Imam al-Bukhari رحمه الله – Sheikh Aziz bin Farhan Al Anizi [Video|Ar-En Subtitles]

Imam al-Bukhari رحمه الله – Sheikh Aziz bin Farhan Al Anizi [Video|Ar-En Subtitles]
https://www.youtube.com/watch?v=l-eGf0lzpBk [32 min]

Introduction: The Sun of Knowledge

All praise is due to Allah, and may Allah’s peace and blessings be upon the Messenger of Allah. Welcome, my brothers and sisters, to a new session from the series: “Biography of an Imam“. Today’s session will be about an individual whose mention Allah has made everlasting and whose knowledge He has blessed. He is a shining sun that illuminated the world, he is the role model of scholars, the leader of the jurists, the heir of the prophets, the Rabbani scholar, the pride of the Hadith scholars, the Leader of the Believers in Hadith, the noble Imam: Al-Bukhari, may Allah have mercy upon him. He is the author of the well-known book which is the most authentic book after the Book of Allah. Speaking about al-Bukhari, in reality, requires many sessions, because this scholar is a giant among the giants of knowledge and an Imam among the leaders of the religion. I will speak briefly about the biography of Imam al-Bukhari, his upbringing, and some aspects of his life.

Name, Lineage, and His Father’s Piety

As for his name, he is Abu Abdullah Muhammad ibn Isma’il ibn Ibrahim ibn al-Mughirah al-Ju’fi. Imam al-Bukhari became known by this title in ascription to Bukhara, which is among the lands beyond the river. His grandfather, Bardazubah, some scholars vocalized his name with a fat’hah on the ب, a sukūn on the ر, and a kasrah on the د. “Bardazubah” in Persian means “farmer,” and he was Persian, following the religion of his people. As for his grandfather al-Mughirah, he accepted Islam at the hands of Yaman al-Ju’fi of Bukharah, so he was attributed to him due to loyalty through Islam. The scholars have written about the father of al-Bukhari, who is Isma’il. They mentioned that he narrated from Hammad ibn Zayd and Malik ibn Anas, and that the people of Iraq narrated from him. He was pious, to the extent that Ahmad ibn Hafs said: “I entered upon Isma’il, the father of Abu Abdullah (meaning al-Bukhari), at the time of his death, and he said: ‘I do not know of a single dirham in my wealth that is from the unlawful, nor even a dirham that is doubtful.'” Look at the effects of this piety and righteousness regarding the father of al-Bukhari.

Birth, Orphanhood, and the Miracle of Sight

As for al-Bukhari, he was born in the city of Bukhara on the night of Friday, the 13th of Shawwal in the year 194 AH. Al-Bukhari grew up as an orphan, because his father died while he was still a young child. His mother raised him in the best manner. The life of Imam al-Bukhari from his early upbringing was not easy or comfortable; rather, he lived a life truly full of surprises and sorrowful incidents, and Allah has wisdom in that. Among the major incidents in his life is that he lost his eyesight in his childhood. This deeply saddened his mother. She was greatly grieved for her son, this orphan who did not grow up under the care of his father. This sorrow drove her—as she was a righteous and devout woman—to turn to supplication. Then she saw Ibrahim, peace be upon him, in a dream. She saw Ibrahim saying to her: “O woman, Allah has restored your son’s sight because of your abundant supplication.” The mother returned and found that her son had been cured and his sight restored after having been blind, may Allah have mercy on him and the mother of al-Bukhari.

Early Brilliance and Sharp Memory

Al-Bukhari began to show signs of brilliance from a young age. The indications of his intelligence and excellence were apparent while he was still a small child. He was remarkable in memorization, and his mother had a great role in him reaching this high rank. She would make knowledge beloved to him. Before he even completed ten years of age, he had memorized the entire Qur’an. Then he began attending the gatherings and circles of the great scholars of hadith and jurists. He said: “I was inspired to memorize hadith while I was in primary school at ten years old or less. Then I left the school after ten and began attending the gatherings of al-Dakhili and others. One day, al-Dakhili was reading to the people and said: ‘Sufyan from Abu al-Zubayr from Ibrahim.’ So I said to him: ‘Abu al-Zubayr did not narrate from Ibrahim.’ He rebuked me… So I said to him: ‘Return to the original source.’ So he went in and checked the original, then came out and said to me: ‘How is it, O boy?’ I said: ‘It is al-Zubayr ibn ‘Adi from Ibrahim.’ So he took the pen from me and corrected his book, and said: ‘You are correct.'” He was only eleven years old at the time.

Passion for Knowledge and Vast Travels

Al-Bukhari grew up loving knowledge from a young age, seeking it earnestly. He was extremely diligent in memorizing the Sunnah of the Prophet ﷺ in narration, understanding, and comprehension at the age of sixteen. He had the readiness and ability to memorize everything he read, saw, and heard. He memorized the books of Abdullah ibn al-Mubarak, and the books of Waki’ ibn al-Jarrah. He had an insatiable desire for knowledge that could not be satisfied. He seized every opportunity, moving between the circles of scholars in his land. When he saw that these wide lands were not sufficient for him, he traveled far and wide in pursuit of hadith. He traveled to the Hijaz on his first journey for Hajj, accompanied by his mother and his brother. He remained behind after his mother and brother left, staying in Makkah for six years sitting with scholars. After that, he set out traveling between the major centers of the Islamic world, entering al-Sham, Egypt, al-Jazirah, Basra, Kufa, and Baghdad. He endured the hardships of travel without modern means, often walking on foot.

An Extraordinary Mind: The Story of 15,000 Hadiths

Al-Bukhari was an exceptional case in terms of intelligence. Among the remarkable aspects of his memory is what Muhammad ibn Abi Hatim al-Warraq mentioned: “Abu Abdullah al-Bukhari used to attend the gatherings of the scholars of Basra with us while he was still a young boy, and he would not write. This continued for some days, so we said to him: ‘You attend with us but you do not write, what do you do?’ After sixteen days, he said to us: ‘You have insisted and pressed me enough—show me what you have written.’ So we brought out what we had written, and it amounted to more than fifteen thousand hadith. He recited all of them from memory, until we began correcting our books based on his memorization. Then he said: ‘Do you think I am wasting my time and squandering my days?’ And we realized that no one could surpass him.”

Teachers, Students, and Peer Recognition

The teachers of Imam al-Bukhari cannot be counted because of their large number. Al-Bukhari said: “I wrote from a thousand teachers, and more. I mention the chain of narration for every hadith I have.” Among his teachers were Imam Ahmad ibn Hanbal, Yahya ibn Ma’in, Ishaq ibn Rahawayh, and Ali ibn al-Madini. As for his students, the most prominent among them was Muslim ibn al-Hajjaj, the author of Sahih Muslim, who said to al-Bukhari: “Let me kiss your feet, O teacher of teachers, leader of the scholars of hadith, and the physician of hadith in its hidden defects.” Other students included al-Tirmidhi, al-Nasa’i, and Ibn Khuzaymah. His teachers and peers praised him highly. His teacher Ali ibn al-Madini, when told of al-Bukhari’s humility toward him, said: “Leave his statement. By Allah, he has never seen anyone like himself.” And Ishaq ibn Rahawayh said: “O people of hadith, look at this young man and write from him.”

Methodology, Piety, and Worship

His methodology in hadith was characterized by extreme precision. He said: “When I wrote from a man, I would ask him about his name, his kunyah, his lineage, and about his carrying of the hadith. If not, I would ask him where it was recorded in his original source.” He also said: “I did not sit to teach hadith until I knew the authentic from the weak.” Al-Bukhari was a devout worshipper, ascetic, pure, and pious. When he entered into prayer, he would detach from everything else. Once, a wasp stung him seventeen times during his prayer, yet he did not interrupt his prayer. When he finished, he said: “Look at what harmed me during my prayer.” They found the wasp had swollen his body, yet he never broke his prayer! He used to say: “I have never backbitten anyone since I came to know that backbiting is impermissible.” He also had a refined taste in poetry, such as his words: “Take advantage of your free time by performing extra bowing, for perhaps your death will come suddenly. How many a healthy person have you seen without illness, whose sound soul suddenly departed.”

Dignity of Knowledge vs. Rulers

The ruler of Bukhara, Khalid ibn Ahmad al-Dhuhli, requested that Imam al-Bukhari come to him to narrate hadith for him and his children. What did al-Bukhari say to the ruler’s messenger? He said: “Tell him that I do not humiliate knowledge, nor do I carry it to the doors of rulers. If you have a need for something, then come to me in my Masjid or in my house. If this does not please you, then you are the ruler, so prevent me from teaching, so that I may have an excuse before Allah on the Day of Judgment that I did not conceal knowledge.” Of course, this ruler felt something in his heart because of that, and he incited some foolish people to speak against Imam al-Bukhari and stir people against him. This is what I will discuss regarding the Imam’s trials and tribulations.

Conclusion

My brothers and sisters, I believe that time has caught up with us, and perhaps I will stop here. In the next session, I will point out the other side, particularly the trials and tribulations that Imam al-Bukhari faced, so that he could be positioned among this unique assembly of prophets, scholars, and righteous people whom Allah tested in this world. Wait for me, so that you may know some of the significant events that might be hidden from all of us. I entrust you to Allah. Peace, mercy, and blessings of Allah be upon you.

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Imam al-Bukhari رحمه الله [Part 2]
Sheikh Aziz bin Farhan Al Anizi [Video|Ar-En Subtitles]
https://www.youtube.com/watch?v=xCCUfK5LuYQ [30 min]

Introduction and the Works of Imam al-Bukhari

All praise is due to Allah, Lord of all that exists, and may peace and blessings be upon the most noble of the prophets and messengers, our Prophet Muhammad, and upon his family, his companions, and the Tabi’in. Welcome my brothers and sisters, to a new meeting in this series on the “Biography of an Imam”. I believe we are still with the biography of Imam al-Bukhari. I had promised you that I would continue with some aspects of his life, as well as the end of his affairs, may Allah have mercy on him and forgive him. Among the most important matters in the life of Imam al-Bukhari, indeed, in the lives of all Muslims, is his compilation of al-Sahih, which became a foundational reference for the people of Islam. Imam al-Bukhari had more than twenty works. He did not limit himself to compiling al-Sahih alone. Among his works are Al-Adab al-Mufrad and Al-Tarikh al-Kabir, which is a major biographical dictionary in which he arranged the names of hadith narrators alphabetically, in a method that, as we mentioned, was so remarkable that one might say, ‘Shall I show you magic?’ from the wonders of the world. He also authored al-Tarikh al-Saghir, which is a concise history of the Prophet ﷺ, his companions, and those who came after them among the narrators, up to around the year 256 AH. He also has a section in a book titled Khalq Af’al al-‘Ibad, which has its own story. He also authored a treatise on Raf’ al-Yadayn fi al-Salah, as well as al-Kuna and Al-Qira’ah Khalaf al-Imam. These are among his well-known and published works, along with many others. However, the most famous book written by Imam al-Bukhari, rather, one of the most famous collections of the Prophetic Sunnah is: الجامع المسند الصحيح المختصر من أمور رسول الله ﷺ وسننه وأيامه. It is commonly known as Al-Jami’ al-Sahih or Sahih al-Bukhari. Some refer to it as Al-Jami’ al-Sahih, while others simply call it Sahih al-Bukhari, though its original full title is الجامع المسند الصحيح المختصر من أمور رسول الله ﷺ وسننه وأيامه.

The Compilation of Sahih al-Bukhari

This work is considered the first book to compile purely authentic hadith. He spent great effort in its authorship, collection, organization, and chaptering over a period of sixteen years, may Allah have mercy on him. Al-Bukhari said about his book: ‘I did not include any hadith in my Sahih except that I performed ghusl beforehand and prayed two rak’ahs.’ He also said: ‘I compiled the Sahih over sixteen years, and I made it a proof between myself and Allah.’ Al-Hafidh Ibn Hajar mentioned in the introduction the reasons why Imam al-Bukhari compiled his Sahih. He stated three reasons: The first is that he found the books written before him combining hadiths classified as authentic, good, while many of them contained weak hadiths. So it isn’t said that what is inferior is mixed with what is superior. This stirred his determination to compile only authentic hadiths, the authenticity of which would not be doubted. The second is that his resolve was strengthened by what he heard from his teacher, the ‘Leader of the Believers in Hadith and Fiqh’, Ishaq ibn Ibrahim al-Handhali, known as Ibn Rahawayh. It is reported through a chain to him that he said: ‘We were with Ishaq ibn Rahawayh when he said: “If only you would compile a concise book containing only the authentic Sunnah of the Messenger of Allah.”‘ He said: ‘That settled in my heart, so I began compiling the Sahih.’ Sometimes a single statement a person says becomes a project. Look at the project of Imam al-Bukhari began with a single statement from that Imam, which stirred his determination, so he took on this great undertaking. The third is that it is narrated with an authentic chain from Muhammad ibn Sulayman ibn Faris, who said: I heard al-Bukhari say: ‘I saw the Prophet ﷺ (meaning in a dream) as if I were standing before him, holding a fan with which I was fanning things away from him.’ I asked some interpreters of dreams about this, and they said to me: ‘You will defend him from lies attributed to him.’ And this is what motivated me to compile Al-Jami’ al-Sahih.’

Methodology and Strict Conditions

Imam al-Bukhari began authoring this book in Masjid al-Haram and in the Prophet’s Masjid. He did not rush to present it to the people after completing it. Rather, he set it aside and reviewed it again and again, carefully revising and refining it. For this reason, he compiled it three times until it emerged in the form we have today. Sahih al-Bukhari contains approximately 7,275 hadiths. Al-Bukhari selected them from around 600,000 hadiths that were available to him, because he was extremely meticulous in accepting narrations. He set specific conditions for accepting a narrator’s report: the narrator had to be a contemporary of the one he narrates from, and it had to be established that he actually heard from him. He did not suffice with mere contemporaneity as Imam Muslim did but insisted on confirmed meeting and hearing. In addition to that, the narrator had to be trustworthy, upright, precise, reliable, and also among the people of knowledge and piety. For this reason, Imam al-Bukhari was very strict regarding the acceptance of hadiths in his book al-Sahih. However, in his other books, such as Al-Adab al-Mufrad, he did not apply the same conditions that he used in his Sahih. However at times, he may mention a hadith in a suspended form in the Sahih, and then provide its full chain in Al-Adab al-Mufrad. Thus, in this book, he combined both narration and deep understanding, preserving the Sunnah of the Prophet ﷺ while also explaining it. He organized it into 97 books, beginning with the Book of Revelation. Even the choice of the books was not a coincidence, as people might say. No, it was based upon Fiqh. He began with the Book of Revelation as an indication that the Hadith of the Prophet ﷺ is revelation from Allah. As the Prophet ﷺ said: ‘Indeed, I was given the Qur’an and something like it along with it.’ By placing the Book of Revelation at the beginning of al-Sahih, he shows that this religion is entirely based on revelation from Allah. He also divided each book into chapters, giving them headings and titles. These headings often include Quranic verses, he would begin with a verse, then a hadith, and sometimes include suspended narrations, as well as statements and legal verdicts of the Companions and the Tabi’in. Clarifying the jurisprudence of the chapter and the evidence for it. For this reason, scholars say: ‘The jurisprudence of al-Bukhari is found in the headings of his chapters.’ In these chapter titles, one finds subtle legal insights that he derived through his deep understanding of the texts. For this reason, we find that the chapter headings alone became a major focus of scholars in their study, as they sought to uncover their subtleties and hidden meanings. Even to this day, there are academic treatises devoted solely to the chapter headings of al-Bukhari. This reflects his deep understanding. That is why they say: ‘The jurisprudence of al-Bukhari is derived from his chapter headings.’ Al-Bukhari followed scholarly foundations. Thus, this book is truly a wonder of the world. He paid special attention to citing verses of legal rulings from which he would extract meanings that correspond to the chapter topics he established.

Scholarly Recognition and Commentaries

The book al-Sahih was universally accepted by the scholars. It was praised by Ahmad ibn Hanbal, ‘Ali ibn al-Madini, and Yahya ibn Ma’in, all of whom testified to the authenticity of what it contains. Yes, four Ahadith were critiqued, as mentioned by al-Daraqutni and others. However, al-‘Uqayli maintained that the correct position regarding them is that of al-Bukhari, and that they are indeed authentic. This criticism came from leading giants of knowledge. One does not critique al-Bukhari who cannot distinguish his elbow from his wrist nor have knowledge of the basics. Some people may be bold, yet lack understanding of hadith terminology or the science of narrators. Rather, it was scholars like al-Daraqutni, one of the great giants of knowledge, who engaged in such critique. Al-‘Uqayli said: ‘The correct position regarding them is that of al-Bukhari, and they are authentic.’ In general, the entire Ummah has received this book with acceptance and has regarded it as the most authentic book after the Book of Allah. It is well known how scholars have devoted great attention to Sahih al-Bukhari, through explanation, study, commentary, abridgment, extraction, and even combining it with Sahih Muslim what is known as ‘combining the Sahihayn’. Thus, Sahih al-Bukhari stands as one of the most carefully studied and attended-to books among the scholars. Its commentaries are extremely numerous. Among them are A’lam al-Sunan by al-Khattabi, Al-Kawakib al-Darari by Shams al-Din al-Kirmani. And Fath’ al-Bari fi Sharh Sahih al-Bukhari. It was even said by some scholars: ‘There is no migration after al-Fat’h (the Conquest)’ meaning that after Fat’h al-Bari, no one should attempt to write a commentary on Sahih al-Bukhari. However, this statement is not academically accepted, because much remains for later scholars to contribute. Nevertheless, Fath’ al-Bari is considered one of the best commentaries. Also among the commentaries are ‘Umdat al-Qari by Badr al-Din al-‘Ayni, Irshad al-Sari by al-Qustullani, and Al-Tawdhih by Ibn al-Mulaqqin. There are many more commentaries, too many to enumerate. In general, the book of Imam al-Bukhari has remained a central reference for scholars and is considered the most authentic book after the Book of Allah.

Trials and Tribulations

As I mentioned before, and as I promised, I will briefly mention the trials and tribulations that Imam al-Bukhari faced. What I mentioned earlier is but a drop from the ocean of his biography, a glimpse into the vastness of this remarkable scholar’s life. Were it not for the need for brevity and only giving pointers, I could have gone into many more details about this extraordinary personality. However, what I have shared, I believe, is sufficient, and anyone who wishes can further research the life of Imam al-Bukhari and explore details that I may have overlooked or only briefly touched upon. Imam al-Bukhari became the subject of discussion throughout the world, and his book became the talk of the people, renowned in all lands and regions. When he intended to return to Naysabur, Ahmad advised him to stay in Baghdad, where people greatly needed his knowledge. However, he preferred to go to Naysabur to reside there. When he arrived in Naysabur, which, as I mentioned, was a major center of learning with a strong scholarly presence, he was received with an unprecedented reception. They say no one before or after him was welcomed in such a manner. The governors and all the scholars came out to greet him even before he entered the city. They say that from a distance of two or three stages, approximately a hundred kilometers by modern estimation, people came out to meet Imam al-Bukhari. They honored him in a way that had never been seen for anyone before or after him. However, of course, such a scene, the grand reception, the overwhelming love and admiration, did not prevent envy from arising. Some people could not leave al-Bukhari as he was, their veins stirred with jealousy. We ask Allah for well-being. They began seeking to harm and trouble him out of envy, and we seek refuge in Allah and ask Him for safety and well-being. I previously mentioned the story of the governor Khalid al-Dhuhli, who asked Imam al-Bukhari to come and narrate hadith in his gathering with his children. The Imam said: ‘I do not humiliate knowledge.’ This attitude, combined with the envy of others, inflamed the governor’s jealousy. They began fabricating accusations and falsehoods from and against Imam al-Bukhari, may Allah have mercy on him. Indeed, al-Bukhari in the midst of this grand reception and the festive decorations on the outskirts of the city, and it was said that coins and dinars were scattered in joy, reflecting the love of the people for him. But Allah decreed a matter that was destined, and what happened, happened from this envy, which is inevitable for anyone blessed with a gift.

The Dispute with Muhammad ibn Yahya al-Dhuhli

The most painful and severe matter for Imam al-Bukhari, however, was that the greatest source of envy came from his own teacher, unfortunately. His teacher Muhammad ibn Yahya al-Dhuhli, he was the head of the scholars of Naysabur and the most knowledgeable in the hadith of al-Zuhri. He held great prestige and obedience, not only in Naysabur but throughout Khurasan. It was even said that people obeyed him more than they obeyed the governor. At the beginning, when al-Bukhari arrived, al-Dhuhli was among those who welcomed him. He encouraged people to study under al-Bukhari, telling them to attend his gatherings and learn hadith from him. He himself benefited from Imam al-Bukhari. It is said that al-Dhuhli would follow al-Bukhari even during funerals, asking him about names, kunyas, and the defects of narrators. Al-Bukhari would go through them like an arrow, he was distinguished. However, when Imam al-Bukhari settled in Naysabur and began teaching, the hadith gatherings gradually drew students away from the gatherings of Muhammad ibn Yahya al-Dhuhli to attend al-Bukhari’s gatherings. This shift eventually caused tension in the gathering of the great scholar of Naysabur, Muhammad ibn Yahya al-Dhuhli. Human tendencies were stirred, and, sadly, envy took root in al-Dhuhli’s heart. The blameworthy jealousy slowly crept into his soul. Others, too, inflamed these feelings, and it reached the point where al-Dhuhli began to speak against Imam al-Bukhari, falsely accusing him of things from which he was completely innocent, like saying a wolf is innocent of the blood of Ibn Ya’qub. At that time, the trial over statement of the creation of the Qur’an was well-known, as I mentioned earlier in the story of Imam Ahmad. Another innovation also emerged, the so-called ‘Lafdhiyah’, who claimed that the word of the Qur’an was created. Imam Ahmad considered this innovation more severe than the Jahmiyyah, more severe than the claim that the Qur’an itself is created. This is the position of those who claimed that the words of the Qur’an are created. Al-Bukhari began to face the schemes of the envious. They would plant people to ask him certain questions, what we might call in colloquial terms a ‘loaded question.’ They would send someone to question Imam al-Bukhari. It is attributed to al-Dhuhli, though Allah knows best, that he told some hadith students: ‘Ask al-Bukhari about the wording of the Qur’an, what does he say about it?’ So they tested him in a gathering. Al-Bukhari would say: ‘The Qur’an is the speech of Allah, revealed, not created, from Him it began and to Him it will return. As for the voice, it is the voice of the reciter.’ They sent a man to him who asked the same question three times, repeating: ‘What do you say about the Qur’an? Is the wording created or not created?’ Al-Bukhari ignored him and did not answer, but the man persisted and kept repeating the question. This shows that the man did not come sincerely for the sake of Allah, but rather was one of the wretched, and Allah’s refuge is sought. Finally, al-Bukhari turned to him and said: ‘The Qur’an is the speech of Allah, not created, the actions of the servants are created, and testing people in this matter is an innovation.’ However, al-Bukhari sensed danger in this question, especially since the questioner was intent on extracting an answer by any means. The question was not innocent, nor was it asked seeking the pleasure of Allah. Rather, it was meant to bring down the scholar, just as some people, unfortunately, make a practice of doing. These are wretched individuals, I seek refuge in Allah, who strive to spread discord and division among people. The man caused a disturbance in al-Bukhari’s gathering, he began speaking disruptively and stirring trouble. As a result, al-Bukhari stood up and left the gathering, returning to his home.

The Boycott and Departure from Naysabur

After that, accusations began to be falsely attached to Imam al-Bukhari, claims made in slander and falsehood, that he agreed with the Jahmiyyah on the issue of the creation of the Qur’an, and that he held the position of the Lafdhiyah. Far be it from him, far be it! And before Allah, all disputes will be settled. At that point, al-Dhuhli escalated from speaking about al-Bukhari in private gatherings to openly attacking him. He began calling for people to boycott Imam al-Bukhari. Among the things he said was: ‘Al-Bukhari has expressed the opinion of the Lafdhiyah, and to me the Lafdhiyah are worse than the Jahmiyyah.’ Even though Muhammad ibn Yahya al-Dhuhli was one of the great scholars of hadith, but just as the brothers of Yusuf envied him, even though they were the sons of a prophet. Al-Dhuhli went so far as to publicly declare that anyone who attended the gatherings of Muhammad ibn Isma’il al-Bukhari would be accused. Anyone who went to al-Bukhari’s gatherings would be labeled a Jahmi, and he claimed that no one attended his lessons except those who held the same views as al-Bukhari. He persisted in attacking and defaming al-Bukhari, to the point that he prevented students of hadith from sitting with him. He even imposed a condition: whoever attended his own gatherings must not sit with al-Bukhari. Now, who were the people attending the gatherings of Muhammad ibn Yahya al-Dhuhli? Imam Muslim and Ahmad ibn Salamah they are Imams. When al-Dhuhli declared that whoever attended al-Bukhari’s gatherings should not attend his, Imam Muslim stood up, as did Ahmad ibn Salamah. It is said that Imam Muslim had narrated four thousand hadiths from Muhammad ibn Yahya, yet he abandoned them because of the injustice and oppression, how could he accept injustice? Support your brother whether he is an oppressor or oppressed. When Muslim and Ahmad ibn Salamah, these two giants, took this stand, it had a powerful impact on al-Dhuhli, which only caused him to intensify his attacks on Imam al-Bukhari. He went so far as to say: ‘This man cannot reside with me in the same city, we will not live together in one place.’ Then the ignorant and foolish were incited against al-Bukhari. They began to harass him in the streets, verbally abusing him, calling out: ‘O Jahmi! O Jahmi!’ This forced him to leave the city and abandon it to its people. As he left, he was reminded of the words of Imam Ahmad when he advised him to remain in Baghdad. Imam al-Bukhari had a profound statement, as if he anticipated such events. He said: ‘No scholar who excels his peers is safe from three things: the criticism of the ignorant, the reproach of friends, and the envy of scholars.’ This is exactly what happened to him. The historian of Islam al-Dhahabi, when mentioning the trial of Imam al-Bukhari, said something very insightful that brings consolation to the soul. ‘The statements of contemporaries about one another are not to be given much weight, especially when it is clear that they stem from enmity, methodology, or envy. Hardly anyone is free from this except those whom Allah protects. I do not know of any era whose people were free from this except the prophets and the truthful.’ Ahmad ibn Salamah, one of al-Bukhari’s students, said: ‘I entered upon al-Bukhari and said: O Abu Abdullah, this man is widely accepted in Khurasan, especially in this city…’ Referring to Muhammad ibn Yahya al-Dhuhli, who was also his teacher, though he left him. He said: ‘O Abu Abdullah, this man is widely accepted in Khurasan, especially in this city. He has become deeply entrenched in this issue, to the extent that none of us can speak to him about it. What do you think?’ He said: ‘Al-Bukhari took hold of my beard and then recited: ﴿And I entrust my affair to Allah; indeed, Allah is All-Seeing of His servants.﴾ Ghafir:44 “O Allah, You know that I did not intend to stay in Naysabur out of pride, arrogance, or seeking leadership. Rather, this man (meaning al-Dhuhli) has targeted me out of envy for what Allah has granted me, nothing else.” Then he said to me: “O Ahmad, I will depart tomorrow so that you may be relieved from the controversy surrounding me.” Ahmad ibn Salamah said: “I informed some of our companions about the Imam’s departure, but by Allah, no one accompanied him except me.” There was a kind of intimidation, anyone who came close to al-Bukhari would be attacked. He said: “By Allah, no one saw him off except me, and I was with him when he left the city.”

His Final Days and Death

When al-Bukhari returned from Naysabur to his hometown of Bukhara, the land where he was born and raised, pavilions were set up for him over a distance of about a mile. The people of Bukhara rejoiced at his return. They came out to receive him, and coins and dinars were scattered in celebration. He stayed there for some time. Then, as you may recall, another incident occurred between him and the governor of Bukhara, who requested that he come to his home to teach hadith. Al-Bukhari said: “I do not humiliate knowledge. If you, as a ruler, wish to prevent me, then do so, so that I may have an excuse before Allah.” It is said that Muhammad ibn Yahya al-Dhuhli did not leave al-Bukhari alone, rather, he continued pursuing him. He even sent a letter to the governor, who was, it is said, from the same tribe, urging him to abandon al-Bukhari and not give him any opportunity. Imam al-Bukhari did not supplicate against his teacher Muhammad ibn Yahya al-Dhuhli. Rather, he said: “And I entrust my affair to Allah.” However, he did supplicate against that governor. It is mentioned in his biography that within a month, that governor was removed, imprisoned, paraded through the streets on a donkey, and Allah punished all those who sought to harm Imam al-Bukhari, may Allah have mercy on him. The people of Samarqand heard of what had happened and wrote to him after leaving Bukhara inviting him to come. So he set out toward them after leaving Bukhara. But when he was two miles away from Samarqand, he learned that the people had differed about him. It is amazing how history repeats itself. They had invited him, but then some words were spread, that Muhammad ibn Yahya did not approve of al-Bukhari and accused him of certain things. So the people split into two groups: those who loved and supported Imam al-Bukhari, and those who opposed him and said, ‘We do not want him.’ Thus, they differed over him, some saying he should enter, others saying he should not. Al-Bukhari disliked this situation, he did not want to become a cause of division and trial among the people. So he stayed in a village called Khartanak, at the home of Abu Mansur Ghalib ibn Jibril al-Khartanki al-Samarqandi. ‘Abd al-Quddus ibn ‘Abd al-Jabbar al-Samarqandi, one of his students who accompanied him during that time, said that he heard him supplicating to Allah in the depth of the night, saying: ‘O Allah, the earth has become constricted for me despite its vastness, so take me to Yourself.’ He said: ‘Before a month had passed, Allah took him.’ As for the people of Samarqand, after they had first invited him and then differed about him, they eventually agreed again to invite him. However, Imam al-Bukhari saw the situation clearly and realized that the matter had turned into a trial, and refuge is sought with Allah. He agreed to go to them, but when he prepared to ride, having put on his socks and wrapped his turban, and walked about twenty steps, he said to those around him, as ‘Abd al-Quddus relates: “Let me go, for I have become weak.” They released him, and he laid down and made supplications. Shortly thereafter, he passed away, may Allah have mercy on him. His death occurred after the ‘Isha prayer on the night of Eid al-Fitr, the last night of Ramadhan, the first night of Shawwal, in the year 256 AH. He was about 62 years old, minus thirteen days. Imam al-Bukhari left behind this immense legacy from which the Ummah continues to benefit, drawing from its shade and drinking from its spring. So peace be upon al-Bukhari among the worlds, and peace be upon him until the Day of Recompense. We ask Allah to gather us with him in the gardens of bliss. This trial and tribulation is a universal Sunnah of Allah, affecting the prophets and the righteous, as I mentioned. Allah says: ﴿Alif, Lam, Mim. Do people think they will be left to say, ‘We believe,’ and they will not be tested? Indeed, We tested those before them, so that Allah may make evident those who are truthful and those who are liars.﴾ al-‘Ankabut:1-3

May Allah have mercy on Imam al-Bukhari and gather us with him in Gardens of Bliss.

And we will have another meeting with a different figure, no less significant than Imam al-Bukhari, in the next session, by the will of Allah. So wait for me.