by Tausif Alam
The madrasah tradition has long served as the heart of Islamic education, preserving and
transmitting the intellectual and spiritual legacy of Islam. Central to this tradition is the study of Ṣaḥīḥ al-Bukhārī, a seminal text by Imam al-Bukhārī, whose meticulous methodology and
unparalleled expertise in hadith sciences earned his work its revered status. This study not only provides students with deep insights into the Prophetic tradition, but also connects them to an unbroken chain (sanad) of scholars, connecting generation-by-generation to the Prophet
Muḥammad ﷺ and ultimately to Allāh. At Darul Qasim College in Illinois, this heritage is revitalized in an academic setting that seamlessly combines traditional pedagogy with
contemporary rigor. Under the guidance of its founder, Shaykh Amin Kholwadia, the college
pays homage to the genius of the Prophet ﷺ by curating solutions for modern challenges while maintaining fidelity to the Islamic intellectual tradition. The Ṣaḥīḥ al-Bukhārī class, taught in the final year of Darul Qasim’s tripartite program, exemplifies this synthesis, drawing on Shaykh Amin’s profound expertise to inspire a transformative understanding of the text. This paper reflects on part of the unique methodology of the Shaykh and his class, exploring how a holistic study of Ṣaḥīḥ al-Bukhārī universalizes prophetic wisdom and contextualizes its relevance. Through these perspectives, the class offers students an enduring framework for engaging with revelation and shaping the world around them.
One of the most remarkable aspects of Shaykh Amin’s teaching methodology is his
ability to move beyond a microscopic analysis of individual hadiths and illuminate the universal principles and cosmological underpinnings they convey. This approach transforms each Prophetic report into a gateway to profound theological insights and a holistic understanding of reality. Shaykh Amin often reminds his students, “Knowledge is in universals, not particulars,” emphasizing that each hadith contains more than just isolated guidance—it reflects a broader paradigm shaped by foundational theories and theological truths. As he eloquently states, “Behind the hadith is a paradigm, and behind the paradigm is a theory, an ʿaqīdah.” This layered understanding allows students to uncover the profound ideas embedded within the Prophetic tradition and recognize their relevance to broader frameworks of thought. For instance, in the second hadith of the very first chapter of his Ṣaḥīḥ, Imām al-Bukhārī narrates a report detailing the intensity which revelation had upon the Prophet ﷺ , causing him to sweat profusely even on the coldest of nights.1 Shaykh Amin explains that this phenomenon allows us to comprehend the Quranic verse, “We shall, most surely, cast upon you a heavy word”2, in its literal sense (ḥaqīqah lughawiyyah) rather than as a mere metaphor. He further connects this understanding to another verse, which states that a mountain would crumble under the weight of revelation.3 Through this analysis, Shaykh Amin articulates a theological observation: the Prophets of Allāh possess extraordinary, divinely bestowed physical strength that enables them to withstand what no ordinary creation could bear. This insight reshapes our understanding of the Prophets as not only conveyors of divine revelation but also living miracles and manifestations of Allāh’s power. It further harmonizes other narrations as well, such as the Prophet’s ability to see those standing behind him4, hear those in the realm of the barzakh5, and endure the immense forces involved in riding the burāq on his night journey to al-Aqṣā.6
Another example of this universal perspective emerges in the very next hadith, where the
Prophet ﷺ , after his extraordinary encounter with the Archangel Jibrīl, rushes home in distress. His wife, Sayyidah Khadījah, reassures him with profound intelligence and insight, affirming that Allāh would never disgrace a person like him. She highlights his unparalleled virtues, such as his dedication to kinship ties and his support for the needy.7 From this account, Shaykh Amin draws a subtle yet critical theological deduction: even before receiving Prophethood, the Prophet ﷺ already embodied the greatest humanitarian values, widely recognized by his society for his altruism, integrity, and selflessness.8 This implies that Prophethood entails something beyond these qualities. It cannot be merely the pinnacle of human virtue, but a divine station distinguished by access to the unseen, knowledge of the hereafter, and realities beyond the scope of human perception. To reduce Prophethood to a set of secular humanitarian virtues—a standard achievable by even atheists—is a grave misrepresentation of its true essence. This nuanced understanding recalibrates a Muslim’s aspirations, informing them through a deeper appreciation of the Prophet’s mission: to guide humanity toward eternal success through knowledge that transcends the temporal and material. Through such discussions, Shaykh Amin consistently demonstrates how individual hadiths are not isolated reports but components of a grander narrative that integrates theology, metaphysics, and spirituality—a mafhūm islāmī. This universal perspective allows students to view the Prophetic tradition as a comprehensive framework that addresses timeless human concerns, aligning seamlessly with divine law and cosmic order.
Building upon the universal perspective derived from hadiths, Shaykh Amin emphasizes
the importance of contextualizing these reports within their original settings before drawing
broader applications. He frequently reminds students, “In understanding waḥy, one needs to
understand what is being conveyed as understood by its primary audience…Contextualize the
report to its audience first, then universalize, crystalize, and finally reapply it in our context.”
This structured methodology ensures that the meaning and spirit of the Prophetic words are
preserved while also enabling students to engage with them dynamically in addressing contemporary issues. An example of this contextual approach is found in the ninth hadith of Ṣaḥīḥ al-Bukhārī, in which the Prophet ﷺ describes ḥayāʾ as one of the sixty branches of īmān9. Shaykh Amin, deeply attuned to the cultural and linguistic nuances of the Western context, advises against translating terms like ḥayāʾ into English, urging students instead to preserve the Arabic and internalize its meanings. “Words,” he explains, “are indicators of ideas and meanings—the true objectives of language”. Shaykh Amin highlights that the language of waḥy reflects its primary audience: the Companions, or the 7th-century Arabs. He then poses a critical question: does rendering ḥayāʾ as “modesty” in contemporary English evoke the same depth and resonance it held for its original audience? Does it encapsulate the divinely informed understanding of ḥayāʾ as taught by revelation? Such translations, he argues, often obscure more than they illuminate, diminishing the richness of the Prophetic tradition.
To rectify this potential disconnect, Shaykh Amin offers a definition our scholars have given for ḥayāʾ: “an attribute within a believer that safeguards him from sin”.10 This definition, he explains, is superior on multiple fronts. For starters, it cannot be confined to mere appearance just as it cannot be limited to an internal disposition, encompassing a holistic virtue that governs one’s conduct in light of divine guidance. By contextualizing ḥayāʾ within the life and teachings of the Prophet ﷺ , Shaykh Amin provides vivid examples that expand its scope. From the Prophet’s act of covering himself in the presence of his son-in-law ʿUthmān, to his hesitation in entering ʿUmar’s palace in Jannah, to his mindfulness of Allāh while consuming food etc., each instance illustrates how ḥayāʾ permeates both outward behavior and internal consciousness.
The concept of ḥayāʾ once narrowly conceived, now grounded within the context of waḥy, unfolds into an expansive, panoramic appreciation of its true essence. By anchoring such concepts in the context of their primary audience, Shaykh Amin equips his students to distill the individual divine meanings behind every Prophetic word and action. This method not only preserves the integrity of revelation but also empowers students to dynamically embody these teachings in their lives—as civilizational values, as they have been for centuries—fostering a worldview that is both authentically Islamic and profoundly relevant.
These few examples illustrate how the Ṣaḥīḥ al-Bukhārī class at Darul Qasim College
embodies the intellectual rigor and spiritual depth of traditional Islamic pedagogy. Under the
guidance of Shaykh Amin Kholwadia, students are equipped to transcend superficial
understandings of hadith by uncovering universal principles, contextualizing their relevance
across time and space, and aligning them with divine intent. This holistic approach not only
deepens one’s connection to the Prophetic tradition but also fosters the ability to apply these
teachings dynamically in a modern context. Such classrooms, rooted in sacred knowledge and
critical thought, remain vital spaces for cultivating leaders who can address contemporary
challenges with timeless wisdom and vision.
- عَنْ عَائِشَةَ أُمِّ الْمُؤْمِنِينَ ـ رضى الله عنها ـ أَنَّ الْحَارِثَ بْنَ هِشَامٍ ـ رضى الله عنه ـ سَأَلَ رَسُولَ اللَّهِ صلى الله عليه وسلم فَقَالَ يَا رَسُولَ اللَّهِ كَيْفَ يَأْتِيكَ الْوَحْىُ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم “ أَحْيَانًا يَأْتِينِي مِثْلَ صَلْصَلَةِ الْجَرَسِ ـ وَهُوَ أَشَدُّهُ عَلَىَّ ـ فَيُفْصَمُ عَنِّي وَقَدْ وَعَيْتُ عَنْهُ مَا قَالَ، وَأَحْيَانًا يَتَمَثَّلُ لِيَ الْمَلَكُ رَجُلاً فَيُكَلِّمُنِي فَأَعِي مَا يَقُولُ ”. قَالَتْ عَائِشَةُ رضى الله عنها وَلَقَدْ رَأَيْتُهُ يَنْزِلُ عَلَيْهِ الْوَحْىُ فِي الْيَوْمِ الشَّدِيدِ الْبَرْدِ، فَيَفْصِمُ عَنْهُ وَإِنَّ جَبِينَهُ لَيَتَفَصَّدُ عَرَقًا. Sahih al-Bukhari 2 ↩︎
- إنّا سَنُلْقِي عَلَيْكَ قَوْلًا ثَقِيلًا[٧٣:٥] ↩︎
- [٥٩:٢١]لَوْ أَنزَلْنَا هاذا القرآن على جَبَلٍ لَّرَأَيْتَهُ خَاشِعاً مُّتَصَدِّعاً مِّنْ خَشْيَةِ الله وَتِلْكَ الأمثال نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُون ↩︎
- عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ “ هَلْ تَرَوْنَ قِبْلَتِي هَا هُنَا فَوَاللَّهِ مَا يَخْفَى عَلَىَّ خُشُوعُكُمْ وَلاَ رُكُوعُكُمْ، إِنِّي لأَرَاكُمْ مِنْ وَرَاءِ ظَهْرِي ” Sahih al-Bukhari 418 ↩︎
- عَنِ ابْنِ عَبَّاسٍ، قَالَ خَرَجَ النَّبِيُّ صلى الله عليه وسلم مِنْ بَعْضِ حِيطَانِ الْمَدِينَةِ، فَسَمِعَ صَوْتَ إِنْسَانَيْنِ يُعَذَّبَانِ فِي قُبُورِهِمَا فَقَالَ ” يُعَذَّبَانِ، وَمَا يُعَذَّبَانِ فِي كَبِيرَةٍ، وَإِنَّهُ لَكَبِيرٌ، كَانَ أَحَدُهُمَا لاَ يَسْتَتِرُ مِنَ الْبَوْلِ، وَكَانَ الآخَرُ يَمْشِي بِالنَّمِيمَةِ ”. ثُمَّ دَعَا بِجَرِيدَةٍ فَكَسَرَهَا بِكِسْرَتَيْنِ أَوْ ثِنْتَيْنِ، فَجَعَلَ كِسْرَةً فِي قَبْرِ هَذَا، وَكِسْرَةً فِي قَبْرِ هَذَا، فَقَالَ ” لَعَلَّهُ يُخَفَّفُ عَنْهُمَا مَا لَمْ يَيْبَسَا ”. Sahih al-Bukhari 6055 ↩︎
- أُتيتُ بالبُراق وَهُوَ دابَّة أَبْيَضُ طَوِيلٌ فَوْقَ الْحِمَارِ وَدُونَ الْبَغْلِ يَقَعُ حَافِرُهُ عِنْدَ مُنْتَهَى طَرْفِهِ فَرَكِبْتُهُ حَتَّى أَتَيْتُ بَيْتَ الْمَقْدِسِ Sahih Muslim 162a ↩︎
- عَنْ عَائِشَةَ أُمِّ الْمُؤْمِنِينَ، أَنَّهَا قَالَتْ أَوَّلُ مَا بُدِئَ بِهِ رَسُولُ اللَّهِ صلى الله عليه وسلم مِنَ الْوَحْىِ الرُّؤْيَا الصَّالِحَةُ فِي النَّوْمِ، فَكَانَ لاَ يَرَى رُؤْيَا إِلاَّ جَاءَتْ مِثْلَ فَلَقِ الصُّبْحِ، ثُمَّ حُبِّبَ إِلَيْهِ الْخَلاَءُ، وَكَانَ يَخْلُو بِغَارِ حِرَاءٍ فَيَتَحَنَّثُ فِيهِ ـ وَهُوَ التَّعَبُّدُ ـ اللَّيَالِيَ ذَوَاتِ الْعَدَدِ قَبْلَ أَنْ يَنْزِعَ إِلَى أَهْلِهِ، وَيَتَزَوَّدُ لِذَلِكَ، ثُمَّ يَرْجِعُ إِلَى خَدِيجَةَ، فَيَتَزَوَّدُ لِمِثْلِهَا، حَتَّى جَاءَهُ الْحَقُّ وَهُوَ فِي غَارِ حِرَاءٍ، فَجَاءَهُ الْمَلَكُ فَقَالَ اقْرَأْ. قَالَ ” مَا أَنَا بِقَارِئٍ ”. قَالَ ” فَأَخَذَنِي فَغَطَّنِي حَتَّى بَلَغَ مِنِّي الْجَهْدَ، ثُمَّ أَرْسَلَنِي فَقَالَ اقْرَأْ. قُلْتُ مَا أَنَا بِقَارِئٍ. فَأَخَذَنِي فَغَطَّنِي الثَّانِيَةَ حَتَّى بَلَغَ مِنِّي الْجَهْدَ، ثُمَّ أَرْسَلَنِي فَقَالَ اقْرَأْ. فَقُلْتُ مَا أَنَا بِقَارِئٍ. فَأَخَذَنِي فَغَطَّنِي الثَّالِثَةَ، ثُمَّ أَرْسَلَنِي فَقَالَ {اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ * خَلَقَ الإِنْسَانَ مِنْ عَلَقٍ * اقْرَأْ وَرَبُّكَ الأَكْرَمُ} ”. فَرَجَعَ بِهَا رَسُولُ اللَّهِ صلى الله عليه وسلم يَرْجُفُ فُؤَادُهُ، فَدَخَلَ عَلَى خَدِيجَةَ بِنْتِ خُوَيْلِدٍ رضى الله عنها فَقَالَ ” زَمِّلُونِي زَمِّلُونِي ”. فَزَمَّلُوهُ حَتَّى ذَهَبَ عَنْهُ الرَّوْعُ، فَقَالَ لِخَدِيجَةَ وَأَخْبَرَهَا الْخَبَرَ ” لَقَدْ خَشِيتُ عَلَى نَفْسِي ”. فَقَالَتْ خَدِيجَةُ كَلاَّ وَاللَّهِ مَا يُخْزِيكَ اللَّهُ أَبَدًا، إِنَّكَ لَتَصِلُ الرَّحِمَ، وَتَحْمِلُ الْكَلَّ، وَتَكْسِبُ الْمَعْدُومَ، وَتَقْرِي الضَّيْفَ، وَتُعِينُ عَلَى نَوَائِبِ الْحَقِّ. فَانْطَلَقَتْ بِهِ خَدِيجَةُ حَتَّى أَتَتْ بِهِ وَرَقَةَ بْنَ نَوْفَلِ بْنِ أَسَدِ بْنِ عَبْدِ الْعُزَّى ابْنَ عَمِّ خَدِيجَةَ ـ وَكَانَ امْرَأً تَنَصَّرَ فِي الْجَاهِلِيَّةِ، وَكَانَ يَكْتُبُ الْكِتَابَ الْعِبْرَانِيَّ، فَيَكْتُبُ مِنَ الإِنْجِيلِ بِالْعِبْرَانِيَّةِ مَا شَاءَ اللَّهُ أَنْ يَكْتُبَ، وَكَانَ شَيْخًا كَبِيرًا قَدْ عَمِيَ ـ فَقَالَتْ لَهُ خَدِيجَةُ يَا ابْنَ عَمِّ اسْمَعْ مِنَ ابْنِ أَخِيكَ. فَقَالَ لَهُ وَرَقَةُ يَا ابْنَ أَخِي مَاذَا تَرَى فَأَخْبَرَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم خَبَرَ مَا رَأَى. فَقَالَ لَهُ وَرَقَةُ هَذَا النَّامُوسُ الَّذِي نَزَّلَ اللَّهُ عَلَى مُوسَى صلى الله عليه وسلم يَا لَيْتَنِي فِيهَا جَذَعًا، لَيْتَنِي أَكُونُ حَيًّا إِذْ يُخْرِجُكَ قَوْمُكَ. فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ” أَوَمُخْرِجِيَّ هُمْ ”. قَالَ نَعَمْ، لَمْ يَأْتِ رَجُلٌ قَطُّ بِمِثْلِ مَا جِئْتَ بِهِ إِلاَّ عُودِيَ، وَإِنْ يُدْرِكْنِي يَوْمُكَ أَنْصُرْكَ نَصْرًا مُؤَزَّرًا. ثُمَّ لَمْ يَنْشَبْ وَرَقَةُ أَنْ تُوُفِّيَ وَفَتَرَ الْوَحْىُ. Sahih al-Bukhari 3 ↩︎
- عَنِ ابْنِ عَبَّاسٍ، قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم أَجْوَدَ النَّاسِ، وَكَانَ أَجْوَدُ مَا يَكُونُ فِي رَمَضَانَ حِينَ يَلْقَاهُ جِبْرِيلُ، وَكَانَ يَلْقَاهُ فِي كُلِّ لَيْلَةٍ مِنْ رَمَضَانَ فَيُدَارِسُهُ الْقُرْآنَ، فَلَرَسُولُ اللَّهِ صلى الله عليه وسلم أَجْوَدُ بِالْخَيْرِ مِنَ الرِّيحِ الْمُرْسَلَةِ. Sahih al-Bukhari 6 ↩︎
- عَنْ أَبِي هُرَيْرَةَ ـ رضى الله عنه ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ “ الإِيمَانُ بِضْعٌ وَسِتُّونَ شُعْبَةً، وَالْحَيَاءُ شُعْبَةٌ مِنَ الإِيمَانِ ”. Sahih al-Bukhari 9 ↩︎
- صفة في المؤمن تحفظه من الإثم ↩︎
