Bukhari

Explanation:
Many Shia used to believe that Ali radi Allahu anhu possessed certain special rulings and hidden matters recorded in a scroll, which the Messenger of Allah sallallahu alayhi wa sallam had not informed anyone else about. Therefore, Abu Juhaifah asked Ali radi Allahu anhu this question, and he clearly refuted this false notion in explicit terms.

Hadith Commentary:
1.
The opinions of the Salaf regarding the writing of hadith are varied.
Due to this difference, Imam Bukhari rahimahullah has adopted a general approach; thus, Hafiz Ibn Hajar rahimahullah says that in disputed matters, Imam Bukhari rahimahullah’s method is that he does not make any definitive decision in the chapter heading.
However, by presenting hadiths and reports under it, he indicates his own inclination.
At this point as well, Imam Bukhari rahimahullah has not made any decision.
Although later, by consensus, the permissibility and even the recommendation (istihbab) of writing hadith has been established, and in view of the fear of forgetfulness, its obligation (wujub) is not far-fetched.
(Fath al-Bari: 1/269)
2.
In the books of hadith, a prohibitive command of the Messenger of Allah sallallahu alayhi wa sallam regarding the writing of hadith is transmitted in these words:
“Do not write anything from me, and whoever has written anything from me other than the Qur’an, let him erase it.”
(Sahih Muslim, al-Zuhd, Hadith: 7510(3004))
In this, writing of hadith is prohibited, whereas, on the contrary, some of the noble Companions radi Allahu anhum were permitted to write hadith, as is reported from the practice of Abdullah ibn Amr ibn al-As radi Allahu ta‘ala anhu.
To resolve this apparent contradiction, various approaches have been adopted, the details of which are as follows:
(a)
The aforementioned narration of Abu Sa‘id al-Khudri radi Allahu ta‘ala anhu is mawquf (stopped at the Companion); among those who consider it mawquf, Imam Bukhari rahimahullah is foremost. On this basis, the issue of contradiction does not arise.
(Fath al-Bari: 1/275) (b)
The prohibition was specific to the time of the Qur’an’s revelation, so that the Qur’an and hadith would not become mixed.
(c)
The meaning of the prohibition was that both should not be written in the same script or format.
(d)
Initially, writing of hadith was prohibited; later, with the permission given to the noble Companions radi Allahu anhum, this ruling was abrogated.
(e)
The prohibition was for the one who relied solely on writing and did not pay attention to memorization.
(Fath al-Bari: 1/275) (f)
The prohibition was so that no other book would be prepared to rival the Book of Allah.
(g)
The majority of the noble Companions radi Allahu anhum were unfamiliar with the art of writing, so they were prohibited from writing, and those who could write correctly were permitted.
(Mushkil al-Hadith by Ibn Qutaybah)
The deniers of hadith also present this prohibition with great emphasis, even though these people do not rely on hadith at all.
It is a strange logic that if a hadith is found in the books of hadith, it is considered part of a foreign conspiracy.
But if it is to be presented as evidence, it becomes authoritative.
If this can be presented as proof for the non-writing of hadith, then why can the narrations that are far superior in terms of chain of transmission not be cited as evidence for the writing of hadith?
4.
From the time of Ali radi Allahu ta‘ala anhu, the sect of the Rawafid had already begun, and from their side it was being propagated that the Messenger of Allah sallallahu alayhi wa sallam had granted Ali radi Allahu ta‘ala anhu some special knowledge which others did not possess.
Affected by this propaganda, Abu Juhaifah asked Ali radi Allahu ta‘ala anhu whether he had any written document besides the Book of Allah. Ali radi Allahu ta‘ala anhu replied that he had the Book of Allah, understanding (fahm), and this scroll (sahifah), and that none of these three things were exclusive to him.
Imam Bukhari rahimahullah wants to establish from the “sahifah” that the writing of hadith had already begun in the Prophetic era.
It is not a later innovation.
5.
The reason for mentioning Ali radi Allahu ta‘ala anhu’s understanding (fahm) separately is that, apart from the apparent meanings of the Noble Qur’an, he wanted to mention those rulings and commands that are derived from the context and circumstances of the speech; that is, some rulings are those which are understood by everyone from the explicit text, and others are not from the explicit text but are known through the context, analogies (qiyas), and methods of deduction (istinbat). Thus, in another place, this narration is found in these words: “We have only what is in the Qur’an; yes, there is also understanding (fahm) which is given to a person to reflect upon this Book.”
(Sahih al-Bukhari, al-Diyat, Hadith: 6903)
That is, if Allah ta‘ala grants a person the ability to reflect upon the Qur’an, he attains the ability to extract rulings.
In this respect, he gains superiority over others.
This is also supported by the following narration:
Tariq ibn Shihab says:
I saw Ali radi Allahu ta‘ala anhu saying from the pulpit:
By Allah! We have no book which we read to you except the Book of Allah and this scroll (sahifah).
(Musnad Ahmad: 1/100)
This means that the collection of extracted rulings was present with him in written form, as some commentators of Sahih Bukhari have written.
(Fath al-Bari: 1/270)
6.
The contents of the sahifah and its related rulings and issues will be mentioned in the Book of Diyat.