Bukhari

Chapter of Sahih Bukhari Hadith No. 3070: «بَابُ مَنْ تَكَلَّمَ بِالْفَارِسِيَّةِ وَالرَّطَانَةِ:»
Relevance between the Chapter and the Hadith:
Imam Bukhari rahimahullah established this chapter to prove that learning and speaking any language of the world is permissible, and to dislike languages is to turn away from Allah’s blessing. Hafiz Ibn Hajar rahimahullah says:
«قول الله عز و جل: ﴿وَاخْتِلَافُ أَلْسِنَتِكُمْ وَأَلْوَانِكُمْ﴾ [الروم : 22] وقال عز و جل: ﴿وَمَا أَرْسَلْنَا مِنْ رَسُولٍ إِلَّا بِلِسَانِ قَوْمِهِ﴾ [إبراهيم : 4] كأنه اشار إلى ان النبى صلى الله عليه وسلم كان يعرف الألسنة لأنه أرسل إلى الأمم كلها على إختلاف ألسنتهم و جميع الأمم قدمه بالنسبة إلى عموم رسالته فاقتضى أن يعرف ألسنتهم ليفهم عنهم و يفهموا عنه.» [فتح الباري، ج 6، ص: 226]
“Allah Almighty’s statement: ‘The difference of your languages and colors is among His signs,’ and Allah Almighty’s statement: ‘We did not send any messenger except in the language of his people.’
This is an indication that the Prophet sallallahu alayhi wa sallam knew all languages because he was sent to all nations (regardless of) the difference of languages, so the Messenger sallallahu alayhi wa sallam’s prophethood is for all nations and peoples so that the Prophet sallallahu alayhi wa sallam may understand their speech and they may understand his.”
According to Hafiz Ibn Hajar rahimahullah, the generality of the verse necessitates that the Prophet sallallahu alayhi wa sallam was a prophet for all nations, therefore the universality of his prophethood is for every individual, every group, and every language speaker.
Allamah al-Zamakhshari writes:
«ليبين لهم: أى ليفقهوا عنه ما يدعوهم إليه فلا تكون لهم حجة على الله.» [الكشاف، ج 3، ص: 479]
“It was made clear to them so that they may understand the speech of the Prophet sallallahu alayhi wa sallam to which he calls them, so that no argument remains against Allah (i.e., the Prophet sallallahu alayhi wa sallam was sent in their language so that he may convey Allah’s message to them, and if they do not accept, then on the Day of Judgment they will have no excuse or argument).”
Imam Qastallani rahimahullah says:
“In these verses is evidence that our Prophet sallallahu alayhi wa sallam knew all languages because his prophethood was equally for jinn and humans, so that he may understand their speech and they may understand his.” [ارشاد الساري، ج 5، ص: 442]
From these quotations, the reconciliation between the chapter heading and the verses is established: that the Prophet sallallahu alayhi wa sallam was sent as a prophet to all humans and jinn, therefore among them are found different languages, and for the propagation of religion, learning every language is a necessary matter so that the command of «بلغوا عني و لو آية» may be fulfilled. However, it is also necessary to understand that it is not a necessary rule that the Prophet sallallahu alayhi wa sallam spoke all languages, because his prophethood is for all languages, but his speaking in every language is not established by any authentic hadith. However, from the generality of the verse and hadiths, it is established that there is no objection in learning and speaking a language; rather, if it is learned for the purposes and objectives of da’wah, then it is all reward.
Hafiz Ibn Hajar rahimahullah says:
“It is not certain that the Prophet sallallahu alayhi wa sallam used to converse in every language.” [فتح الباري، ج 6، ص: 226]
Under this chapter, Imam Bukhari rahimahullah has mentioned three hadiths as evidence that speaking in non-Arabic and other languages is permissible.
The hadith narrated from Sayyiduna Jabir radi Allahu anhu is related to the chapter heading in such a way that when Sayyiduna Jabir radi Allahu anhu said that he had prepared goat meat and a sa’ of barley flour for you, the Prophet sallallahu alayhi wa sallam called out loudly to the people of the trench «أن جابرا قد صنع سؤرًا» meaning Jabir has prepared hospitality for you. In the above hadith, the word «سؤرًا» is present, about which Imam Isma’ili says: «السؤر كلمة بالفارسية», that this word «السؤر» is a Persian word. [فتح الباري، ج 6، ص 226]
Imam al-Tabari rahimahullah says:
“This word «السؤر» is a Persian word.” [فتح الباري، ج 6، ص: 226]
Ibn al-Munir rahimahullah says:
«السؤر: الوليمة، بالفارسية.» [المستواري، ص: 182]
This word «السؤر»: walimah, is a Persian word.
Imam Ibn al-Jawzi rahimahullah says:
«السؤر» This word is Persian. [كشف المشكل 470، ص: 178]
Imam al-Suyuti rahimahullah says:
«السؤر» This word is Persian, which is spoken in the Abyssinian language. [التوضيح شرح للجامع الصحيح، ج 5، ص: 2024]
Imam Kirmani rahimahullah says:
«الطعام مطلقا وهى لفظة فارسية.» [شرح كرماني، ج 12، ص: 53]
«السورا» This is a general term for food, which is a Persian word.
The summary of this discussion is that in the hadith of Sayyiduna Jabir radi Allahu anhu, the Prophet sallallahu alayhi wa sallam used the word «السؤرا», which is Persian.
In the hadith of Sayyidah Umm Khalid radi Allahu anha, the Prophet sallallahu alayhi wa sallam used the words “sanh.”
Which means “excellent,” and is spoken in the Abyssinian language.
The third hadith is narrated from Sayyiduna Hasan ibn Ali radi Allahu anhuma, that when he tried to eat a date from charity, the Prophet sallallahu alayhi wa sallam said to him: «كخ كخ». This word is also not Arabic.
Allamah Kirmani rahimahullah says:
It is possible that this word is also non-Arabic and from the category of vocative particles.
But Allamah ‘Ayni rahimahullah, in response to this objection, said:
This objection is also misplaced because the word «كخ» is from the category of verbal nouns, not from the category of vocative particles, therefore this word is non-Arabic. [عمدة القاري، ج 15 ص: 11]
Badr al-Din ibn Jama‘ah rahimahullah writes:
«وجه الدلالة على جوازه مطابقة حديث الحسن للترجمة له خاطبه بما فيه و يخاطب به الاطفال خاصة ولا تخاطب به الرجال فاشبه بما يخاطب به العجمي . . . . .» [مناسبات تراجم البخاري، ص: 91]
Badr al-Din rahimahullah has clarified: This word is used to address children, which is a non-Arabic word, therefore in all three hadiths, it is established that the Prophet sallallahu alayhi wa sallam spoke in a non-Arabic language, and from here is the relevance between the chapter heading and the hadith.
Benefit 1:
In some baseless narrations, speaking or learning a non-Arabic or Persian language has been condemned, but upon scrutiny, these narrations are not proven to be authentic. For example:
«كلام اهل النار بالفارسية»
A similar narration is reported by Imam Hakim:
«من تكلم بالفارسية زادت فى خبثه و نقصت من مروته»
“Whoever speaks in Persian, his wickedness will increase and his dignity will decrease.” [الآلى، ج 2، ص: 281 - كتاب الموضوعات، ج 2، ص: 395]
«(الفوائد المجموعة، 221)
(الكامل لابن عدي، ج 4، ص: 109)
(النكت البديعات، 200)
(ميزان الاعتدال، 4000)»
Hafiz Ibn Hajar rahimahullah, after quoting the above narration, says: «و سنده واه» Its chain is weak and baseless. [فتح الباري، ج 6، ص: 227]
Ibn al-Jawzi rahimahullah says that Imam Daraqutni rahimahullah says: In its chain is Talhah, who is alone in narrating it, and no one except ‘Umar ibn Yazid has narrated this narration. He further says that Imam Bukhari rahimahullah said: «طلحه منكر الحديث» Talhah is munkar al-hadith (rejected in hadith). [كتاب الموضوعات، ج 2، ص: 126]
Another narration relevant to this issue, which Ibn Hibban rahimahullah mentioned in «المجروحين», is:
«أبغض الكلام إلى الله عز و جل الفارسية، و كلام الشياطين بالخوزية، و كلام اهل النار بالنجارية (بالنجارية)، و كلام أهل الجنة العربية.»
[المجروحين لابن حبان، ج 1، ص: 129]
[الفوائد المجموعة، 414]
[تنزيه الشريعة، ج 1، ص: 137]
[لسان الميزان، ج 1، ص: 406، رقم: 1273]
[الموضوعات لابن الجوزي، ج 2، ص: 265]
After quoting the above narration, Ibn al-Jawzi rahimahullah says: «هذه الأحاديث كلها موضوعة.»
All such hadiths are fabricated (mawdu‘).
Another narration, which Imam Hakim rahimahullah narrated, is:
Whoever speaks Arabic well should never speak in Persian, for it creates hypocrisy.
Hafiz Ibn Hajar rahimahullah mentioned this narration in Fath al-Bari, then commented: «و سنده واه» Its chain is weak (i.e., baseless). [فتح الباري، ج 6، ص: 227]
Allamah Ibn ‘Abidin al-Shami, in «رد المختار على الرد المختار», quoted al-Walujiyyah’s statement that no language besides Arabic is beloved to Allah Almighty. [رد المختار : 521/1]
The statement of «الولوجيه» is also baseless and has no standing.
The reality is that neither Allah Almighty nor His Messenger sallallahu alayhi wa sallam has prohibited speaking or learning any language; all these languages are from Allah and are among His clear signs, therefore no narration prohibiting this has reached the level of proof. Thus, Imam Nawawi rahimahullah writes:
«وقد تظاهرت أحاديث صحيحة بأن رسول الله صلى الله عليه وسلم تكلم بألفاظ غير العربية فيدل على جوازه.» [شرح مسلم للامام النووي، ج 178/2]
“That is, it is apparent from authentic hadiths that the Messenger of Allah sallallahu alayhi wa sallam spoke in a language other than Arabic, which indicates its permissibility.”
Benefit 2:
Allah Almighty has sent a guide to every nation so that the proof may be established against them. In today’s degenerate times, if we deeply study the religions of the world, it becomes clear that the concept of monotheism (tawhid) presented by Islam is, with complete evidence and proof, present in the major religions of the world, because it is Allah Almighty’s rule that He sends a guide to every nation who turns them towards the One Allah and speaks to them in their own language. Therefore, I present here a few references; students should memorize these so that non-Muslims may be invited from their own books, which is extremely beneficial.
The concept of Allah Almighty in Hinduism:
➊ Praise only Him and worship only one God. [رگ ويد، كتاب 6، دعا نمبر 45، منتر 16]
➋ They know Me as such a great God who is eternal. [بهگوت گيتا، باب 110، سطر 3]
➌ Among His parents there is no master, He has no mother, He has no father, there is none superior to Him. [سويد اسواتر اپنشد، باب 6، منتر 9]
➍ He has no equal. [يجر ويد، باب 32، منتر 3]
➎ Allah is great and powerful. [اتهروا ويد، كتاب نمبر 20، دي نمبر 58، منتر 3]
The concept of Allah Almighty in Christianity:
➊ You shall have no other gods before Me, you shall not make any idol, nor image, whether in the heavens or in the waters beneath the earth, you shall not worship anyone, for I am a jealous God. [استثناء، باب 5، فقره 9]
➋ Hear, O Israel! Our God is only one God. [مرقس، باب 12، فقره 29]
➌ The word you hear from me is not mine (i.e., not of Jesus), but of the Father who sent me. [يوحنا، باب 10، فقره 1-2]
➍ Jesus says: I cast out devils by the command of God. [متي، باب 12، فقره 28]
➎ Jesus says: I do nothing of myself; as I hear, I judge, and my judgment is just because I do not seek my own will, but the will of my God. [يوحنا، باب 5، فقره 30]
From these statements, the mention of monotheism in the Christian book is clearly evident.
The concept of Allah Almighty in Sikhism:
Guru Nanak gave preference to the worship of one God and declared idol worship to be misguidance. Thus, he says:
➊ Idol worshippers became disbelievers, they made idols gods,
They are called disbelievers, they are misguided from the Lord. [جنم ساكهي بهائي بالا، ص: 21]
➋ Guru Nanak Ji says:
Every person can establish a connection with Allah Almighty, provided he purifies his heart; all humans are equal in the sight of Allah, and He understands and hears all their languages. [چپ جي دياكهيا، ص: 14], [اديان و مذاهب كا تقابلي مطالعه، ص: 151]

Hadith Commentary:
The word "suran" is Persian, which you have used; from this, the chapter heading’s translation is established.
Among the great and dangerous corruptions in humanity is the corruption of linguistic prejudice.
Whereas all languages are created by Allah the Exalted.
Islam has strongly opposed this prejudice.
In today’s era, great turmoil is also caused in the world over languages, all of which are the results of human ignorance, misguidance, and deviation.
Those who harbor prejudice against any language are extremely foolish in this regard.
By the word "suran," the food of invitation (da‘wat) is meant; this is a Persian word.
The honorable Imam (rahimahullah) has also indicated the weakness of the hadith in which it is mentioned that the people of Hell will speak the Persian language.

Hadith Commentary: Benefits and Issues: This hadith proves that a person should be considerate of his companions; if he senses that they are hungry and he has the means, he should make arrangements to satisfy their hunger and invite only as many companions as he can easily provide for, so that there is no disgrace later on. That is why the wise wife of Jabir radi Allahu anhu advised her husband not to invite too many companions and thereby bring humiliation and disgrace upon her. Jabir acted upon her advice and, after informing the Messenger of Allah sallallahu alayhi wa sallam of the amount of food, invited him to come with two or three companions. However, Allah had willed something else; thus, the Prophet sallallahu alayhi wa sallam told all the present companions to come along for the invitation and instructed Jabir radi Allahu anhu not to prepare the bread nor take the pot off the fire until he arrived.

Jabir radi Allahu anhu, in accordance with human nature, became worried upon seeing a thousand companions. He went and informed his wife of the situation. She said, "All of this is your doing; now bear the consequences—be disgraced and humiliated." He replied, "I acted upon your advice, informed him of the amount of food, and asked him to come with two or three companions." She said, "Then we have nothing to worry about." In this way, she relieved his anxiety, and as a result of the blessing of the Prophet's sallallahu alayhi wa sallam saliva and his supplication, the food meant for a few people sufficed for a thousand, and even then it was not finished; rather, all of it remained. Thus, on one hand, this manifested the miracle of the increase of food, and on the other hand, it demonstrated the intelligence of Jabir's radi Allahu anhu wife and her trust and confidence in the Messenger of Allah sallallahu alayhi wa sallam. It also showed the love of the Messenger of Allah sallallahu alayhi wa sallam for his companions, as he did not deem it acceptable to eat himself while leaving them hungry; rather, he supplicated to Allah and fed everyone.