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Al Tarikh Al Kabir
Ṣaḥīḥ al-Bukharī & extant hadith
Two of Bukhari's works on hadith survive:
Ṣaḥīḥ al-Bukharī – full title, al-Jāmi’ al-Musnad al-Sahīh al-Mukhtaṣar min umūr Rasûl Allāh wa sunnanihi wa ayyāmihi – "Collection of Selected True Reports of the Prophet, his Practices and Times"); al-Bukharī's famous magnum opus. [Note: these al-Musnad are reports with chains of narration that go back to the Prophet.]
Al-Adab al-Mufrad; hadith on respect and propriety
Sahih Al-Bukhari
Theological Views
According to some scholars and Ash'arite theologians like Ibn Hajar, Bukhari was a follower of early Sunni theologian (mutakallim) Ibn Kullab in creed. However, other scholars like Jonathan Brown assert that Al-Bukhari was a "diehard traditionalist" who firmly adhered to Ibn Hanbal’s original traditionalist school, but fell victim to its most radical wing due to misunderstandings. Following his master Ahmad ibn Hanbal, Bukhari had reportedly declared that 'reciting the Qur’an is an element of createdness’. Through this assertion, Bukhari sought an alternative response to the doctrines of Mu'tazilites and declared that element of creation is only applied to humans, but not to God's Words. His statements were met negative response with certain hadith scholars. Reacting to such teaching, the hadith scholars of Baghdad warned the people of Nishapur against him, had him imprisoned and then drove him out of the city. Open followers of Ibn Kullab, such as the rationalist Harith al-Muhasibi, were also criticised and made to relocate. However, in reality Bukhari had only referred to the human action of reading the Qur’an, when he reportedly stated ‘lafzi bi al-Qur’an makhluq’ (my recitation of the Qur’an is created) in the dispute over the ambiguous term ‘lafz al-Qur’an’ (word of the Qur’an). Al-Dhahabi and Al-Subki asserted that Bukhari was expelled due to the jealousy of certain scholars of Nishapur. As a reluctant person who viewed debates as unwanted speculation (khawd), Bukhari had stated in his early years:
“The Qur'an is God’s speech, uncreated, and the acts of men are created, and inquisition (imtihan) is heresy (bida)."
In response to the accusations levelled against him by various scholars, Bukhari compiled the treatise Khalq af'al al-ibad,
the earliest traditionalist representation of the position taken by Ahmad ibn Hanbal. Navigating the contradictions apparent in blunt doctrines of his uber-traditionalist accusers like Al-Dhuhli, Bukhari explains that the Qur'an is God’s uncreated speech, but he also argues that God creates human actions, as the Sunnis had insisted in their attacks on the free-will position of Qadarites. The first section of the book reports narrations from earlier scholars such as Sufyan al-Thawri that affirmed the Sunni doctrine of uncreated nature of the Qur'an and condemned anyone who held the contrary position as a Jahmi or disbeliever.
The second section asserts that the acts of men are created, relying on Qur'anic verses and reports from earlier traditionalist scholars like Yahya b. Sa'id al Qatlan. In the last part of his treatise, Bukhari began harshly rebutting the rationalists; arguing that human acts are created. Reporting narrations from the Prophet, Bukhari defended the traditionalist belief that sound of the Qur'an being recited is created. In addition, Bukhari cited Ahmad Ibn Hanbal as evidence for his position on the lafz, re-affirming the legacy of Ibn Hanbal and his allegiance to the Ahl al-Hadith camp. Fiercely condemning the Mutakallimun (speculative theologians) Bukhari writes in Khalq af-'al Al-'Ibad:
"It is known that Ahmad and all the people of knowledge hold that God’s speech is uncreated and that all other speech is created. Indeed they hated discussing and investigating obscure issues, and they avoided the people of dialectical theology (kalam), speculation (al-khawd ) and disputation (tanazu') except on issues in which they had [textual] knowledge."
Away from discussions relating to God's speech, Bukhari also repudiated rejection of Qadar (the divine decree) in his Sahih by quoting a verse of the Quran implying that God had already determined all human acts with a precise determining. According to Ibn Hajar, Bukhari signified that if someone was to accept autonomy in creating his acts, he would be assumed to be playing God's role and so would subsequently be declared a polytheist. In another chapter, Bukhari refutes the creeds of the Kharijites, and according to al-Ayni, the heading of that chapter was designed not only to refute the Kharijites but also any who held similar beliefs.
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