Life and work of al Bukhari. Knowledge comes before words and deeds. Al-Bukhari hides Umar's ignorance of the meaning of simple Arabic words

Scientists from the countries of Sham and others

More than 20 thousand students attended his lessons!

Bardizbakh was a fire worshiper and died without accepting Islam. And his son al-Mughirat (al-Bukhari’s second great-grandfather) accepted Islam following the edification of al-Yaman from Bukhara.

According to the unanimous opinion of scholars, al-Bukhari was born in 194 Hijra (810) and died in 256, on Saturday night, which was the last night holy month Ramadan. He was buried on the holiday of Eid al-Fitr, after lunch, in the village of Khartank near Samarkand.

Islam in Bukhara and Samarkand did not immediately become the faith of all the inhabitants of these glorious cities. But the family of al-Jufi, the father of little Ismail, was devoutly Muslim. Khoja Bardizbakh Abu Abdallah, Ismail’s grandfather, the imam of one of the Bukhara mosques, monitored the implementation of all provisions in the family. This situation in the family had the most favorable effect on the worldview of Ismail, who at the age of six recited the suras of the Koran by heart, and at the age of ten - the hadiths of the Prophet (peace and blessings be upon him). The entire district held up little Ismail’s piety as an example. And there was something to be surprised about!

People came from far and wide to al-Jufi's house to listen to a ten-year-old boy recite the hadiths of the Prophet (peace and blessings be upon him). And he read seriously, with an amazing spiritual fullness, uncharacteristic of children of his age.

Al-Bukhari went blind as a child. His mother prayed a lot for him and asked Allah to restore her son’s sight. One day she dreamed of Prophet Ibrahim (peace be upon him), who told her: “Allah has restored your son’s sight because of your many prayers and forgiveness.”

When Ismail was fourteen years old, he began to beg his parents to allow him to perform the Hajj. The parents, amazed at the persistence with which their son repeated his request, gave their word to fulfill his wish when he reached adulthood. And this is the blessed moment in life young man has arrived. In 826, Ismail al-Bukhari, together with other pilgrims, began the distant and hard way to Arabia. His mother and older brother were with him.

After the pilgrimage, Ismail al-Bukhari did not return with his mother and brother to Bukhara, but remained in Arabia. The reason for this was a vision that came to the young man in a dream. Even in Bukhara, the imam-khatib of the quarterly mosque told him that it is advisable for a Muslim who makes a pilgrimage to spend at least one night near the holy Kaaba. Ismail did just that. Only late at night did Ismail and his comrades manage to kiss the sacred stone, they walked away a little and fell asleep. And here Ismail had a wonderful vision. He saw himself sitting on a small rug. He prayed, rakat after rakat ( component prayer), and then someone came up to him and touched his shoulder with his hand. The young man turned and raised his head. He saw the face of the Prophet Muhammad (peace and blessings be upon him) illuminated by divine radiance. The Prophet (peace and blessings be upon him) wore a thin green robe and a white turban crowned his head. The Prophet (peace and blessings be upon him) smiled and said: “Ismail, Allah sees your zeal. No one is so early age did not strive to get to the holy Mecca. You will become not only an unsurpassed muhaddith - an expert and transmitter of my hadiths, but also a mujtahid - an authority who has the right to independently interpret the main issues of faith in Allah. To do this, you must go around all the Arabian countries, the countries of the Maghreb and Asia, find the keepers of the sunnahs and write them down."

When Ismail woke up, a sweet thrill overwhelmed him. He did not tell anyone about what he saw in his dream.

Ibn-abi-Hatim asked al-Bukhari: “How did you start studying hadith?” Al-Bukhari said: “I was inspired to memorize hadiths from library books. I was 10 years old or younger then. Ten days after I began studying hadith, I left the library and began attending the classes of the scholar ad-Dakhili. Once, while telling hadiths, he made a mistake in the name of one transmitter, and I corrected him. When he was indignant (because al-Bukhari was still a boy), I told him: “Look in the book, in the original source.” Then he took the pen from me and made corrections in his book, listening to my words.

Then I went on a pilgrimage to Mecca with my mother and brother. At the end of the Hajj, my mother and brother Ahmad returned, and I remained in Mecca to study hadith.

When I turned 18, I began to write a book about the Companions, about the Tabiin and about their words. At this time I wrote the book “At-tarikh”. (At the age of 18, he wrote a ten-volume book that remains a source for Islamic scholarship to this day.)

His fellow student of knowledge, Umar al-Ashkar, said: “When we studied hadith in Basra, al-Bukhari did not attend classes for several days. We found him at home, without clothes and without money. Then we collected money and bought him clothes. (With such difficulties he acquired knowledge.)

Sulaym bin Mujahid said that when I visited Muhammad bin Salam, he told me: “If you had come earlier, you would have seen a child who knew 70 thousand hadiths by heart.” That's what he said about al-Bukhari, because that's what happened. The residents of Basra ran after the young al-Bukhari to acquire knowledge of hadiths, and he was still a fine fellow, not a hair on his face. People followed him, stopped him, sat him right on the road and wrote down hadiths from his words. So thousands of people gathered around him.

(Look, dear readers, with what thirst people acquired knowledge. Nowadays we do not value many of our scientists, and sometimes speak poorly of them. This is the reason for our many troubles - we do not appreciate our authorities).

Al-Bukhari devoted himself entirely to science and worship. He often said: “Never in my life have I bought anything worth a dirham from anyone or sold anything worth a dirham to anyone.” Once he was asked how he bought bread, to which al-Bukhari replied: “I entrusted it to someone, and they bought it for me.”

Al-Bukhari (may Allah Almighty have mercy on him) was distinguished by extreme modesty, courage, generosity, piety, detachment from the earthly world and the desire for the eternal world. One day he said: “Truly, I want no one to reprimand me for blasphemy when I meet the Almighty.”

Once, one ruler, who wanted Al-Bukhari to start teaching his children, sent for him, but Al-Bukhari ordered him to tell him that those seeking knowledge should themselves come to those who know, and refused to go to him.

He often fasted during the day, prayed at night and read the Qur'an a lot, especially during the blessed Ramadan. Abu Bakr al-Baghdadi reported that Masih bin Sa'id said: “When the first night came holy ramadan Muhammad bin Ismail al-Bukhari’s companions gathered and he prayed with them, reciting twenty verses of the Qur’an during each rak’ah until he had read the entire Qur’an.”

In addition, al-Bukhari read the Quran in its entirety every day, completing the reading before breaking the fast, and he said: “A prayer after completing the reading of the Quran does not remain unanswered.”

One day, while he was praying, a wasp stung him seventeen times. Having finished praying, he said: “Look, this bothered me during my prayer,” and when people looked, it turned out that there were seventeen wasp bite marks left on his body, however, despite this, he did not interrupt the prayer.

The Amazing Memory of Al-Bukhari

Allah endowed him with an excellent memory, which was noticeable already in childhood. Hashid bin Ismail said the following: “In Basra, Abu ‘Abdullah Muhammad bin Ismail al-Bukhari, who was then still a young man, visited with us various sheikhs who were experts in hadith, but did not write down anything. A few days later we began to tell him: “You visit different sheikhs with us and don’t write anything down, but why are you doing this?” After sixteen days he told us: “Truly, you talk a lot and annoy me! Show me what you wrote down.” We took out our sheets, where more than fifteen thousand hadiths were written down, and he began to recite it all by heart, and we even began to correct our notes in accordance with what he read from memory. Then he asked: “Do you still think that I visit different sheikhs for fun and waste my days?” “and after that it became clear to us that no one could get ahead of him.”

When al-Bukhari was still a young man, the residents of Basra, who wanted to listen to hadith, followed him on his heels until they achieved what they wanted, and then they sat him down on some road, and thousands of listeners gathered around him, most of whom wrote down what he said. what he said, although he was at that time a beardless youth.

Another proof that al-Bukhari had an excellent, accurate memory is the message that he once came to Samarkand, where he met with four hundred hadith experts. They mixed together the isnads of hadiths from Sham and Iraq and the names of the transmitters and added the isnads of some hadiths to the matnas of others, after which they read all this to al-Bukhari, who indicated which isnads the corresponding matnas actually belong to, and put everything in proper order , and none of them could find a single inaccuracy in any isnad or matna. Something similar happened in Baghdad. It is also reported that as soon as he read a book once, he memorized its contents, and there are many such reports.

When the news about al-Bukhari spread everywhere, some scholars decided to give him an exam. Perhaps, no hadith scholar has ever had such a difficult exam. For this purpose, ten scholars gathered, each of them told al-Bukhari altered hadiths with rearrangement of transmitters and hadith texts.

When al-Bukhari listened to the hadith they changed, he said: “I do not know such a hadith.” And indeed, it was an altered hadith that did not actually exist. When al-Bukhari said that he did not know such a hadith, the scholars understood him, but the common people thought that he did not recognize the hadith.

The most famous sheikhs and students of al-Bukhari

Imam al-Bukhari conveyed hadiths from the words of more than a thousand sheikhs with whom he met in different regions where he visited. Here it is impossible not only to talk about each of his sheikhs or students, but even to simply list their names, and therefore we will limit ourselves to mentioning the most famous of them.

The most famous sheikhs of al-Bukhari include Hammad bin Shakir, Tahir bin Mahlid, Imam Ahmad bin Hanbal, 'Ali bin al-Madini, Makki bin Ibrahim al-Balkhi, 'Abdullah bin Musa al-'Absi, Abu Bakr al-Humaidi , Ibrahim bin Ma'kil, Abu Talha bin 'Ali al-Baradi al-Nasafi, Ibrahim bin al-Munzhir, Adam bin Iyas, 'Abdan bin 'Uthman al-Marwazi, Abu 'Asim al-Shaybani and Yahya bin Mu'in .

The most famous transmitters of the hadiths collected by al-Bukhari were Imam Muslim bin al-Hajjaj, “Sahih”, at-Tirmidhi, who included these hadiths in his “Jami'”, an-Nasa'i, who, according to some ulema, included them in “Sunan”, Ibrahim al-Harbi, Ibn Abu-d-Dunya, Abu Hatim, 'Abdullah bin Muhammad bin Najih, al-Hussein bin Isma'il al-Mahamili and many others.

Abu Abdullah Muhammad ibn Ismail ibn Ibrahim ibn al-Maghira ibn Baddazbek al-Ju'fi al-Bukhari was born in Bukhara on Friday the 13th of Shawwal 194 AH (July 20, 810)

In the family of Ismail, a God-fearing man. It is known that his great-grandfather was one of the first to convert to Islam. His father was one of the tellers of sacred legends. The exact date of birth of Al-Bukhari is known from a letter from his father. At an early age, Muhammad was left an orphan.

According to information from the “History of Bukhara” by the author Ginjar, Al-Bukhari became blind as a child. The doctors were powerless. Then the mother saw Abraham in a dream, who said to her: “The Lord has restored your son’s sight because of your many prayers and sobs.” The next morning my son woke up sighted.

By the age of 10, Al-Bukhari began to exhibit such qualities as exceptional diligence and diligence. Days and nights he sat over his father's books and deepened his knowledge. Muhammad had an amazingly good memory, quickly memorizing what he read, and then comprehensively analyzing it. His analytical mind allowed him to formulate his own opinion on many issues and subsequently debate with his Sheikh Dakhili. By the age of 16, he already knew by heart the collections of hadiths of that time, and was well versed in the concepts of fiqh - the doctrine of Islamic law, the rules of conduct and relationships between Muslims. In 825, Al-Bukhari, his mother and older brother Ahmed went on the Hajj to Mecca and Medina. After completing the pilgrimage, the mother and brother return, and Al-Bukhari travels to various Muslim countries, where he continues to study hadith. He visited Iran, Iraq, Yemen, Syria, Egypt, where he studied with famous theologians of the East. In particular, among them were Ahmed ben Hanbal, Abu Naim Isfahoni and Muhammad Tamimmiy.

According to legend, Al-Bukhari collected hundreds of thousands of hadiths, of which he knew 300 thousand by heart. He spent 42 years in these searches and wanderings. According to him, he recorded hadiths from 1080 scholars.

He began writing his book “As-sahih” while still in Basra and continued writing it for many years. According to sources, it is known that he wrote 24 books, including “Tarikhi Kabir” (“ Great story"), which he wrote in his youth. After writing “Al-Zhomi al-sahih,” his main work, which included 7215 hadiths, he returned to Bukhara. Hundreds of people came to meet him and hear him. Behind a short time Many people rallied around Al-Bukhari, and he taught everyone who wanted to learn, because he believed that the collective teaching of people to read and write would bring great benefits to society. In his opinion, it is necessary to expand the network educational institutions for greater coverage of people with literacy and culture. According to legend, several thousand people heard more than 70 thousand hadiths from his lips. Among the listeners were At-Termizi and an-Nasoi.

The authority of Al-Bukhari was so high that the hadith, unfamiliar to him, began to be considered unreliable by the people. It is known that the ruler Kholid ibn Ahmad demanded that Imam Al-Bukhari settle in his palace and educate only his children. According to other sources, the ruler sent a man for him to come to him and read to him his books “As-sahih” and “Tarihi Kabir”. Al-Bukhari replied: “Tell him that I will not humiliate knowledge by offering it in palaces. Whoever needs them, let him look for them himself. If he needs anything from science, he should come to me - to my mosque or to my house - and listen to science." Allegedly, this circumstance was the reason for the eviction of Muhammad Al-Bukhari from his hometown.

The last events of his life are reported to us by a waqf document written for the mazar of Imam Al-Bukhari and representing a copy made under Emir Haydar (1800-1826) from an older document. The translation was published in Turkestan Gazette No. 83 dated October 24, 1899.

“When Imam Muhammad left Bukhara, and this news reached Samarkand, the people of Samarkand wrote him a letter asking him to come to their city. Al-Bukhari headed towards Samarkand, and when he reached the village of Khortang, located near this city, he learned that the Samarkand residents were in disagreement regarding the desirability of his stay in this city. Al-Bukhari stopped in Hortang in order to wait for developments. One night... he fell into a sad and gloomy mood. After the last prayer, Al-Bukhari raised his hand in prayer: “Lord, the earth has become cramped for me, despite all its vastness. So lift me up and draw me to your side.” In the same month he fell ill in the named village and died. This happened in 870 (256 AH) on one of the first three days of the month of Shawwal (September 1).

The author of “Samaria” Abu Tahirkhodja dates his death on the night of Ramadan 256 AH. and the reason why Al-Bukhari was expelled from Bukhara is given somewhat differently: “There is a legend that while he was in Bukhara, Imam Muhammad wrote a fatwa according to which two children who suckle the same animal together or drink its milk should be recognized foster brothers or sisters. The Bukhara imams expelled him from Bukhara for this fatwa. When he came to Samarkand, the Samarkand scientists began to pursue him, and he finally had to retire to Khortang, where he lived until his death.”

Al-Bukhari's invaluable contribution to the world of Islam

The merit of Al-Bukhari is that he was the first to carry out a kind of “filtering” of hadiths. If before him the muhaddiths included in their collections all the hadiths they heard, then Al-Bukhari conducted the so-called verification of the authenticity (sahih) or unreliability (gairi sahih) of the hadiths. That is why Muslim ulema scholars evaluate As-sahih as a source following the Koran. (In funds State Museum history of culture and art in Samarkand there are both books written by Al-Bukhari and 2 lithographs of the book “As-sahih”). Al-Bukhari is rightfully considered the most outstanding hadith scholar of the East.

Important integral part Islam was the doctrine of the Prophet Muhammad, which was included in the creed, in law and theology, historiography and literature. The science of hadith is unique to Islam. Messages or stories about the sayings and actions of Muhammad, about the situations in which an act was committed or a statement was uttered constituted an independent branch of Islamic theology. Thus, the Hadith expresses the most general philosophical ideas of Islamic civilization. The Koran became holy scripture Muslims, and Hadith became an expression of the true essence of Islam.

By structure, each individual message is called a Hadith, and it is supported by an Isnad, i.e. by reference to an unbroken chain of people through whom it was transmitted from the original source to the last person making the recording.

According to their meaning and primary sources, Hadiths are classified as primary, secondary, tertiary, etc. The primary sources were, of course, people from Muhammad’s inner circle - Abu Bakr al-Siddiq, Omar ibn al-Khattab, Osman ibn Affon, Ali ibn Abu Tolib, Aisha bin Abu Bakr Siddiq, Abu Huraira, Abdullah ibn Masud and others.

Hadith scholars

It is known from history that during the period of formation of hadith studies the number of hadiths was relatively small, but gradually under the influence vital necessity the amount of material transferred and the number of people participating in this transfer increased. Therefore, the reliability of the transmission channel and each of its links was considered indicative of the hadith. That is, this implies the impeccable moral character of the transmitter, which allows you to rely on him. It is on this basis that hadith scholars established three main classes of hadith:

1. True and authentic - sahih
2. Good and acceptable - Hassan
3. Suspicious and weak - da'if ("zaif")

The requirements for hadith experts were strict and hadith scholars were considered the most respected people. Along with knowledge of the Koran, knowledge of hadith was an honorable matter in society. Appeared special schools for the study of hadith and special libraries consisting mainly of books on hadith studies, provided for the services of hadith seekers, i.e. muhaddith (tullab al-hadith).

In the second half of the 9th century. six collections of hadiths were compiled at once, which gained authority and were copied in large quantities copies. In addition, there were many comments on them.

1. The first place among them belongs to “Al-Zhomi al-sahih” by Imam Al-Bukhari.
2. The second book is considered to be “As-sahih” by Imam Muslim ibn Khujaj Nishapuri (817-875)
3. “As-sunan-ul-kubro” by Imam Nisoi Ahmad ibn Ali (830-915). He studied with Imam Al-Bukhari. Born in Naso (a city in Khorasan between Sarahs and Merv). Died in Damascus.
4. “As-Sunan” by Imam Abu Dowood-Sulaiman ibn al-Ash’ae (817-889). At-Termizi studied with him. Born in Seyistan, died in Basra.
5. “Al-zhomi-as-sahih” by Imam Abu Iso Muhammad at-Termizi.
6. “As-Sunan” by Imam ibn Mozha Muhammad Qazwini (824-887). Born in Qazvin (Iran), died there.

I would like to mention one more muhaddith, from whom all the above-mentioned theologians studied - this is Imam Dorimiy Abdullah Abu Muhammad Tamimiy of Samarkandi (797-869). Born in Samarkand and died in Merv. His famous book is “Dorimiy sunnatlari”.

The architectural ensemble of Imam al-Bukhari was erected in 1998 on the site of a small complex of buildings from the 17th century, which included a mausoleum, a mosque and a house lined with plane trees. All regions of Uzbekistan and many took part in the construction of 1998 Muslim countries. Fergana woodcarvers made the columns located along the perimeter of the courtyard; the pink marble on the walls was brought from the UAE. The mausoleum over the grave of al-Bukhari is lined with onyx from Iran and ceramic cladding made by Samarkand craftsmen. The complex includes big mosque(on the left), a reception hall and a library (on the right), there is a small madrasah in the complex.

(810 - 870/194 − 256 AH)

The name of the imam is Muhammad bin Ismail bin Ibrahim bin al-Mughira al-Bukhari al-Ju'fi. Its relative name, denoting origin by tribe, clan, city, locality, etc. - al-Bukhari. His kunya is Abu ‘Abdullah.
Birth and childhood

Imam al-Bukhari was born in Bukhara on Friday, the eleventh day of the month of Shawwal, 194 AH. He lost his father and went blind early childhood, and after some time his mother saw the prophet Ibrahim (peace be upon him) in a dream, who told her: “Allah restored your son’s sight thanks to your many prayers.”

Allah gave him the ability to memorize hadith when he was still a child. Abu Ja'far Muhammad bin Abu Hatim al-Warraq said: “I once asked Abu ‘Abdullah al-Bukhari: “How did you start studying hadith?” He replied: “The idea of ​​memorizing hadith was instilled in me when I was just beginning to study, and I was ten years old or less. Then I left school and studied with one teacher or another. When I was sixteen years old, I already memorized the books of Ibn al-Mubarak and Waqi'a and knew their sayings. Then, together with my mother and brother, I went to Mecca, where we settled for the sake of collecting hadiths, and when I turned eighteen, I began to classify information about the companions and followers, as well as their sayings.”

Al-Bukhari devoted himself entirely to science and worship. He often said: “Never in my life have I bought anything worth a dirham from anyone or sold anything worth a dirham to anyone.” Once he was asked how he bought bread, to which al-Bukhari replied: “I entrusted it to someone, and they bought it for me.”

Al-Bukhari (may Allah Almighty have mercy on him) was distinguished by extreme modesty, courage, generosity, piety, detachment from the earthly world and the desire for the eternal world. One day he said: “Truly, I want no one to reprimand me for blasphemy when I meet the Almighty.”

Once, one ruler, who wanted Al-Bukhari to start teaching his children, sent for him, but Al-Bukhari ordered him to tell him that those seeking knowledge should themselves come to those who know, and refused to go to him.

He often fasted during the day, prayed at night and read the Qur'an a lot, especially during the blessed Ramadan. Abu Bakr al-Baghdadi reported that Masih bin Sa'id said: “When the first night of the holy Ramadan arrived, his companions gathered with Muhammad bin Ismail al-Bukhari, and he prayed with them, reciting twenty verses of the Quran during each rakat until I read the entire Qur'an."

In addition, al-Bukhari read the Quran in its entirety every day, completing the reading before breaking the fast, and he said: “A prayer after completing the reading of the Quran does not remain unanswered.”

One day, while he was praying, a wasp stung him seventeen times. Having finished praying, he said: “Look, this bothered me during my prayer,” and when people looked, it turned out that there were seventeen wasp bite marks left on his body, however, despite this, he did not interrupt the prayer.
The Amazing Memory of Al-Bukhari

Allah endowed him with an excellent memory, which was noticeable already in childhood. Hashid bin Ismail said the following: “In Basra, Abu ‘Abdullah Muhammad bin Ismail al-Bukhari, who was then still a young man, visited with us various sheikhs who were experts in hadith, but did not write down anything. A few days later we began to tell him: “You visit different sheikhs with us and don’t write anything down, but why are you doing this?” After sixteen days he told us: “Truly, you talk a lot and annoy me! Show me what you wrote down.” We took out our sheets, where more than fifteen thousand hadiths were written down, and he began to recite it all by heart, and we even began to correct our notes in accordance with what he read from memory. Then he asked: “Do you still think that I visit different sheikhs for fun and waste my days?” “and after that it became clear to us that no one could get ahead of him.”

When al-Bukhari was still a young man, the residents of Basra, who wanted to listen to hadith, followed him on his heels until they achieved what they wanted, and then they sat him down on some road, and thousands of listeners gathered around him, most of whom wrote down what he said. what he said, although he was at that time a beardless youth.

Another proof that al-Bukhari had an excellent, accurate memory is the message that he once came to Samarkand, where he met with four hundred hadith experts. They mixed together the isnads of hadiths from Sham and Iraq and the names of the transmitters and added the isnads of some hadiths to the matnas of others, after which they read all this to al-Bukhari, who indicated which isnads the corresponding matnas actually belong to, and put everything in proper order , and none of them could find a single inaccuracy in any isnad or matna. Something similar happened in Baghdad. It is also reported that as soon as he read a book once, he memorized its contents, and there are many such reports.
The most famous sheikhs and students of al-Bukhari

Imam al-Bukhari conveyed hadiths from the words of more than a thousand sheikhs with whom he met in different regions where he visited. Here it is impossible not only to talk about each of his sheikhs or students, but even to simply list their names, and therefore we will limit ourselves to mentioning the most famous of them.

The most famous sheikhs of al-Bukhari include Hammad bin Shakir, Tahir bin Mahlid, Imam Ahmad bin Hanbal, 'Ali bin al-Madini, Makki bin Ibrahim al-Balkhi, 'Abdullah bin Musa al-'Absi, Abu Bakr al-Humaidi , Ibrahim bin Ma'kil, Abu Talha bin 'Ali al-Baradi al-Nasafi, Ibrahim bin al-Munzhir, Adam bin Iyas, 'Abdan bin 'Uthman al-Marwazi, Abu 'Asim al-Shaybani and Yahya bin Mu'in .

The most famous transmitters of the hadiths collected by al-Bukhari were Imam Muslim bin al-Hajjaj, “Sahih”, at-Tirmidhi, who included these hadiths in his “Jami'”, an-Nasa'i, who, according to some ulema, included them in “Sunan”, Ibrahim al-Harbi, Ibn Abu-d-Dunya, Abu Hatim, 'Abdullah bin Muhammad bin Najih, al-Hussein bin Isma'il al-Mahamili and many others.
Reviews of scientists about Imam al-Bukhari.

Many of the scholars of his contemporaries spoke with praise about Imam al-Bukhari. Suffice it to say that in the field of hadith science he earned the nickname “commander of the faithful,” which was not disputed by anyone. One day, Imam Muslim kissed Imam al-Bukhari on the forehead and said to him: “Let me kiss your feet too, O teacher of teachers, master of muhaddith and healer of the shortcomings of hadith,” after which he asked him a question regarding the hadith about atonement for the meeting, and al-Bukhari pointed out to him the shortcomings of this hadith, and when he finished speaking, Muslim told him: “Only an envious person can hate you! I testify that there is no one like you in this world.”

Bindar said: “The best muhaddis are four: Abu Zur’a from Ray, Muslim from Nishapur, al-Darimi from Samarkand and al-Bukhari from Bukhara.” Imam Ahmad said: “There has never been anyone like him in Khorasan.” ‘Ali bin al-Madini said: “Al-Bukhari never met anyone like himself.” Ishaq bin Rahawiyya said: “If he had lived even during the time of al-Hasan, people would certainly have needed his hadith, his knowledge and his knowledge of fiqh.” Abul-'Abbas ad-Da'lawi reported that in the message of the residents of Baghdad to al-Bukhari there were the following words: “The good will not leave the Muslims while you are with them. There will be no better person after you, and you will be missed.” Abu Hatim al-Razi said: “Truly, he is the most knowledgeable of those who came to Baghdad.” Ibn Khuzaimah said: “I have never met under the firmament anyone more knowledgeable about the hadiths of the Messenger of Allah (peace and blessings be upon him), nor one who remembered more hadiths than al-Bukhari.” At-Tirmidhi said: “I have not seen either in Iraq or in Khorasan a person who knew history better than al-Bukhari and understood the shortcomings of hadiths and their isnads.”
The most important and most famous works of al-Bukhari

Imam al-Bukhari left behind many works, the most important and received greatest distribution of which is “Al-jami‘ al-sahih”. In addition, the works of al-Bukhari include such books as “Al-asma' wa-l-kuna”, “At-tarikh al-kabir”, “As-sunan fi-l-fiqh”, “Khalq af” al al-'ibad", "Al-adab al-mufrad" and "Al-qira'a halfa-l-imam". It is not possible here to talk about each of his works, and therefore we will have to limit ourselves to pointing out only to “Al-Jami‘ al-sahih” and the place that it occupies among the collections of hadiths of the Prophet (peace and blessings be upon him).
What was the reason for compiling this code?

The main reason that prompted al-Bukhari to compile Sahih, which included only reliable hadiths, was that the collections compiled by his contemporaries included weak hadiths along with reliable ones. This did not please Imam al-Bukhari, who did not forget that his sheikh Ishaq bin Rahawaihi wanted to collect only reliable hadiths and encouraged his students to do this, telling them: “It would be wonderful if you compiled a short compilation of the hadiths of the Messenger of Allah (peace and blessings be upon him).” These words sank into the soul of Imam al-Bukhari, and after that he began to collect materials for his “Sahih”.

In addition, his resolve was strengthened by a dream in which al-Bukhari saw himself standing in front of the Messenger of Allah (peace and blessings be upon him), with a fan in his hands and protecting him, which was interpreted by him as an indication that he would not allow lies to touch the Messenger Allah (peace and blessings be upon him). All this prompted him to take up work, which became the best of all the works of the great imam, was evidence of the high place occupied by Imam al-Bukhari, and served great service Islam. In the process of his work, Imam al-Bukhari checked about six hundred thousand hadiths, and the work he created became the best book after the Book of the Almighty and Great Allah, which corresponds to the unanimous opinion of the members of the Muslim community, which accepted it from the very day it was completed and continues to highly value it to this day. Imam al-Bukhari worked on his book for sixteen years.

The poet said about this work:

“If we treat Sahih al-Bukhari fairly,

It should be rewritten in nothing other than golden letters.

He separates correct guidance from error

And protects the young man from death,

And his isnads, like the stars of heaven,

They precede matnas, similar to comets.

Thanks to the hadiths of this book, the scales of the Messenger's religion were restored,

And, in accordance with it, non-Arabs began to judge after the Arabs.

It serves as an undoubted curtain from the fire

And allows you to distinguish favor from anger,

He is the link between us and the Prophet (peace and blessings be upon him)

And it serves as a clear indication to get rid of doubts.

O knower, concerning whose high place

There are no differences among the Ulama!

By collecting these hadiths, you are ahead of other imams

And, according to their testimony, he achieved his goal.

You rejected weak transmitters

And those who were accused of lying,

And amazed everyone

By putting the hadiths in order and dividing them into chapters.

May your Patron grant you what you desire,

And may He generously provide you with what He promised you!”

At the end of his life, Imam al-Bukhari moved from his hometown to the village of Khartank, which at that time was located about a kilometer from Samarkand. He lived there surrounded by loved ones, begging Allah to take him away from this life, for he was frightened by the turmoil from which the Prophet (peace and blessings be upon him) so often asked Allah for protection.

Soon after this, he fell ill and died on Saturday, the night of the festival of breaking the fast after the time of evening prayer in 256 AH. The funeral prayer for him was performed the next day after the midday prayer (may Allah have mercy on him and may He be pleased with him).
“Sahih” al-Bukhari

Abu ‘Abdullah al-Bukhari (may the Almighty have mercy on him and may He be pleased with him) called his book “Al-jami‘ al-musnad as-sahih al-mukhtasar min umur rasuli-Allah wa sunani-hi wa ayami-hi.” As for the place of this work, scholars said that in the book of al-Bukhari, exclusively reliable hadiths were collected and classified thematically for the first time.

In addition, scholars were unanimous in the opinion that of all the collections compiled according to this principle, the most reliable hadiths include the Sahihi of al-Bukhari and Muslim.

The authenticity of both of these books is generally accepted, which means that putting into practice what is said in the hadiths contained in them is mandatory.

Al-Bukhari is reported to have said: “I included only authentic hadiths in my Al-Jami’, but I did not include some of them because large volume books."

Imam an-Nawawi said:

- It is reported from the words of al-Firabri that al-Bukhari (may Allah Almighty have mercy on him) said: “I did not include a single hadith in my Sahih without having first performed complete ablution and prayers of two rak'ahs."

It is reported from Imam an-Nawawi that 'Abd al-Quddus bin Hammam said: “I heard from various sheikhs that al-Bukhari compiled explanations for the contents of the chapters of Sahih, being between the grave of the Prophet (peace and blessings be upon him) and his minbar and before writing down each explanation, he prayed two rak’ahs.”

Imam an-Nawawi said: “Ninety thousand people heard Sahih from the mouth of al-Bukhari.”

Imam an-Nawawi said:

- It has come to us that the righteous imam and faqih Abu Zaid Muhammad bin Ahmad bin 'Abdullah bin Muhammad al-Marwazi (may Allah have mercy on him) said: “Once I saw the Prophet (peace and blessings be upon him) in a dream, and he said to me: “Verily, my community studies fiqh, but does not study my book.” I asked: “O Messenger of Allah, what do you call your book?”, to which he said that his book is “Jami’ by Muhammad bin Ismail al-Bukhari.”

In the book “Tarikh Naisabur” Abu ‘Abdullah quotes the words of Abu ‘Amr Ismail, who reported that Abu ‘Abdullah Muhammad bin ‘Ali said:

− I heard Muhammad bin Muhammad bin Ismail al-Bukhari say: “I lived in Basra for five years, working on my books. Every year I performed Hajj, after which I returned from Mecca to Basra, and I hope that Allah will make these writings blessed for Muslims."

It is reported from Abu ‘Amr that Abu ‘Abdullah said: “And Allah made them blessed.”

Imam an-Nawawi said:

“We were told that Abu-l-Fadl Muhammad bin Tahir al-Maqdisi said: “Al-Bukhari worked on compiling his Sahih in Bukhara, but they also say that it was in Mecca.”

He reported that ‘Umar bin Muhammad bin Yahya said:

− I heard Abu 'Abdullah al-Bukhari say: “I worked on compiling “Al-Jami” on the territory of the Forbidden Mosque and did not include a single hadith in it, without asking for the blessing of the Almighty, without praying two rakats and without being convinced of the authenticity of this hadith.”

All these messages not only can, but also need to be coordinated with each other. We have already indicated earlier that al-Bukhari worked on compiling the Sahih for sixteen years, part of which he spent in Mecca, part in Medina, part in Basra and part in Bukhara, and Allah knows best about it.

Bakr bin Munir is reported to have said:

- One day, the ruler of Bukhara, Emir Khalid bin Ahmad al-Zuhali, sent a man to Muhammad bin Ismail al-Bukhari to tell him the following: “Bring to me “Jami”, “Tarikh” and your other books so that I can hear what what is written in them is from you.” To this, al-Bukhari gave his messenger the following answer: “Truly, I do not degrade knowledge and do not deliver it to people’s doors, and if you need any of this, then come either to the mosque or to my home.”

The version of this message that is not narrated through Ibn Munir says: “And the emir sent for al-Bukhari, wanting him to teach hadith only to his children and no one else to be present at these meetings, but al-Bukhari refused this and said: “I cannot choose to hear some and exclude others.”
The number of hadiths “Sahiha”.

The number of Sahih hadiths provided with isnads, including those that are repeated, is seven thousand two hundred and seventy-five, while without taking into account the repeated ones there are about four thousand.
Reasons for repeating hadiths.

Know that al-Bukhari pursued worthy goals, striving to comprehend various sciences and all kinds of subtle aspects of the sunnah. Hardly anyone can compare with him in this, as evidenced by the above words of the outstanding hadith experts from among the sheikhs al-Bukhari and others, and if you read his book, you will not have any doubts about this. Al-Bukhari saw his task not in limiting himself to hadiths alone and not citing anything other than matns, but in making extracts from hadiths and using them as arguments in chapters devoted to the foundations and branches of religion, renunciation of the world, good manners and the like.

That is why in certain chapters of Sahih, al-Bukhari does not cite the isnads of hadiths, limiting himself to such phrases as “from the words of such and such a companion who reported what the Prophet (peace and blessings be upon him) said” or “this is stated in the hadith transmitted from words of such and such.”

In addition, at the beginning of hadith isnads, one or more names of the narrators are often omitted. The transmission of hadith in this manner is called “ta‘liq”. Al-Bukhari resorts to this method when he wants to use a particular subject as an argument, without the need to cite either the entire hadith or only its isnad or matn. In such cases, he only points to the corresponding well-known hadith, which may be one of those cited by him much earlier or shortly before. Giving his explanations of the contents of the chapters of “Sahih,” al-Bukhari cites many verses of the Holy Quran, and in some cases he limits himself to only the verses, without adding anything to them. In his explanations of the chapters, al-Bukhari also cites a lot of other things like fatwas of the companions, followers and those who replaced them. All of the above should serve as confirmation for you of the correctness of what we said, and if you know that al-Bukhari’s goal was what we mentioned, you will understand that there is nothing wrong in repeating hadiths in appropriate cases. Scholars among the jurists and other religious scholars also adhered to this and used the hadith cited in many different chapters as arguments.

Imam an-Nawawi reported that Abu-l-Fadl al-Maqdisi said: “Al-Bukhari (may Allah have mercy on him) often cites the same hadith in different places, after which, thanks to his ability to extract and depth of understanding, he extracts from it is what is consistent with the content of the corresponding chapter. However, he rarely cites the same version of a hadith in two places with the same isnad. Such a hadith is transmitted to him through another companion, follower or some other transmitter in order to strengthen it through many ways of transmission, or using another version of it, or changing the number of its transmitters, or in some other way, which is best known to Allah.”

May Allah have mercy on Imam al-Bukhari and may He reward him with blessings for all his labors! Amine.

Kunya is a name after a father or a son, for example Abu 'Abdullah (father of 'Abdullah) or Ibn Muhammad (son of Muhammad).

This refers to the words that should be said at the end of a meeting in the case when during the meeting people did not remember Allah or carried on empty conversations. It is reported that the mother of the believers * 'Aisha, may Allah be pleased with her, said: “When the Messenger of Allah (peace and blessings of Allah be upon him) met someone, read the Qur'an or performed a prayer, at the end (of the meeting) he would always say the words “Glory to You, O Allah, and praise to You, I testify that there is no god but You, I ask You for forgiveness and offer You my repentance / Subhana-kya, Allahumma, wa bi-hamdi-kya, ashhadu alla ilaha illa Anta, astaghfiru -kya, wa atubu ilyay-kya/.”

* Mother of the Faithful /umm al-mu'minin/ is an honorary epithet established in Muslim literature for the wives of the prophet, may Allah bless him and grant him peace.

This refers to one of the most famous followers * al-Hasan al-Basri (842 - 728), who enjoyed enormous authority among his contemporaries.

* “Tabi‘una” was the name given to people who met the companions of the Prophet (peace and blessings of Allaah be upon him) and who died in Islam.

We are talking about extracting /istinbat/ legal decisions from the fundamental sources of Sharia in cases not directly provided for by these sources.

The word “ta‘liq” (hanging) is derived from the verb “‘allaqa” - to hang something from something. Isnads of this type began to be called “suspended”, since they are associated only with top part hadith, but have no connection with the lower part, and this makes them look like something that is suspended from the ceiling or something else.

Fatwa is a decision on a religious-legal issue made by an authority figure.

Fakih is a lawyer who has the right to make decisions on religious and legal issues.

Book "Sahih" Muhammad ibn Ismail al-Bukhari is considered among the majority of Muslims to be one of the most authoritative collections of hadith, the authenticity of which cannot even be doubted. However, having thoroughly studied some of the traditions in this book, it is easy to discover that it is filled with distortions, manipulations and other types of distortion of the truth. The most common reason is the desire to hide the vices of people who are revered by the majority of ignorant Muslims.

Al-Bukhari hides Umar's ignorance of tayammum

For example, Al-Bukhari reported in his book hadith number 331 from Shuba, from Hakam, from Dharr, from Saeed ibn Abd al-Rahman al-Asari, from his father, who said: “A man came to Umar ibn Khattab and said : “I became [ritually] unclean and found no water.” Ammar ibn Yasir said to Umar: “Don’t you remember how you and I were on the road, and you did not pray, but I rolled in the ground and prayed. I told the Prophet and he replied: “It was enough for you to do this.” And he struck the ground, then wiped his face and hands."

In order to understand exactly what the problem is with this hadith, just look at Muslim’s Sahih, where this hadith, with the same chain of transmitters, looks like this:

“One man came to Umar ibn Khattab and said: “I became [ritually] unclean and did not find water.” Umar said: “Don’t pray.” Ammar said: “Don’t you remember, O Commander of the Believers, how we became ritually unclean and did not find water? You didn’t begin to pray, but I rolled in the ground and prayed. And the Prophet said: “All you had to do was hit the ground and then wipe your face and hands.” Umar answered [Ammar]: “Fear Allah, O Ammar!” Ammar said: “If you wish, I will not talk about it.” (Muslim, Sahih, Hadith 368).

The same hadith, with the part that Al-Bukhari hid, was reported by An-Nasai in Sunan under number 299, Ahmad ibn Hanbal in Musnad under number 18053, as well as other scholars from among the opponents of the leadership of Ahl al-Bayt.

It immediately becomes clear that Bukhari deliberately trimmed the content of the hadith in order to hide the words of Umar: “Do not pray”, as well as: “Fear Allah, O Ammar!”, since ignorant people believe that Umar was a knowledgeable and observant person, and these parts of the hadith they say that the person who imagined himself to be the “successor” and “viceroy” of the Messenger of Allah did not know the simplest things from religion. Or he knew them and deliberately spoke contrary to the provisions established by Allah and His Messenger.

One example is not enough to prove intentional distortion on the part of Al-Bukhari, and therefore we will give some other examples that also amazingly associated with the vices of the Companions.

Al-Bukhari hides Umar's ignorance of the meaning of simple Arabic words

Al-Bukhari narrated hadith number 6863 from Sulayman ibn Harb, from Hammad ibn Zayd, from Thabit, from Anas, who said: “We were with Umar, and he said: “We were forbidden to burden ourselves.”

Ibn Hajar al-Askalani wrote in Sharh Sahih al-Bukhari: “He (that is, Al-Bukhari) reported in abbreviated form. Al-Humeidi mentioned a hadith from Thabit, from Anas, that Umar read: "Both fruits and herbs"(80:31) and then said: “What kind of herbs (al-abb)?. Then he said: “We are not burdened with this,” or “We are not commanded [to reason about it].” And in Al-Ismaili, in the tradition of Hisham from Thabit, one person asked Umar ibn Khattab about the words of Allah: “And fruits and herbs”: “What does the word ‘al-abb’ (‘herbs’) mean?” And Umar said: “We were forbidden to delve into this and burden ourselves with it.”

The interpretation of one word from the Book of Allah for Umar is deepening and burdensome. So how can such a person be considered knowledgeable and worthy of the position of ruler of the Muslims? Al-Bukhari in this case again tried to hide the ignorance of Umar ibn Khattab, and the words of Ibn Hajar al-Askalani that Al-Bukhari transmitted the hadith by shortening it do not serve as an excuse, since the hadith itself is very short, and in his collection Al-Bukhari Bukhari transmitted much larger hadiths, and therefore this hadith does not need to be shortened.

Al-Bukhari hides Umar's disregard for Islamic principles

Al-Bukhari, in a book on punishments, reported the following words: “Ali said to Umar: “Don’t you know that the reed [recording the deeds of people] is removed from a madman until he comes to his senses, from a child until he begins to understand , and from the one who sleeps until he wakes up?”

A person reading Sahih al-Bukhari may think that this is the entire hadith. However, Al-Bukhari, in this case, cut off part of the hadith in order to hide the vices and ignorance of Umar. The entire hadith can be found in other sources, such as, for example, “Sunan” of Abu Dawud, who narrated from Uthman ibn Abu Shaiba, narrated by Jarir, from Amash, from Abu Dabyan, from Ibn Abbas, who said: “A madwoman was brought to Umar a woman who committed adultery. He consulted with people about her and ordered her to be stoned. People came to Ali ibn Abu Talib, and he asked: “What is this?” They told him: “Umar ordered a crazy woman from the family of “such and such” who committed adultery to be stoned to death.” Ali came to Umar and said: “O Commander of the Believers (according to the hadith of Al-Bukhari), don’t you know that the reed [recording the deeds of people] is removed from a madman until he comes to his senses, from a child until he will he understand, even from the sleeping one, until he wakes up?” Umar said: “Yes, I know about it.” Ali asked: “So what about this woman whom [you sentenced] to be stoned?” Umar said: “Nothing.” Ali said: “Let her go.” Umar let her go, and Ali began to repeat: “Allahu Akbar!” Allahu Akbar!“” (Hadith 4399).

The reason why Al-Bukhari hid part of the hadith is obvious. Umar in this situation, knowing that a crazy person is not subject to punishment for what he does in this state, still pronounces the death sentence on the woman, openly flouting Islamic law.

This tradition is also present in Al-Beyhaqi's Sunan under number 17212, as well as in other sources.

Al-Bukhari hides the name of a companion who sold wine

Al-Bukhari narrated hadith number 2223 from Al-Humeidi, from Sufyan, from Amru ibn Dinar, from Tawus, from Ibn Abbas, who said: “It was reported to Umar ibn Khattab that “such and such” ("Fulian") sells wine. Umar said: “May Allah kill so-and-so!”

Now let's look at the source from which Al-Bukhari took this hadith - Al-Humeidi's Musnad. In this collection with the same chain of transmitters, the hadith sounds as follows: “It was reported to Umar ibn Khattab that Samura was selling wine. Umar said: “May Allah kill Samura!”

Now it becomes clear why Al-Bukhari hid the name of the one who sold the wine. Because it was sold by Samura ibn Jundub, a companion of the Prophet, who is automatically considered by the majority to be “fair”, “on the straight path”, and so on. And Bukhari, hiding the name of the wine merchant, pursued one goal - to hide the fact that it was being sold by an “associate.”

Al-Bukhari changes words to hide how to perform ablution correctly

Al-Bukhari narrated from Adam, from Shuba, from Abd al-Malik al-Maysar, from Nazzal ibn Sabr, who said that Ali said the noon prayer, then sat in front of the people until it was time for the afternoon prayer. Water was brought to him, he drank from it, then he washed his face and hands, and he “mentioned” his head and feet. Then he stood up, drank the rest of the water and said: “People consider drinking water while standing to be an undesirable action, but the Prophet, may Allah bless him and his family, did the same thing that I did [just].”

Even the most ardent supporter of Al-Bukhari must wonder why the strange word “mentioned” appears in the description of Imam Ali’s ablution. How can you mention a part of the body? Undoubtedly, this is a distortion of the original hadith indicating how Imam Ali performed ablution. However, why was it necessary to do this at all? Obviously, it was not Imam Ali who “mentioned”, but the transmitter, however, if we turn to the original hadith with the same chain, we will find that there is no distortion in it in the description of Imam Ali’s ablution, and we will understand why Al-Bukhari distorted the words.

A hadith with its original, undistorted content can be found in the Musnad of At-Tayalisi under number 141 from Shuba, from Abd al-Malik ibn Maysar, from Nazzal ibn Sabr, who said: “Ali ibn Abu Talib performed the midday prayer, then he sat among the people until it was time for afternoon prayer. They brought water to him, he drank from it, then washed his face and hands and wiped his head and feet. Then he stood up, drank the rest of the water and said: “People consider drinking water while standing to be an undesirable action, but the Prophet, may Allah bless him and his family, did the same thing that I did [just now].”

From the original hadith it becomes clear that Imam Ali performed ablution exactly as prescribed by the Quran and the Sunnah of the Prophet, and Al-Bukhari deliberately distorted the words in the place where the description of the Imam’s ablution differs from the one recognized by the opponents of the Ahl al-Bayt leadership, so that those introduced misleading the masses, no questions arose about this.

Al-Bukhari transmits defective hadiths from the Nasibis

Al-Bukhari narrated hadith number 5990 from Amru ibn Abbas, from Muhammad ibn Jafar, from Shuba, from Ismail ibn Abu Khalid, from Qais ibn Abu Khazim, from Amru ibn al-As, who said: “I heard the Prophet say in public: “Truly, [members of] the family of Abu - [Amru ibn Abbas said that there is a gap in the book of Muhammad ibn Jafar] - are not my friends. My friends are Allah and the pious believers."

This hadith is even more amazing. In the place where it should be said whose family, according to this tradition, are not friends of the Prophet, there are the words “Amru ibn Abbas said that there is a gap in the book of Muhammad ibn Jafar.” That is, supposedly in the book from which the hadith was taken, after the word “Abu” there is a blank.

The most interesting thing is that in Muslim’s Sahih there is the same hadith number 366 with the same chain of transmitters from Qays ibn Abu Hazim, from Amru ibn al-As, said: “I heard the Prophet say in public: “Verily, [members ] the clan of Abu “so-and-so” (“Fulian”) are not my friends. My friends are Allah and the pious believers."

The question arises, what exactly does the hadith look like in the book of Muhammad ibn Jafar: is there an omission, as reported by Al-Bukhari, or is the word “such and such” used, as reported by Muslim?

The original version of the hadith was transmitted by Ibn al-Arabi al-Maliki. In the book “Ahkam al-Quran” in volume 3 on page 451, he wrote: “Al-Bukhari narrated from Amr ibn al-As, who said: “I heard the Prophet say in public: “Verily, [members of] the family of Abu Talib are not my friends. My friends are Allah and the pious believers." Al-Bukhari said: “Muhammad ibn Bashshar narrated from Muhammad ibn Jafar from Shuba: “In the book of Muhammad ibn Jafar there is a gap after the words “are not mine.”

Firstly, Ibn al-Arabi al-Maliki testifies from the words of Shuba that in the book of Muhammad ibn Jafar there was a blank not after the word “Abu”, but after the words “are not mine.” So which version is correct? Secondly, why did Al-Bukhari or anyone else hide some words in the hadith? Thirdly, who is in the family of Abu Talib? Ali ibn Abu Talib, Jafar ibn Abu Talib? How could the Messenger of Allah say such things about at least these two individuals?

It is obvious that either a full-fledged hadith reached Al-Bukhari himself, but he distorted it, or his sheikh Amru ibn Abbas distorted it. In this case, what value does it have at all? important information informs Muslims if it is not known whose clan is not friends of the Prophet, or it is known, but then it is not clear who they are not.

Al-Bukhari or someone else changed the content of the hadith so as not to put their sect in a difficult position. If we convey this hadith unchanged, then two options arise before a person: either he will have to admit that Ali ibn Abu Talib is not a friend and close associate of the Messenger of Allah, and then he will become a Nasibi and a Kharijite, or he will have to admit that Amr ibn al-As lies, renounce him, which could lead him to Shiism.

The answer to the third question becomes clear if we study the chain of transmitters of this hadith.

Ibn Hajr al-Askalyani in "Fath al-bari" in volume 10 on page 424 he wrote: “Some people doubt the authenticity of this hadith due to the fact that Nasibism is attributed to some of its transmitters - a deviation from Ali and Ahl al-Bayt. As for Qays ibn Abu Hazim, Yaqub ibn Shaiba said: “Among our comrades there are those who exalt him and consider the hadiths from him to be among the most reliable. And there are those who criticize him and say that he conveys rejected hadiths. Some of them criticize him for his madhhab, because he scolded Ali."

That is, the transmitter of this hadith is a nasibi, cursed, not worthy of respect. However, Al-Bukhari reports a hadith from him. Will a person who reveres the Quran and Ahl al-Bayt, which the Messenger of Allah commanded to follow, transmit hadiths from such people? Therefore, the content of the hadith is not surprising. Moreover, Amru ibn al-As, another transmitter of the hadith, was also a famous Nasibi, who, due to his hatred of Ali, as well as his desire for the blessings of this world, fought in Siffin on the side of Muawiya.

These are just a few examples of how Al-Bukhari treated hadith, but there are actually many more. He distorted and hid the content of hadiths, transmitted them from the enemies of Ali and Ahl al-Bayt, as well as dubious transmitters. Any reasoning Muslim who has even an ounce of respect for the Sunnah and the desire to know the truth by learning such things should stop treating the book of Al-Bukhari as a reliable or authoritative source! The main problem is that false imams to this day hide these things from the uneducated masses, and therefore they are in the dark.

In the 7th century AD. all religious cults, Zoroastrianism, Manichaeism, Buddhism, Hinduism, Judaism, Nestorian Christianity, were defeated by Islam.

Important role in the spread of Islam in Central Asia played a role in the missionary activities of Sufi preachers who belonged to various mystical and ascetic movements of Islam.

One of the geniuses, endowed by Allah with a strong intellect and a developed mind, is Abu Abdullah Muhammad ibn Ismail ibn Ibrahim al-Jufi, who became the pride of the entire Muslim Ummah.

Abu Abdullah Muhammad, who went down in history under the name Imam Muhammad al-Bukhari (810-870), author of the book of hadiths “Al-Jameh us-sahih” (“Collection of authentic hadiths”, known as “Sahih-e Bukhari”), who during his lifetime was awarded the title of “Commander of the Faithful.”

In the field of the science of hadith, Imam al-Bukhari reached such heights that one day Imam Muslim, kissing him on the forehead, uttered words worthy of great recognition: “Let me kiss your feet, O teacher of teachers, master of the muhaddith and healer of the shortcomings of the hadith.”

Imam al-Bukhari was born in 194/810-11 in one of the villages of Bukhara, a city that became the largest center for the development of crafts, trade, science, literature and art.

After the conquest of Khorasan by Muslims, the grandfather of Abu Abdullah Muhammad, under the influence of the ruler of Bukhara, converted to Islam. Abu Abdullah Muhammad was a wealthy, respected man, and was known as one of the authoritative narrators of hadith.

Al-Bukhari's father is described in many memoirs of his contemporaries as a highly educated and intelligent man.

Ismail lost his father as a child, and as a child he also lost his sight. His mother became his guardian, who, with faith in the Almighty and perseverance, treated him for blindness. And then one day she saw the prophet Ibrahim in a dream, who said: “Allah restored your son’s sight thanks to your many prayers.”

An intelligent, talented, spiritual woman raised her son in faith in Allah, in the ancient Persian tradition of love for various sciences, so she gave Ismail a decent education.

As a child, he already had a unique, extraordinary memory.

At the age of 7, Ismail learned Holy Quran. At the age of 10, he knew several thousand hadiths by heart. When he was eleven years old, one day in class he corrected the teacher’s mistake in one hadith, as a result of which he received praise.

This incident elevated him among his fellow practitioners. Ismail was so superior to his comrades that they corrected hadiths based on his comments.

By the age of 16, young al-Bukhari could compete with the venerable theologians of Bukhara in his knowledge of Islam.

Abu Ja'far Muhammad bin Abu Hatim al-Warraq recalled: “I once asked Abu Abdullah al-Bukhari: “How did you start studying hadith?” He replied: “The idea of ​​memorizing hadith was instilled in me when I was just beginning to study, and I was ten years old or less. Then I left school and studied with one teacher or another. When I was sixteen years old, I already memorized the books of Ibn al-Mubarak and Waqia and knew their sayings.”

When al-Bukhari was still a young man, the people of Basra constantly asked him to read hadith. Near the dusty roads, thousands of listeners gathered around the mustacheless youth, most of whom wrote down what he told them.

Having exhausted all opportunities for acquiring knowledge in Bukhara, the sixteen-year-old young man, accompanied by his mother and brother, went on a pilgrimage to Holy Mecca, the city of the prophet Ismail, his mother Hajar (may Allah be pleased with her) and the homeland of the last messenger of God, the prophet Muhammad (peace be upon him).

Travel for knowledge

Soon, al-Bukhari's mother and brother left Mecca. Ismail himself remained in Hijaz for 4 years.

After living in Hijaz, learning the science of hadith, al-Bukhari traveled for several years to different provinces of the Caliphate.

He listened to the hadiths of more than a thousand sheikhs, collecting all the “authentic” (sahih) traditions about the sayings and actions of the Prophet Muhammad (peace be upon him).

Al-Bukhari visited many cities of the Islamic world, from Khorasan to Iraq, Egypt and Syria. During these travels, he participated in the majlis meetings of prominent hadith narrators, among whom were such famous scholars as Imam Ahmed ibn Hanbal, the leader of the Hanbali group, and Yahya ibn Moin.

The exact date of the beginning of the compilation of al-Bukhari’s brilliant collection entitled “Sahih-ul-Bukhari” is unknown.

However, history tells that upon completion of writing this book, al-Bukhari submitted his work for consideration to his teachers: Imam Ahmad ibn Hanbal, who died in 241 AH, Ibn-ul-Madini, who died in 234 AH, and Ibn Main, who died in 233 AH. There is also evidence that all the work of collecting hadiths and writing the collection took 16 years. This information indicates that the work on compiling a unique treasure of hadiths began no later than 217 AH. At this time, Imam al-Bukhari was only 23 years old.

The Great Narrator of Hadith

Al-Bukhari's position among the followers of Islam was so significant and important that many scholars consider him the greatest hadith narrator in the history of Islam.

Contemporaries testify that al-Bukhari knew by heart several tens of thousands of “reliable hadiths” and several tens of thousands of “unreliable” ones.

The hadith teacher conducted his classes in a solemn atmosphere. They say that up to twenty thousand people attended them in Baghdad.

Hashid bin Ismail said: “In Basra, Abu Abdullah Muhammad bin Ismail al-Bukhari, who was then still a youth, visited with us various sheikhs who were experts in hadith, but did not write down anything. A few days later we began to tell him: “You visit different sheikhs with us and don’t write anything down, but why are you doing this?”

After sixteen days he told us: “Truly, you talk a lot and annoy me! Show me what you wrote down.” We took out our sheets, where more than fifteen thousand hadiths were written down, and he began to recite it all by heart, and we even began to correct our notes in accordance with what he read from memory. Then he asked: “Do you still think that I visit different sheikhs for fun and waste my days?” “and after that it became clear to us that no one could get ahead of him.”

Visiting the main cities Muslim world Mecca, Medina, Basra, Kufa, Cairo, Nishapur, Baghdad and others took 40 years of the life of Imam al-Bukhari.

While he was in Baghdad, where many Arab theologians lived, al-Bukhari was put to the test.

Theologians selected one hundred hadiths, changed the names of the narrators and made changes to the text. Then they read these hadiths of al-Bukhari and asked his opinion. By that time, he knew 600 thousand hadiths by heart, so he easily corrected the errors introduced by theologians. He named the names of the storytellers and read the correct text by heart, thereby surprising and delighting the scientists.

Al-Bukhari's high position and fame attracted many hadith lovers to him, who came from afar just to hear him.

Historians and bibliographers of al-Bukhari believe that the number of people who learned hadith from him reached ninety thousand people. Among his students there are names of people who became famous and revered hadith narrators in the history of Islam.

Works of al-Bukhari

Undoubtedly, the most important book of hadith in Islam is considered to be Sehah-e sitte (Authentic Six Books).

But among these six books there is a set of “Al-jame us-sahih”, which is usually called briefly “Sahih-e Bukhari”, which is the most important.

The main reason that prompted al-Bukhari to compile “Sahih” was doubt about the reliability of numerous hadiths circulating in everyday life. In addition, Sheikh Ishaq bin Rahawaihi wanted to collect only “authentic” hadiths and encouraged his students to do this, telling them: “It would be wonderful if you compiled a short compilation of the hadiths of the Messenger of Allah (peace and blessings be upon him).”

In addition, the young man’s determination was strengthened by a dream in which al-Bukhari saw himself standing in front of the Messenger of Allah (peace be upon him), with a fan in his hands and protecting him. This vision was interpreted by al-Bukhari as an indication that he should not allow lies to touch the Messenger of Allah (peace be upon him).

In the process of his work, Imam al-Bukhari checked about six hundred thousand hadiths. And the collection “Al-jame us-sahih” created by him became the best book after the Book of Almighty and Great Allah, which corresponds to the unanimous opinion of the members of the Muslim community, which accepted it from the very day it was completed.

In order to separate the “authentic” hadiths from the “unauthentic” ones, al-Bukhari established a criterion and analyzed the hadiths according to this criterion.

Al-Bukhari's criterion for establishing authentic hadith is called "Bukhari's condition."

Showing the integrity and criticism characteristic of the muhaddis of that time, al-Bukhari checked 600 thousand hadiths that existed at that time. In addition, another 200 thousand, which he himself wrote down from the lips of his teachers. From this numerous number of traditions, al-Bukhari selected about 7,400 hadiths as “impeccable”, of which, if we reduce the repeated hadiths, about four thousand “authentic” will remain.

Al-Bukhari worked on creating his criterion for sixteen years. They say that after identifying each reliable hadith, al-Bukhari performed ritual ablution and prayer, then included the hadith in the book.

The book is also famous for the fact that it is the first collection of hadiths, which is compiled according to the musannaf principle, that is, with the classification of hadiths according to plots (“ala-l-abwab”, in contrast to collections such as musnad, where hadiths were classified according to the names of the earliest transmitters - ala-l-abwab). r-rijal).

This principle of construction allowed al-Bukhari to expand the range of legends: to include hadiths of the most diverse content - legal, historical, biographical, ethical, medical. He divided his collection of hadiths into 97 books with 3450 chapters (the title of each chapter indicates the topic of the hadiths it contains), which contain 7397 hadiths with complete isnad.
As-Sahih al-Bukhari was already recognized by his contemporaries as an outstanding guide to fiqh.

By the 10th century, Sahih-e Bukhari, along with al-Sahih Muslim, occupied the first place among the collections of the Sunni tradition and formed the basis of the Muslim Sunnah.

For most Sunnis, Sahih-e Bukhari became the second book after the Koran.

There is a story about how one day al-Bukhari, having heard that an Arab lived in the desert who knew the hadith of the Prophet Muhammad (peace be upon him), went to him.

For five days he was on the road, overcoming thirst, heat and fatigue... Finally, al-Bukhari reached his goal.
That Arab was on the street at that time and was calling his camel. He held an apron and called the animal as if he wanted to give it food. Al-Bukhari, seeing that the owner’s apron was empty, turned around and went back without even drinking water or resting.

“A person who deceives an animal - his close friend in the desert, a faithful assistant, cannot know the real hadith, for he who knows the deeds of the Prophet (peace be upon him) will try to live honestly and righteously, as the Prophet (peace be upon him) himself lived...” - thought al-Bukhari, walking on the hot sand.”

During his life, the outstanding scientist wrote twenty-five books, in his native Persian and in Arabic, some of them, unfortunately, have not survived to this day.

The works of al-Bukhari include such books as “Al-asma wa-l-kuna”, “At-tarikh al-kabir” (The Great History), “As-sunan fi-l-fiqh”, “Khalq af” 'al al-'ibad", "Al-adab al-mufrad" and "Al-qira'a halfa-l-imam".

In the book “At-Tarikh al-Kabir” (" Big story"), having with scientific point vision great value, al-Bukhari describes the biographies of forty thousand hadith narrators from the time of the Prophet (peace be upon him) to the time of the author, arranging their names in alphabetical order.

Al-Bukhari is the author of books on such topics as the beginning of creation, heaven and hell, the history of the prophets, the biography of the Prophet (peace be upon him), kalam (the science of the principles of religion). Among the works of al-Bukhari, one should mention the little-studied interpretation of Tafsir al-Qur'an.

Another proof that al-Bukhari had an excellent, accurate memory is the message that he once came to Samarkand, where he met with four hundred hadith experts. They mixed together the isnads of hadiths from Sham and Iraq and the names of the transmitters. They added the isnads of some hadiths to the matnas of others. After which they read all this to al-Bukhari.

Imam Al-Bukhari indicated which isnads the corresponding matnas actually belong to, and put everything in proper order. None of the participants in the experiment could find a single inaccuracy in any isnad or matna.

Something similar happened in Baghdad. But in this case, theologians, having doubted the genius of the imam, mixed hadiths, names of authors and changed the text, subjected al-Bukhari to the test. But they were put to shame when the imam accurately reproduced the texts of hadiths and the names of the storytellers.

Victim of envy and ignorance

At the end of his life, being at the zenith of his glory, al-Bukhari decided to return to his hometown Bukhara, going to Khorasan.

His fame in the Islamic world was so great that he was solemnly accompanied by admirers in cities on his way to his homeland.

When Imam al-Bukhari arrived in Nishapur, numerous residents met him at the gates of the city, accompanied by four thousand horsemen.

Al-Bukhari remained in Nishapur for some time, conducted hadith majlises with the participation large number of people.

At this time, another hadith narrator named Hamd ibn Yahya lived in Nishapur. When he saw how many people were gathering in Bukhari’s majlises, in order to discredit his name, Hamd ibn Yahya organized a scandalous discussion about the creation and non-creation of the Koran. Based on the fact that Imam al-Bukhari claimed the creation of the Koran, Hamd ibn Yahya accused him of unbelief, and forbade people to participate in his majlises.

Almost all of al-Bukhari’s students, with the exception of a few people, abandoned their teacher, and he, in order to avoid danger and get rid of the envious man, left Nishapur and went to his hometown.

When al-Bukhari approached the city, his fellow countrymen pitched a tent for him, and many people came to meet the famous scholar and hadith narrator.

Al-Bukhari remained to live in the city, holding his majlises.

Gradually, the unpleasant memory left from Nishapur faded from memory and al-Bukhari remained surrounded by glory, respect and honors of the townspeople.

However, fate brought a new test upon him.

They say that “once the ruler of Bukhara, Emir Khalid bin Ahmad az-Zuhali, sent a man to him to tell him the following: “Bring to me “Jami”, “Tarikh” and your other books so that I can hear what is in them written, from you."

To this, al-Bukhari gave his messenger the following answer: “Truly, I do not degrade knowledge and do not deliver it to people’s doors, and if you need any of this, then come yourself, either to the mosque or to my home. You can forcefully prohibit me from holding Majlises. Then I will apologize to God on the day of doomsday, but I will never humiliate science.”

The ruler of Bukhara, embarrassed by the answer, wanted al-Bukhari to conduct an individual lesson for his children. But the imam did not fulfill this desire either, since he did not want there to be a difference between the children of the ruler and the children of ordinary townspeople. He replied: “I cannot choose to hear some and exclude others.”

Al-Bukhari's harsh responses aroused hatred towards him on the part of the emir and his entourage.

In addition, local hadith narrators, whose ranks of participants in majlises, lessons and discussions thinned out with the arrival of al-Bukhari, out of envy declared him unreliable.

Taking advantage of the rumors of ill-wishers and envious people, Emir Khalid bin Ahmad al-Zuhali ordered the scientist to be expelled from the city.

Last year of life

This time al-Bukhari went to Samarkand, whose residents wrote him an invitation letter.

On the way, he stopped at the village of Hartang, which was his birthplace, and stayed with relatives.

On the day of the holiday after month's fast Ramadan (Eid al-Fitr) 256/870-71, at the age of 62, Imam al-Bukhari died.

Imam al-Bukhari was buried on historical homeland, which today is the territory of Uzbekistan.

In 1998, in the village of Hartang, a majestic memorial Complex, which includes a mausoleum, a mosque, a library and a madrasah.

The learned theologian Imam al-Bukhari devoted his entire earthly life to science and the worship of Allah. He was distinguished by scientific courage, piety, detachment from the earthly world and desire for the eternal world. Al-Bukhari once said: “Truly, I want no one to reprimand me for blasphemy when I meet the Almighty.”

He fasted often, prayed at night and read the Koran.

On ordinary days, al-Bukhari read the Koran, and, completing the reading by breaking the fast, said: “A prayer after completing the reading of the Koran does not remain unanswered.”

Today, the famous Abu Abdullah Muhammad ibn Ismail ibn Ibrahim al-Jufi al-Bukhari is the property and pride of the entire Islamic world.

May Allah have mercy on Imam al-Bukhari and reward him with blessings for all his labors!