Rahmaniyyah Review of Books

Reviewed by Tariq Ben Nuriddin Porter

All praise is due to Allah, the Lord of all worlds. May His most special blessings and peace be upon our Prophet Muhammad, his family, and his companions until the Day of Judgement. 

I have had the pleasure of reading The Life and Call of Shaykh ‘Abd Allah Al-Qar’awi by our brother Abu al-Hasan Malik al-Akhdar. His biography of Shaykh ‘Abd Allah Al-Qar’awi—the shaykh and teacher of several of the most prominent scholars of Islam in recent times—is filled with beneficial knowledge, wisdom, and life lessons for all who strive to reach their potential as Muslims, especially those who desire to remove obstacles and make a lasting impact on society. This book is a clear window into the not so distant past—in the Arabian Peninsula—at a time when travel was much more difficult, ignorance in particular areas of the Kingdom was still widespread, and the need for upright, diligent scholars such as Shaykh al-Qar’awi, those who act upon their knowledge and lead by example, was absolutely necessary in order to uproot many of the deviant and terribly harmful beliefs and practices that had spread throughout the Muslim world.

Throughout this work, the author highlights key aspects of the Shaykh’s life that magnify the core principles and teachings of this beautiful religion, al-Islam.  For example, the story of Shaykh al-Qar’awi hastening home from his studies in India upon the beckoning call of his dear mother is the embodiment of bir ul-walidayn (exemplary treatment of parents).  His dedication to the establishment and upkeep of over 2000 schools in southern Saudi Arabia and northern Yemen is a tremendous manifestation of Islam’s emphasis on learning, teaching, and spreading beneficial knowledge, which greatly improves the overall circumstances of any society. 

This book inspires the reader to get up, act upon his knowledge, and trust that Allah can bless one’s efforts in manifold ways.  It is through implementing the Book of Allah and the Sunnah of His Messenger in our lives that we attain true success.  Allah, the Most High, in His all-encompassing knowledge and supreme wisdom, sent down His book and along with it another form of revelation, the Sunnah of His Prophet صلى الله عليه و سلم.  He says in His book,

رَبَّنا وَابعَث فيهِم رَسولًا مِنهُم يَتلو عَلَيهِم آياتِكَ وَيُعَلِّمُهُمُ الكِتابَ وَالحِكمَةَ وَيُزَكّيهِم ۚ إِنَّكَ أَنتَ العَزيزُ الحَكيمُ

“Oh our Lord, raise from amongst them a messenger who will recite to them your verses, and teach them the Book (the Quran) and the Hikmah (the wisdom, the Sunnah).  Indeed, You are the Most-Mighty and Most-Wise.” [Chapter al-Baqarah: Verse 129]

In this verse, Allah, the Most-High, highlights the importance of teaching the Book—the Quran—and al-Hikmah. Scholars of tafsir have said that al-Hikmah refers to the Sunnah of the Prophet Muhammad صلى الله عليه وسلم.  Concerning al-Hikmah, and consistent with that more specific explanation, Al-Imam al-Baghawi mentions that Qutaybah said, “It (i.e., al-Hikmah) is knowledge and actions, and a man does not become wise until he implements the two together.” Thus, the book before the reader, The Life and Call of Shaykh ‘Abd Allah Al-Qar’awi, captures the implementation of the Book and the Sunnah by a great Imam of recent history. This work is a fabulous addition to any library.

I ask that Allah, the Most-High, grant His mercy to this great scholar and that He grant Him paradise.  I also ask that He bless the author, our brother Abu al-Hasan Malik al-Akhdar, and reward him greatly for his efforts in providing this enjoyable, beautifully written work.

و صلى الله و سلم على نبينا محمد و على آله و صحيه و سلم

The Life and Call of Shaykh ‘Abd Allah Al-Qar’awi
By Abu al-Hasan Malik al-Akhdar
Publication Date: Dhu al-Qa’dah 1442 AH/June 2021 CE
ISBN: 979-8-516-86834-4
Al-Rahmaniyyah Press (222 pp.)

Tariq Ben Nuriddin Porter has spent over two decades in Saudi Arabia, primarily in the capital city Riyadh, where he attended many classes and lectures over the years given by eminent scholars including Shaykh Salih Al-Fawzan, Shaykh Salih Al-Luhaydan, Shaykh ‘Abd al-Aziz Ali Al-Shaykh, Shaykh Abdullah Al-Gudayan, and others. He completed a bachelor’s degree in Shariah at Imam Muhammad bin Saud University in Riyadh.

Find the book here: https://www.amazon.com/dp/B0975K5CRV/ref=cm_sw_r_cp_awdb_imm_2RPYMT6BQHRYBSA3PCK8

The Obligation of Opposing the People of the Hell-Fire
Reviewed by Abu al-Hasan Malik al-Akhdar

“Whoever imitates a people, he is from them.”[1] Concerning this statement of the Prophet (ﷺ), Shaykh al-Islam Ibn Taymiyyah declares that “[a]t the very least, it establishes the prohibition of resembling [the disbelievers]” (p. 66). This is the foundation of Shaykh al-Islam’s book Iqtida al-Sirat al-Mustaqim fi Mukhalafat Ashab al-Jahim, summarized by al-Allamah Muhammad b. Ali b. Muhammad b. al-Ba’li al-Hanbali and translated by Ustadh Anwar Wright.

The book, entitled The Obligation of Opposing the People of the Hell-Fire, covers several important topics, including the state of the people before the Prophet’s mission, the prohibition of excessiveness in the religion, the command to oppose the Shayatin (devils), buying from and selling to the disbelievers during their holidays, accepting gifts from the disbelievers on their holidays, etc.

One might ask why some Muslims desire to resemble and imitate the disbelievers. In his work, Hijab al-Mar’ah al-Muslimah, Al-Muhaddith Muhammad Nasir al-Din al-Albani provides an answer: one only imitates those he deems superior to himself. Thankfully, Ibn Taymiyyah’s book combats this inferiority complex and illustrates the superiority of the traditions, values, and customs of the Muslims. This, in part, prompted the translator to render the book into English, so that “the Muslims will see the honor of Islam” and “know that they are of a higher status than the kuffar.”[2] This is especially important at a time when so many of our youth have become enthralled by the pomp of worldly affairs, particularly the gold-plated world of social media. This work, therefore, serves as a signal fire for the wayward, a reminder that every good comes from following the Book and the Sunnah and embracing one’s Islamic heritage and identity.

Even the casual reader of Shaykh al-Islam Ibn Taymiyyah’s writings recognizes that he meticulously supports his arguments and points with proofs from the Qur’an, the Prophet’s Sunnah, and the statements of the Salaf and scholars. This work is no different. He states, “We previously mentioned the evidences from the Qur’an, the Sunnah, Ijma’, the Athar (i.e., narrations of the Salaf), and al-i’tibar (i.e., thorough contemplation), that prove imitating the disbelievers in general is prohibited, and opposing them in their outward practices is legislated—being either obligatory or commendable—depending on the circumstances” (p. 106). Moreover, to help the reader better understand these points and arguments, the translator added extensive expository notes from three preeminent scholars: al-Allamah Abd al-‘Aziz b. Baz, al-Allamah Muhammad b. Salih al-‘Uthaymin, and al-Allamah Salih al-Fawzan. This provides the reader with a fuller, more detailed picture of the subject.

In sum, this is a remarkable work, “unparalleled in its subject,” as Al-Muhaddith Muhammad Nasir al-Din al-Albani said of it. Further, Ustadh Anwar Wright has done an exemplary job of bringing this timely and necessary text to the English-speaking world. May Allah reward the author, the summarizer, and the translator abundantly.

The Obligation of Opposing the People of the Hell-Fire
By Shaykh al-Islam Ibn Taymiyyah
Translated by Anwar Wright
Publication Date: 1442H/May 2021CE
ISBN: 978-0-578-86270-5
Publisher: Sunnah Publishing (326 pp.)

---

[1] Collected by Abu Dawud in his Sunan (no. 4031) and Ahmad in his Musnad (no. 5114). It has been declared authentic by al-Albani in Irwa al-Ghalil (no. 1269).

[2] Wright, Anwar. “The Obligation of Opposing the People of the Hell-Fire.” Pen to Paper Podcast. Podcast audio, 12 May 2021

A Glimpse at The Classic Works of Islam_Sharh al-Sunnah

Abu al-Hasan Malik al-Akhdar

Sharh al-Sunnah (The Explanation of the Creed) has been a thorn in the sides of the people of desires for generations. The author, Abu Muhammad al-Hasan b. Ali b. Khalaf al-Barbahari (رحمه الله), was a Hanbali scholar known for his firmness upon the Sunnah and his sternness against bidah and its people. He penned this monumental work to clarify the creed of the Saved Sect and to repudiate the doubts of misguided groups like the Khawarij, the Rafidah, the Mu’tazilah, the Jahmiyyah, etc. Doubts that lead to the Fire. And as for those who minimize the gravity of innovation, Imam al-Barbahari writes,

Beware of small innovations because they grow until they become large. This is the case with every innovation introduced in this Ummah. It began as something small, bearing resemblance to the truth which is why those who entered it were misled and then were unable to leave it. So it grew and became the religion which they followed and thus deviated from the Straight Path and left Islam.[1]

The treatise, founded upon the Book and the Sunnah, comprises more than a hundred points, primarily covering matters of belief, including: the belief that if a person becomes ill, Allah will reward him accordingly; the belief in the punishment of the grave; the belief that Iman is a statement, an action, and an intention, and that it increases and decreases; the belief that Allah spoke to Musa, etc. Faith in these matters is the distinguishing characteristic of the people of Sunnah, and anyone who negates these beliefs or distorts them can never be counted among them. Thus, “[i]t is impermissible for anyone to say so-and-so is a person of Sunnah,” al-Barbahari states, “until he possesses the attributes of a Sunni.”

Additionally, the treatise covers important issues like following the narrations of the Salaf, honoring the companions, and being obedient to the Muslim rulers. Further, it touches on matters of worship like paying Zakat and on social interactions like buying and selling in the marketplaces.

There are currently several explications and commentaries of the text available, including: al-Allamah Ahmad al-Najmi’s (رحمه الله) commentary Irshad al-Sari ila Sharh al-Sunnah li al-Barbahari; al-Allamah Rabi b. Hadi al-Madkhali’s (حَفِظهُ الله) explication Awn al-Bari bi Bayan ma Tadammanahu  Sharh al-Sunnah li al-Imam al-Barbahari; and al-Allahmah Salih al-Fawzan’s (حَفِظهُ الله) commentary Ithaf al-Qari bi Ta’liqat ala Sharh al-Sunnah li al-Imam Abu Muhammad al-Hasan b. Ali b. Khalaf al-Barbahari.

And gratefully, the book was meticulously rendered into English close twenty-five years ago by the noble brother Abu Talhah Dawud Burbank (رحمه الله). May Allah place it in his scales of good. Since then, by Allah’s Permission, the translation has remained in print and has been widely read and taught in Salafi mosques, centers, and homes worldwide.

Concerning the importance of this work, the author himself writes, “Do not hide this book from anyone of the people of the Qiblah. Perhaps through it, Allah will bring a confused person out of his confusion or an innovator out of his innovation or a misguided one out of his misguidance, and he may be saved through it.”[2] This means, as al-Allamah Salih al-Fawzan mentioned, that the book should be spread and disseminated among the Muslims, “because this is from spreading beneficial knowledge and advising with truth; and it is incumbent upon us to spread beneficial works.”[3]

In sum, Sharh al-Sunnah by Imam al-Barbahari is an essential work on the creed of Ahl al-Sunnah wa al-Jama’ah. No library is complete without it.

[1] Al-Hasan al-Barbahari, Explanation of the Creed, trans. Abu Talhah Dawud Burbank (Birmingham: al-Haneef Publications, 1995), 28-29.
[2] Ibid, 77.
[3] Salih al-Fawzan, Ithaf al-Qari bi Ta’liqat ala Sharh al-Sunnah li al-Imam Abu Muhammad al-Hasan b. Ali b. Khalaf al-Barbahari, vol. 2 (Riyadh: Maktabah al-Rushd, 1429 AH/2008 CE), 95.

Islam in Africa Throughout History Review
Reviewed by Abu al-Hasan Malik al-Akhdar

Islam in Africa Throughout History by the esteemed scholar, al-Allamah, Muhammad Aman al-Jami—may Allah grant him mercy—is a short treatise that covers three distinct phases of Islam’s spread across the African continent, “the first continent privileged and illuminated with the light of Islam after the Arabian Peninsula” (21).

The Shaykh begins by detailing the first phase, which occurred when several of the Prophet’s (ﷺ) companions left Makkah and emigrated to Abyssinia to flee religious persecution by the pagans of Makkah. In Abyssinia, they found a just king, al-Najashi, who the Prophet (ﷺ) described as one who “did not oppress anyone in his vicinity” (21). In this section, the Shaykh clarifies that not only did their journey to Abyssinia help them escape oppression at home; it also “became a journey of Islamic dawah to the pristine continent of Africa” (22). The highlight of this section is the story of what occurred when a delegation sent by Quraysh came to al-Najashi bearing gifts, in hopes of him turning the Muslims over to them. But after hearing a debate between the delegation and the Muslims, in which Ja’far b. Abu Talib (رضي الله عنه) recited verses from the Quran, moving the king to tears, he said to the Muslims, “Go; you are free in my land. Whoever insults you or harms you will pay a penalty” (29). With that, the delegation of Quraysh “departed defeated” (29). And this, the Shaykh explains, “is how Islam entered the continent of Africa” (30).

In the second stage, the Shaykh says that “like other continents, this continent was not fortunate to have a comprehensive, organized Islamic propagation after the brief period that we called ‘the first phase’” (35). At the time, two groups were responsible for propagating the religion: Muslim merchants in East Africa and the Sufis in East, West, and North Africa, who the Shaykh said “called to everything except the correct understanding of Islam” (37). This section is vitally important, as it clarifies how so many innovated practices spread across Africa. Here, the Shaykh exposes the Sufis’ plot to exploit the common Muslims and turn them away from the scholars of Islam, calling the people to heretical beliefs, like the concept of “absolute freedom,” which set out “to destroy all religious responsibilities” and to establish “the religion of pantheism” (39). Therefore, the Shaykh explains, no one should call the Sufis “callers to Islam,” for they merely “removed the people from blatant paganism and entered them into a camouflaged paganism” (39). He ends this section by describing the long-term effects of the Sufi call, and how they facilitated the spread of communism throughout the continent.

Next, in the third phase, the Shaykh discusses the Muslims’ need of rectification and the role of the Islamic University of al-Madinah in that rectification, as students came from all over the world to study in an Islamic environment before returning home to teach the correct understanding of the religion and seeking to root out paganism, innovations, and heresies. He then names several prominent African scholars, including: [1] the sultan, the mujahid, the Salafi, Shaykh ‘Uthman b. Muhammad, known as Ibn Fudi al-Fulani; [2] Shaykh Muhammad ‘Abd Allah from al-Madinah by way of Mali; and [3] Shaykh Tahir of Algeria. He concludes by saying, “This clarifies, O noble reader, that studying African history and the stages of Islamic dawah and its history invalidates the well-known slogan “the unknowns of Africa” […] I believe I have given the noble reader a clear picture about the Islamic dawah in Africa throughout history, or at least stirred something in the soul for the reader to study the history of Africa, the stages of the Islamic dawah, and the position of those who carried Islam to the continent, and they are the companions of the Messenger of Allah” (48).

In the final section, the Shaykh lists the necessary conditions for the spread of Islam in Africa, including the attributes the caller must possess:

• The caller must be a person of firm, truthful ‘aqidah.
• The caller must have understanding in the religion and insight into the methodology of dawah.
• The caller must have wisdom and poise and not be reckless.
• The caller must avoid flattery.
• The caller must have patience and endurance.

And without question, the caller in any land must possess such attributes.

Shaykh Muhammad Aman al-Jami then briefly chronicles some of his travels to different places in Africa, including Chad, Nigeria, Togo, Niger, Mali, Ghana, etc., where he discovered “what delights the hearts concerning the Islamic dawah in those countries” (52).

Finally, the Shaykh addresses the students of knowledge from various Islamic universities, particularly students in the Islamic University of al-Madinah, who “give us optimism about the future of Africa” (55). “These students,” he writes, “give their Muslim brothers the best anyone could receive: they give them sound Islamic creed and beliefs, deep faith, and Islamic direction, which affects every facet of our lives” (56).

Thus, this treatise Islam in Africa Throughout History, rendered into English with a clear, comprehensible prose style, is indispensable for anyone seeking to learn the history of Islam in Africa, beginning with the companions of Allah’s Messenger (ﷺ) . It is a singular work, penned by one of the preeminent scholars of our time, himself a native of the African continent. May Allah reward him abundantly and grant him mercy.

Islam in Africa Throughout History
By al-Allamah Muhammad Aman al-Jami
Translated by Rashid Barbee
Publication Date: Rabi’ Al-Thani 1438 AH/January 2017 CE
ISBN: 978-1-5323-3086-5
Publisher: Authentic Statements (80 pp.)

Abū al-Ḥasan Mālik al-Akhḍar
27 Shawwal 1439

“We were sitting with Isḥāq b. Rāhawayh, and he said, ‘If only you would compile an abridged collection of the Prophet’s authentic Sunnah.’ This suggestion remained in my heart, so I began to compile al-Jāmi’ al-Ṣaḥīḥ.”[i] It was this incident that prompted al-Imām Muḥammad b. Ismā’īl al-Bukhārī (رَحِمَه الله) to pen what scholars would describe as “the most authentic book after the Book of Allah.”^[ii] Known simply as Ṣaḥīḥ al-Bukhārī, the work’s full title is al-Jāmi’ al-Ṣaḥīḥ al-Musnad al-Mukhtaṣir min Umūr Rasūl Allah wa Sunnatihi wa Ayāmihi (The Abridged Collection of Authentic Narrations Regarding Matters of the Prophet, His Practices, and His Times). The work comprises two-thousand six-hundred and two narrations without repetition, seven-thousand five-hundred and sixty-three with repetition. There are ninety-seven books in the Ṣaḥīḥ, including: Kitāb al-Waḥi (The Book of Revelation), Kitāb al-Imān (The Book of Belief), Kitāb al-‘Ilm (The Book of Knowledge), Kitāb al-Wudu (The Book of Ablution), Kitāb al-Ṣalāh (The Book of Prayer), Kitāb Faḍā’il al-Madīnah (The Book of the Virtues of Madinah), Kitāb Tafsīr al-Qur’an (The Book of Commentary on the Qur’an), Kitāb al-Nikāḥ (The Book of Marriage), Kitāb al-Ṭibb (The Book of Prophetic Medicine), Kitāb al-Tawḥīd, etc. Simply skimming the table of contents, one can see where “al-Jāmi’” comes from in the title, as the work covers all the different subjects of the Religion: creed, legislative rulings, etiquette, commentary of the Qur’an, history, etc.^[iii] Each book is divided into correlating chapters. So, in Kitāb al-‘Ilm (The Book of Knowledge), for example, we find Bāb Faḍl al-‘Ilm (Chapter: “The Virtue of Knowledge”) and Bāb al-‘Ilm qabl al-Qawl wa al-‘Amal (Chapter: “Knowledge Precedes Statement and Action”).  These chapter titles indicate Imām al-Bukhārī’s fiqh. For instance, in Kitāb al-Wudu (The Book of Ablution), under the chapter heading “The Invalidity of Prayer Without Purification,” the author collects the narration of Abū Hurayrah (رَضِيَ الله عنه), who reported that the Messenger of Allah (ﷺ) said, “The prayer of the one who relieves himself is invalid until he performs ablution.” So, the chapter title and corresponding narration illustrate the Imām’s position on the matter.^[iv]

Imām al-Bukhārī spent sixteen years working on his Ṣaḥīḥ. He traveled extensively throughout Egypt, Sham, Iraq, al-Ḥijāz, etc. to sit at the feet of more than a thousand scholars. Muḥammad b. Abū Ḥātim reports that al-Bukhārī said, “I recorded narrations from one-thousand and eighty people, all of them scholars of Ḥadīth.”[v] The most notable of his teachers were ‘Abd Allah b. Yusuf al-Tanīsī, ‘Alī b. ‘Abd Allah al-Madīnī, Qutaybah b. Sa’īd, et al. He then composed the book in the Prophet’s Masjid, between the Prophet’s minbar and his house, in “one of the gardens of Paradise.” It is also reported that he would not set down a narration in his Ṣaḥīḥ until he first made ablution and prayed two raka’ahs. After completing his Ṣaḥīḥ, Imām al-Bukhārī presented the final version to the scholars of Ḥadīth. It was met with universal approval. Al-Ḥāfiẓ Ibn Kathīr (رَحِمَه الله) stated, “The people of knowledge unanimously agree upon its authenticity.”[vi] Additionally, the great scholar and critic al-Ḥāfiẓ al-Dhahabī stated, “As for his Jāmi’ al-Ṣaḥīḥ, it is the most excellent of the books of al-Islam and the best of them after the Book of Allah…If a person traveled one-thousand farsakh (leagues) to hear it, his journey would not be in vain.”[vii] Al-Bukhārī would go on to relate his book to thousands of students, including his pupil Muḥammad b. Yūsuf al-Farabrī (رَحِمَه الله), who narrated the most widely used version of the book.

To aid readers and researchers, several scholars penned explanations and commentaries of Imām al-Bukhārī’s Ṣaḥīḥ. These scholars include Aḥmad b. Muḥammad al-Qasṭallānī, Ibn Mulaqqin, al-‘Aynī, Ibn Rajab, et al.^[viii] But the most famous and beneficial of these explications is al-Ḥāfiẓ Ibn Ḥajr’s seminal work Fatḥ al-Bārī. When some of Imām al-Shawkānī’s students asked him why he didn’t author an explanation of Ṣaḥīḥ al-Bukhārī, he replied, “There is no hijrah (emigration) after al-Fatḥ.”^[ix]

Al-Bukhārī related that he saw himself in a dream standing in front of the Prophet (ﷺ) fanning flies away from him: “I asked an interpreter [what it meant], and he replied, ‘You will defend him from lies.’”[x] May Allah reward this Imām abundantly for writing the foremost defense of the Prophet’s (ﷺ) Sunnah.

 

[i] Aḥmad b. ʿAlī b. Ḥajr, Fatḥ al-Bārī (Beirut: Dār al-Maʿrifah, 1379 AH), 6.
^[ii] An authentic (Ṣaḥīḥ) narration fulfills five conditions: First, it has a connected, unbroken chain of transmission from beginning to end. Second, each narrator in the chain is trustworthy and upright, free from that which would affect his honor. Third, each narrator is precise in that which he reports. Fourth, the narration is free from hidden defects. Fifth, the chain’s narrators do not contradict more reliable narrators.
The question remains: Why is Imām al-Bukhārī’s Ṣaḥīḥ considered “the most authentic book after the Qur’an”? The answer lies in al-Bukhārī’s requirements. Beyond the aforementioned conditions, al-Bukhārī stipulated that there be definitive proof that each narrator heard narrations directly from his shaykh. This condition is stricter than those who simply required that the two narrators be contemporaries who in all likelihood met.
^[iii] The most famous works in this genre are Ṣaḥīḥ al-Bukhārī, Ṣaḥīḥ Muslim, and the Jāmi’ of al-Imām al-Tirmidhī (رَحِمَه الله).
^[iv] These chapter headings, as al-Ḥāfiẓ Ibn Ḥajr states, have “astonished minds.”
[v] Muḥammad b. Aḥmad al-Dhahabī, Siyar ʿAlām al-Nubala, vol. 12 (Mu’assisah al-Risālah, 1405 AH), 555.
[vi] Ismāʿīl b. ʿUmar b. Kathīr, al-Bidāyah wa al-Nihāyah, vol. 11 (Beirut: Dar Iḥya al-Turāth, 1408 AH), 30.
[vii] Muḥammad b. Aḥmad al-Dhahabī, Tārīkh al-Islām, vol. 6 (Beirut: Dar al-Gharb al-Islāmī), 140.
^[viii] Ṣaḥīḥ al-Bukhārī has been translated into various languages. Perhaps the best-known work in English is The Translation of the Meanings of Sahih al-Bukhārī (Darussalam) by Muḥammad Muḥsin Khan.  
^[ix] Ṣiddīq Ḥasan Khān, al-Ḥiṭṭah fī Dhikr Ṣiḥāḥ al-Sittah (Beirut: Dar Kutub al-Taʿlīmiyyah, 1405 AH).
In this instance, the word “Fatḥ” has a double meaning. Imām Al-Shawkānī is alluding to the statement of the Messenger of Allah (ﷺ): “There is no hijrah after al-Fatḥ (the conquest of Makkah).” This ḥadīth is collected in Ṣaḥīḥ al-Bukhārī (no. 3686), on the authority of ‘Abd Allah b. ‘Umar (رَضِيَ الله عنهما). So, just as there was no longer a need to emigrate from Makkah after it became an abode of Islam, there was no longer a need to explain Ṣaḥīḥ al-Bukhārī after Fatḥ al-Bārī.
[x] ʿAbd al-Muḥsin al-ʿAbbād, ʿIshrūn Ḥadīthan min Ṣaḥīḥ al-Bukhārī (Madinah: al-Jamiʿah al-Islāmiyyah, 1409 AH), 13-14.