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Nmusba.Wordpress.Com Ra'fatul Bari Commentary Sahih Al-Bukhari (Vol-1) nmusba.wordpress.com Ra'fatul Bari Commentary Sahih al-Bukhari (Vol-1) Chapter No.: 1 Preface to second edition All praises to Allah Subhanahu Wa Ta'ala for His Mercy and munificence which made it possible for this worthless creature to compile some fundamentals about the sayings of the greatest man ever in the history of mankind, Hadhrat Muhammad (Sallallahu Alaihi Wasallam). May Allah shower His countless Durood and Salaam upon His beloved Prophet (Sallallahu Alaihi Wasallam) and accept this humble work and make it a means of Magfirat for me. The feedback and response I received for the first edition and also the popularity this book earned in a very short span of time encouraged us to go for the second edition so soon. There were also some spelling mistakes and lacunae in proof reading in the first edition, which we have tried to rectify in this edition. I must thank to Mr. Syed Sajid Sahib of Adam Publishers, New Delhi for publishing this book and also his endeavour to make it available in countries like USA, UK, South Africa and other parts of the globe. I am thankful to my dear Sameem Husain for untiring pains he took to proofread this edition. I must not fail to thank Mr. Nisar Ahmad also for his help. May Allah constantly elevate the rank of my spiritual mentor and guide Maseeh- ul-Ummat Mawlana Maseeh-Ullah Khan Sahib Jalalabadi (RA), the special Khalifah of great reformer (Mujaddid) of recent times, Hadhrat Hakeem-ul-Ummat Mawlana Ashraf Ali Thavi (RA). Whatever this worthless creature has, is only due to his guidance and Dua. Dr. Rafiq Ahmad, Associate Professor/ Head & Neck Surgeon, ENT Department.Govt. Medical College, Srinagar, Kashmir, India. Director: Institute of Islamic Research, Darul Uloom Ilahiyah. Soura, Srinagar,Kashmir. India. Kitabul Wahy - Chapter 1 (Hadith 1 - 6) Chapter No.: 2 Kitâbul Wahy ( ) begin upon Rasulullah (Sallallâhu Alaihi (وﺣﻲ) Chapter 1. How did revelation Wasallam), and the statement of Allâh (in the Qur'an): "We have sent thee the inspiration, as We have sent it to Noah and Messengers after him." (4:163) Imâm Bukhari's unique way of commencing his great Book The status of Imâm Bukhari as an author is so great that most of the learned scholars have admitted that it is beyond comprehension. He is unique in his style and does not seem to follow anyone's footsteps so far as compilation of Sahih al Bukhari is concerned. Usually the authors of Islâmic books commence their books with praises of Allâh (Hamd) and Durood Sharief on Rasulullah (Sallallâhu Alaihi Wasallam), but Imâm Bukhari commenced his book with Bismillah. A famous Hadith says; "Any important work which is not started with Bismillah-ir-Rahman-ir-Rahim remains incomplete." Why Imâm Bukhari commenced his book with the Chapter on Wahy (Revelation) The chapter which Imâm Bukhari chose as the first chapter of his book again bespeaks of his greatness and depth of vision. Every author of Hadith books (Muhaddith) has commenced his book with the chapter as per as his liking. Imâm Muslim has chosen the chapter of Sanad (chain of authentication) as the first chapter of Muslim Sharief indicating thereby the significance of Sanad, because the basis of distinction between truthfulness and falsehood in Sunnah depends upon the Sanad. Similarly, Imâm Tirmidhi and Imâm Abu Dawood commenced their books with the chapter on Tahârah and the Masâ'il of Wudhu thereby impressing the fact that the most important deed is Salâh and for that Wudhu is a must and the first question that will be asked in the grave will be about Wudhu. Ibn Mâjah has commenced his book with the chapter on Ittiba-i-Sunnah (following of Sunnah) indicating thereby the significance of sticking to Sunnah and refraining from Bid'at (innovation). Imâm Mâlik has commenced his book with the chapter on timing of Salâh indicating that, since Salâh is the most important deed it should be offered in time. Imâm Bukhari's selection In contrast to all other Muhadditheen, Imâm Bukhari chose the chapter in accordance with his excellence in knowledge. He conveyed a very significant message by saying that the basis of Deen is dependant on Wahy (Revelation) and that the Wahy is the most reliable thing. For understanding Deen and for developing firm faith and belief in it one has to understand the significance of Wahy. The whole building of Deen is erected on the basis of Wahy. Allâmah Anwar Shah Kashmiri says, "By commencing with the chapter of Wahy, Imâm Bukhari wants to convey that the connection of bondsman with Allâh Ta'âlâ gets established with the help of Wahy only". Scholars of Hadith have been discussing for long as to why Imâm Bukari used the title for this chapter in the words of "How did the Wahy begin". Allâmah Kashmiri says that by choosing these words Imâm Bukhari wants to convey how the course of Wahy restarted which had stopped after the period of Hadhrat Eisâ (AS), what is known as the period of 'Fatrah'. As per him, it is for this reason, the word ‘Bad'a' is used. Mawlânâ Syed Fakhr-ud-Din writes: "Imâm Bukhari intends to convey that the whole basis of Deen is based upon the Wahy, because Deen is not the name of imaginations of people, but it constitutes the commandments of Allâh. Without Wahy we cannot know what are the commandments and prohibitions of Allâh Ta'âlâ. Obviously, any common man's statement or some philosopher's opinion cannot be the criteria, because anybody's statement or opinion, whether that be of an individual or majority, is after all the creation of human mind, whose scope is limited. To make human mind criteria for understanding the pleasures and displeasures of Allâh is totally wrong. Man wanders in his attainment of knowledge, his eyes can see wrong, he cannot appreciate many fine things, his taste changes and his hearing gets altered." (Eedha-ul-Bukhari-Urdu commentary of Sahih Bukhari) The intellect of man has its own limitations, it is based on limited knowledge and often gets fogged by the superstitions and bias. Furthermore, it is so varied in different individuals that it is almost impossible to label someone's intellect as- absolute or superior. The Greek philosophers, so called intellectuals, believed that the intellect was enough to understand the Reality, while as the fact is that the climax of their mental journey ended at one another's refutation. One of them said that the universe has a beginning and the other said no, it has no beginning. One said that the sky is present/existing and other said no, it is only the limit of eyesight that makes us feel it is sky. Most of their statements have been proved wrong by the modern science. Another faculty for acquiring knowledge is spiritual one, also called mystic experience but this is also usually overshadowed by the lust of Nafs and the cunningness of Shaitân. Therefore, man needs for guidance something which is absolutely reliable and definite and that can only be found nowhere but in Wahy. Allâh Ta'âlâ says: ﻻ َ ﯾَﺄْﺗِﯿﮫِ اﻟْﺒَﺎطِﻞُ ﻣِﻦْ ﺑَﯿْﻦِ ﯾَﺪَﯾْﮫِ وَﻻ َ ﻣِﻦْ ﺧَﻠْﻔِﮫِ ﺗَﻨْﺰِﯾﻞٌ ﻣِﻦْ ﺣَﻜِﯿﻢٍ ﺣَﻤِﯿﺪٍ "No falsehood can approach it from before or behind. It is sent down by one full of wisdom, worthy of all praise". (41:42) This Wahy comes from all-Powerful and all-Knowing Allâh Ta'âlâ, Who is full of wisdom. It was possible that something would happen to it on its way down from Allâh Ta'âlâ to Rasulullah (Sallallâhu Alaihi Wasallam), but one should know that it is well guarded on all sides. No one can get better of it by attacking from before or behind it, openly or secretly, or in any way whatsoever. Allâh Ta'âlâ further says: رَﺳُﻮلٍ ()ﻛَﺮِﯾﻢٍ () ذِي ﻗُﻮﱠةٍ ﻋِﻨْﺪَ ذِي اﻟْﻌَﺮْشِ ﻣَﻜِﯿﻦٍ () ﻣُﻄَﺎعٍ ﺛَﻢﱠ أَﻣِﯿﻦٍ إِﻧﱠﮫُ ﻟَﻘَﻮْلُ "Verily, this is the word of a most honourable messenger endued with power, held in honour by the Lord of the Throne, with authority there (and) faithful to his trust." (81:19-21) Another possibility would have been that the messenger (i.e., Jibra'eel AS) would have not been trustworthy. In the above verses this doubt has also been cleared by Allâh Ta'âlâ, saying that the bearer of Allâh's Message is not the evil's spirit. Not only was the bearer of the Revelation-Jibra'eel, an honourable messenger, incapable of deceit, but he had in the angelic kingdom, rank and authority before Allâh's Throne, and he had full capability to convey an authoritative Divine Message. He, like the holy Prophet was faithful to his trust, and therefore there could be no question of the Message being delivered in any other way than exactly according to the Divine Will and Purpose. About the one who received the Wahy Allâh Ta'âlâ says: ﺗَﺘْﻠُﻮ ﻣِﻦْ ﻗَﺒْﻠِﮫِ ﻣِﻦْ ﻛِﺘَﺎبٍ وَﻻ َ ﺗَﺨُﻄﱡﮫُ ﺑِﯿَﻤِﯿﻨِﻚَ إِذًا ﻻ َ رْﺗَﺎبَ اﻟْﻤُﺒْﻄِﻠُﻮنَ وَﻣَﺎ ﻛُﻨْﺖَ "And thou wast not (able) to recite a Book before this (book came), nor art thou (Able) to transcribe it with thy right hand; in that case would the talkers of vanities have doubted". (29:48) The holy Prophet was not a learned man. Before the Qur'an was revealed to him, he never claimed to announce a message from Allâh. He was not in a habit of preaching eloquent truths from the Book (i.e., Qur'ân), before he received revelation, nor was he able to write or transcribe with his own hand. If he had those worldly gifts, there would have been some plausibility in the charge of the speakers of vanities that he spoke not from inspiration but from other people's books, or that he composed the beautiful verses of the Qur'an himself and committed them to memory in order to recite them to people.
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