Bukhari

Explanation:
Since in the Torah as well, it is stated regarding the soul (ruh) that it is a thing from Allah, therefore the Jews wanted to know whether their teaching is also in accordance with the Torah or not, or whether, regarding the soul, they too say far-fetched things like the materialists and philosophers. From some narrations, it is understood that this question was also asked of you (sallallahu alayhi wa sallam) in Makkah Sharif, and then the Jews of Madinah repeated it as well. According to Ahl al-Sunnah, the soul (ruh) is a subtle body (jism latif) which permeates the body just as the fragrance of a rose permeates its flower. There are seventy opinions regarding the soul.

Hafiz Ibn Qayyim rahimahullah has shed much light on these in his book "Kitab al-Ruh." The reality is that the soul is purely a subtle thing, therefore, in our present life, which is full of density, we cannot in any way become acquainted with the reality of the soul. The leading scholars of Ahl al-Sunnah hold the opinion that the demand of proper etiquette is to remain silent regarding the soul. Some scholars are of the opinion that by «من امر ربي» is meant that the soul belongs to the realm of command (alam al-amr), which is the realm of the unseen (alam al-malakut). The consensus of the majority is that the soul is created (hadith), just as all other components are created. The intent of Hazrat Imam, may his secret be sanctified (quddisa sirruh), in this chapter is that no matter how great a scholar, jurist, hadith expert, or exegete a person becomes, still the scope of human knowledge is very limited, and no one can claim that he has encompassed all knowledge. «الا من شاءالله»

Hadith Commentary:
1.
The purpose of Imam Bukhari rahimahullah in presenting the cited verse is not to explain its context of revelation (shan al-nuzul), because he will mention it in that capacity in the Book of Tafsir. Here, in the Book of Knowledge (Kitab al-‘Ilm), he has likely brought it to show that we should never become arrogant about the knowledge we have received, because what we do not know far exceeds what we do know.
Therefore, when a questioner faces a scholarly need, he should not hesitate to ask, nor should the scholar feel any reluctance in answering. It is also understood from this that knowledge of the unseen (ghayb) is only with Allah.
No prophet, angel, or saint besides Him is ‘alim al-ghayb (knower of the unseen).
2.
In the Noble Qur’an, the word “ruh” (spirit) is used in several meanings, for example:
(1)
For Jibril (Gabriel) alayhis salam:
﴿نـزلَ بِهِ الرُّوحُ الأمِينُ﴾ (al-Shu‘ara 26:193)
(2)
For the Noble Qur’an:
﴿وَكَذَلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِنْ أَمْرِنَا﴾ (al-Shura 42:52)
(3)
For the human soul:
﴿فَنَفَخْنَا فِيهَا مِن رُّوحِنَا﴾ (al-Tahrim 66:12)
In the relevant verse, “ruh” refers to the human soul, which is spread throughout the body, and the movement of the body is dependent on this soul.
No one knows its reality except Allah, so we should also refrain from speaking about it.
3.
At the end of this narration, there is mention of a recitation (qira’ah) of Imam A‘mash, in which he recited it in the third person (gha’ib) form. One of Imam A‘mash’s students, ‘Abd al-Wahid, narrates it in this way, whereas the mutawatir (mass-transmitted) recitation is in the second person (mukhatab) form.
The other students of Imam A‘mash have narrated it according to the recitation of the majority.
(Sahih al-Bukhari, al-Tafsir, Hadith: 4721, and al-Tawhid, Hadith: 7456)
The aforementioned recitation of Imam A‘mash is shaadh (anomalous).
Imam Suyuti rahimahullah has mentioned several types of recitations:
Mutawatir, Mashhur, Ahad, Shaadh, Mawdu‘, and Mudraj, etc. He has also cited Imam A‘mash and Yahya ibn Wathab in the context of shaadh recitations.
(al-Itqan: 2/75–77)
4.
From this narration, it is understood that the context of revelation (shan al-nuzul) of the verse is the question of the Jews, whereas from the narration of Imam Tirmidhi rahimahullah, it is understood that the verse was revealed upon the question of the disbelievers of Quraysh.
Those who are engaged in the sciences of the Qur’an have transmitted many rare and valuable discussions regarding the causes of revelation (asbab al-nuzul), the summary of which is:
(1)
If there are different narrations regarding the cause of revelation, the authentic narration will be given precedence.
(2)
If multiple authentic narrations are transmitted, then one will be preferred over the others based on reasons for preference.
(3)
If they are equal in authenticity and reason for preference, then an attempt will be made to reconcile them.
(4)
If reconciliation is not possible, then it will be considered as multiple occasions of revelation.
(Mabahith fi ‘Ulum al-Qur’an, pp. 90–91)
In the aforementioned narration, the context of revelation of this verse is stated to be the question of the Jews, and this is the preferred view, because the status of Sahih al-Bukhari is higher than that of Jami‘ al-Tirmidhi. However, among the proponents of “Tadabbur” (contemplation), hadiths have no importance for understanding the Qur’an, nor do they consider hadiths to be divine revelation, especially mocking and belittling the hadiths of Sahih al-Bukhari rahimahullah is their favorite pastime. Thus, under the guise of “Tadabbur Hadith,” they first diminished the importance of the context of revelation, then raised the issue of whether Surah Bani Isra’il is Makki or Madani, then mocked the recitation of Imam A‘mash, and finally labeled this narration as baseless, saying about this hadith in these words: “However, it is astonishing that Bukhari included such a baseless narration in his Sahih.”
(Tadabbur Hadith: 1/225)

Hadith Commentary:
These Jews had consulted among themselves to ask him (the Prophet sallallahu alayhi wa sallam) about the soul (ruh).
If he were to explain the reality of the soul, then they would understand that he is a sage, not a prophet, because no prophet has ever explained the reality of the soul.
If he too does not explain it, then it would be known that he is a prophet.
Upon this, some of them said: do not ask, because if he too does not explain the reality of the soul, then another proof of his prophethood will be established, and this will be unpleasant for you.
From Adam alayhis salam until now, thousands of sages have pondered over the reality of the soul, and its reality has not yet been discovered.
Now, the sages of America are pursuing the soul, but even they have not yet fully discovered its reality. However, it has become known to this extent that indeed the soul is a substance (jawhar) whose form is similar to the form of the living being.
For example, the soul of a human is upon his form, the soul of a dog is upon its form, and this is a subtle substance (jawhar latif) whose every part permeates every part of the animal body, and due to its extreme subtlety, it cannot be grasped nor confined.
The subtlety of the soul is such that it passes even through glass, whereas air and water—other subtle bodies—cannot pass through it.
This is the wisdom of Allah Ta'ala.
He has placed the soul as a sample of His sacred essence in this world so that those who only believe in tangible things may, by reflecting on the soul, also come to believe in the immaterial beings (mujarradat), i.e., jinn, angels, and the Creator, because it is not possible to deny the existence of the soul.
Every person knows that sixty years ago, I went to such-and-such country, I did such-and-such deeds, even though in those sixty years his body has changed many times.
To the extent that not a single part of it remains as it was, then what is that thing which has not changed and to which the term “I” applies?
Allah Ta'ala, in order to show the incapacity of mankind, has kept the reality of the soul hidden.
The prophets were only informed that it is the command (amr) of the Lord, i.e., His decree.
For example, if a man is a governor somewhere, and an order for his dismissal is issued from the king to the concerned official or deputy collector.
See, the person remains the same as before, nothing of his changes, but after dismissal, he is no longer called the official or deputy collector.
So what is it that has departed from him? It is the king’s order that has departed.
In the same way, the soul is also a command (amr) of the Lord, i.e., the manifestation of the attribute of life (hayah).
When this command is withdrawn, the animal dies, and its body, etc., all remain as they were.

Hadith Commentary:
➊
The Jews, after mutual consultation, decided that the Prophet of the Last Age (sallallahu alayhi wa sallam) should be asked about the soul (ruh). If he were to explain the reality of the soul, it would mean that he is a scholar and a sage, not a prophet, because no prophet has ever explained the reality of the soul.
If he does not explain the reality of the soul, then he is a prophet.
Some of the Jews said:
This question should not be asked of him, because if he does not explain the reality of the soul, then this will be another proof of his prophethood, which will be displeasing to you.

➋
The reality is that no one has been able to know the essence of this soul.
Western intellectuals are researching about it, but so far they have not been able to reach any conclusion; they only say that no one has been able to know it.
Western intellectuals are researching about it, but so far they have not been able to reach any conclusion; they only say that the soul is a subtle essence which resembles the form and appearance of the living being, and every part of it permeates every part of the animal body.
In any case, this is a secret of Allah Ta'ala upon which no one can be informed.
Allah Ta'ala says:
“Say: The soul is by the command of my Lord, and you have been given only a little knowledge.” (Bani Isra'il: 85)

➌
Imam Bukhari rahimahullah has established from this hadith that such questions are mere affectations which have no benefit, nor do they have any connection with a person's practical life; therefore, one should refrain from asking such questions.
And Allah knows best.

Hadith Commentary:
The soul (ruh) has been referred to as "the command of my Lord," meaning it is a decree of the Lord, and its reality has not been explained. This is because the previous prophets also did not explain its reality, and the Jews among themselves said that if he (the Prophet) does not explain the reality of the soul, then he is indeed a prophet; but if he does explain it, then we will understand that he is a sage, not a prophet.

Ibn Kathir said: The soul is a subtle substance, like air, and it permeates every part of the body just as water permeates green branches. This is the reality of the animal soul (ruh haywani), and the human soul (ruh insani), that is, the rational soul (nafs natiqah), is connected to the body by the command of Allah. When death comes, this connection is severed.

For further details, one should study the book "Al-Ruh" by Imam Ibn al-Qayyim rahimahullah.

Alqamah, mentioned in the chain of narration, was a freed slave of Aisha al-Siddiqa radi Allahu anha. He narrates from Anas bin Malik and from his own mother. From him, Malik bin Anas and Sulayman bin Bilal have narrated.

Hadith Commentary:
1.
Some narrations indicate that this question was asked by the Quraysh of Makkah at the suggestion of the Jews of Madinah.
(Jami‘ at-Tirmidhi, Tafsir al-Qur’an, Hadith: 3140)
However, from the narrations of Sahih al-Bukhari, it appears that this question was asked by the Jews of Madinah themselves, as is explicitly mentioned in one narration of Sahih al-Bukhari with the phrase (kharibi al-madinah)
“the ruins of Madinah.”
(Sahih al-Bukhari, al-‘Ilm, Hadith: 125)
It is possible that the revelation of these verses occurred more than once.
In one narration, it is explicitly stated that when this verse was revealed, the Jews said:
“We have been given much knowledge.
We have been given the Torah, and whoever is given the Torah has been given much good.” Then Allah, the Exalted, revealed this verse:
“Say: If the sea were ink for (writing) the words of my Lord, the sea would be exhausted before the words of my Lord were exhausted, even if We brought the like of it as a supplement.”
(al-Kahf: 109/18 and Jami‘ at-Tirmidhi, Tafsir al-Qur’an, Hadith: 3140)
2.
Which “spirit” (ruh) was intended in the question asked by the Jews?
In this regard, Hafiz Ibn Hajar rahimahullah has mentioned many opinions:
➊ The human spirit.
➋ The animal spirit.
➌ Jibril (Gabriel) alayhis salam.
➍ ‘Isa (Jesus) alayhis salam.
➎ The Qur’an.
➏ An angel.
➐ Divine revelation (wahy ilahi).
➑ A specific creation. Then he gave preference to the view that what is meant is the human spirit.
(Fath al-Bari: 8/511)
3.
Hafiz Ibn al-Qayyim rahimahullah says:
The human spirit is such a thing that everyone knows of and acknowledges it.
Wherever the Qur’an has mentioned it, the word “nafs” has been used for it, not the word “ruh.” From this, it is established that the “spirit” about which the Jews of Madinah asked refers to that spirit which is mentioned in this noble verse:
﴿يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَـئِكَةُ صَفَّاً﴾ “That is, Jibril (Gabriel) alayhis salam, not the human spirit.”
(an-Naba’: 38, and Kitab al-Ruh, p. 243)
Hafiz Ibn Hajar rahimahullah has considered his research to be less preferred and has stated that the question of the Jews was regarding the human spirit.
(Fath al-Bari: 8/513)

Hadith Footnote:
(For details, see the forthcoming hadith.)

Hadith Commentary:
➊
What is meant by the “spirit” (ruh) about which the Jews questioned the Messenger of Allah (sallallahu alayhi wa sallam)? There is a difference of opinion among the scholars of the ummah regarding this.
The majority of the commentators say that what is meant by it is the souls (arwah) of the children of Adam.
When it (the spirit) is from Allah, then why is it subjected to punishment? Some hold the view that what is meant is Jibril (Gabriel) (alayhis salam), while according to some commentators, it refers to that angel whose size is equal to all of creation.
According to us, what is meant is that life-force (ruh) which is present in the body of every living being, and as long as it remains in the body, the being stays alive, and when it departs, the being dies. Man has researched much about it, yet until now he has remained incapable of knowing its true reality.

➋
It should be noted that the Qur’an has referred to it as “nafs” (self/soul).
It cannot be denied that the term “nafs” applies to the spirit (ruh) when it is present in the body, and when it departs, it is called “ruh.”
In the noble verse, by “amr” (command), what is meant is the thing commanded (ma’mur).
This usage is common in the Arabic language.

➌
From this hadith, the purpose of Imam Bukhari rahimahullah is that the spirit (ruh) is from the command (amr) of Allah, meaning it came into existence by the command of Allah.
The command of Allah is not the spirit itself; rather, the spirit is His creation.
The command of Allah precedes the spirit.
The commands of Allah pertain to the attributes of Allah, which are eternal, whereas their relation to the spirit is originated (hadith), and the spirit is a creation of Allah and is other than the command of Allah.
And Allah knows best.

Hadith Commentary:
In the well-known recitation, it is "wa ma ooteetum."
What Allah, the Exalted, has stated regarding the soul (ruh) is indeed the reality: despite so much effort and striving, the world has not been able to attain true knowledge of the soul to this day.
Upon hearing this reasonable answer, the Jews became completely silent, because the door to further argument and debate was closed altogether.
In the verse (Qul al-ruh min amri rabbi) , the reality of the soul has been clarified: without it, a living being becomes insignificant and worthless.
Whatever the philosophers and contemporary scientists have said about the soul is all conjecture. Since in this context, the mention of the soul in the hadith is connected to the command of the Lord (amr rabb), for this reason, this hadith has been brought here.

Hadith Commentary:
➊
In the well-known recitation, it is (وَمَا أُوتِيتُم), meaning "you have been given very little knowledge." However, in the recitation of Imam A‘mash, it is (وَمَا أُوتُوا), that is, the verb is in the third person past tense, and this recitation is irregular (shaadh).

➋
What Allah, the Exalted, has stated regarding the soul (ruh) is based on reality. Whatever the philosophers have said about it is all conjectural; all their statements are mere suppositions. Despite great effort, contemporary scientists have not been able to attain any real knowledge about it. The Jews of that time became completely silent before this reasonable answer, because this response closed the door to all argumentation. In the noble verse, the reality of the soul has been clarified: it is a command (amr) from your Lord. As long as it is present in an animal, that animal has value and worth, and when it departs from it, that same animal becomes worthless and valueless. The purpose of the Jews was to test the Messenger of Allah (sallallahu alayhi wa sallam), because it is written in their books that no one knows the reality of the soul. If he is truly the Messenger of Allah, he will not explain the reality of the soul.

➌
Imam Bukhari rahimahullah has proven his intended point from the noble verse mentioned in the hadith: that the existence of the soul is dependent upon the command (amr) of Allah, the Exalted. The command (amr) of Allah is a distinct reality, which is uncreated (ghayr makhluq), and the soul (ruh), which comes into existence by means of it, is created (makhluq). The command (amr) of Allah existed before the creation of this soul, but the connection of this command to the soul is contingent (haadith). Allah, the Exalted, created this soul by the word "Kun" ("Be"). This is the very point that has been stated in the title.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
ma ra’abakum ilayh:
What doubt or suspicion prompted you to ask this question?
(2)
la yastaqbilukum bishay’:
Lest he give you an answer that you dislike,
from which his prophethood would be established.

Benefits and Issues:
Regarding the soul (ruh) about which the Jews, at the instigation of the Quraysh, asked this question,
what is meant by it is a matter of disagreement.
According to some, it refers to the spirits (ruhiyaat)
by which humans, animals, and jinn are alive.
According to others,
it refers to Jibril (Gabriel), and according to some, ‘Isa (Jesus) alayhis salam, and according to others, it means revelation (wahy),
by which the heart and soul receive life, and from the verse: وَكَذَٰلِكَ أَوْحَيْنَا إِلَيْكَ رُوحًا مِّنْ أَمْرِنَا (),
this last opinion is supported, and the reality of revelation (wahy) can only be known by the one upon whom it descends;
for others, it is not possible to comprehend it.

From some narrations of this hadith, it is understood that this question was asked directly by the Jews in Madinah after the Hijrah, as is explicitly mentioned: fi harth al-madinah,
but this verse is from Surah Bani Isra’il, from which it is understood that this question was asked by the polytheists of Makkah.
So from this hadith, it is understood that the Jews told the Quraysh of Makkah to ask this question, and then after the Hijrah, they asked it directly.
Thus, the meaning of the revelation of the verse would be that your attention was directed to the previously revealed verse, and that no further answer was necessary; this answer alone sufficed.
Therefore, there is no need to say that the verse was revealed again (tadaddud nuzul ayah).