Many scholars have spoken about Al-Bukhari’s profound insight and Fiqh (i.e. Islamic jurisprudence) knowledge as reflected in his Sahih and its arrangement. Some rate him as an Imam not only in Hadith, but also in Fiqh, stating that he attained the rank of an absolute mujtahid, which means that he was competent to deduce rulings from the Qur’an and Hadith directly, without referring to any other scholar. Such a rank is attained only by the best scholars, such as the founders of the four major schools of Fiqh. A question arises here: how could Al-Bukhari be given such a rank when he has not written anything on Fiqh, or Islamic jurisprudence?
The answer given to this question is that his scholarship is clearly evident in his Sahih. We should remember that it was Imam Malik who arranged his superb book, Al-Muwatta’, according to Fiqh questions, thus grouping the Hadiths relating to prayers together, and arranging them in such an order as to answer all questions regarding prayer: its form, requirements, duties, recommended practices and what to avoid. Thus, he showed the way to later Hadith scholars so that people can easily find the relevant Hadiths on any particular subject. Books of Hadith that do not follow this method, such as those known by the general title, Al-Musnad, are arranged according to the name of the Prophet’s companion quoting each Hadith. They are very difficult to use as reference.
Al-Bukhari followed Imam Malik’s method in arranging his Sahih, but he added headings and subheadings that show profound insight. Indeed a number of eminent scholars describe Al-Bukhari as highly versed in Fiqh, or Islamic jurisprudence. Al-Nawawi, who is rated as the second most distinguished scholar of El-Shafie’s school of Fiqh says: “Al-Bukhari’s aim was not to include a large number of Hadiths, but he aimed to deduce rulings from them and provide evidence for rulings in different areas of Islamic law.”
Al-Bukhari divided his Sahih into sections, which he called ‘books’, and each section is then divided into chapters, each of which tackles a certain aspect of the subject matter of the book. In each chapter, he includes at least one Hadith addressing specific points related to the aspect under discussion. He may also divide a chapter into two or more parts if necessary. He frequently begins a chapter with a Qur’anic verse relevant to its subject matter, so that he could relate the Hadiths he enters in it to the relevant Qur’anic reference.
Al-Bukhari’s headings and subheadings of his chapters have come for much praise. To give a good idea of these we begin by saying that a few of them are normal headings indicating the subject matter. But in most cases, the heading has something to say about the Hadiths entered in it. At least, the heading emphasizes a certain aspect of that subject. Al-Bukhari does not attach any importance to the shortness of the heading. In fact a heading may be quite long, in order to add information about the Hadiths he enters in the chapter under that heading, or it may explain the subject, or it may draw the reader’s attention to a subtle point which is of great relevance and importance.
Another example of the importance of his headings is that he may give an expansive heading to broaden the significance of the injunction in the Hadith, if it is of the general type. Thus, we have a Hadith which recommends mentioning God’s name when embarking on a specific action, but Al-Bukhari gives it a general heading, pointing to the specific action and adding that it should be mentioned in all situations. Thus, the heading gives an interpretation of the Hadith and its application in all situations.
On some occasions, Al-Bukhari gives a heading for a chapter, and mentions with it one or more verses of the Qur’an, without mentioning any Hadith. Scholars agree that in such instances, Al-Bukhari wants to include the ruling in that particular area, giving the Qur’anic texts relevant to it so that the reader is aware of the evidence supporting that ruling. However, the absence of Hadiths in that chapter shows that Al-Bukhari did not have a Hadith that met his conditions of authenticity. Therefore, he left it blank. It does not mean that there are no Hadiths at all on that subject, but the Hadiths that Al-Bukhari knew did not meet his criterion. If he were to include them, he could be misleading his reader into thinking that they are highly authentic, or he would be relaxing his criterion, which he did not wish to do.
It is this close relevance of the Hadith to the chapter under which it is entered that has led Al-Bukhari to enter many Hadiths under several headings in different chapters or sections. A Hadith may address several points, and if he were to enter it once only, under its most relevant section, the part of the Hadith which relates to a different matter might be forgotten. However, when Al-Bukhari relates a Hadith two or more times, he provides something extra each time. He would either relate the Hadith with a different chain of transmission, which adds to its authenticity. Or he may choose a shorter or longer version, or he may leave out some portion of it so that he enters only the part relevant to the chapter in question.
Another aspect of Al-Bukhari’s exercise of scholarly discretion, or ijtihad, is his expression of independent views on certain points where he may disagree with some earlier scholars, including the founders of the four schools of Fiqh. One such view is that during ablution it is compulsory to go over one’s whole head with one’s wet hand. In this he disagrees with both the Hanafi and Shafie schools which consider it sufficient to do so over a small part of one’s head. His ruling relies on a Hadith in which one of the Prophet’s companions shows practically how the Prophet used to do his ablutions and goes over his whole head from front to back and to front again with both his wet hands. Similarly, Al-Bukhari considers it permissible for a man who is in the state of ceremonial impurity or a woman who is in her menstrual period to read the Qur’an. Most scholars disagree, relying on a Hadith which apparently is not considered authentic by Al-Bukhari. Imam Ibn Hajar, who wrote a 14-volume commentary on Al-Bukhari’s Sahih, says: “It is clear that Al-Bukhari did not rate as authentic any of the Hadiths that indicate the prohibition of reading the Qur’an by people in the state of ceremonial impurity, or janabah. There are numerous other points where Al-Bukhari gives independent views and rulings.”
When Al-Bukhari completed his Sahih, he gave it to Imam Ahmad ibn Hanbal and Ishaq ibn Rahaweih to review it and make any comments. Both praised his efforts very highly. It is stated that Ahmad questioned only four of the Hadiths entered by Al-Bukhari. This is a great testimony by a scholar of the highest caliber to the painstaking and meticulous effort undertaken by Al-Bukhari. However, the fact that Ahmad questioned those four Hadiths may raise the question: could there be other objections?
In the history of Hadith, questions were raised on a number of the reporters whom Al-Bukhari has graded as reliable. Some reports mention that 80 such reporters have been pointed out as not reliable despite the fact that Al-Bukhari accepts them. Others mention that the number was 110. Whichever the correct number is, it does not detract from the great value of Al-Bukhari’s Sahih. It is as authentic as the endeavor of any human being can be.
Al-Bukhari produced several other books. One of the best known is Al-Adab Al-Mufrad which is a collection of 1329 Hadiths, specifically in the field of moral values and good manners. Although a good portion of the Hadith in this collection are also found in Al-Bukhari’s Sahih, a larger number is not. In fact, Al-Bukhari wanted to give greater attention to this aspect of the Prophet’s teachings and his good example, because of its great bearing on a Muslim’s personality and on social standards and practices. However, the criterion applied in this collection is less stringent than that of the Sahih.
Al-Bukhari died at the age of 62, on the night following the last day of Ramadan 256 A.H., corresponding to 870 CE. May God shower His mercy on him and reward him generously for his great effort in the preservation of authentic Sunnah.