Bukhari

� Fiqh al-Hadith
Objection of the Objector (Rejecters of Hadith): SA Imam Bukhari has considered ‘Ata Khurasani in the chain of narration as ‘Ata ibn Abi Rabah, whereas he is ‘Ata Khurasani, and neither has he heard from Ibn Abbas nor has Ibn Jurayj heard from him, therefore the hadith becomes disconnected.

EA SH Commentary: EH
I say that in the chain of Bukhari, it is only written as: «قال عطاء عن ابن عباس» What is the evidence that this ‘Ata is Khurasani? Whereas there is no explicit mention of Khurasani in it.

I say that he is ‘Ata ibn Abi Rabah, from whom the suspicion of disconnection is completely removed. Since the establishment of this is only dependent on the statements of the commentators, then listen to us: It is stated in Qastallani:

«لكن البخاري ما أخرجه الاّ على أنه من رواية عطاء بن أبى رباح، لأن الخراساني ليس على شرطه، ولقائل أن يقول: هذا ليس بقاطع فى أنّ عطاء المذكور هو الخراساني فيحتمل أن يكون هذا الحديث عند ابن جريج عن الخراساني وابن ابي رباح جميعا» [283/7]

That is, Imam Bukhari has narrated this hadith from ‘Ata ibn Abi Rabah, because ‘Ata Khurasani is not according to his (Imam Bukhari’s) criteria. Someone may say: What is the proof that it is definitely ‘Ata Khurasani? Rather, it is possible that with Ibn Jurayj, this hadith is from both ‘Ata Khurasani and ‘Ata ibn Abi Rabah, and Imam Bukhari intended ‘Ata ibn Abi Rabah by it (because ‘Ata Khurasani is not according to his criteria). «فإذا جاء الاحتمال بطل الاستدلال!»

↰ Therefore, the determination of Khurasani is invalidated.

As for the statement you have quoted from ‘Allamah ‘Ayni regarding this in «فيه نظر», there is itself a point to consider, because the conditions of the narrators were not hidden from Imam Bukhari. Yes, «فسبحان من لا يخفيٰ عليه شيء» is related to all things existing in the heavens and the earth and what is beneath the soil, the knowledge of which belongs to Allah Ta‘ala, for He alone is the Knower of the unseen.

Hafiz Ibn Hajar writes:

«الذي قوي عندي أن هذا الحديث بخصوصه عند ابن جريج عن عطاء الخرساني وعن عطاء بن أبى رباح جميعا انتهي» [فتح الباري : 377/2]

“That is, this hadith, specifically with Ibn Jurayj, is from both ‘Ata Khurasani and ‘Ata ibn Abi Rabah in the chain.”

And this answer has also been transmitted by ‘Allamah ‘Ayni, which Mawlawi ‘Umar Karim has also transmitted among the people of fiqh, but the possibility raised by ‘Allamah ‘Ayni that perhaps this was hidden from Imam Bukhari is baseless and contrary to guidance. It is regrettable that with such futile and meaningless objections, the objector only exposes his own lack of knowledge. May Allah grant guidance. Amin.

Hadith Commentary:
The beginning of idol worship among all idol-worshipping nations started in such a way that they made idols in the names of their pious people.
At first, they would keep these idols in front of them during worship. Satan deceived them in this manner, suggesting that seeing these idols would refresh the memory of the elders and help them concentrate in worship. Gradually, these idols themselves became objects of worship.
This has been the condition of all idol-worshippers until today; thus, idol worship began in the world in this way.
For this reason, in Islamic Shariah, Allah Ta’ala has forbidden the making of idols and images, and has commanded that wherever you see an idol or image, break and destroy it, because these things ultimately became a means of shirk (associating partners with Allah). In Islamic Shariah, even for the sake of remembrance, making an idol or image is not permissible, and no matter how sacred the image of a prophet or avatar may be, it should not be given any respect or reverence, because it is merely a figure which has no value in Islam.
Muslims should always keep this religious principle in mind and should never assist in making idols of any king or elder. Allah Ta’ala says: “And cooperate in righteousness and piety, but do not cooperate in sin and aggression” ( al-Ma’idah: 2) (Wahidi).
But how regrettable it is that some taziya-practicing individuals make a paper image of Fatimah az-Zahra radi Allahu anha and place it in front of the taziya, and show it full respect.
How many so-called Muslims have taken photographs of the shrines of the awliya (saints), kept them in their homes, and every morning and evening perfume them, place flowers on them, and show them reverence. All these actions are forms of idol-making and idol-worship.
May Allah grant Muslims sound understanding so that they refrain from such actions, otherwise be prepared for the severest disgrace on the Day of Judgment.

Hadith Commentary:
➊
Among idol-worshipping nations, the beginning of idolatry occurred in this way: when the righteous people of the nation passed away, Satan instilled in the hearts of others the idea that they should make statues of these elders at the places where they used to sit, so that their deeds would be remembered and people would not become negligent in following them.
Satan suggested: If you do not make their statues, you will forget them, and you will have no example before you to walk upon the straight path (sirat al-mustaqim). Thus, people did exactly this. At that time, the beliefs of those who made the statues were correct.
When they died and knowledge did not remain among their descendants, those statues began to be worshipped. For this reason, in our Shari‘ah, idols and image-making are prohibited. In fact, the command is that wherever an idol or image is seen, it should be destroyed, because these things ultimately become a means of shirk (associating partners with Allah). In this religion, it is prohibited to make idols or images even as a memorial.

➋
Now, here a question arises: the idol-worshippers were drowned in the flood of Nuh (alayhis salam), and those who survived were all monotheists (muwahhid) and believers (mu’min). Then how did their worship begin again afterwards? The answer is that just as Satan previously deceived and misled people into worshipping the righteous, the same trick of Satan succeeded later as well.
The monotheists narrated the story of the flood of Nuh to their children. After a few generations, people again developed attachment to those idols, and then their worship began anew.
Wallahu a‘lam (Allah knows best).