter that all
    good deeds including Iman depend on good motives (intentions). They
    can be accepted only if the doers are actuated by good intentions. The
    word ~ I in the lfadith means seeking rewards from Allah, i. e., one
    must believe and do good deeds with good motives in order to obtain
    favours of Allah for what one does : This point has already been
    di scussed before. The third explanation is: &.,;1.. <.Sr i ~J (Everyone gets
    what he intends to get).
    Trnarn Bukhari describes here three Ahadlth of which the first is
    in support of the first and Jast subject-matter and word ~I in the
    second lf.adith indicates that it is realJy the explanation of good motive.
    .
    man , ablution, J!~~I' , ''°"-'\''£~~,...<'!~<~.}\' f. 1 1~_,,..,--:>- n1 .-~~..,r1 ...... ,~ ....
    ,-_,,.,.,.,Jr~ ' V ' !..'O_,..,....-' •>'PY.)(;) .. ,l.~v--1).:>
    I ;:.t0

    prayers, p oor-due, lf.ajj and Fast and other Islamic injunctions are
    included in the terms "Niyat" (intention) Imam Bukhari perhaps
    means to say that mere confession by tongue is not sufficient for Iman,
    and conviction of heart is essential for it. ~afi'.? lbo ~ajar says,
    Bukhari's theory that intention is included in Iman is justified on the
    assumption that Iman is also an 'amal (work), as stated earlier. But
    560 FAl;>L AL-BARl Volume I
    that Iman which means conviction of heart does not need intention "as
    other deeds need it".
    Imam Bukhari treats Iman as an 'Amal (work), so he holds that
    it must have mo t ive like other deeds. Hafiz 1bn Hajar says that Iman
    in the sense of conviction of heart does· not' requi1:e :notives like devo-
    tion to Allah and love for them, because such sentiments are exclusive-
    ly reserved for the Divine Being.
    . Further, ~afi~ Ibn ~ajar says that motive (or intention) reaJly
    differentiates between the acts exclusively meant for Allah and the acts
    which are intended for other than Allah or it distinguishes betwee~
    go~d deeds of various grades i. e: betweell_ obligatory and voluntary
    actions or between 'lbadat' (worship) and 'Adat' (habit) Vide Fat/:i a/-
    Barr, Vol. 1 page 144.
    In my opinion Iman in the sense of conviction of heart is an act
    of heart and this is volitional, as discussed earlier. Though motive is
    not necessary for the validity of an 11ction, it is substantially improved
    when it is actuated by good intentions. The Holy Qur'an says :
    When they listen to that which
    hath been revealed unto the Messenger,
    thou seest their eyes overflow with tears
    becau~e of their recognition of the Tru1h.
    (Qur'ao 5:83)
    Imam Bukhari has generalised his theory. It should be specified
    to some extent, as discussed in the commentary on the lfadith
    ..::..~l~ Jl.&.~IWI (Indeed all deeds are based on intentions (or motives).
    Otherwise intention will be needed for intentions also, because "Nlyat"
    (intention) is al:so an action, and it will go on indefinitely. The ~anafis
    bold that intention is not necessary for the validity of an act but it is
    essential for its rewards. They also say that if ablution is intended for
    prayers intention is necessary. The a uth or of "a/-Ashbahu wal Na~a'ir"
    has discussed the point, i. e., on what occasions intention is necessary
    and on what occasion it is not necessary according to the ~anafis.

    Allah, the Most Exalted, said ~~~&~~~~Q~\Dt


    "Say (0 Prophet): Each one doth according to his rule of conduct.
    (Qur'an 17:84)
    J:lasan Ba~ari, Mu'a wiyah bin Qurrat al-MuznI and Qatadah have
    interpreted the word "Shakilat" as motive (or intention). TabarI and a
    few others have also mentioned it. Some scholars say that this word
    means something inherent. ln other words, what is iri one's heart will
    come to pass (or what is contained in the pot will come out). Accor-
    ding to the commentators of the Qur'an this verse means that every
    person works in accordance with bis natural tendency and mental incli-
    nation. The last portion of the verse, "And thy Lord is best aware of
    him whose way is right" (17:84) favours this view.
    !11..c. ........ ~ ~~\'..,~1~-~-~\\,'-'·'-'---
    Wbatever one spends on one's ~u.;;.p ·... - ·,":JI"" '-' '-r-"""' 'O.AA.1-'
    family in order to get rewards (from Allah) is an act of charity.

    After tbe conquest of Makkah the Holy Pro- ''~l~~.:-~:;


    phc t (~-' ~ ..:iii j,.>) announced "Hijrat (emigration to Madioah) is
    now discontiaued, but Jihad and intentions remain"- this is a part of
    Volume I COMMENTARY ON THE ~Ak:11J:i AL-BUKHARI 561
    the lfadlth. A certain person after the conquest (of Makkah) requested
    th e Holy Prophet (r1-J ~ .ui1 j...) to accept his Hijrat, but be replied:
    "There is no emigration but Jihad and good intention remain. "
    Imam Bukhari has narrated this lfadith in the chapter on, " There
    is no emigration after the conquest (of Makkah)" and oow Jikes to
    prove his the ory that th e well-known emigration from Makkah to
    Madinab was di scon tinued because Makkah itself had become a centre
    of the religion of Islam. Of course, Jihad continues as a means of
    obtaining favourable position here as well as in the He reafter; and if
    Jihad is not possible now one must have intention to join it in future
    and when it is practicable. Some sc holars are of the opinion that
    'Niyat' (motive or intenti on) here applies to all kinds of good work.
    It is also possible that by " Nlyat" intention for Hijrat (emigration) in
    general is meant here, i. e., in future if circumstances compel a person
    to make Hijrat from one place to another, he may be ready for it.
    CHAPTER XLII
    'fbe Sayiag of the Messenger of
    Allah : (~al/al/a.ho 'a/aihi wa sal/am) " Re-
    ligion means obedience to A llab, H is Mes-
    senger and Muslim r ulers from the deplh
    of hearts and sincerity and kindness to the
    Muslim community in general, as Allah,
    the Most Exalted , says :
    ''If r hey are true to Allah and His
    Messenger." (Qur'f:i.n 9:91)
    55. We have been told by Musad-
    dad who said th~t be was informed by
    Ya bya via Isma'il who said: Qays bin
    Abi H azim told me via :
    ·¥ Jar1r bin 'Abdullah al-Bajal1 that
    he (the !alter) said :
    I took Bay 'at i.e. I took an oath of
    allegiance to the Holy Prophet (~alla/lii.ho
    ' a/aihi wa salfam ) for establishing prayers,
    paying Zakar (poor-d ue) and being a we11-
    wish:;r of every M uslim.
    56. We have been told by 'Abu I
    Nu ' ma n who said that he was informed
    by Abu 'Awanah via Ziyad bin 'Ilaqah
    that be (latt!!r) heard,
    ¥ Jarir bin _'Abdullah say on the
    day wh~ n M ughirah bin Shu'bah died.
    He (Jarir) stood on the p ulpit and first
    praised and t hanked Allah and t hen sa id:
    "Fear Allah alone Who has no part-
    ner._ Be ca lm and peaceful until your new
    Amir (Governor) comes to you and he will
    come soon." Then he further said: Beg
    A l l~h's forgiveness for your (deceased)
    Amir because be loved forgiving the peo-
    ple. Afterwards he said: I went to the
    Messenger of Allah (~allallaho 'a/aihi wa
    sallam) and told him ' l desire to take an
    oath of allegiance to you for Islam. ' T he
    Prophet then made the condition that I
    must be sincere to every Musl im. I took
    Bay ' a t to him accordingly: "And by the
    Lord of this mosql}e I am sincere to you
    all". Then he (Jarir) begged Allah's par-
    don and got down the pulpit.
    Imam Bukhari has narrated here two Ahadith. As the first Hadlth
    did not fulfil his conditions, he made it part of the subject-matte"r, and
    562 FA.PL A~BARJ Volume
    added another lfadlth. The main purpose of the Imam is to stress che
    point that we mus t treat all Muslims with sincerity and affectio n, and
    this is part of the reJigion of Islam. As stated earlier, Din (religion)
    and Iman (Faith) are synonymous terms. Similarly, sincerity and Iman
    are also cl ose ly related. As sinceri ty has various grades so also Iman
    (Faith) has. Thus the first and last parts of "Kitab al.Iman' ' (Book of
    Faith) of $al).Il). Bukhari are inter-Jinked.

    Tbe Messenger of
    ·-~3.'t,, ~,, .. -:; . .;...,,, ,.\ .~"1
    ~- -' ··"' "' - ~v~ ..r,,,~~-~ <:r-.~ · . . ",.,.,:r~~.~~J\,, ":1"
    Allah (~.J .i.# ""I j..>) says that Islam signifies sincerity towards Allah
    and His Apostle a nd Muslirn rulers and all people in general. This
    ljadith has an encyclopaedic import among the Col lection of wo rd s of
    the Prophet. Learned scholars maintain that had this IJadlth alone
    remained extan t out of thou sands of Ahadith of the Apostle of AJlah, it
    would have been sufficient for the guidance of mankind. The words Din
    (religion) and al-Na$il:wr (sincerity) have both definite articles here, and
    this proves that religion consists in si ncerity.
    The meaning of Nasibat
    According to 'Arabic lexicon the word Na$lhat bas two meanings
    ( i) to cJean and purify, i. e., to get rid of all undes irable elements and
    make a thing neat and cJean. There is an 'Arabic idiom J-ll ~ which
    means that J have made honey pure removing all rubbish things which
    were mixed therewith, and (ii) to unite (or .link) scattered parts toge-
    ther . There is an 'Arabic idjom ..,.._,!JI~ which means that I have
    stitched together torn pieces of clot h. A man 's sincerity to wards an-
    other combines both these poiots.
    Sincerity towards Allah means that we must believe from the
    depth of heart that Allah is one, Who is endowed with all attribu tes of
    perfection; we must not make any one share the worship due to Him
    alone and we must not ascribe a ny thiu g to Him which is below His
    dignity. Sincerity towards the Holy Prophet (iJ-., .i..:ls. ..iii J-) signifies
    that we must believe in him from the core of heart and obey him in all
    cases and sacrifice our lives and prnperty in support of him.
    0:...1-.ll i.~'l ~ 1.J in the IJadlth many include those persons who are
    distinguished in I slamic learning and have capacity to guide the people
    on the straight path and also those persons who are cu ltured and are
    prominent in the field of politics. We mus t be sincere to both the types
    of our leaders in aJI spiritual and secular affairs to th e best of our
    capacity. Sincer ity towards the Muslim community in general is that
    we must treat them with sympathy and kindness.
    '{........... ?."( ~,~~!. ~ ,, .,, ' . , .!. ,~ ,,
    Jarlr bin ' A bdullab ..P""'-' ~ a»\(;'f'~\UYo.."-~l!'O~ j111\9~.~~
    al-Bajali n arrates that he took an oath of allegiance to the Messenger
    of AJJah ( r1-.J ~ .Ji l j..>). JarIr em braced I sJa m six months before the
    Prophet's demise. He was very handsome, and the Prophet sm iled
    when he looked at him. For this reason he was entitled as "Joseph of
    the Muslim community"; Qa<;iI 'Iyac;l says that in the IJadith, prayers and
    zakat (poor-due) are only mentioned because of their being well-
    known . Fasting and other Islamic injunctions were included in the
    general expression, "Listen and obey". ~afi~ :?al).ib says that Imam
    Bukhari has added this expression in his KitO.b al-Buyu' following the
    style of Abu Sufyan .
    Volume r COMMENTARY ON THE ~ Al::JlJ:i AL-BUKHARI 563
    Tabarani n'1rrates that a slave of Jarir purch ased a horse for
    300- but he th ou g ht tha t it was very c hea p a ad therefo re we nt to
    th e o wn er of the horse and paid hi m 800.
    Qur!abi say s that th e H o ly .Pro phet (~J ~~ ..:u1 J,.-) a ccepted
    Bay' at o f th e Believers, som etimes for the re newal of t he pre viow,
    allegia n ce and sometimes for st ressing c ertain important po ints.

    I said t o the Apostle \~~~~~~~\Gt~'~i!-i\(f~~1~·


    of Allah (r1--' ~ ..:ill J.o) " I lik e to tak e a n oath of allegiance t o you ...
    H e made the condition that I mu s t be sincere towards Is la m and e ve ry
    Mu saJman . The n I took Bay'at accordingly .
    Jarlr relates here a no ther event. Mug hJrab bin Shu' ba h, G over-
    n o r of Kufah, du ri n g the re ign of Amir Mu'a wiya h , died. It is said tha l
    be fore hi s dea th he no min a ted Jarir as his deputy, but it is no t ce rta in
    becau se f.Iafi ~ 1bn f.Iaj a r says in bi1; book Fat/:1 al-Bari Mughlrah before
    bi s death n om ina ted his son 'Urwah his deputy, and it is al so said th a t
    he made Jarir as his de puty . Anyh ow , J a rir a dvised th e p eople to be
    calm a nd qui et a nd wait for the arrival of a n ew G overn or of KU fah .
    f.Ia fi'.? rbn l:.lajar sa ys, when Mu·awiyah got th e n ews of M u ghira h's
    death , h e ·wrote t o Ziya d , the th en G overnor of Ba ~ rah , to p roceed to
    Kufah as G overnor th ere of. l:fac;lrat Jarir in co urse of his speec h
    requeste d th e people to beg Allah 's forgive ness for Mughira h an d
    a dded that he also used t o forgive the p eo ple. lt was in the interes t or
    the Muslim s in gene ral tha t Jarir narrakd this IJ.adlth of the H o ly
    Prophet (r1--' ~ ..:iii j....).

    W e thank G o d th a t a fter Kitab al-Wahl . we have


    finished the transla tion of th e Chapte rs ofKitab a/-
    Iman. W e pray t o G od that th e renders may find it
    ea sy to read and c o mpre he nd it.

    I ma m Bukhari bas writte n Kitob al-'Ilm afte r it.

    After p e rfect belief and faith in our rea l L ord , th e


    Almighty G od , it is necessary to know His likes a nd
    dislikes. With out the knowled ge of these, a man
    cannot observe His commandments. That is why
    Imam Bu kbir1 bas written Ki tab al-' Jim just a fter
    Kitab al-Iman.
    (The Book of Knowledge)
    In the name of Allah, who is Exce~si1•ely
    Compassionate, Extremely Merciful.
    CHAPTER XLIII
    E~.cc l lence of knowledege and Allah's
    saying : Allah will ex alt tho>e who believe
    among you, and those who h.we know-
    ledge, to h igh ranks. Allah is informed of
    what ye do." (Q ur'a n 58:11)
    And Alla h 's statement, Say: My Lord!
    Increase me in k uowledge. (Qur'an 20 : 114)
    Relevancy of The Book of Knowledge and The Book of Faith
    J ma m Bukhari began his book with a sho rt acco unt of Waf:zi
    (Divi ne Inspi rat ion) , because all Islamic beliefs, tenets, injunctions
    and other spiritual and temporal matters are based on Wa/:zf; and
    accordir;.g to the religion of Islam th ose things are only accepted as
    true which are proved directly or indirectly by Wal.ii (Divine I aspira-
    tion). Afterwa rd s Jmam Bukhari described Iman (Faith) and matters
    relating thereto because Iman is the fou ntai n-head of all ou r ac tio ns.
    The pre-requisite for the acceptance of our deed s is !man. However,
    excellent a n action may otherwise be, it will be rejected if it is no t
    preceded by Belief in Allah and His Apostle. Bel ief in Allah and His
    Prophet involves complete obedience t o them, and this is not possible
    with ou t knowing what their comma ndmen ts and prohibitions are and
    what actions are rewardabJe and what are pun ishable. Hence the im-
    portance and utility of acquiring knowledge cannot be over emphasised.
    rt is every body's duty to obtain knowledge as far as practicable.
    Jmam Bukhari has therefore described the excellence of knowledge
    after relating the esse ntials of Iman; AJlah says:
    Allah will exalt those who believe
    among you , and those who have knowledge,
    to high ranks. (Qur'an 58: I l)
    What is 'Ilm (Knowledge)
    I shall first relate what 'Ilm is and then describe its excellence.
    The word 'Jim literally means to know. But technically it has been
    described in 14 or 15 ways, and it is very difficul t to say which is the
    most appropriate. A few scho lars say that it i ~ impossible to defi ne
    ' Jim accurately, and others say that it is not impossible but extremely
    difficult. Anyhow, Mir Syed SharTf's definition of ' Jim is the best of
    th e lo t. He says that ' Jim (Knowledge) is a qual ity which enlightens
    th at thing with which it is linked. In o ther words 'llm (knowledge) is
    a quality of 'Aql (reason) or a n ac tion thereof. So it is essential t o
    ascertain what ' Aql is so that the meaning of' /Im can be eas ily under-
    stood .
    To understand 'Jim depends on our understanding of ' Aql
    'Aql (reason or intellect) has been variously defined. Imam
    G bazzali has described ' Aql as follows :
    "' Aql is a natural (or instinctive) impulse of a man through which
    he accept s theoretical sciences.'' I;Iarith bin Asad Mu~asibI has ex-
    Volume 1 COMMENTARY ON THE SA.1;111;1 AL-BUHKARI 565
    exp lained it in these words: "As if it ('Aql) is light which is infused in
    man's heart through which things are manifested."
    ' llm has thf" sarre relationship with 'Aql which "Sight" has with
    eyes i. e. ' Aql is really like eyes, and their action is called 'sight'
    (which is a quality inherent in eyes). Similarlv, the action of 'Aql
    (reason) is called '!Im (knowledge), which is also called a quality of 'Aql.
    'Aql (Reason) and Shari'at (lslam)
    Jn respect of theological sciences, fslam has the same relationship
    with reason as sunlight with ou r eyes. Just as without external light
    our eyes are helpless, so also without the aid of Sharz'at (Islam) our
    reason or intellect is quite ineffective. Hence when the external light
    i. e. rel igion (of f slam) is Jinked with the internal light of heart (i. e.
    reason) the sum-total is what is really meant by 'Jim (knowledge). It is
    this '/lm (knowledge) which is praised by Allah and His Apostle
    (r-1--' ~ ~l j.o).
    It should be borne in mind that every person bas reason (or
    intellect) by nature. But in the beginning every natural or instinctive
    impulse is dim and dark which gradually rises to higher grade or rank,
    e. g. at the break of dawn there is dim light, but slowly and steadily it
    goes on increasing until the entire atmosphere is brightened. Similarly,
    a child at the time of its birth has very weak intellect which in course
    of time becomes formidable. Afterwards regular study, research works,
    experiences, observat ions and experiments go a long way in developing
    one's reason and intellect. Imam GhazzalI has discussed this subject
    in detail in his book llJya' al-' Utam (Chapter o n knowledge).
    In shor t ' llm (Knowledge) means enlightenment, which is obtain-
    ed through ·Aql (reason); and this is a natural impulse. Again reason
    without the aid of religion is helpless as our eyes are without external
    light. Jt cannot be gainsaid that it is Sharl'at (religion) which
    tells us what beliefs, actions, social, economic, moral and political mat-
    ters, etc. are commendable and what are condemnable. For example, if
    lots of eatable thin gs are placed before me, and if I ask philosophers,
    logicians and others t o tell me which of these eatables is the most deli-
    cious for me, they will not be able to reply correctly until I tell them
    myself. H ence it is AUah alone who differentiates between lawful and
    unlawful, good and bad things, and none else. It is evident that Allah
    Himself will not go to everybody to tell him that such actions are
    praiseworthy and such are bJamable. Hence He has been pleased to
    send His Apo$tles to mankind from time to time to guide them on the
    right path and tell them what deed s are good and what are bad .
    Excellence of Knowledge
    Of all the created beings, man is certainly the best and noble~t
    (Ashraf al-Makh/Uqat). There are several reasons for this dignified posi-
    tion of man . The chief reason is that, despite the fact that some crea-
    ted beings were apparently stronger or better than man, he was chosen
    as vicegerent (Caliph) of Allah. He says:
    Loi I am about to place a viceroy in ,... ,. .. .,.~;. • '""'\ • ~ .t"" ,., \
    the earth. (Qur'ln 2:30) <~ 1 '~ >.. ..,,. t.f./ ':J ~~~ <4,,,.
    Then the angels presented befo!_e Allah, their distinction and ex-
    cellence in action, in comparison to Adam:
    While we hymn Thy prai11e and !'.:....,....~ II~' ,. ..., . ... !}~ '111 ""-'· '' ;'! ""
    sanctify Thee. (Qur'lo 2:30) ( -~I~) ~ U" ~.) • "' ;, ~ ~,,)
    566 FAI;>L AL-BARI Volume I
    The angels further referred to the fighting nature of others than
    themselves in this way:
    They said: Wilt Thou place therein
    one who will do harm and will shed blood.
    (Qur'an 2:30)
    Then Allah briefly said :
    Surely r know that which ye know ~.... • .... Uf':'..\i! '..P'\' ....~;. \
    not.'' (Qur'an 2:30) (~ 1 ·~>·<.:>~..111.Jo_...i..s:.\q. .
    When competition took place between ~ac;trat Adam (may peace
    be on him) and angels, Allah endowed the former with knowledge,
    superior to that of the angels as under: "And He taught Adam all the
    names, then showed them to the angels, saying: Inform M e of th e nam es
    of these, if ye are truthful". (Qur'an, 2:31)
    J t is, therefore, obvious that when Allah made Adam His
    vicegerent, He endowed him with knowledge, and this fact proves the
    excellence of '/Im. Wh en a king or Pres ident _of a country appoints his
    deputy , he generally s_!_resses two points, v1a 'l/m (knowledge) and
    ' Amal (Action). ~ac;lrat Adam was endowed with th e qualities of enligh-
    tenment 'l/m on the one hand and practical devotion ' Amal on the other.
    As the Vicegerency Khi/afat of Allah is the highest and most
    responsible mission, Allah chooses, as His Apostles, such persons as
    are m os t qualified and most competent in every respect. Apostles' chief
    duty is to convey Allah's orders to mankind and guide them on the
    straight path; it goes without saying that they cannot think of doing
    anything which conflicts with the commandments and prohibitio ns of
    the Supreme Being. They are inn oce nt and cannot do wrong. Thus
    the point which distinguishes Apostles from all o thers (including
    angels) is the vast knowledge with which All1h has endowed th em.
    Grades of knowledge
    Knowledge has two grades, viz (i) that knowledge which precedes
    actions and which leads thereto, e. g., knowledge of elementary matters
    essential for prayers; and (ii) that knowledge which foJJows actions and
    which ultimately leads to the real knowledge of AJJah and His Apostle
    (r1--' .i.Js. ..:iii j....) as the Holy Qur'an points out in several places, e. g.
    (0 Ye who believe!) if ye keep your ~"" ~ ,.~ ~ ,,,,,,,,,. \\ '- ..,.,.,
    duty to Allah, He will give you discrimina- t ~1,vi.it)v\iv'• 1 ~.a,_,a;;<:>\
    tion(between right and wrong). (Qur'an 8:29) ·- ""
    Allah again says :
    .Observe your duty to Allah, AllA.h is (""J....1,,;q ~\/(','\'"!.; ~\\£(
    teachmg you. (Qur' an 2:282) ~ 7 • ~ ~
    All Islamic injunctions are like medicines and knowledge;
    acquaintance and learning are like food for spiritual develoJ?ment and
    affirmation of truth. It is said that because '/Im (knowledge) is a means
    of action, it must be inferior to 'Amal (action). N ow I mee_t this point.
    It is not correct to say that all sciences are sources of action , because
    some sciences are the results of action, to which Allah has referred as
    Taqwa (Fear of Allah). For this reason Allah instructs His Apostle
    Cr1--' ~ ..:iii J...) to pray to Him in these words :-
    And say: My Lordi increase me in ( ~., •i!.) r~t ~·'.I. ' . "' ~'\{""
    knowledge. (Qur'an 20:114) ..::..::'•..- -~~'-J).-1.)LJ.'.>
    For what kind of knowledge does AIJah order His Apostle to pray?
    Obviously, it cannot be that ordinary knowledge which is a source o_f action.
    It must be the fruit of continuous work in the way of Allah. This know
    ledge of special kind was reserved for the Holy Prophet (r1--' *..:iii J . . ).
    Volume I COMMENTARY ON THE ~Al~J~ AL-BUKHARI 567
    Excellence of Knowledge and Qur'anic verses mentioot'd by Bukhari
    Under this chapter Imam Bukhari could not find any lf.adlth wh ich
    couJd fulfi l bis conditions. Anyhow, be could quote this lf.adith:
    ·•When a perso n travels in search of knowledge AJlah makes his
    way to Paradise very easy."
    f mam Mu slim also did not narrate any lf.adith which could come
    up to his standard. Bukhari has simply quoted two verses of the Qur'an
    (See above), the first of which clearly establ ishes the excellence or
    knowledge and th e second also points to it, because the Final Apostl e
    of Allah, who was endowed with alJ kinds of kn ow ledge and perfection
    was ordered by Alla h to pray for increase in knowl edge. This fact
    nroves the superiority and excellence of knowledge beyond measure.
    In the first named verse Iman is mentioned first, afterwards •flm (know-
    ledge). Imam Bukhari has also followed the same order, viz, his " Kit ab
    al-Iman" is fo llowed by "Ki tab al-' llm". The ve!·se also proves that
    Iman and knowledge both have grades according to which the Believe rs
    and learned scholars have various ranks and pos itions.
    'Ayni's and Sindhi's opinions regarding "J_,;"
    ' Allamah Badruddin 'Ayn1 is of the opini on that the word J_,;
    (statement) is here )JJ":"" (i. e. the last letter of J_,; has o_,_.)) and is con-
    nected with the word J..<ai going before. E;Ie says that the last Jetter of
    J_,; cannot have .i.....,;, because it is neither a ~li of any J.J nor~ of any
    1~.. . On the contrary, 'AJlamah Sindhi says that it is better that the
    word J_! sho~ld be read as ej.r a nd th~ orig inal edition of $a}J1J:l
    Bukhari has 1t as such. The passage will then read as follows:
    ..ill J_,; '-h µ1 J..Aiy4 "Chapter on exceJlence of '!Im'' and there is a
    statement of AJJah thereon. /tl . (-\ -''L4'~"\~,, ,. -4 r
    fJ~'-' Y'' ~c."'4 YY
    1
    CHAPTER XLIV
    The person who is questioned about
    something while he is engaged in con-
    -~W\u~~t°i'
    " . • r'~~ 1- ~~'-\
    ._...,,:.:.u :.' . . ,.
    '~~ j ;
    versation fin ishes it first before he replies
    to the question. 0,-:-. ...~''',,,.,
    L:,; ... 1v<:l • \;olo,__,..-
    ~• ' ! -.... •
    .J. \ .57
    57. We have been told by MuQam-
    mad bin Sinan who said that he was in- ~
    ..
    .~~J·~-'~ & \'"-~.•;~.~-~:::"'\re~~
    .. :
    lel'.-..""?!J.~;""V'i"""..,V\lv
    formed by FulayQ-~nother chain of '41t'""\r~i""._f~!"'\fl'!~~1!,,"'.~l-:'~"\f::
    transmitters: and Ibrahim bin al-Mundhir <.>;\P"U\J'-1~\:..iiiU\t~""· \:.l'JU\I
    told me that he was informed by Mu~am- i'~"'!~).,,~..£ \,:;;., ~ ~,~~.};'\ ..f.
    mad bin FulayQ who said: My father u.:'..,...~~ ••t:/.1:-
    (;/""l,,...,,.u~
    informed me that Hilal bin 'Ali had told , ~~ ;.:~
    ..~-'Jii.l"\ ~!-._i' l\~
    ..'"'."'t<::
    him, via 'A~' bin Yasar, that the latter ~ -.-~ cUl c,r-~ u\I
    beard:V. Abu Hurayrah say: ~\;l\~W\i';n~f~~~\'~
    "While the Messenger of Allah
    (,~alla//aho 'a/aihi 11·a sat/am) was address-
    ing a gathering where a Bedouin came and
    .A>~,,,, .
    I 111 .,.J_..1f".... f.~ 1 :,,~~ :,,.,.,,,.,.,,,.....
    u'W'~<DJ.)lU,..J~
    ,(\-ct '::"'\\:!f"~~~\l~t"~ ..~,~~."'\I~~
    asked him: When will the Day of Resu r- u~.... U\lwv.rU\f\1,-.,. \iJ'U ,.,,,-.uw
    rt>ction come? The Holy Prophet (~al/aL/aho ":'f'!\l''t' ,, '•"""\~\·~..~..~::~•~!\~,.~ ~ ...
    ' alaihi wa sat/am) continued his conver- C:1..'v" ~~ ,,,,.~1"-~J'Vf~
    sation. Some persons said that he (Apostle:)
    heard what the Bedouin had said but did
    not like his question. Others said that he ~~~~~o\i;.;\f.\\~tl~'"'~'
    (Holy Prophet) had not heard it at all.
    When he finished his talk he said: Where
    ~U1;;\:1'¥?tl~~i\.;;~\~~ O\i
    is the man who questioned me about the
    Day of Resurrection?" He answered, "Here »c;~~\~\llu\l~l'~
    I am 0 Apostle of All!h." Then he (Pro- ~~"\i""'~\
    phet) said: "When trust is violated, then ~
    await the Hour, Day of Resurrection". He asked, "How will it be violated?" The Prophet
    replied: "When administration of affairs is entrusted to unfit tdisq ualified) persons, then
    await the Hour."
    568 FAJ?L AL-BARI Volume I
    While the Holy Prophet (r-' '-# .ui1 J,..) was talking to his follo-
    wers, a villager (commonly called Bedouin) questioned him about the
    time of the Day of Resurrection. H e did not pay heed to th e ques-
    tioner and continued his ta1k. Some peop.le thought that he had heard
    the question but did not like it, and hence did not reply. Others
    thought that he had not heard it at all. Both the interpre tations were
    wrong. The simple fact is that he was engaged in his discourse and did
    not think it proper 10 discontinue it. When he fi nished his discourse
    be replied to the said questioner.
    The Holy Prophet (~-' 9 ... .ui1 J.o) (o.J.~\J&~<ta.S~~\~?\:i~D'G
    said: When trust is vi olated one must wait for the Day of Resurrecti on.
    In other words when honesty, fairness and truthfulness disappear from
    the world, one must wait for Doomsday. The Bedouin's question is fully
    answered as follows:
    H e said: When the administra-
    ........,<-,\ \;..'~\~ ~\.'A '''\ n';{\"'
    ~'-" ~~ ,,. ..... ...,. . ~ :J ~.) ->l ·~
    .. .,, .. 01-::
    tion of affairs is entrusted to dishonest and incompete nt persons, the
    Day of R esurrection should be awaited. The su bstance of the EJadlfh
    is that unfit and disqualified perso ns cannot discharge their duties a nd
    fulfil their obligations satisfactorily. Now if such people are placed at
    the helm of affairs, th ere shall be complete chaos and disorder and
    normal work of the world wiJI be upset. Consequently there wilJ be a
    revolution which will point to the advent of the D oomsday. It may be
    added that administration of the world will go in the hands of unfit
    persons when knowledge and learning will disappear and ignorance
    will spread all over the world. In this way this lfadith is included in
    Kitab al-'/lm (Book of Knowledge).
    Explanations of the above
    If any person asks question s during the time when one is engaged
    in conversati on with other people, then one should con tinue if it is
    more important and urgent than question, as the H oly P rophet
    (~-' ~ 4ill J.o) did (see the lfadilh). If, howeve r, the question is more
    urgent than conversation, o ne should answer the questio n first, as the
    Prophet(~>'-# .ui1 J.o) in course of bis address on the pulpit replied
    to the question, "What is religio n." So the nature of questi ons and
    occasions must be considered in a]] matters. The question regarding
    the defin ition of Islam is decidedly more important than the one re-
    garding the advent of D oomsday.
    Relevancy and Object
    Jn the last chapter Bukba.rI described the excellence of knowledge
    and of acquiring it in t be light of the Qur'anic verses. N ow he tells
    the way how teachers and the taught must behave towards one another.
    A student must not interfere with the work of his teacher, and if a
    teac her does not answer any question for any reason he must not take
    'it ill. It is within the discreti on of a teacher to reply to a question
    immediately or after finishing the work in which he is engaged. This
    EJadl th alludes to the Qur'anic verse:
    Lo! Allah commandetb you that ye
    restore deposits to their owners.
    (Qur'an 4:S8)
    Volume l COMM ENTARY ON T HE SA~H:J AL-BUKHARI 569
    CHAPTER XLV
    The person who speaks loudly fo r
    imparting knowledge.
    58. We have been told by Abul
    Nu' ma n who said that he was informed
    by Abu 'Awanab, via Abi Bi,hr via Yusuf
    bin Mahak via :
    )f. 'Abdullah bin 'Amr, that be
    (last) narrated:
    "The Holy Prophet ($allalliJ.ho 'alaihi
    wa sallam) remained be9ind us in a journey
    (from Makkah to Madinah). The Prophet
    ($allallaho • alaihi wa sallam) met us when
    the time of •A~r prayer bad mat ured,
    and we were making ablution, in hast e
    because the time of prayers was get- 1 (~.'~-'~ •• ~c_,,: ~t:.'-"u~~
    ting late. When we were rubbing our feet •,• J 9..- ..T ~ ~-- ,,. :.J4l.
    (with water) ins read of washing them , t he Prophet called us in loud voice and said twice
    or thrice, "Protect your heels from Fire" .
    The substance of ljadlth
    Yusuf bin Ma hak narrates fro m ' Abdulla h bin ' Amr that the
    H oly P ro phet (r1--' ~ .Jil J..-) once remained behind his Compa n ions in
    course o f his j ourney. Meanwhile, time for the ' A~r prayer came, a nd
    th ey began to make ablutio n quickly a nd in so doin g pa rt of the heels
    remain ed dry. The Prophet n oticed it and addressed them in a loud
    voice and said , " Save your heels from Fire."
    Imam Tal).l wi says that o n account of haste so me Mml ims could
    not wash their fee t properly and parts of their hee ls re mained dry.
    Though they wash ed their feet in so me way or tb e o th er, it looked as if
    they had rubbed the ir feet with water instead of washing them. D etailed
    info rmati on a bout the subj ect will be given in Kitab al-Wucju' .
    Relevancy and object of the IJadzth
    In the preceding chapter it has been related tha t the teache rs
    and th e taught sho uld behave to wards o ne an other with love and affec-
    tion . There are occasions when some stude nts ask u nnecessary and
    undesirable questio ns, and teac hers are requi red to an swer th em in a
    harsh la nguage or loud voice. I mam BukharI mean s to say that speak-
    ing lo udly is not for bidden in aJJ cases. The Qur'anic verse ~1_,..,1 1.,-J.;j'l"
    '\,..:Jl.:._,..,J _,.t (i .e. lift n ot up your voices above th e voice of the Pro phet).
    (Qur'an 49:2) does n ot imply that even in cases of urgency, sp eaking
    in lo ud voice is fo rbidden . Necessity a nd urgency so metimes deman d
    that teachers and preachers m us t lift up th eir voices in order to make
    them reach t he audience fa r and near.
    I mam Muslim bas na rra ted the foll owing ljadlth from Jabir.
    When t he Holy Prophet (~al!al/1ho
    •alaihi wa sal/am) preached and made men-
    tion of the Day of Resurrection, b is tem-
    per was ho t , b 1s
    . voice
    . was Io ud an db ts
    . . <~.j•J.1t~»)d.:r
    ' .>,\~ ,_, d,j ~-..."
    ''\"''''"'"'\''''" ''""'
    neck appeared swelling.' r;: 7' .:>"
    1bn •U yayna h says:
    I passed by Abii ~an )fah (May
    Alla h be pleased with him) and he was
    engaged in conversation with his compa-
    nions, and all of th em ra ised t heir voices
    (in literary discussion).2
    tTbis lf adlth allows the lifting up of voice on the occasion of literar y discussions
    or dialogues. 2Vide Shar~ i Bukhari of Kirmanl Vol. II page 8, •Abdur Ratiman
    570 F AJ,)L AL-BARI Volume J
    In short, Imam BukbarI has proved by this chapter that voices
    must be lifted up in cases of necessity as the ex.press ion,".;;_,..... ~4 Jpta''
    (He ca lled with loud voice) clearly proves it.
    Shah WaJiuJlah, the well-known Mul)addith of Delhi says that
    th e Holy Prophet (r-LJ ~ .,jjl J,.o) never made a no ise, but this f!.adlth
    clearly indicates that, in time of necessi ty, he raised his voice for im-
    parting knowledge to the people. Sbaykh al-Hind says that it was
    below the dignity of th e Messe nge r of All ah to lift up his voi~e beyond
    the scope of necessity. So if any teacher raises his voice unnecessa rily
    it is objectionable. Ima m Bukhari has menti o ned thi s chapter in order
    to prove that if voices are raised in excepti ona l cases it would b e
    neith er below tb e dignity of th e Apostle of Allah n or unworthy of literary
    discourse. Th<:- Messenger of Allah said the same words twice or thrice
    .lo udly. which s hows that if th e matter is urge nt and important, voices
    may be li fted up.
    CHAPTER XL VI
    Al-Mu~addith says (He told us), (He
    informed us) . and (He said to us or informed
    us). Imam ~umaydi says that according
    to Sufyan bin 'Uyaynab the words, " He
    told us", " He informed us", "He said to
    us or informed us" and " I heard" convey
    the same meaning. Ibn Mas' Lid said: "rhe
    Apostle of All§.h (~al/alliiho ' a/aihi wa so/-
    lam) told us and he was himself truthful
    and his saying was also truthful." Shaqiq
    heard it from ' Abdu llah bin Mas'iid who
    narrated that he heard the Holy Prophet
    say so. And ~udhay fa h said : "The
    Messenger of Allah related two A~adlth to
    us." Abul 'Al iyah said th at Ibo ' Abbas
    had heard the Apostle of Allah narrate
    what AllU had told him. Anas heard from
    the Holy Prot>het and the P rophet from
    Allah. Ab1i. H urayrah heard from t he
    Apostle, and Apostle from Alla h, the . Most
    Blessed and Exalted. ·-
    - 59 We have been told by Q utaybah
    Sa' id _who sa id that he was informed by
    Tsma'i l bin Ja'far via 'Abdulla h bin Dinar
    via:
    ¥ 'Abd ulla h bin 'Umar that he (last
    narrator) heard,
    T he Holy Prophet (yallallaho 'alaihi
    wa sallam) say :
    "Veri ly among trees there is one tree
    the leaves ofwhichdonot fall (on the c:a rth)
    and it is like a Muslim. Tell me what t hat
    tree is". The peop le began 10 t hink of the
    trees that were fo und in the desert. I (I bn
    'Umar) t hought that i t was palm tree but
    I fe lt shy 10 say so. Then t he people asked ,
    " What is that, OMessengerof Allah?" " It
    is p alm tree,' ' replied t he Prophet.
    Volume l COMMENTARY ON THE ~A~11'{ AL-BUKHARl 571
    AIJ.adilh about '/Im (KnowJedge) and matters relating thereto
    have been already mentioned earli er. Now, Jbn Rashid says that Imam
    Bukhari's purpose by the present chapter i. e. (C:l 1 .!...u-.l l J_,i) is to show
    that he has based his entire book ($afJilJ. Bukhiirl) on these A}Jadfth
    only which have been tran smitted from the Holy Prophet (r1--' '-::~ ..;i1j,.,)
    Further, Imam ~al).ib warns that the chain of transmitters ( .)L:....)11 i.L-L...)
    is rea lly a touch stone to test the genuineness o r otherwise of AIJ.adlth.
    In respect of Af]aduh one cannot be allowed to ~ay what one wishes
    to say without l snad (lines of narrators). We cannot distinguish
    between correct and false Ahad11h without the aid of Isnad, and so lsnad
    is absolutely necessary for ·every lJadith.. Jsnad is part of religion , and
    if it is ignored, one would like io talk at random.
    Different ways of narrating A/:ladith:
    There are different ways of acquiring AIJ,aduh , and for narrating
    them from Shaykh (teacher) to other people different words are used ,
    such as, W.4. 'Li~1 ' Li~1 and ...:;......... . Now the question is: whether all
    these words convey the same meaning and they can be used for one
    another, or each word bas specific significance and one cannot be used
    for the o ther. Imam Bukhari is of the opinion that all these words
    signify the same thing but in respect of the word 0-'- meeting between
    the narrator and the person from whom lj.adith is obtained is necessary
    according to Bukhari. Early Mul:zaddithln (Traditio nists) gen erally
    favoured this opinion. Literally also these words bear the sar:1e mean-
    ing. Imam Muslim differentiates between l:..b. and t;_r.>-1 and says, "It is
    not permissible to use t::.4. unless one hears fladith di rect from one's
    teacher. If one bas read with any teacher then in narrating lJadlth he
    wm use the word u,,r.:.1 ''. This difference, however, is merely techn ical.
    Imam Shafi' I, Ibo JarI}J, Auza'i, Jbn Wahb, Nisa 'i and majority of
    scholars of lj.adith hold the aforesaid view.
    Different ways of acquiring Efadlth
    There are different ways of acquiring Ahadith, as under:
    {i) A teacher reads and his pupils listen to him.
    (ii) A pupil reads and his teacher Jistens to him.
    (iii)N either does a teacher read nor his pupil, but a teacher per-
    sonally permits his pupil to narr~te such and such A~zadl1/i
    or narrate from such and such books on his behalf.
    (iv) A teacher delivers a book to his pupil and says: l have heard
    s uch and such AIJ,adith from such and such perso ns \)r that
    this book is my own (i. e. compiled by me), and you may
    narrate ,o n my._behalf the A./:zadith mentioned th erein .
    (v) A student is absent and bis teacher sends him some A~adlth
    in writin g.
    (vi) A pupil is absent and his teach er did not give him anything
    in writing, but he despatched some AIJ,adith to him through
    a third person, directing him t o read those A.IJ.adith to bis
    pupils on his behalf.
    (vii) f n the absence of the above, when we get a book of lJadlth
    from any source, we narrate A~adith on the authority of the
    ~ompiler of that book, as it is generally done nowadays.
    572 FAJ;)L AL-BARl Volume l
    These different forms of acquiring AIJ,adith art! named res-
    pectively as follows:
    (i) ~I ;;•1_;• ..:;.....- (I h eard) or l;j..L... ( He toJd us) is used. Some
    5cho lars say that if a pupil is o ne ~.J.-.. wiJI be used , and
    if more, l;j,J... wiJl be u sed. But th ere is n o hard and fast
    ruJe, because in ' Arabic language the t wo words are often
    used for each other.
    (i i) ~I J.-.;; &.I.} (also called ~I J.-.J>r). I mam Bukhari will
    di scuss thi s point in a separate chapter and will justify it
    on the basis of a lJadith by I;>imam bin Tha' labab. For
    this ~-':..:-1 (if the p upil is o ne) or li.r.>-1 (if there are more
    pupils than o ne) is u sed.
    (iii) ..::.jl~ l-1.S:..Y I
    (in case of o ne pupil) or li~I (in case of more
    pupils than one) is used .
    (iv) 4J_,L:... (exchange of books of know ledge) Bu kharI will
    discuss this point also in a separate chap ter in order t o
    justify it. In narrating suc h AIJ,adih the word iJ_,L:... must
    be added.
    (v) ~I):. _,~~(Wr itin g of learned di scourse for different
    pJaces) Imam Bukhari will touch on this point also in his
    chapter on iJ__,l;.... Wh en a sc boJar of a place writes to a
    scb oJar of another place about a ny lite rary o r religious
    matter, he must write 0-:J.J JI ~ (i. e. he wrote to me) or
    use an expression ind icating that some body has written
    to some body (e. g. ~I>'... IJ'j.j l;j.J...). Some scholars say that
    it is permissible to u se l;j.J..,,. or lir..;.1 without mentioning
    ~ ~ . But the first view is more correct .
    (vi) i.l... 1_,.. _, 4Jl..; It is like i~I):. (see above). H ere c.J-:J.J JI J...;I (i. c.
    He sent me somethin g) is gen eralJy used.
    (vii) o.)l.:--' (e. g., I found this thing in the book or letter of such
    and such person).
    Further, tbese seven forms of acquiring A~iidtth have certain con -
    ditions, which determine what AIJ,iidlth are genuine and what are not.
    Jn r espect of the word u~1 (He informed us) the following verse of tbe
    Qur'an may be referred to "That day she (the Earth) wiH relate her
    chronicles" (Qur'an 99:4). For th e word u·~1 (He said to us or inform-
    ed us) the followi eg verse of the Qur'a n may be alJuded to:
    Nooe can inform you like Him Who
    is Aware. (Qur'ao, 35: 14)

    The ,, H>-'-V" "'""""v'


    ~ '!J\.n".. ~,...~\'\""~""'~~414!. ...... ~~ ...:::_1.11::... ~1 ~.... Oj;,,,.~•\;? .:.\~\.,, ...'Ii::
    :1 d~ ...~ ....,.,.. , '-- ..., ~ vY..Ju"
    Messenger of Allah (~-'~-.ill J...) said: " Indeed am ong t rees there is
    one tree the leaves of which do not fall (on the earth) and it is like a
    Mus lim . The Apostle of AIJah compared a Muslim with a tree and
    asked bis Companions to name that tree. They s tarted thinking of the
    trees of the desert. lbn ' Umar says that he thought of palm tree but
    out of modesty he did not express it. Then the Prophet (,..i-.J ~ -.ill J...)
    announced " That tree is palm tree".
    Volume I COMMENTARY ON THE .$1:iAll:l AL-BUKHARI 573
    Relevance of lj.adlth and its subject-matter
    Imam Bukhari seeks to prove his point on the basis of this J!adl.th,
    as unde r:
    The Holy Prophet (191..._, ~ ..ill J,o) is like Shaykh (teacher) and bis
    companions are like his pupils. The expressions l.l'L. ,j,S.W (Tell me
    what it is)" ~.w {He told us) point to the first two kinds of acquiring
    kn owledge, l.lafi?- ~aJ:iib says that Bukhari Jikes to prove that different
    words indica ting various versions of this lfadith are combined here e. g.
    ,j,S.W according to the narration of 'Abdullah bin DCnar, ",j,r."-l"
    according to the narration of Naji! in Kitab al-Tafslr, ,j~I according
    to narration of Ts ma 'III, and ~Ur."-' according to Malik .(in the chapter
    on '' mod esty in knowledge").
    Comparison of a Muslim with palm tree
    The Messenger of Allah (iJ--' ~..ill J,o) co mpared a Muslim with
    palm tree. Now, what is the basis of comparison.? This is explained in
    several ways. Some scholars say that if the upper part of a tree is
    cut off it fades and withers so also a man dies if his head is cut off.
    But this explanation is not convincing, because it applies to entire man-
    kind, nor MusJims alone. Some persons say that just as man and woman
    have sexual tendency, so also has palm-tree. Here also the same objec-
    tion arises. Som_e people think that palm tree was made of that clay of
    which l,Ia9rat Adam was created. l;lafi~ ~a.l.1ib says that this so rt of
    interpretation is a bsurd.
    It must be noted that the Holy Prophet (iJ--' ~ ..Jil J,o) has com-
    pared a Muslim (not any man) witb palm tree. The main point of
    comparison is that this tree is as useful and beneficial as a true Muslim
    is. It may be said that some trees are more useful than palm tree. But
    it must be borne in mind that sim ilie or comparison between two
    things or persons describes resemblance between the two- the extent
    of resemblance is out of question. For example, when we say that so
    and so is as daring and bold as a lion, we do not necessarily mean
    that no other animal of the world is more daring and bold than a lion.
    Similarly, a Muslim (if be is true and sincere) is as beneficial as palm
    tree (it does not matter whether other trees are more or Jess beneficial).
    ~J-' ~'Y (The leaves of palm tree do not falJ). This is also a similie.
    The idea is that a true Muslim's prayers never go in vain . Allah is
    gracious enough to accept His servants ' sincere prayers in one form or
    the other, sooner or later. If acceptance of certain prayers is delayed,
    it does not mean that they have been rej ected. Hence it is called
    •~L:-J l ~ ~'-"..J I i.e. prayer is the brain (or essence) 'lbadat (worship).
    The Holy Prophet ( iJ--' ~ ..Jil J .... ) is reported to have recited th e
    following verse (at the time when he asked his Companions about the
    name of the tree th e leaves of which do not fall).
    Seest thou not bow Alllb coineth a
    similitude: A goodly saying, as a goodly
    tree. its root set firm, its branches reaching
    into heaven. (Qur'ln, 14:24)
    Many commentators of the Qur'an are of the opinion that the
    tree in the verse refers to palm tree. This verse indicates that just as
    the root of palm tree set firm on the ground and its branches go up to
    the heaven, so also a Believer's Iman is firm in his heart and his deeds,
    which are like branches, reach into heavens:
    574 FAJ;>L AL-BAR I Volume l
    CHAPTER XLVII
    A teacher puts some questions to his
    pupil s in order to test their knowledge.
    60. We have been told by Khalid
    bin Makhlad who said that be was informed
    by_ Sulayman bin Bilal that 'Abdullah bin
    Dinar had said to him via :
    1tf 'Abdullah bin 'Umar that the
    latter heard,
    The Holy Prophet (~allallaho 'a/aihi
    wa sa/lam) say :
    "Indeed, there is a tree among trees the
    leaves of which do not fall (on th~ earth) and it
    is like a Muslim. Tell me what is thattree?"
    The people began to think of the
    trees of the: desert. I (lbn 'Umar) thought
    that it was p alm-tree, but I felt shy to say
    so. Then the people a~ked, "What is that
    0 Messenger of Allah?" "It is palm tree"
    replied the Prophet (~alla/laho ·a/aihi wa
    sallam).
    i:_,~')1 1y•.J ;~~ I 0~~ <.>1.r.aj To test knowledge. fmam Bukhari
    has narrated the same lfadfth from the same Companion in the last and
    this chapter. He repeated the lfadith because there is some variat ion
    in its subject-matter. There is slight difference in th e Matn (text) also,
    i.e., in the last chapter '\}y.;,.;" with wand in this chapter withoutw
    has been u sed. In some editions of the book, " w" has been used in
    both cases. ~afi~ Badruddin ' Ayni and Kirmani say that...; in this case
    is n ot necessary, because there is no connection hetween the two
    sentences. As regards ...; in the last chapter, it is justified on the
    suppositio n that the verb in the sentences is in the subjunctive mood.
    Then the passage will read: i)_,;.;,.; l.t._,.;:.i.).c. <.JI i. e., if you know it, then
    inform me. Thus Imam Bukhari bas repeated this lfadlth in conside-
    ration of the subject matter. The question is: why did he make change
    in the chain of transmitters? Kirmani says that io the last chapter
    Bukha ri has si mply narrated a lfadlth and in this chapter he is referr ing
    to questions and answers in order to test the knowledge of students.
    Further, BukharI makes mention of his teachers on different occasions,
    and very often narrates the same fJadlth from his several teac hers.
    Relevancy and object
    Bukhari has said in the last chapter that the real criterion of
    genuine Abadfth is lsnad (Chain of transmitters). ff the chain is reliable
    and trustworthy, the lfadlth wiJI be accepted as correct, otherwise nol.
    Now Bukhari says that teachers must examine pupils occasio naJly in
    order to keep them fully aware of what was being taught . Th e H o ly
    Prophet (r1-.J ·~~ I J,..) also tested the Companions' knowledge by
    putting a question to them . The meaning of the lf.adlth c.ll:_,1~')11 ir &~
    is that unnecess ary or undesirable questions must not be asked .
    Intelligent and useful questions are n ot disall owed- nay, these are en-
    couraged so that the knowledge of pupils may increase slowly but
    steadily. Further, teachers must not ask such questi ons as are beyond
    the scope of the pupils to answer. Teachers are expected to give some
    hints in course of their questions so that the pupils ma y he able to
    answer them correctly. For example, the Holy Prophe t ("1-.J ~.Ail j...)
    in course of his question added "l&i ;J ~')!" "Its l eave.~ do not fall." fn
    some versions of this lfadlth a sentence ~ &A:.:!~ "Its benefits do not
    cease" is added, and this is also helpful for the pupils in giving answers.
    Volume 1 COMMENTARY ON THE :?A~!I~ AL-BUKHARI 575
    The substance of lfadlth
    From this lfadlth it also transpires that on some occasions junior
    or young persons hit at.certain points correctly, whereas sen ior and
    aged people do not. For example, according to this lf'ldith senior and
    old Companions did no t know the correct answer of the H oly Prophet's
    question but a co mparatively y oung man Ibn ' Umar hit at th e right
    answer, though, out of his modesty he did not express it. At that time
    th e Holy Prophe t (r1--' 4-"" ~ t j....) read the fo llowin g verse of the
    Qur'in: "Seest th ou n ot how Allah coin eth a similitude: A goodly
    saying, as a goodly tree, its root set firm. its branches reaching int o
    heaven." (Qur'an 14:24)
    From this verse lbn 'Umar inteJligentJy inferred that "palm tree· ·
    was the appropriate answer to the Prophet's question.
    This lfadith also teaches us that youngsters must respect elders,
    and in course of studies th ey must not try to lift up their voice against
    that or the latter. Silence o ut of modesty is a commendabJe quaJity ,
    (as I bn ' Umar remained s ilent though he had hit at the right answer) ,
    but not in all cases. This is why I;Iagrat 'Umar regretted hi :: son's
    silence on that occasion and wished that he had expressed what h e had
    in his mind which couJd procure the ApostJe's pJeasure and good
    wishes for him and for his famiJy.
    CHAPTER XLVJII
    A pupil reads and submits before his
    teacher. Imam ~asan Ba~rl. Sufyan Thaurl
    and Malik allow it (viz reading of a pupil
    b efore his teacher). Some of them support
    it C'D the basis of the Hadith of Dimln bin
    Tha'la bah to the efft:ct that be told the
    Holy Prophet (,~al/a/la ho • a/ailri wa sa//am),
    " Has Allah commanded you that we must
    establish prayers" ''Yes" was the Prophet's
    reply. T his fact looks as if, a pupil reads
    before his teacher. Then !,) imam conveyed
    this information to his people who approved
    it. Imam Malik sa) s that if 1be contents
    of a document are read by one person to
    ano1her and there is a witness for the
    document, it will be as good as a pupil
    r <.' ads something befo re his t eacher and
    tells him that so and so read it to him
    e~1 rl ier.

    6L. We have been told by Mu t:iammad


    bin Sala m who s aid that he was informed
    by M uhammad bin al-~asa n al-\\{asi~I.
    via 'A uf t hat Imam l:Jasan Ba~ ri said,
    ' ·There is no objection to read ing before
    a teaeher" .
    576 FAJ;>L AL-BARI Volume I
    that it is no t correct, and thi s mistaken view is due t o the fact that
    I;lafi~ lbn ~ajar had previously written so in his Muqaddamah (pre-
    face) of Fatl;i al-Barz and later explained the point by saying: " I had
    p revi ously written so in the Muqaddamah but later I knew from
    Bayhaqi's bo ok Ma'rifat al-Sunan wal Athar that the aforesaid view was
    mentioned in $alfi/J Bukharz itself.
    lmim Bukhari holds that according to Hasan Ba~ri , Sufy an and
    Imam Malik, 'reading befo re teacher is permissible.' BukharI's teacher,
    I:Iumaydi supports his view on the basis of the lfadlth of I;)imam bin
    Tha' Jabah, i. e. when he described what he knew before, the Holy
    Prophet (~_, ~ ..:iii J ... ) approved it by saying " yes" ; a nd when
    I;:>iJ?am mentione~ it to his people they a~cepte~ it. . This proves ~he
    claim that "reading befo re teacher" 1s neither mfen or to " H earm g
    from teacher nor less reliable than that". Had it been so, the Holy
    Prophet (r-1--' ~..:iii ~) wo uld not have s imply said "yes"; he would
    have rath er elaborated it clearly .

    Mal ik ~ i~,...u~G '-;~j(;~\<::~ G~'i4~~''1"~~1.t:~e~\ ~


    argued on the bas is of a document which is read to the p eople . Though
    it is said that so and so is a witness, the fact is tha t the document is
    onJy read before the people. Imam Malik has advanced some argu-
    ments in favour of r eadin g before teacher, and Imam Bukhari has
    described two of them. (i) Argument by document. A person read a
    document before th e claimant concerned and witness, and the claimant
    confessed before the witness that the document was his ow n. In this
    way bis claim is establi shed. For exampl e, 'Umar borro w~d some
    money from Khalid and the scribe wrote the amount of debt, period of
    repayment, etc., in the document , a nd th e scribe read the contents of
    the d ocumen t regard ing the creditor and debtor before two witnesses.
    Then both the parties concern ed accepted the document as vaJid ,
    though neither of them rea d it before the witnesses. As in th e court
    of law, this sort of evidence is generaJly accepted, so al so "read ing
    before teacher" should be accepted as a gen uine method of narrating
    AJ;zaduh.
    The pupil read s before hi s "J:N t)l}I 1.S}ill J_,Aei &t... f.;d'
    teacher and s~ys: " ~o and so r~ad it before me". The second.argument
    of Imam Malik 1s this: A pupil reads the Qur'an before his teacher
    who, after hearing it, approves it . Th ough the pupil says that so and
    so taught him the Qur'an, the fac t is that he himse lf read it to his
    teacher. Similar is the case of th e pupil readi ng lfadlth before his
    teacher.
    Ima m Malik seldom read Al;zadlth him self, and generally direc ted
    his pupils to read them before him. He wou ld often say: " If the
    Qur'an is read before you and you approve it, why do you not approve
    the AJ;zadlth which are read before you?". Imam Mul;rnmmad was fortu-
    nate enough to hear five hundred AIJ,aduh direct from J mam Malik.
    Mutraf says that he remained with I mam Malik for seventeen years
    and always o bserved that his pupils used to read Al;zadlth before him.
    Imam Bukhlri regarded "reading of the teach er" and "readin g before
    the teach er" equal. The correct view, however, is that if a teacher relates
    something from his memory without th e aid of the book, t hen ~~
    (Ta/:zdlth) is preferable otherwise ;;•1; (Qira'at) and d'.r (' Arc/) will be
    preferable.
    Volume l COMMENTARY ON THE $ A~l l:i AL-BUKHARI 577
    62. We have been told by 'Abdul-
    la h bin Yusuf who said that be was in-
    fo rmed py Laytb, via Sa·id a l: ~aq bu d,
    via Sba rik b in ' Abd ullah bin Abi Namir
    that he (the last narra to r ) heard,
    ¥- Anns bin Malik say:
    We were sitting in the mosq ue with
    the H oly Prophet ( ~al/a/laho · alaihi wa
    sallam) when a man came o n a camel.
    He made it kneel down in the m osq ue
    a nd tied its legs . He then said , •·Among
    you . who is M ul)ammad?" W hi le he was
    sitting among us reclining on his arms,
    we said: " Th is white man lea ni ng on his
    arms." Then tha t m a n addressed him
    sa yi ng , "0 son of ' Abd ul M uttal ib." T he
    Apost le ($allallaho •afaihi wa sallam) rep-
    lied , "Speak, I am listening to you." He
    then said to the Prophet: I shal l ask yo u
    som e q uest ions and m y to ne may be harsh. I
    hope you will not mmd it." The Apostle said,
    "Ask what yo u desire to ask". The m a n
    said, 'By you r Lo rd a nd the Lord o f those
    who preceded you' , I ask you, " Has A lla h
    sen t yo u as H is Apostle for e ntire man -
    kind?" "By Allah, yes," sa id the Ap ostle.
    Then the man told t he Prophet, " By
    Allah", I ask yo u: " Has Allah coml11anded
    you to offer prayers fi ve t ime~ a da y?"
    " By Allah, yes," repl ied the Prophec. T he
    man further said , ''By Allah , I ask you if
    H e has ordered you to fast t his month
    of t he year ( i.e. R amaqiin)." '· By Allah,
    yes". said the M essenger of Alla h (,~al/alliiho
    'alaihi wa sallam). The man aga in said:
    "By Allah, I ask yo u if He has comman-
    ded you to collect Zakar ( poor-due) from
    t he r ich a nd distribute it among the poor."
    "By Allah , yes," sa id the Apostle of Allah .
    Then the m an declared, "I believed
    in all the commandments which Allah
    has given you, and I am a representative
    of m y people who have remai ned behind.
    I a m D imam bin Tha'labah, bro ther o f
    Bani Sa·9 bin Bakr." Like L~y th , M usa
    and 'Ali bin 'Abdul Hamid n arrated
    this IJadith via Sula ym"a.n via Tha bit
    via Anas via the Apostle of Allah ($al/allaho 4 '~ 1
    ' a/aihi wa sal/am). ;• ~ ·
    F rom th e above lfadlth Imam Malik has arg ued th at the urine and
    dung of those animals, whose fles h it js lawful to eat, arl! not un c lean .
    Otherwi se th e Holy Prophet (r1uJ ~ ~ I J.,.. ) would n ot bave all owed
    the man to enter th e mosque along with his camel. But this argume nt
    is fallaci ou s. AbU Na' Im narrates that a perso n riding o n a camel
    came up t o the mosque., got it kneel down and tied its Jegs, and then he
    entered the mosque. So the camel remained outside the mosque. Again
    a lfadlth of Jbn 'Abbas, narrated in Musnadi AIJ,mad, clearly says that
    the man made his came l kneel down outside the gate of the mosqu e
    and tied it, and then he entered the mosque. The expression, "~-> ~,,
    "then he entered", leaves no room for doubt that the man entered the
    mosque after having left the camel outside.
    518 FAJ;>L AL-BARI Volume I
    Mor~oyer,_ the Holy Prophet (rl--' ~...iii J.o) did not tolerate any
    person sp1ttmg m the mosque. How could he tolerate the mosque being
    profaned by the urine and dung of an animal?
    o

    He said to
    ~\....?d!:!.-::t@1X"; ~ ...A~.~,u~rl=t:L...,...=~....,~
    · ..,.-~...,,.-~_,,_ ....,\ST"\.>;:-1'~~1~v",.o;-
    ..
    •.:: ....
    ~....,.-::--
    •• .,-.c...,,P.,..._.,_.-.....,..,._,-'('~-,~--~-,-:.

    tbem, "Who is Mul_lammad among you?" At that time he (The Prophet)


    (rl--' ~ ...iii j.o) was sitting among his companions reclining on his
    arms. According to some scholars i;>imam bin Tha'Jabah had not
    accepted Islam before his visit to the Holy Prophet (rl--' ~...ill j..o), and
    therefore addressed him by his name. Other scholars say that he had
    already embraced Islam and came to Apostle as a representative of his
    people in order to enquire about the teachings of Islam. As he was a
    justic villager and did not know how to address a respectable person,
    he addressed the Apostle of Allah by name (as the disbeliever used to
    do). The word ~:.l IA.l; is a dual form of the dual of .)~.1; (meaning back)
    against the rules of 'Arabic grammar. This word indicates that many
    people were sitting together with their backs towards one another.
    We then said: The white person, Jean- "W!l1tpd:51M-~\\~\.'l'i•
    ing on bis arms, is MuJ:iammad. In the IJadlth of I.Iarith bin •Umar the
    word " _;....I" "meaning red,, is used instead of '\J'•:il,, "meaning white".
    Hence the appropriate translation of the word '\A~ I ,, here will be white
    and red combined, i. e. he was really very handsome. (Ct may be noted
    that an unmixed whiteness is regarded to be a sign of disease). This
    view is supported by I.Ilfi~ Ibn I.Iajar's statement in this chapter that he
    (Apostle of Allah) was neither wholly white nor wholly red.
    Then the @~:~~ ... '~ ·· .. 4W\ ... -; r'~O\il .P \#G.l\t~&,.>\~O~

    man addressed the Apostle as, "0 so n of' Abdul MuHalib''. His address
    in this way was indicative of his respect for the Prophet. As the Final
    Apostle of AlJib he (Mul_lammad) was the most distinguished person
    from the religious point of view, and as grandson of ' Abdul Mu!!aJib,
    (one of the most prominent personalities of 'Arabia during that period),
    be was an important figure from the worldly stand point also. In the
    battle of }Junayn, The Prophet i~ r.eported to have sa id about himself:
    " 1 am an Apostle of Allah and 1t is not fa lse. I am a so n of 'Abdul
    Mugalib.''
    ~I .Ii The Holy Prophet (r-1--' ~ ...iii j.o) sa id: " I am here to
    answer your questions". In other words, he meant to say that bis mis-
    sion was to listen to what the people had to say to aim and answer
    their questions. Some people say that the Apostle did not use the word
    ~Ai (meaning yes), because the man's mode of address was not up to the
    Apostle's dignity, as the Qur'an says:
    Make not the calling of the Messeo- ~~1'~J,,~\~t'\•t..-•-:::;
    ger among you as your calling one of ~\Siu-.>.,. ..... Y" .)' " ::> ~~
    another. (Qur'an 24:63) ....
    ~
    (::=:::''Ji) .
    " ~'"<"
    • .~. ·-"-':.
    If I)imam addressed the Apostle of Allah in that unusual way
    after having embraced Islam, it could be excused because he was a
    viJ1ager, far from the cultured life of a city, and possibly he was not
    aware of the Qur'anic verse by that time. There is a IJadlth of Thabit
    via Anas to the effect, · "We were forbidden in the Qur'an to put ques-
    tion s to the Holy Prophet (r1-_, ~...ill ~)". For this reason, the Com-
    panions of the Apostle often liked that some villagers should come to
    Volume I COMMENTARY ON THE ~A~ll:f AL-BUKHARI 579
    the Holy Prophet (cJ-J ~ ..All J....) and ask him intelligent questions, so
    that they could also benefit by the Prophet's answer to those ques tions.
    Anyh ow, !)imam was clever enough to crave the Prophet's indulgence
    before be actually put his questions to him.
    He said : " l believed in what you have got ~~~~i
    from Allah (i. e. I have already believed therein).'' Ima m Bukhari main-
    tains that !)imam came to the Prophet (cJ-J ~ ..:ill J....) after accepting
    Islam and hence he said, " I believed in what you have got from Allah
    and I am a representative of my people who remained behind." Auza'I
    supports this view, and Qac;il ' Iyac;i prefers it. Some scholars, however,
    say that !)imam was not Muslim when he met the Holy Prophet,
    (~.J ~ ..:ill J....) because the word ~j in the sentence "....s:J_,....) ~j' ' (your
    messenger claimed) indicates that it is not certain that he had accep-
    ted Islam already. This argument is not convincing because this word
    ( r""'j) is often used in the sense of Jli (he said). The fact that !)imam
    did not ask the Prophet (cJ-.J ~ ..:ill J....) any question about unity of
    Allah or his miracles prove that he was already a Muslim.
    There is no mention of f!.ajj in this f!.adrth
    In this f!.adUh, Ef.ajj (Pilgrimage) is not mentioned, but Qimam's
    f!.adlth, as it is given in $a/J.llJ. Muslim and other books, includes f!.ajj
    also as under:
    "And f!.ajj to the Ka' bah is a duty fo r us who find a way thither."
    Ibn al-Tin is of the opinion that f!.ajj was not mentioned in the f!.adlth
    because it was n ot made obligatory by that time. This opinion may
    possibly be based on the statement of WlqidI and others who say that
    Qimam bin Tha'Jabah came to the Holy Prophet (~-'~"'..:ill J.o) in
    5 A.H. whereas EJaj j (Pilgrimage) was made obligatory aft erwards.
    Ibo al-fin, " 'aqidi and Ibo Hajar
    ~ifi~ Jbn ~ajar has refuted the statement of lbn al-Tin and
    WaqidI on several ground s, viz.
    (i) H ere is a f!.adlth in $alJzlJ. Muslim that !)imam bin Tha'Jabah
    came to the Prophet of Allah after the revelation of the
    following verse of the Surah al-Ma'idah.
    "0 ye who believe! Ask not of things, whic h if they were made
    known unto you, would trouble you". (Qur'in, 5:101)
    How could Dimam come to Madinah in the 5 A. H. when
    that S u rah was revealed long after that period?
    (ii) J;)imam's saying, " Your messengerstated this tome", indicates
    that the event took place when delegates and messengers
    started corning to Madinah, i. e. after the Treaty of ~udaybiah
    in 6 A.H. and conquest of Makkah in 8 A. H .
    (iii) J;)irna m made mention of deputations, and it was in 9 A.H.
    that a series of deputations visited the Holy Prophet
    (cJ-.J ~ ..:iii J....) at Madinah.
    I;'>imam bin Tha'labah's family was related to Bani Sa' d
    who were descended from the tribe of Hawa zin who embra-
    ced Islam in 8 A. H . after the battle of Hunayn.
    (iv) The correct view is that Dimam came io Madinah in 9 A.H.
    Mul,lammad bin Isl,laq, Abu ' Ubaydah and others endorse this
    view. Al-Badr aJ-ZarkasbI is mistaken when he says that
    f!.ajj (Pilgrimage) was not mentioned in the f!.adlth, because
    the people had known it already as part of the religion of
    Prophet Abraham (may peace be on him).
    580 FAJ;>L AL-BARl Volume I
    Connection between lf.adlth and subject-matter
    . Ima m Bu~ b arfs_ th eo ry ahout ~· 1; (readin g) and i.f.Js:. (su bmi tting)
    1s p roved by this lf.adzth . 1;>1mam repeated what th e P rop het's me:ssc n·
    ger to ld him and th e Prophet approved it, a nd whe n he ret urn ed to his
    peo ple th ey beca me Mus li m
    63 . We have been told by Musa
    bin lsma ' il who said that he was inform-
    ed by Sulayman bin al·Mughirah that
    Thabi1 had hea rd,
    Jf.. Anns bin M alik say:
    "We were forbid den in the Q ur'!n
    to p ut q uestio ns LO t he Apostle of Allah
    c~al/al/aho a/aihi ll'Q sal/am) and so we
    wished that some villagers ( who did not
    know il) shou ld come and ask q uestions
    fro m the Prophet ( .~a/fa/Iii.ho 'o/oihi wa
    sa/lam) and we listen to them." AL last a
    man came from a vil lage and sa id to him ,
    ''yo ur messenger came and told us that
    you say that Alla h bas sent you (as His
    (A postle)".
    " He told the truth" , was the Pro-
    p het's reply . The man then asked. " Who
    has created heaven?" " Allah," was bis
    reply- " Who bas created the ea rth and
    mo untains?" q ue ~ t ioned the man. " Allah".
    replied the Apostle (w/fa/laho 'ala /hi wo
    sol/am). "Who has created beneficial things
    in mountains?" asked the man. " Alla h,"
    was his reply. The man then said: " By
    Alla h, Who has created the heaven, the
    ea rth and set up mountain and placed use-
    fu l things therein, has Al lah sent yo u
    (as His M essenger)?" .. Yes'', repl ied the
    A pos tle (sa/lol/aho olaihi wo sal/am ). The
    man t hen said, "Your messrnger saic.l that
    we must offer prayers five times a day and
    pay zak ar (poor-due) on o ur proper ty.••
    "He told t he truth," said 1he Apostle
    (sa //a /lii./10 a/aihi wa sol/am ). The man then
    sa :d , "By Allah, Who bas sent you, has
    Al lah given you all these orders?" •·Yes" ,
    was h is reply. The man t hen said, ' ·Your
    messen 2e r said that we m ust fast o ne
    month every year "He tol d the truth, ••
    replied t he Prophet (sal/allaho alaihi wo
    sol/am). T he man fu nher said , " By Allah,
    W ho has sent yo u, has Alla h given you +~\-:"'\~'·"\:: ..... ,,,.,, .....
    this comm and?" "Yes, " was the Apostle' s • ~UV..0~.J;~...)
    answer. The man then said, ' ' Your messenger said that we must make l;idJJ {l'i lgr1111agc)
    of the Ka'bah , i.e. those of us who can find a way t hither. " " He told the truth," sa id
    the Prophet ($allal/aho ·alaihi 11·a sallam ). Then the man sa id, "By A 11a.h, Who has sent
    you, has He g iven you this order?" .. Yes," was t he Prophets' reply.
    The man then said , ''By All~h. Who has sent you with a m ission of truth , neither
    shall I do more nor less than what you have ordered me to do." The Messenger of
    Allah said , "If he is true to his words, he will certainly go to Parad ise. "
    I:Iafi~ Ibn I:Iajar has narrated the stateme nt of ~an 'a nl that this
    Hadfth is not found in all editions o f Sahfh Bukharl. This is found in
    that edition only, which Farbar'i (a direct. student of Imam Bukhari)
    compiled. Anyhow, Bukhari's view is proved by this lf.adlth also, as
    I;>ima m bin Tba' labah repeated what the Prophet's messenger bad told
    hi m and the Prophet (r-1-J ~ .Jil j...>) confirmed it. This shows that it
    Volume I COMMENTARY ON THE ~Af:ilJ:i AL-BUKHARI 581
    is not necessary for a teacher to express or repeat tb e Badlth with his
    tongue. It is sufficient that a student reads and his teacher approves
    what he reads. Thus ;;•1; (reading) and J>.r (submission) bo th are
    reliable methods of reJating lf.adlth.
    CHAPTER XLIX
    Concerning exchange of knowledge
    and the scbol:i rs' writing of learned dis-
    course for different places.
    Anas says: J::l ac!rat 'Utbman got the
    Q ur'an comp iled and sent some copies
    thereof to different places. 'Abdu llah bin
    ·umar, Yal)ya bin Sa'id An~ari and Malik
    regard it (i.e. Muniill'alah) quite perm issi-
    ble. Some people of I;iijaz have endorsed
    the pr~cess of (Mun:lll'a/ah) on the bas is of
    a ljadih of the Apostle of Alla h in which
    be wrote a Jetter to the Commander of an
    army and directed him not to read it until
    be reached such aod such place. When he
    (Commander of the army) reached the
    place be read the letter before t he people
    and apprised them of the instr uctions of the
    A post le of A !lab (-$af1alliiho ·ataihi wa sal/am).
    Connection
    Imam Bukhar1 has described in these chapters several meth ods of
    obtaining A/:tddith from a teacher. After describing two methods
    t::;.i1;;•1; (reading of a teacher) and ~I j.&-;;·1; (reading before a teacher),
    Bukhari now mentions the process of iJJI.:... which means that a teacher
    personally delivers a written thing to his pupil and permits him to
    narrate it. If a teacher sends a book to bis pupil (not personally but
    through a third man) it is called ~!):... Some scholars say that the
    former is preferabJe to the latter because the teacher and the taught
    decide the matter face to face. Others say that the latter ( yt):..) is better
    than the former ( iJJL:.~) because the teacher writes AIJ,adlth fo r his
    pupils only (for non e eJse).
    Why bas Bukha ri described "~4 ~JI JAi y l:f'" "The writing of
    learned discourse by scholars" immediately after "iJJl.:... '' "Exchange of
    Knowledge?" Shaykb al-Hind Mawlana MaI:imUd al-f::lasan is of the op i-
    nion that as Bukhari has no clear argument in support of the technical
    term iJJl.:... he has extended the scope of bis reasoning in order to include
    simiJar matters therein. Bukbari's first argument is that f::la<;i rat 'Uthman
    got the Holy Qur'an compiled and sent a few copies of it to various
    places, with the instruction that its cop ies should be made accordingly.
    Opinions differ regard ing the number of the copies of the Qur'an pre-
    pared by f::la<;lrat 'Uthman. Some people say that 'Uthman made five
    copies, of which he sent four to f::lija'.?, Ba ~rayn, Yaman and Syria, and
    kept one with himself. Abu 'Amr DanI says that opinions are unani-
    mous about four copies-three of which were despatched to Sy ria,
    Ba~rah and Kufah and one was kept for himself. Abu ~atim Sajistani says
    that seven copies of the Qur'an were made, of which s ix were sen t to
    Makkah, Syria, Bal).rayn, Ba~rah, Yaman and Kufah . In short, when
    1:Jl):. (writing of knowledge) is an approved process of acquiring know-
    ledge in respect of the Holy Qur'ln, it is all the more so in respect of
    .A~adlth. It must be borne in mind that all the verses of the Qur'an
    were already collected and Suras named during the life time of the
    HoJy Prophet (~_, .i.Js ..ill j..o) and 4 Uthman only made their copies.
    582 FAJ;>L AL-BARI Volume I
    Here a question arises as to which script became the basis of the copies
    of the Qur'an which Hadrat 'Uthman sent to ifferent Islamic countries.
    It is historically proved that whenever verses of the Qur'an were re-
    vealed to the Holy Prophet, (~-' "'~ ...ill J,..) he directed his scribes to
    place verses of similar nature together in one Surah, (chapter) serially
    arranged and himself gave the name of each Sfirah. What Hagrat Abu
    Bakr ~iddiq did was that he collected verses of the Qur'an· which had
    been scattered in different places.
    He arranged them in the way suggested by the Holy Prophet
    ( ~-'...µ....ill J...). What ~ac;irat 'Uthman did was that he prepared a few
    copies of the Qur'an which had already been compiled by AbU Bakr
    ~iddiq who sent them to different places in order to stop all kinds of
    'c onfusion and misunderstandings. All the copies of the Qur'an, with the
    Companions, as well as that one with ~af~ah, collected during the
    time of AbU Bakr ~iddiq, were called for. Accordingly, a body of
    ~uffa~ (persons having the whole Qur'an by heart), and Qur'a (readers
    of the Qur'an) was appointed and all the Suras, according to the recog-
    nised script of the Qur'an, were set together and copies of the same
    script were sent to the different Islamic countries.
    .
    These three Muhaddlthin .....W.'..11'" .~?II''-.: ~
    ,~~~,.>"""J.v' 1.'.~!.~\ "'''"","'::?i:..t~),,,, , ... 1......
    u. ~.J...--v. :;u.i ~h.S!.>.>
    (scholars of Qadlth) have approved 41_,tM (exchange of knowledge). Now
    the question is, "Who is 'Abdullah bin 'Umar?" If he is a Companion
    of the Prophet, it is strange to find his name along with the names of
    other narrators. He may be c.S.r-&. ~ 01 ...ii¥ who is a narrator of
    AIJ.adith at the lower level. ~afi~ Ibn ~ajar and ' Alla mah Badruddin
    'Ayn I differ on this question. In all editions of $al:z.l/:t Bukhari _r&. ~ ...ii~
    is written without the letter "-'" and there is ......;. on the letter "t_'' of
    'Umar. It may, therefore, be either 'Abdullah bin 'Umar aJ-Knattab
    or 'Abdullah bin 'Umar 'Umri (great grandson of J:la\{rat 'Umar bin
    KhaHab). ~lfi~ Ibn J:lajar says, "I regarded 'Abdullah bin 'Umar
    •Umri as a native of Madinah, but BukhtrI has named him before
    Ya.liya bin Sa'Id, which indicates that he was higher in rank and this
    is not correct". Further ~afi~ Ibn Hajar says, "I made researches but
    could not get any direct information on the subject." But Abul Qasim
    bin Mandah mentions in the book "Kitab al-Wa$lyat", a statement of
    'Abdur Rahman HubulI that he went to 'Abdullah with a book of
    AIJ.adzth anci toJd him, "Please keep correct A}J.adfth here and omit the
    rest." As he named 'AbduJJah (without the name of his father) he co!:!_ld
    be 'AbdulJah bin 'Umar al-KhaHab or ·Abdullah bin 'Amr bin a1 -'A~.
    ' Abdur Rahman HubuJI has narrated Ahadzth from both of them.
    'AJJamah Badruddin 'Ayni says that the fact that 'Abdur Ral).man
    Hubuli has mentioned" 'Abdullah onJv" indicates that 'AbduJJah bin
    Mas'ud is intended here. (Not' Abdullah bin 'Amr bin al-'A~. as the letter
    "_, .. is not mentioned after' Amr). Maw Jana Sayyed Anwar Shah Kashmiri
    says that 'AbdulJah bin 'Umar 'Umri is a narrator of AIJ.adlth (to the
    level of J:lasan). Imam TirmldhI has approved his lfadfth in the Kitab
    al-lfajj. According to Imam Bukbiri also he is a reliable transmitter.
    I am of the opinion that by 'Abdullih here, ' AbdulJah bin •Umar
    (a Companion) is meant, and it is not strange to mention him along
    with Ya.liya bin Sa'id and Imam Malik.
    Some people of l:lijaz have su~por- ~_,t.:....ll i} j~Jl J.1>1 u-4~ ~1_,
    ted the method of IJ_,~ on the basis of Hadfth to the effect that the
    Holy Prophet (~-' ~ ...iii J,..) gave a Jetter to the commander of an
    Volume I COMMENT ARY ON THE ~A.1~11;1 AL-BUKHARI 583
    army with the direction that he should open the letter at such and such
    place onJy and read its contents to the people there. By some people
    of Hijaz, " Humaydl" is intended here. This JJad'ith is briefly narrated
    here. The substance of the detailed A}J.aduh on the subject is that the
    Apostle of Allah (iJ-.J ~...ill j..>) appointed 'Abdur Ra1).man bin Ja:tiash
    (a younger brother of Zaynab, daughter of Jahasb , o ne of the mothers
    of the Faithful) as a leader of a small group of Muslims and gave him
    a confidential letter with the direction that be should open the letter
    after two days and read its contents to his companions and act on the
    instructions contained in the Jetter, but not com pel any person to act
    against his wi ll. When he opened the letter at the suggested place be
    read that the Apostle (iJ-.J ~...il l J,..) had directed him and his party t o
    ascertain the movements of the Quraysh in Nakhlah lying between Ta'if
    and Makkah. This event took place before the Battle of Badr in 2 A.H.
    This JJadllh end orses the process of i.J.JL:... (Exchange of Know-
    ledge), though technically it does not fullfil its conditions. The Prophet
    (rL-' ~ ...ill J,..) did not read the contents of the letter before the people,
    be simply informed them by means of a letter, This IJadith also supports
    ~~ (schoJars' writing for different place<:) .
    64. We have been told by lsma'il ~~""'\f:: .i., ''.P,:J'\, ' '\ r"'!'~ ~ .,,, · .
    bin 'Abdullah w!io said th.at be was io- u.;~"~~C)!~ ...~~ ·64 '
    formed by Ibrahim bin Sa'id, via. ~alib, ~ ... t ~:. ,, ... _tr , ~, , .....P,..1>, 1 ,,
    via. Ibn Sbihab, via. 'Ubaydullah bin ~~~ct.1c.f~.).tO~~c1~i.r. ...
    'Abdullah bin 'Utbah bin Mas'iid that: "'f~,,;, ,, ,., , ~ ~ -,~ ~ ", ,. .,
    :>(.. 'A bdullah bin 'Abbas had told him: - ~ 1 >--""""""~~c>!~~a»~
    "The Messenger of Allah (~al/alliiho ..>->~., ~~
    .. ~, ... ,,,..."...ff,,;.... ;~; ; ;;.,,,
    olaihi wa sa/fam) sent a man ('Abdullah bin
    Hadh&fab ) with a letter and commanded
    .
    him to del iver it to the Ruler of Babrayn
    .) an d t he R u Ier o f Ba.hrayn
    (an d he d 1'd 1t
    ~,~~~, ,
    ~c::U)lu,,...,_,<=>,~k,;C&-~.:W~

    ~.....,,.,
    ,"'..........,,~,,,~
    ... "'..A
    ....:. 'V ~
    JA:1".
    •
    , ,. -•
    .::.i., .......
    ~
    •
    ~, .,,. ...
    ~ ............
    ~
    · ...
    .... ~
    •

    delivered it to the KhusraoPerwiz(Em- I\\ :'·'~'f\'!~''-:'"".~"''"'f,!t:.~ '\\


    peror of Persia) . When the latter read the _,.....,<:/~'\..:-=:-- ~W<;"~ ~~u,,
    letter be tore it into pieces. The narrator " ' ' -:: '1-'' ''-'"<i ''"t"'(lf~(-:'~'
    (Jbn Sbihab) thinks that Ibn al-Musayyab c:r. ~ ~""'u-"1'1\~-'~ "
    said that the Holy Prophet (~alfaliiho 'a/aihi .-!&,~J>\-0 '.P ~\; "'~'J\i(.:~'
    wa sol/om) cursed the Persians, and prayed " -""."...>. ,,. .. I>-' ~ ..
    that Allah might tear them into pieces, ,· - '. ... .>~~\1 -!;:i••'-f'"''I,~ ,,., _,f'."
    likewise. "1-'·.J~<.P !J"~C>~..!>~
    Imam Bukhari narrated this IJadlth in s upport of his vi ew.
    u~ .\~< ..........3f;,,. '"f"-'·f·~\
    . . . .. ,;,,, ... ~,,.
    By a man here 'Abdullah ~Y~-";;'7>~~'~4'.Ul<YP~ urJ~\
    bin ~adhafah al-Sahmi is meant. After the Treaty of ~udaybiya h the
    Apostle of Allah (r-1--.J 4~ ...ill J,..) sent letters to several kings and rulers
    inviting them to accept I slam. Khusrao Perwiz, a grandson of
    Anusherwan, was then Emperor of Persia. He tore into pieces the
    Prophet's letter. He cursed the Persians and prayed that Allah might
    tear them into pieces likewise. For details the r eader may refer to the
    IJadith on Heracleus in the chapter on "Commencement or Wa/:zi''
    (Divine Inspiration).
    Relevancy of lf.adith and subject-matter
    The Messenger of AJJab (,..L.._, ~ ...ill j.P) gave a letter to '!\bdullih
    bjn ~adhafah with the instructions that be must tell the Persian Emperor
    that the Jetter bad been sent to him by the Prophet but the fact is that
    'Abdullah bin Hadhafah neither read the letter nor knew its co ntents.
    This is an example of JJ.JlM (Exchange of knowledge).
    The connection of this IJadfth with the second part of the subject
    matter viz. ~ 1 ""4 1 J I ~4 iJ..JI J-1 y\;:f" (Scholar's writing of knowledge
    584 FAl,)L AL-BARI Volume l
    for different places) is quite evid ent, but its connectio n with the first
    part there of is not quite cJear. Anyho w, Shah Waliullah and Shaykh
    aJ-Hind both are of the opinion that when Imam Bukhari finds it diffi-
    cult to advance an argument for an y matter, he brings arguments for
    similar matters. When con nection of th e second pa rt of the subj ec t
    with the Ifadith is proved tbe first part of the same may also be regard-
    ed as proved.
    65. We have been told by M u~am mad
    bin M uqatil (nicknamed as Abul I:I asan)
    who said that he was informed by ' Abdullah
    b in M ubarak that Sh u' bab bad to ld him
    via Qatadah that:
    ltf.. Anas bin Malik narrated:
    The Messenger of A llA.h ($af/a/laho
    'a/a ihi wa sal/am) once wrote a letter or
    intended to write a letter. T bey (t he Com-
    panions) told him that t hey (rulers and
    kings) would not accept letters unless they
    were sealed. The Prophet ($aflallli.ho 'a/aihi
    wa sa/lam) t hen got a ring of silver with
    MuQammad , Apostle of Allah, engraved
    thereon. Anas said: It seems a~ if I am
    witnessing even now the whiteness of the
    ring in the Prophet's hand.
    Shu·' bah said t o Qatadab, "Who said that the name of t he Pro phet was engraved
    on the ring?" He replied, "Anas bin Malik said so."
    When the Messenger of Allah (r-1-.J ,Y.c. .ui 1 ~) in tended to write
    letters to th e rulers of differe nt places he was in formed that unsealed
    letters were not accepted by distinguished persons. As the Holy
    Prophet (~.J 9.c. .Jil j...} wished t o write Jetters to rulers for preach ing
    Islam, b e go t a siJver ring on which the fo llo wingwords were engraved.
    Muhammad in the first Jine, RasUI in the seco nd lin e, and Allah in the
    third lin e. It is aJso said that the three words were engraved in th e
    following order: Allah in the first line, Rastil in the second Jine and
    Mul).ammad in the third Jine.
    J:Iafi=? I.bn . ~ajar says that. Imam Bukhari s tresses th e point that
    fo r commumcat10n o f news to different pJaces sealed letters or books
    must be sent, otherwise th eir contents would not bP free from doubts
    and susp icions. ~afi =? lbn ~ajar also says that if the addressee recog-
    nises the wr itin g of th e writer and does not doubt any interpo lat ion,
    then seaJs are not necessary. If the messenger of a letter or book is
    reliable , seals are n ot needed.
    Relevancy of Ifadlth a11d subject-matter
    This Ifadlth of Anas is quite relevant to the subjec t because the
    Prophet's intention to write letters to different rulers is mentioned he re
    - and this proves the validity of~!:):. (scholars' writing for the benefit
    of the people of different places). The Prophet (r-1-.J 9.c. .Jil j...>) d id not
    go to the rulers personally for preaching Islam. If this process had
    been inferio r to the lf-A~ (face to face talk) he would not have adopted
    this method.

    The End

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