Imām Bukhāri Teaches The Salafi’s & Company A Lesson

Our Focus: Salafi’s claim ‘Fi Sabīlillah’ – the path of Allah Ta’ala- is restricted to only mean Jihād. Similarly groups abuse this term “In the path of Allāh” restricting it to mean only Jihād bil Qitāl (Jīhād in the form of fighting).

However when we turn to the most authentic Kitāb after the Qur’ān Majīd namely, Sahīh al-Bukhāri, do we find that Imām Bukhāri Rahmatullahi ‘Alaihi includes a chapter in Kitābul Jumu’ah – The Chapter on Jumuah- Under Chapter 17 –

Name: باب المشي إلى الجمعة

The section on walking toward the Jumu’ah (Salāh)

Here we make a special note of this noble Imām’s style of teaching. It is famous if one wants to know the Fiqh (Jurisprudence) of Bukhāri Sharīf then the experts in the field of Fiqh should ponder over the headings and titles which Imām Bukhāri Rahmatullahi Alaihi himself titled. This is more commonly known amongst scholars in Arabic as:

فقه البخاري في تراجمه

The chapters name is: walking to Jumu’ah (Salāh)

Thereafter, after placing a verse of the Qur’ān Majīd, Imām Bukhāri Rahmatullahi Alaihi places this encouraging Hadīth Sharīf:

حدثنا علي بن عبد الله قال حدثنا الوليد بن مسلم قال حدثنا يزيد بن أبي مريم الأنصاري قال حدثنا عباية بن رفاعة قال أدركني أبو عبس وأنا أذهب إلى الجمعة فقال سمعت النبي صلى الله عليه وسلم

“من اغبرت قدماه في سبيل الله حرمه الله على النار”

“Anyone whose feet are covered with dust in Allāh’s path (Fī Sabīlillah), shall be saved by Allāh from the Hell-Fire.”


  1. Look back at the Hadīth Sharīf, the name, Imām Bukhāri Rahmatullahi Alaihi kept for this Chapter is: walking to Jumu’ah Salāh.
  2. Ponder once more, the Hadīth itself has not stated explicitly the mention of walking to Jumu’ah Salāh for the rewards.
  3. Pondering yet a third time should make one realize the Hadīth Sharīf from the blessed words of Rasulullah ﷺ is ” Fī Sabīlillah” which loosely is translated as “In the path of Allāh Ta’ala”.

Conclusion: Imām Bukhāri Rahmatullahi Alaihi teaches this Ummah a great lesson. ‘Fī Sabīlillah’ takes different forms and is not restricted to Jihād as the Salafi’s have restricted it to.

This is made clearer when one has understood the link. The title is walking to the Masjid for Jumu’ah Salāh yet the Hādith Mubārak itself speaks nothing of walking to the Masjid for Jumu’ah Salāh. Instead the Hadīth Sharīf mentions of how those feet which becomes dusty ‘Fī Sabīlillah” (In the path of Allāh), Allāh will make the fire harām for such an individual.

This was all from walking to the Jumu’ah Salāh and not participating in Jihād. Thus the path of Allāh Ta’ālā takes different forms. Walking to the Masjid for Salāh is also considered to be ‘Fī Sabīlillah’ (In the path of Allāh Ta’ālā).

Our question which we raise to the Salafi’s is: why have you not objected to this usage of walking to the Masjīd to mean Fi sabīlillah till today? Imām Bukhāri Rahmatullahi Alaihi was no Tablighi yet Imām Sāheb has decided to go this route?

Further your claim that Fadhail-e-A’māl contains weak Ahādith rendering it redundant too is baseless:

Imām Bukhāri Rahmatullahi Alaihi compiled a seperate compilation of Hadīth under the Kitāb called al-Adabul-Mufrad.

Sheikh Nassiruddien Al-Bāni divided this Kitāb into al-Adabul Mufrad Sahīh (Authentic) and al-Adabul Mufrad Dha’īf (Weak) – so what would be the response when your very own seniors have used weak Ahādīth for virtues and acknowledged its usage?

Ofcourse, using weak Ahādīth for virtues -even major Fuqahā have adopted this approach even at times to extract certain masāil. Even this great Muhaddīth of all times, Imām Bukhāri Rahmatullahi Alaihi adopted this approach in a separate Kitāb apart from his Sahīh (as mentioned above). Thus these are just but a few baseless claims Salafi’s claim upon groups such as the Tabligh Jamā’h. We don’t say that they are entirely innocent in every sphere in recent times but yes their beginnings and previous times were noble and if they return back to original principals they could still find that success. Where Jihād bil Qitāl is mentioned then it is separate and should not be confused or twisted to take any other meaning.

However one should refrain from entangling thoughts either, by thinking the word Jihād always refers to Jihād bil Qitāl (Jihād in the meaning of fighting) as it does appear in different forms apart from physical fighting.

As such at times it takes the meaning of speech:

A person once asked Rasulullaah ﷺ:

أي الجهاد أفضل‏؟‏ 

“Which is the best Jihād?”

Rasulūllah ﷺ responded:

قال‏:‏ “كلمة حق عند سلطان جائر‏”

“Speaking the truth infront of a tyrant ruler”

‏ ‏(‏‏(‏رواه النسائي بإسناد صحيح‏)‏‏)‏‏

Many Salafi’s today have abandoned this Jihād yet it is so clear in the narration?

Ummul Mu’minīn Hadhrat ‘Āishah Radhiyallahu ‘anha said,

اسْتَأْذَنْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الْجِهَادِ

“I sought Rasūlullah’s ﷺ permission to take part in Jihād”

Rasūlullah ﷺ said,

فَقَالَ :جهادكن الْحَج»

“The Jihād of you women is the Hajj”

(Bukhāri, Muslim)

So why then do Salafi’s & Company present their isolated views to promote their narratives?

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