The Prophet's book.
Abū Zaid al-Marvāzī once had a dream where he was sleeping between the black stone and the place of Ibrāhim and he saw the Prophet.
The Prophet said to him: "How long will you keep teaching Imām Shāfī'ī's book? When will you teach my book?"
Abū Zaid asked what the Prophet's book was.
The Prophet replied: "Muhammad b. Ismā'īl's al-Jamī' as- Ṣaḥīḥ (Ṣaḥīḥ Bukhāri)."
● {مقدمة فتح البري}
Abū Zaid al-Marvāzī once had a dream where he was sleeping between the black stone and the place of Ibrāhim and he saw the Prophet.
The Prophet said to him: "How long will you keep teaching Imām Shāfī'ī's book? When will you teach my book?"
Abū Zaid asked what the Prophet's book was.
The Prophet replied: "Muhammad b. Ismā'īl's al-Jamī' as- Ṣaḥīḥ (Ṣaḥīḥ Bukhāri)."
● {مقدمة فتح البري}
The Prophet's footsteps.
One of Imām Bukhāri teachers, Muhammad b. Yūsuf al-Firyābī said:
"I saw al-Bukhāri in my dreams walking behind the Prophet and whenever the Prophet lifted his foot and took a step, I saw al-Bukhāri put his foot on that place."
● {تاريخ بغداد أو مدينة السلام}
One of Imām Bukhāri teachers, Muhammad b. Yūsuf al-Firyābī said:
"I saw al-Bukhāri in my dreams walking behind the Prophet and whenever the Prophet lifted his foot and took a step, I saw al-Bukhāri put his foot on that place."
● {تاريخ بغداد أو مدينة السلام}
The biggest turning point in the history of hadīth.
Imām Bukhāri said:
"There was once a time during one of our sessions when my teacher Isḥāq Inn Rahwayh remarked it would be appreciated if someone could collect ahadīth which held wrong and reliable testimonials and write them in the form of a book! These words affected my heart and I began to compile a book which would only contain authentic Hadith."
● {تاريخ بغداد أو مدينة السلام}
Imām Bukhāri said:
"There was once a time during one of our sessions when my teacher Isḥāq Inn Rahwayh remarked it would be appreciated if someone could collect ahadīth which held wrong and reliable testimonials and write them in the form of a book! These words affected my heart and I began to compile a book which would only contain authentic Hadith."
● {تاريخ بغداد أو مدينة السلام}
Whoever Seeks Praise By Opposing Truth Will Be Disgraced By Allāh
عن خالد بن معدان قال : من التمس المحامد في مخالفة الحق ، رد الله عليه تلك المحامد ذما ، ومن اجترأ على الملاوم في موافقة الحق ، رد الله تلك الملاوم حمدا.
Khālid b. Ma'dān Raḥimahullāh (one of the Tābi'een/Salaf) said:
“Whoever seeks praise by (saying or doing) that which opposes the truth, Allāh will turn those praises back on him to blame; and whoever is bold enough to (say or do) that which brings blame (from people but) is in conformity to the truth, Allāh will turn that blame into praise.”
● [الزهد لأبي داود ٤٩٤]
عن خالد بن معدان قال : من التمس المحامد في مخالفة الحق ، رد الله عليه تلك المحامد ذما ، ومن اجترأ على الملاوم في موافقة الحق ، رد الله تلك الملاوم حمدا.
Khālid b. Ma'dān Raḥimahullāh (one of the Tābi'een/Salaf) said:
“Whoever seeks praise by (saying or doing) that which opposes the truth, Allāh will turn those praises back on him to blame; and whoever is bold enough to (say or do) that which brings blame (from people but) is in conformity to the truth, Allāh will turn that blame into praise.”
● [الزهد لأبي داود ٤٩٤]
Imām Nawawī said: "Verbal infractions that require disciplinary punishment if a person says it to another:
1. An evildoer.
2. A disbeliever.
3. An immoral person.
4. A doomed person.
5. A dog.
6. A donkey.
7. A billy goat.
8. A Rāfidi (Shī'ah).
9. Evil.
10. A liar.
11. A traitor.
12. A pimp.
14. A cuckold.
● {الامام النووي في المجموع حجم ٢٠، صحفة ١٢٥}
1. An evildoer.
2. A disbeliever.
3. An immoral person.
4. A doomed person.
5. A dog.
6. A donkey.
7. A billy goat.
8. A Rāfidi (Shī'ah).
9. Evil.
10. A liar.
11. A traitor.
12. A pimp.
14. A cuckold.
● {الامام النووي في المجموع حجم ٢٠، صحفة ١٢٥}
Once Imām Bukhāri had some merchandise to sell and some businessmen requested to buy it for five thousand Dirhams, so al-Bukhāri said: "Leave it tonight."
The next day some other businessmen came and requested to buy it for ten thousand, so al-Bukhāri said to them: "Indeed I had made the intention to sell it to those who came last night and I do not love to change intention."
● {تاريخ بغداد حجم ٢، صحفة ١١}
The next day some other businessmen came and requested to buy it for ten thousand, so al-Bukhāri said to them: "Indeed I had made the intention to sell it to those who came last night and I do not love to change intention."
● {تاريخ بغداد حجم ٢، صحفة ١١}
Yayḥā b. Ja'far al-Baykandī said:
"If I was capable of increasing the life of Muḥammad b. Ismā'īl (al-Bukhāri) by taking it from my life I would do so, for indeed my death is the death of one man, but his death is the disappearance of knowledge!"
● {تاريخ بغداد حجم ٢، صحفة ١٢}
"If I was capable of increasing the life of Muḥammad b. Ismā'īl (al-Bukhāri) by taking it from my life I would do so, for indeed my death is the death of one man, but his death is the disappearance of knowledge!"
● {تاريخ بغداد حجم ٢، صحفة ١٢}
Du'ā for death.
None of you should wish for death because of a calamity befalling him; but if he has to wish for death, he should say: "O' Allāh! Keep me alive as long as life is better for me, and let me die if death is better for me."
Ref: Ṣaḥīḥ Bukhāri (5671)
Ref 2: Sunan an-Nasā'ī (1829)
Ref 3: Sunan an-Nasā'ī (1821)
Ref 4: Sunan an-Nasā'ī (1822)
Ref 5: Ṣaḥīḥ Muslim (2680)
Ref 6: Sunan Ibn Mājah (b. 37, no. 4406)
None of you should wish for death because of a calamity befalling him; but if he has to wish for death, he should say: "O' Allāh! Keep me alive as long as life is better for me, and let me die if death is better for me."
Ref: Ṣaḥīḥ Bukhāri (5671)
Ref 2: Sunan an-Nasā'ī (1829)
Ref 3: Sunan an-Nasā'ī (1821)
Ref 4: Sunan an-Nasā'ī (1822)
Ref 5: Ṣaḥīḥ Muslim (2680)
Ref 6: Sunan Ibn Mājah (b. 37, no. 4406)
On the Day of Resurrection the disbeliever who lived the most luxurious will be brought, and it will be said: "Dip him once in hell."
So he will be dipped in it, then it will be said to him: "O so-and-so, have you ever enjoyed any pleasure?"
He will say: "No, I have never enjoyed any pleasure."
Then the believer who suffered the most hardships and trouble will be brought and it will be said: "Dip him once in Paradise."
So he will be dipped in it and it will be said to him: "O so-and-so, have you ever suffered any hardships or trouble?"
He will say: "I have never suffered any hardship or trouble."
● {سنن ابن ماجة كتاب ٣٤، حديث ٤٤٦٤}
So he will be dipped in it, then it will be said to him: "O so-and-so, have you ever enjoyed any pleasure?"
He will say: "No, I have never enjoyed any pleasure."
Then the believer who suffered the most hardships and trouble will be brought and it will be said: "Dip him once in Paradise."
So he will be dipped in it and it will be said to him: "O so-and-so, have you ever suffered any hardships or trouble?"
He will say: "I have never suffered any hardship or trouble."
● {سنن ابن ماجة كتاب ٣٤، حديث ٤٤٦٤}
A Severe Warning For Those Who Have Abandoned Prayer
قال رسول الله صلى الله عليه وسلم : من حافظ عليها كانت له نورا وبرهانا ونجاة يوم القيامة ومن لم يحافظ عليها لم يكن له نورا ولا برهانا ولا نجاة ويأتي يوم القيامة مع قارون وفرعون وهامان وأبي بن خلف
The Messenger of Allāh ﷺ said: “Whoever guards it (i.e the prayer), for him it will be a light, a proof and a means of salvation on the Day of Resurrection, and whoever does not guard it, then it will not be a light, neither it will be a proof, nor it would be a means of salvation for him and he will be brought on the Day of Resurrection alongwith Qāroon and Fir'awn and Hāmān and Ubay b. Khalaf (A Mushrik who was killed by the Prophet ﷺ himself).”
● [قال الهيثمي في (مجمع الزوائد) ١/٢٩٧ : رواه أحمد والطبراني في الكبير والأوسط ، ورجال أحمد ثقات]
قال رسول الله صلى الله عليه وسلم : من حافظ عليها كانت له نورا وبرهانا ونجاة يوم القيامة ومن لم يحافظ عليها لم يكن له نورا ولا برهانا ولا نجاة ويأتي يوم القيامة مع قارون وفرعون وهامان وأبي بن خلف
The Messenger of Allāh ﷺ said: “Whoever guards it (i.e the prayer), for him it will be a light, a proof and a means of salvation on the Day of Resurrection, and whoever does not guard it, then it will not be a light, neither it will be a proof, nor it would be a means of salvation for him and he will be brought on the Day of Resurrection alongwith Qāroon and Fir'awn and Hāmān and Ubay b. Khalaf (A Mushrik who was killed by the Prophet ﷺ himself).”
● [قال الهيثمي في (مجمع الزوائد) ١/٢٩٧ : رواه أحمد والطبراني في الكبير والأوسط ، ورجال أحمد ثقات]
Can a believer be a liar?
The Prophet was asked: "Can a believer be a coward?"
He said: "Yes."
He was then asked: "Can a believer be a miser?"
He replied: "Yes."
And he finally, he was asked: "Can a believer be a liar?"
The Prophet said: "No."
● {موطأ الإمام مالك كتاب ٥٦، حديث ١٨}
The Prophet was asked: "Can a believer be a coward?"
He said: "Yes."
He was then asked: "Can a believer be a miser?"
He replied: "Yes."
And he finally, he was asked: "Can a believer be a liar?"
The Prophet said: "No."
● {موطأ الإمام مالك كتاب ٥٦، حديث ١٨}
The Prophet describing the punishment for people who spread lies (about people's honour and in general):
"So we proceeded and came to a man lying in a prone position and another man standing over his head with an iron hook, and behold, he would put the hook in one side of the man's mouth and tear off that side of his face to the back (of the neck), and similarly tear his nose from front to back, and his eyes from front to back.
Then he turned to the other side of the man's face and did just as he has done with the first side.
He had hardly complete that (second) side when the first returned to its normal state..."
● {رياض الصالحين كتاب ١٧، ١٥٤٦}
"So we proceeded and came to a man lying in a prone position and another man standing over his head with an iron hook, and behold, he would put the hook in one side of the man's mouth and tear off that side of his face to the back (of the neck), and similarly tear his nose from front to back, and his eyes from front to back.
Then he turned to the other side of the man's face and did just as he has done with the first side.
He had hardly complete that (second) side when the first returned to its normal state..."
● {رياض الصالحين كتاب ١٧، ١٥٤٦}
A man once stole, and after being caught, he said to Umar: "I stole because this was the Qadr of Allāh."
Umar said to him: "I am going to chop off your hand because it was the Qadr of Allāh."
● {ابن تيمية في منهاج السنة النبوية حجم ٣، صحفة ٢٣٤}
Umar said to him: "I am going to chop off your hand because it was the Qadr of Allāh."
● {ابن تيمية في منهاج السنة النبوية حجم ٣، صحفة ٢٣٤}
When 'Umar b. al-Khaṭṭāb was in Palestine, a Christian patriarch offered to let him to pray in the Church.
'Umar refused to do so because if he did, the Muslims would want to celebrate the event by removing the church and replacing it with mosque.
Instead he walked away and prayed, and today a mosque exists 50 feet away from the Church where this event took place."
● [تاريخ ابن خلدون ٢/٢٢٥]
'Umar refused to do so because if he did, the Muslims would want to celebrate the event by removing the church and replacing it with mosque.
Instead he walked away and prayed, and today a mosque exists 50 feet away from the Church where this event took place."
● [تاريخ ابن خلدون ٢/٢٢٥]
Ibn 'Uthaymeen said:
"The problem now is that there are some people who think that imitating the Kuffar is a glory and they think that returning to what the Prophet and his Companions were upon is backwardness.
● [كتب و رسائل لعثيمين ٨، صحفة ١١٧]
"The problem now is that there are some people who think that imitating the Kuffar is a glory and they think that returning to what the Prophet and his Companions were upon is backwardness.
● [كتب و رسائل لعثيمين ٨، صحفة ١١٧]
If You Want To Be With Muḥammad ﷺ Then Obey Allāh And Him
وعن عائشة قالت : جاء رجل إلى النبي صلى الله عليه وسلم فقال : يا رسول الله والله إنك لأحب إلي من نفسي وأحب إلي من أهلي ، وأحب إلي من ولدي ، وإني لأكون في البيت فأذكرك فما أصبر حتى آتيك فأنظر إليك ، وإذا ذكرت موتي وموتك عرفت أنك إذا دخلت الجنة رُفعت مع النبيين ، وإن دخلت الجنة خشيت ألا أراك ، فلم يردَّ عليه النبي صلى الله عليه وسلم حتى نزلت عليه : ( وَمَنْ يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ وَحَسُنَ أُولَئِكَ رَفِيقًا ).
From Ā`ishah رضي الله عنها it is narrated that a man came to the Prophet ﷺ and said: “O Messenger of Allāh, by Allāh I love you more than myself and I love you more than my family and I love you more than my sons and if I am in my house and I remember you, I cannot be patient until I come to you and have a look upon you and if I remember my death and your death I am aware that you will enter Paradise, raised among the Prophets and if I enter Paradise I fear that I will not see you there (due to the high rank of Allāh’s Messenger ﷺ)”,
The Prophet ﷺ did not reply him back until (this Āyah) was revealed to him:
‘And whosoever obeys Allāh and the Messenger, then they will be in the company of those on whom Allāh has bestowed His Grace, of the Prophets, the Ṣiddiqūn, the martyrs, and the righteous. And how excellent these companions are!’ • [al-Qur’ān 4:69]
● [المعجم الصغير للطبراني ٥١ ، رواه ابن كثير في تفسيره وقال : لا أرى بإسناده بأسا]
وعن عائشة قالت : جاء رجل إلى النبي صلى الله عليه وسلم فقال : يا رسول الله والله إنك لأحب إلي من نفسي وأحب إلي من أهلي ، وأحب إلي من ولدي ، وإني لأكون في البيت فأذكرك فما أصبر حتى آتيك فأنظر إليك ، وإذا ذكرت موتي وموتك عرفت أنك إذا دخلت الجنة رُفعت مع النبيين ، وإن دخلت الجنة خشيت ألا أراك ، فلم يردَّ عليه النبي صلى الله عليه وسلم حتى نزلت عليه : ( وَمَنْ يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ وَحَسُنَ أُولَئِكَ رَفِيقًا ).
From Ā`ishah رضي الله عنها it is narrated that a man came to the Prophet ﷺ and said: “O Messenger of Allāh, by Allāh I love you more than myself and I love you more than my family and I love you more than my sons and if I am in my house and I remember you, I cannot be patient until I come to you and have a look upon you and if I remember my death and your death I am aware that you will enter Paradise, raised among the Prophets and if I enter Paradise I fear that I will not see you there (due to the high rank of Allāh’s Messenger ﷺ)”,
The Prophet ﷺ did not reply him back until (this Āyah) was revealed to him:
‘And whosoever obeys Allāh and the Messenger, then they will be in the company of those on whom Allāh has bestowed His Grace, of the Prophets, the Ṣiddiqūn, the martyrs, and the righteous. And how excellent these companions are!’ • [al-Qur’ān 4:69]
● [المعجم الصغير للطبراني ٥١ ، رواه ابن كثير في تفسيره وقال : لا أرى بإسناده بأسا]
Al-Bukhāri said: “I don’t know anything more helpful in memorising than passion and constant revision.”
● {سير أعلام النبلاء حجم ١٠، صحفة ٨٦}
● {سير أعلام النبلاء حجم ١٠، صحفة ٨٦}
Yaḥyā b. Mu'ādh رحمه الله: “.. And indeed the Mahr of Jannah is to abandon the Dunyā.”
● [تنبيه الغافلين ١\٨٢]
● [تنبيه الغافلين ١\٨٢]
Sh. ‘Abdul-Qādir al-Jīlānī Raḥimahullāh: “And if he says 'Salām’ do not respond to him and teach him that this (saying Salām) is not an Islamic greeting (rather say Assalāmu'alaikum).”
● [آداب الشرعية ج. ١ ص. ٣٤١]
● [آداب الشرعية ج. ١ ص. ٣٤١]
Imām Ibn al-Qayyim رحمه الله:
“Shaving the head of a newborn (on the seventh day) removes the harm from him, and the removal of weak hair so that stronger hair replaces it, which is firmer than what was there before, and it is beneficial for one’s head.
Along with it there is relief for the child, and opening of the pores in the scalp so that the unpleasant vapour may escape with ease and smoothness. And in that is the strengthening of his eyesight, his nasal passage and his hearing.”
● [تحفة المولود]
“Shaving the head of a newborn (on the seventh day) removes the harm from him, and the removal of weak hair so that stronger hair replaces it, which is firmer than what was there before, and it is beneficial for one’s head.
Along with it there is relief for the child, and opening of the pores in the scalp so that the unpleasant vapour may escape with ease and smoothness. And in that is the strengthening of his eyesight, his nasal passage and his hearing.”
● [تحفة المولود]
A Common Mistake - Cursing Oppressers Individually
ابن باز : لا يجوز للمؤمن أن يلعن أحدا من خلق الله، إلا من لعنه الله في كتابه أو لعنه رسول الله - صلى الله عليه وسلم -، كما لا يجوز لعن المعين الحي، وإن كان كافرا، على الصحيح من قولي العلماء..
Sh. Bin Bāz رحمه الله: “It is IMPERMISSIBLE for the believer to curse anyone from the creation of Allāh except the one who is cursed by Allāh in his Book (Qur'ān) or the one who is cursed by the Messenger of Allāh ﷺ likewise it is IMPERMISSIBLE to curse a specific individual who is ALIVE, be it a DISBELIEVER, as per correct saying of the scholars.”
● [من الفتوى رقم ٢٠١١٤]
The Shaykh further said, that is because we DO NOT know how their end will be with Allāh, also Daleel of Ḥadeeth ‘The believer does not curse..’
ابن باز : لا يجوز للمؤمن أن يلعن أحدا من خلق الله، إلا من لعنه الله في كتابه أو لعنه رسول الله - صلى الله عليه وسلم -، كما لا يجوز لعن المعين الحي، وإن كان كافرا، على الصحيح من قولي العلماء..
Sh. Bin Bāz رحمه الله: “It is IMPERMISSIBLE for the believer to curse anyone from the creation of Allāh except the one who is cursed by Allāh in his Book (Qur'ān) or the one who is cursed by the Messenger of Allāh ﷺ likewise it is IMPERMISSIBLE to curse a specific individual who is ALIVE, be it a DISBELIEVER, as per correct saying of the scholars.”
● [من الفتوى رقم ٢٠١١٤]
The Shaykh further said, that is because we DO NOT know how their end will be with Allāh, also Daleel of Ḥadeeth ‘The believer does not curse..’