Source: Fatāwā Shaykh al-Ḥadīth Mubārakpūrī, Volume 1, Page 52
Is it permissible to collectively recite and complete Ṣaḥīḥ al-Bukhārī during times of calamity or hardship (nawāzil) by gathering students or scholars?
If yes, what are the Shar‘i evidences supporting this practice?
Al-ḥamdu lillāh, waṣ-ṣalātu wa-salāmu ʿalā Rasūlillāh, ʾammā baʿd!
Reciting Ṣaḥīḥ al-Bukhārī with righteous intention, whether individually or collectively—particularly during times of trials—is permissible and mubah (allowed).
✔ The aim must be Shar‘i, such as seeking barakah, remedy, or divine help.
◈ The initial criticism against this practice came from an Azhar-trained scholar, objecting to scholars of al-Azhar who completed Bukhārī during a cholera epidemic.
◈ A sharp article appeared in an Egyptian journal in Jumādā al-Ūlā 1320 AH, but it was based on superficial reasoning and lacked substance.
➡ Recitation of Bukhārī is a righteous deed (ʿamal ṣāliḥ), and using righteous deeds as a means of tawassul is established and accepted.
Example of Tawassul in Hadith:
Three men trapped in a cave made duʿā using their past righteous deeds, and their prayer was accepted.
(Ṣaḥīḥ al-Bukhārī: Kitāb al-Adab, Muslim: Kitāb al-Dhikr, ḥadīth 2743)
✔ If this tawassul was impermissible, the Prophet ﷺ would not have narrated it approvingly.
Evidence:
Ḥadīth of Abū Saʿīd al-Khudrī in both Bukhārī and Muslim regarding healing through ruqyah and accepting compensation for it.
✔ Scholars have experienced the healing effects of Bukhārī’s recitation.
✔ Therefore, its recitation during plagues or calamities is permissible as a form of ruqyah.
Maqdamah of Tuḥfat al-Aḥwadhī, p. 57:
“There is no harm in this.”
Response:
◈ Even finishing the Qur’an as tawassul is not explicitly proven from the Prophet ﷺ, yet it is accepted.
◈ Absence of historical evidence is not proof of prohibition.
“What the Sharīʿah has remained silent about is forgiven.”
(Tirmidhī 1762, Abū Dāwūd 2800)
Response:
◈ This does not negate its permissibility.
◈ Even the Prophet ﷺ said that had Sulaymān عليه السلام said “in shāʾ Allāh,” his intent would have been fulfilled.
(Ṣaḥīḥ Bukhārī)
Response:
◈ Supporters of Bukhārī recitation also recite the Qur’an.
◈ It is incorrect to abandon Qur’an and exclusively rely on Bukhārī.
◈ Qur’an remains superior, followed by Ṣaḥīḥ al-Bukhārī in authenticity.
Response:
◈ This objection is illogical, sarcastic, and superficial.
◈ The Prophet ﷺ also used adhkār and duʿā, but did not abandon physical means of protection or treatment.
Response:
◈ Not knowing the originator does not invalidate a practice.
◈ If reliable Shar‘i evidences establish its permissibility, the identity of the initiator is irrelevant.
✔ Finishing Ṣaḥīḥ al-Bukhārī during times of trial or need is:
— Permissible according to Qur’an, Sunnah, and scholarly reasoning
— Supported by tawassul through righteous actions
— Backed by valid analogy with ruqyah and collective duʿā
✔ All conditions of sound belief, sincerity, and Islamic limits must be observed.
✔ This practice is not a substitute for the Qur’an, nor should it replace the means prescribed by Shariah.
ـــ ❖ ـــ
ھٰذَا مَا عِندِي وَاللّٰهُ أَعْلَمُ بِالصَّوَاب
(Muḥaddith Dehlvī, Ramadan 1361 AH / October 1942)
❖ Question:
Is it permissible to collectively recite and complete Ṣaḥīḥ al-Bukhārī during times of calamity or hardship (nawāzil) by gathering students or scholars?
If yes, what are the Shar‘i evidences supporting this practice?
✿ Answer:
Al-ḥamdu lillāh, waṣ-ṣalātu wa-salāmu ʿalā Rasūlillāh, ʾammā baʿd!
✦ ❶ The Practice of Finishing Bukhārī – Permissibility and Legitimacy
Reciting Ṣaḥīḥ al-Bukhārī with righteous intention, whether individually or collectively—particularly during times of trials—is permissible and mubah (allowed).
✔ The aim must be Shar‘i, such as seeking barakah, remedy, or divine help.
✦ ❷ Historical Context of Opposition
◈ The initial criticism against this practice came from an Azhar-trained scholar, objecting to scholars of al-Azhar who completed Bukhārī during a cholera epidemic.
◈ A sharp article appeared in an Egyptian journal in Jumādā al-Ūlā 1320 AH, but it was based on superficial reasoning and lacked substance.
✦ ❸ Two Principal Foundations for Permissibility
✔ A. Virtues and Distinctive Features of Ṣaḥīḥ al-Bukhārī
- Its chapters begin with Qur’anic verses.
- The Kitāb al-Tafsīr is filled with Qur’anic interpretation.
- It is the most authentic book after the Qur’an.
- Contains numerous ḥadīth qudsī.
- Includes powerful duʿās and adhkār from the Prophet ﷺ.
➡ Recitation of Bukhārī is a righteous deed (ʿamal ṣāliḥ), and using righteous deeds as a means of tawassul is established and accepted.
Example of Tawassul in Hadith:Three men trapped in a cave made duʿā using their past righteous deeds, and their prayer was accepted.
(Ṣaḥīḥ al-Bukhārī: Kitāb al-Adab, Muslim: Kitāb al-Dhikr, ḥadīth 2743)
✔ If this tawassul was impermissible, the Prophet ﷺ would not have narrated it approvingly.
✔ B. Using Ṣaḥīḥ al-Bukhārī as a Form of Raqiyah (Spiritual Remedy)
- Words not containing shirk or kufr and whose meanings are known can be used for spiritual healing, even if not directly mentioned in the Qur’an or Sunnah.
Evidence:Ḥadīth of Abū Saʿīd al-Khudrī in both Bukhārī and Muslim regarding healing through ruqyah and accepting compensation for it.
✔ Scholars have experienced the healing effects of Bukhārī’s recitation.
✔ Therefore, its recitation during plagues or calamities is permissible as a form of ruqyah.
Maqdamah of Tuḥfat al-Aḥwadhī, p. 57:“There is no harm in this.”
✦ ❹ Refutation of Common Objections
Objection 1: The Prophet ﷺ and the Salaf had collections of Hadith but never recited them collectively for tawassul.
Response:
◈ Even finishing the Qur’an as tawassul is not explicitly proven from the Prophet ﷺ, yet it is accepted.
◈ Absence of historical evidence is not proof of prohibition.
“What the Sharīʿah has remained silent about is forgiven.”
(Tirmidhī 1762, Abū Dāwūd 2800)
Objection 2: The purpose for which Bukhārī is read is sometimes not fulfilled.
Response:
◈ This does not negate its permissibility.
◈ Even the Prophet ﷺ said that had Sulaymān عليه السلام said “in shāʾ Allāh,” his intent would have been fulfilled.
(Ṣaḥīḥ Bukhārī)
Objection 3: The Qur’an is muʿtabad bih (act of worship), ḥadīth is not—so why not just recite Qur’an?
Response:
◈ Supporters of Bukhārī recitation also recite the Qur’an.
◈ It is incorrect to abandon Qur’an and exclusively rely on Bukhārī.
◈ Qur’an remains superior, followed by Ṣaḥīḥ al-Bukhārī in authenticity.
Objection 4: Why not rely on Bukhārī for all needs—war, fire, theft—if it’s so powerful?
Response:
◈ This objection is illogical, sarcastic, and superficial.
◈ The Prophet ﷺ also used adhkār and duʿā, but did not abandon physical means of protection or treatment.
Objection 5: Who was the first person to initiate this practice?
Response:
◈ Not knowing the originator does not invalidate a practice.
◈ If reliable Shar‘i evidences establish its permissibility, the identity of the initiator is irrelevant.
Conclusion:
✔ Finishing Ṣaḥīḥ al-Bukhārī during times of trial or need is:
— Permissible according to Qur’an, Sunnah, and scholarly reasoning
— Supported by tawassul through righteous actions
— Backed by valid analogy with ruqyah and collective duʿā
✔ All conditions of sound belief, sincerity, and Islamic limits must be observed.
✔ This practice is not a substitute for the Qur’an, nor should it replace the means prescribed by Shariah.
ـــ ❖ ـــ
ھٰذَا مَا عِندِي وَاللّٰهُ أَعْلَمُ بِالصَّوَاب
(Muḥaddith Dehlvī, Ramadan 1361 AH / October 1942)
