The Habits of Imām Bukhārī in his Ṣaḥīḥ Compilation

His book is recited to invoke rain clouds, and the people of Islam unanimously agreed on its acceptance and the authenticity of its contents.

Ḥāfiẓ Ibn Kathīr (d. 774)

INTRODUCTION

Imām Muḥammad ibn Ismāʿīl al-Bukhārī’s ṣaḥīḥ compilation, widely regarded as “the most authentic book after the Book of Allāh Taʿālā,” stands as a cornerstone in the field of ḥadīth literature. Imam al-Bukhārī titled his work “Al-Jāmi’ al-Musnad al-Ṣaḥīḥ al-Mukhtaṣar min Umūr Rasūlillāh (ṣallallāhu ʿalayhi wa sallam) wa Sunanihi wa Ayyāmihi,” which is famously known as “Ṣaḥīḥ al-Bukhārī.” The term “Jāmi'” refers to a book that includes aḥādīth from all eight subject categories: ʿaqā’id (beliefs), aḥkām (laws), raqā’iq (heart-softening narrations), ādāb (manners), tafsīr (Qur’anic exegesis), tārīkh (history), fitan (tribulations), and manāqib (virtues). However, it is not necessary for a ṣaḥīḥ collection to contain all existing aḥādīth pertaining to these categories; rather, mentioning a few from each would suffice.

Imām al-Bukhārī (raḥimahullāh) meticulously examined thousands of aḥādīth and included 7,275 in his collection. This compilation not only comprises authentic narrations with complete chains tracing back to the Prophet (ﷺ) but also features several muʿallaq (suspended) and corroborative aḥādīth, totaling approximately 1,725. This indicates that Imām al-Bukhārī’s aim was to present both verified narrations and to illustrate the method of deriving doctrinal and legal conclusions from them.

For centuries, his ṣaḥīḥ has been a focal point of scholarly study, examination, and commentary. Scholars have discerned consistent methodologies that Imām al-Bukhārī (raḥimahullāh) followed, noting that his chapter headings reflect his jurisprudential insights, serving as a guide to the aḥādīth within each section. His work is organized into one hundred books (kutub), which are further divided into 3,450 chapters (abwāb). This article explores some of the key practices Imām al-Bukhārī (raḥimahullāh) employed in his Ṣaḥīḥ, particularly concerning isnād (chains of transmission) and fiqh (Islamic jurisprudence)

HIS HABITS IN THE TARAJIM

The tarājim al-abwāb (chapter headings) of Ṣaḥīḥ al-Bukhārī encompass a variety of themes. In some instances, these headings are fully aligned with the Qurʾānic verses and aḥādīth listed under them. In other cases, they may hold less significance than the subsequent aḥādīth, serving as supplementary explanations and interpretations. Regardless of the context, Imām al-Bukhārī (raḥimahullāh) maintained a specific objective for each chapter.

These chapter headings can be classified into the following three categories:

At-Tarājim al-Mursala: These are unrestricted headings, often indicated simply by the term ‘bāb’. Imām al-Bukhārī uses this to signify that the previous chapter has ended and a new chapter has commenced, or to denote that the subsequent chapter, while related, holds distinct benefits and requires focused attention.tiveness requires to the next chapter, as it may be a distinct benefit to the chapter.

At-Tarājim az-Ẓāhira: These are explicit and clear headings. For example, the chapter heading “Bāb: ʿAlāmāt al-Īmān Ḥubb al-Anṣār” (Chapter: To love the Anṣār is a sign of faith) is directly related to the ḥadīth narrated by Anas (raḍiyallāhu ʿanhu), in which the Prophet (ṣallallāhu ʿalayhi wa sallam) said, “Love for the Anṣār is a sign of faith and hatred for the Anṣār is a sign of hypocrisy.”

At-Tarājim al-Khafiyya: These headings require reflection to deduce the connection between the chapter heading and its contents. The link is not immediately apparent and requires deeper contemplation.

HIS HABITS RELATING TO THE ISNĀD

Repetition of Ḥadīth with Different Chains

Imām al-Bukhārī does not usually repeat a ḥadīth with the same chain. Instead, when repeating a ḥadīth, he narrates it with a new chain according to the requirement of each chapter. However, he has related more than twenty aḥādīth that include both the same chain and text. For example:

• Ḥadīth of ʿAbdullāh ibn Mughaffal (raḍī Allāhu ʿanh) regarding the ‘bag of fat,’ narrated in the Chapters of Khumus and Dhabāʾiḥ.
• Ḥadīth of Sahl (raḍī Allāhu ʿanh) regarding the sacrifice of a large animal, narrated in the chapter of Ḥajj.
• Ḥadīth of Anas (raḍī Allāhu ʿanh) regarding Umm Ḥārithah, narrated in the Chapter of Maghāzī and Riqāq.
• Ḥadīth of Anas (raḍī Allāhu ʿanh) regarding the story of the two companions of the Prophet (ﷺ) who were guided by two lights resembling lamps on a dark night, narrated in the Chapters of Ṣalāh and ʿAlāmāt of Nubuwwah.
• Ḥadīth of Anas (raḍī Allāhu ʿanh) regarding al-Istisqāʾ, narrated in the Chapters of Istisqāʾ and the Manāqib of ʿAbbās.

There were many reasons why Imām Bukhārī (raḥimahullāh) repeated the matn (text), sanad (chain), or both of a ḥadīth. Some of his main objectives for doing this are as follows:

First Reason

To remove doubts that may arise regarding the narrators, as some narrators narrated a ḥadīth in full, whilst others have narrated the same ḥadīth concisely. Thus, Imām Bukhārī narrates the ḥadīth at one instance with its full chain and at another concisely in order to remove the doubt that some narrators may be dropping or hiding the names of some of their teachers.

Second Reason

To indicate to the various wordings used by the narrators. If a ḥadīth contains a word which the narrators have interpreted differently, Imām Bukhārī (raḥimahullāh) brings another version of that same ḥadīth as long as it fulfills his criteria, so as to include that additional interpretation for the ḥadīth. 

Third Reason

To give preference to one chain over the other. For example, if one ḥadīth has been narrated musnadan (with a connected chain) to the Prophet (ﷺ) and another mursalan (with a chain connected to a Companion or Successor), if Imām Bukhārī (raḥimahullāh) prefers the musnad (connected chain) over the other mursal chain, then he may also narrate the mursal chain to show that this chain has no negative effect albeit he has given preference to the musnad ḥadīth.

Fourth Reason

To repel any doubt regarding the presence of a ziyādah (addition) in the isnād. For instance, in the case of a narrator hearing a ḥadīth via a shaykh, but then also meeting a person who has heard the same ḥadīth from the same shaykh, and the narrator then choosing to narrate it via both routes. In this situation, Imām Bukhārī (raḥimahullāh) will relate the ḥadīth with both chains in order to remove the possible doubt that there is an incorrect addition in the chain.

Fifth Reason

To clearly show samāʿ (that a narrator has heard the ḥadīth), due to his condition of thubūt al-liqāʾ (proof of the meeting of narrators). He does this by relating a muʿanʿan ḥadīth, and then relating the ḥadīth via another chain which shows clear samāʿ.

Sixth Reason

To make the ḥadīth appear less rare by bringing more than one chain for it.

Seventh Reason

To employ the various analyses of one ḥadīth. Thus, Imām Bukhārī (raḥimahullāh) relates the same ḥadīth under different chapters with different chains to make use of its different interpretations.

Continuing with his habits Relating to Isnād:

Narrations from Teachers with Differing Status
Imām al-Bukhārī narrates less frequently from his teachers whose status was disputed (mutakallam fīh). When he does include narrations from such teachers, he follows them with supporting evidence to strengthen their credibility.

Summarization (Ikhtiṣār) and Shortening (Iqtiṭāʿ) of Ḥadīth
Imām al-Bukhārī often summarizes ḥadīth (ikhtiṣār) to focus on the essential content, particularly restricting mawqūf ḥadīth to their marfūʿ portions. For example, he relates the following marfūʿ ḥadīth from ʿAbdullāh ibn Masʿūd (raḍī Allāhu ʿanh): “The Muslims did not free slaves as sāʾibah (without retaining walāʾ), but the people of the Pre-Islamic Period of Ignorance used to do so.” The complete ḥadīth includes additional context: “A man came to ʿAbdullāh ibn Masʿūd (raḍī Allāhu ʿanh) and said, ‘I freed a slave as a sāʾibah and he has passed away leaving wealth behind, but no heirs.’ ʿAbdullāh ibn Masʿūd (raḍī Allāhu ʿanh) replied, ‘Indeed, the Adherents of Islam do not free slaves as sāʾibah. Therefore, you are his custodian, and his inheritance is yours.’”

Imām al-Bukhārī also shortens ḥadīth (iqtiṭāʿ) when a single ḥadīth contains multiple unrelated sentences. He breaks these lengthy ḥadīth into shorter parts, narrating them under various chapters to avoid prolixity. For example, a lengthy ḥadīth that discusses different aspects of prayer might be divided and distributed across multiple chapters, each focusing on a specific aspect of the prayer.

ʿAllāmah Muḥammad ibn Ṭāhir al-Maqdisī (raḥimahullāh) addressed objections to this practice in his book “Jawāb al-Mutaʿannit,” defending Imām al-Bukhārī’s approach to repeating, summarizing, and shortening ḥadīth.

Wording and Chains of Transmission
When narrating a ḥadīth from more than one shaykh, Imām al-Bukhārī uses the wording of the most recent teacher. In instances of taḥwīl (transition in the chain of ḥadīth), he includes the text of the second ḥadīth. He frequently mentions mutābaʿāt (corroborators) and gives preference to as-sanad al-ʿālī (shorter chains). The shortest links in his Ṣaḥīḥ are the thulāthiyyāt (3-link chains), totaling 20 aḥādīth. Most of these are from Makkī ibn Ibrāhīm, some from Ḍaḥḥāk ibn Makhlad, and others from Khallād ibn Yaḥyā. The longest chain is a tusāʿī (9-link chain), found in the subchapter of Yaʾjūj and Maʾjūj, in the Chapter of Fitan.

Imām al-Bukhārī often uses chains classified as “aṣaḥ al-asānīd” (the most authentic chains), such as:

• Mālik, from Nāfiʿ, from Ibn ʿUmar (raḥimahumallāh)
• Zuhrī, from Sālim, from his father (raḥimahumallāh)
• Nakhaʿī, from ʿAlqamah, from Ibn Masʿūd (raḥimahumallāh)
• Zuhrī, from ʿAlī ibn al-Ḥusain, from his father (raḥimahumallāh)
• ʿAbd ar-Raḥmān ibn al-Qāsim, from his father, from ʿĀʾishah (raḥimahumallāh)

He does not differentiate between the terms ḥaddathanā, akhbaranā, samiʿtu, and anbaʾanā, as noted in his chapter of ʿIlm: Bāb Qawl al-Muḥaddith Ḥaddathanā aw Akhbaranā aw Anbaʾanā.

When mentioning rare narrators, Imām al-Bukhārī provides additional details about their lineage and country to shed more light on their identity. Imām Ibn Ḥajar indicates this practice in his “Fatḥ al-Bārī.”

Use of Waw Before ḥaddathanā
Imām al-Bukhārī occasionally places a waw before ḥaddathanā, a practice used more frequently by Imām Muslim. Scholars suggest this waw serves as a particle of conjunction to the preceding ḥadīth, a conjunction for narrations from the same shaykh, or as a waw for iftitāḥ (inception), used when switching from one chain to another. Taḥwīl (conversion) is usually indicated by a ḥā.

Muʿallaq Narrations
Imām al-Bukhārī includes muʿallaq (suspended) narrations, omitting the beginning of a ḥadīth’s chain and narrating directly from higher sources. Reasons for this include istishhād (corroboration) and bayān al-ikhtilāf (mentioning differences of opinion). Many muʿallaq narrations have their muttasil routes elsewhere in the book. For the remaining 159, Imām Ibn Ḥajar compiled “Taghliq at-Taʿliq ‘ala Ṣaḥīḥ al-Bukhārī” to trace their routes.

Structure and Arrangement
Imām al-Bukhārī often begins chapters with a verse from the Qurʾān, followed by a muttaṣil marfūʿ ḥadīth, and then a report from a Companion or a verdict from a Successor. For example, in the chapter of Buyūʿ, he begins with the verse: {However, if you conduct an immediate transaction among yourselves…} and the verse: {But Allāh has permitted trade and has forbidden interest.}

Sometimes, he starts with a chapter heading followed by a verse of the Qurʾān, followed by a muʿallaq ḥadīth or athar (report of a Companion or Successor). Imām al-Bukhārī follows this method either when he does not have a musnad ḥadīth that fits his criteria or because he has mentioned the relevant ḥadīth musnadan (with a connected chain to the Prophet (ﷺ)) earlier.

On rare occasions, he includes only a musnad ḥadīth or a report from a Companion or Successor. There are instances where he brings a chapter heading but no content under it, sharpening the reader’s mind. Occasionally, he includes chapters without headings, which commentators regard as sub-chapters clarifying or addressing objections to the preceding chapter.

Chapter Headings as Substitutions
Imām al-Bukhārī uses chapter headings as substitutes for phrases like ‘wa bi hādha ‘l-isnād’ (also with this chain) or terms like ‘tanbīh’ (attention) and ‘fāʾidah’ (benefit). For instance, in “Bāb Dhikr al-Malāʾikah,” he brings close to thirty aḥādīth and then transitions with “Bāb Idhā Qāla Aḥadukum Āmīn,” indicating a new section.

Repetition and Questioning in Chapter Headings
Imām al-Bukhārī rarely repeats chapter headings unless they indicate separate matters or involve differing interpretations. For example, he repeats “Bāb lā Hāmah” in two places in the chapter of Aṭ-Ṭibb due to a difference of opinion regarding the word Hāmah.

In a chapter containing multiple ḥadīth, he uses the wording of one ḥadīth for the chapter heading and then brings the other ḥadīth with different wording. Sometimes, he phrases the chapter heading with words of a ḥadīth not meeting his criteria but supports it with another ḥadīth that does. For example, he brings the chapter “Bābu ‘l-Umarāʾ min Quraish” and indicates to a ḥadīth not on his condition, then supports it with the ḥadīth “Lā yazālu wālin min Quraish.”

Use of Questions and Neutrality in Chapter Headings
Frequently, Imām al-Bukhārī frames chapter headings as questions, especially when he does not lean towards a particular opinion. He also uses neutral and ambiguous chapter headings when he does not incline to an opinion.

Resolving Contradictions
Imām al-Bukhārī resolves contradictions between aḥādīth through carefully phrased chapter headings. For instance, to reconcile between the ḥadīth “There is no marriage without a walī (guardian)” and “A woman without a husband has more right

to her person than her guardian,” he brings the headings “Bāb lā Nikāha illā bi-Walī (Chapter: Nikah is Not Valid Without a Guardian)” and “Bāb lā Yunkahu ‘l-Abū wa Ghairuhu ‘l-Bikrah wa ‘th-Thayyibah illā bi Riḍāhā (Chapter: The Father or the Guardian Cannot Give a Virgin or Matron in Marriage Without her Consent).”

Extracting Rulings
Sometimes, Imām al-Bukhārī extracts a ruling from various aḥādīth within a chapter. For example, in “Bāb Hal ʿalā man lam Yashhad al-Jumuʿah Ghuslun min an-Nisāʾ wa ‘ṣ-Ṣibyān wa Ghairihim (Chapter: Is the Ritual Bath Necessary for Those Who do not Present Themselves for the Jumuʿah Prayer from the Women and Children),” he brings many aḥādīth. The final ḥadīth, “Do not prevent the female-slaves of Allāh from going to the mosques of Allāh,” coupled with the previous ḥadīth, “Allow women to go to the mosques at night,” suggests that women were not permitted during the day, thus, attending Jumuʿah prayer and its ritual bath were not necessary for them.

Unique Practices in Chapter Headings
Imām al-Bukhārī employs various unique practices in his chapter headings:

• Using chapter headings to phrase the wording of one ḥadīth and then bringing another ḥadīth with different wording.
• Occasionally phrasing chapter headings with the words of a ḥadīth not meeting his criteria but supporting it with another ḥadīth that does.
• Frequently framing chapter headings as questions to reflect neutrality or ambiguity.
• Resolving apparent contradictions through carefully phrased chapter headings.
• Extracting rulings from combined aḥādīth within a chapter.
• Utilizing specific terms in chapter headings to substitute for standard phrases in ḥadīth transmission.

HABITS RELATING TO THE FIQH

Imām al-Bukhārī (raḥimahullāh) meticulously extracted juridical points alongside narrating authentic aḥādīth, which are fully connected and trace back to the Prophet (ﷺ). Utilizing his unparalleled comprehension and profound knowledge, he derived numerous interpretations and legal verdicts from the aḥādīth. Consequently, he often extracted multiple rulings from a single ḥadīth and distributed them under different chapters. Additionally, he incorporated relevant Qurʾānic verses to support various chapters and included the mawqūfāt (statements) of the Companions and Successors. These inclusions served to indicate his preferred opinion, highlight differences of opinion, or clarify ambiguous matters.

Moreover, Imām al-Bukhārī sometimes refrains from including a musnad ḥadīth in a chapter, opting instead to mention only a muʿallaq narration. In some chapters, he narrates numerous aḥādīth, while in others, he includes only a single ḥadīth, one Qurʾānic verse, or no additional content at all. As a result, the chapter headings of Imām al-Bukhārī’s Ṣaḥīḥ are rich with nuances and subtleties. This distinctive methodology has astonished scholars who have diligently studied the chapter headings, leading to the development of a specialized field of study known as “Fiqh al-Bukhārī fī Tarājimihi” (Imām al-Bukhārī’s Jurisprudence in his Chapter Headings).