صحيح البخاري
Bukhari
كتاب التوحيدThe Book of Tauhid (Islamic Monotheism)
بَابُ مَا يَجُوزُ مِنْ تَفْسِيرِ التَّوْرَاةِ وَغَيْرِهَا مِنْ كُتُبِ اللَّهِ بِالْعَرَبِيَّةِ وَغَيْرِهَا:Chapter. What is allowed as regards the interpretation of the Taurat (Torah) and other Holy Books (revealed by Allah) in Arabic and in other languages as Allah says: "…Bring here the Taurat (Torah) and recite it if you are truthful." (V.3:93)
Hadith 7541
اُردوEn
لِقَوْلِ اللَّهِ تَعَالَى : فَأْتُوا بِالتَّوْرَاةِ فَاتْلُوهَا إِنْ كُنْتُمْ صَادِقِينَ سورة آل عمران آية 93
In light of Allah the Exalted’s statement «فأتوا بالتوراة فاتلوها إن كنتم صادقين»: “So bring the Torah and recite it, if you should be truthful.”
وَقَالَ ابْنُ عَبَّاسٍ : أَخْبَرَنِي أَبُو سُفْيَانَ بْنُ حَرْبٍ ، أَنَّ هِرَقْلَ دَعَا تَرْجُمَانَهُ ، ثُمَّ دَعَا بِكِتَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَرَأَهُ : بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ مِنْ مُحَمَّدٍ عَبْدِ اللَّهِ وَرَسُولِهِ إِلَى هِرَقْلَ وَيَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمُ الْآيَةَ .
And Ibn 'Abbas narrated: Abu Sufyan bin Harb told me that Heraclius called for his translator and then asked for the letter of the Prophet (saws), and the former read it (thus): "In the Name of Allah, the Most Gracious, the Merciful. (This letter is) from Muhammad bin 'Abdullah, to Heraclius. "...O people of the Scripture (Jews and Christians): Come to a word that is just between us and you that we worship none but Allah..." (V.3:64)
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
From this, Imam Bukhari derived the permissibility of translation for the chapter heading. The Prophet (sallallahu alayhi wa sallam) wrote a letter to Heraclius in the Arabic language, even though he knew that Heraclius did not understand Arabic, and for this reason, Heraclius called for a translator. Thus, the Prophet (sallallahu alayhi wa sallam) granted permission for translation.
From this chapter, Imam Bukhari refuted those foolish people who do not consider it preferable to translate heavenly scriptures or other books into another language. He argued from this verse in such a way that the Torah was originally in the Hebrew language, and when Allah commanded that it be recited to the Arabs, it certainly meant that it should be translated into Arabic and then recited, because the Arabs did not understand Hebrew. And there is consensus among all Muslims on the permissibility of translation and explanation (tafsir).
From this, Imam Bukhari derived the permissibility of translation for the chapter heading. The Prophet (sallallahu alayhi wa sallam) wrote a letter to Heraclius in the Arabic language, even though he knew that Heraclius did not understand Arabic, and for this reason, Heraclius called for a translator. Thus, the Prophet (sallallahu alayhi wa sallam) granted permission for translation.
From this chapter, Imam Bukhari refuted those foolish people who do not consider it preferable to translate heavenly scriptures or other books into another language. He argued from this verse in such a way that the Torah was originally in the Hebrew language, and when Allah commanded that it be recited to the Arabs, it certainly meant that it should be translated into Arabic and then recited, because the Arabs did not understand Hebrew. And there is consensus among all Muslims on the permissibility of translation and explanation (tafsir).
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 7541
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
In the noble verse, there is a command to bring the Torah and recite it, even though the Torah was in the Hebrew language, and those to whom it was to be recited were Arabs who did not know the Hebrew language. From this, the permissibility of translating the Torah into the Arabic language is automatically understood.
Imam Bukhari rahimahullah’s intent is that the Torah is the speech of Allah, and translating it into Arabic is the action of the translator, and this action of the servant is voluntary, but it is created by Allah, whereas the speech of Allah is uncreated.
Similarly, the Messenger of Allah sallallahu alayhi wa sallam wrote a letter in Arabic to Heraclius, the king of Rome, and he listened to it in his own language through a translator.
This letter contained a noble verse, and that too was translated.
From this, it is understood that the explanation and clarification (tafsir wa tawdih) and translation of the speech of Allah was the action of the exegete and translator themselves, while the written noble verse is the uncreated speech of Allah.
Imam Bukhari rahimahullah, with this objective in mind, established the mentioned chapter heading and cited the ahadith.
In the noble verse, there is a command to bring the Torah and recite it, even though the Torah was in the Hebrew language, and those to whom it was to be recited were Arabs who did not know the Hebrew language. From this, the permissibility of translating the Torah into the Arabic language is automatically understood.
Imam Bukhari rahimahullah’s intent is that the Torah is the speech of Allah, and translating it into Arabic is the action of the translator, and this action of the servant is voluntary, but it is created by Allah, whereas the speech of Allah is uncreated.
Similarly, the Messenger of Allah sallallahu alayhi wa sallam wrote a letter in Arabic to Heraclius, the king of Rome, and he listened to it in his own language through a translator.
This letter contained a noble verse, and that too was translated.
From this, it is understood that the explanation and clarification (tafsir wa tawdih) and translation of the speech of Allah was the action of the exegete and translator themselves, while the written noble verse is the uncreated speech of Allah.
Imam Bukhari rahimahullah, with this objective in mind, established the mentioned chapter heading and cited the ahadith.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 7541
