Al-Bukhaari: the master in the science of Prophetic narrations

His mother woke up with a start and said happily: "What a pleasant
dream! Allaah's messenger Ibraaheemappeared in my dream, and said: "O
woman! Allaah restored your son's eye sight because of your frequent
supplications". She said: "O Allaah, make it a glad tiding. "O Allaah
answer my supplications and restore the sight of my child."
The pious mother walked to her son's room, hardly able to move her
feet. When she reached his bed, she was about to wake him up but she
hesitated. Her broken heart was beating and she kept tenderly and
kindly caressing his head with her shaky hands. She was still
supplicating and hoping that Allaah would answer her frequent
supplications and cure her son. The young boy woke up and started
looking in amazement and moving his eyelids in confusion. He said in a
breaking voice:
"Mother!! I can see you, I can see your beautiful face! I can see my
room and my toys!!"
All perfect praise be to Allaah! All perfect praise be to Allaah!
Allaah gave me back my eyesight!!"
She was so happy that she thought she was dreaming. But she soon
realized that it was real when she saw her beloved son running and
playing as he used to do. Filled with faith and happiness, she said:
"All perfect praise be to Allaah! All perfect praise be to Allaah who
has the power to do everything."
One day, when the mother was tidying up the house in the morning, she
came across a few papers containing some narrations of the Prophet.
She remembered her beloved husband and said sadly and painfully while
wiping the tears off her cheeks: "May Allaah have mercy on you,
Muhammad's father. You were a man who used to fear Allaah. You dreamed
for a long time that your son Muhammad would be a religious scholar! I
promise you that I will do my best to achieve your dear wish, Allaah
willing." Then she called her son kindly, and Muhammad hurried to her
obediently. Then, she said to him: "It is time for you, my son to seek
religious knowledge and benefit yourself and the people around you.
Tomorrow I will send you to a small school where you can memorize the
Quran, learn Prophetic narrations and study the Arabic language to
become an honourable scholar like your father, Ismaa'eel.
The young boy, Muhammad, said cleverly: "Mother! Was my father an
eminent scholar?"
The mother replied: "Yes, my son." Mohammad, then said politely: "I
promise you, Mother, that I will follow his footsteps seriously and
exert all my efforts."
The city ofBukhaaraa)now in Islamic Uzbekistan( was located at that
time in one of the greatest countries beyond the Transoxus
)nowTurkistan(. Schools of knowledge where people could learn Arabic,
the Quran, history, and Fiqh )Islamic jurisprudence( were spread
throughout the city. The young boy, Muhammad Ibn Ismaa'eel
Al-Bukhaarithen set out to quench his thirst for knowledge from these
sweet springs. Early in his life, he showed signs of intelligence that
surprised everyone around him. He had a sharp mind, an attentive
heart, an amazing memory, and an incredible ability to memorize.
Before he was ten, he had memorized the whole Quran, mastered the
Arabic language, covered much of the Fiqh, and memorized many
Prophetic narrations. His pious good mother always encouraged her son
and prepared a suitable atmosphere for him to acquire knowledge. When
Al-Bukhaarifinished his studies in the small schools, his wise mother
thought to send him to the well-known study circles in Bukhaaraa,
Samarqand, Bekend, Marw, and Nesabor. He became famous among the
scholars to the point that he used to argue with his professors and
even corrected them sometimes!!
The success and physiognomy of Al-Bukhaarididn't end there. His shaykh
and teacher Mohammad Ibn Salaam Al-Bekandythe scholar of Buhaaraa and
the scholar of Prophetic narrations across the Transoxus
)nowTurkistan(, used to ask him to revise some of his books and
corrected any mistakes he found. Scholars used to wonder in
astonishment: "Who was that boy who edits the books of his
professor?!"
Imaam Bekandiused to say proudly about his clever student:"This boy is
unique of his kind."
On many occasions Imaam Bekanditalked to his colleagues about his
student, Al-Bukhaariwho memorized seventy thousand Prophetic
narrations by heart. In addition to this, he never reported a
narration of the companionsor the generation following them unless he
knew when and where they were born, as well as where they lived and
died!
The years passed and Mohammad Ibn Ismaa'eelreached the age of sixteen
years. He felt a great need to go and seek knowledge in every corner
of the world to satisfy his thirst for knowledge. He headed to Makkah,
accompanied by his mother and elder brother, Ahmad, in 210 AH to
perform Hajj )pilgrimage( and seek more knowledge. After the
pilgrimage, his mother and brother Ahmad returned to Bukhaaraa while
he stayed in Makkah to move between its domes of knowledge: East, and
west; North and South. Before the end of two years in this sacred
city, he started writing his bookThe Issues of the companionsand their
Followerswhich marked the beginning of his renowned books.
* Al-Bukhaarialways loved to visit Madeenah. Among the fruits of his
visits to that blessed place was writing his book:"The Big Book of
History"which is considered the first book that comprises the names of
the narrators of Prophetic narrations and the details of their lives.
From that wonderful sacred spot, Al-Bukhaariset out on a relentless
endeavor to visit all the Islamic territories out of his love for
compiling the Prophetic narrations. He traveled to Hijaaz )Saudi
Arabia(, Levant )Syria,Jordan,PalestineandLebanon(,Egypt, and
Khurasaan )a vast area between north eastIran, southernRussia, and
westernAfghanistan(. He visited Basrah and settled for some time
inBaghdadwhich was the capital of the Abbasid state at that time. He
greatly benefited from these journeys seeking knowledge. He had the
pleasure of meeting most the narrators of Prophetic narrations at that
time, sat with them, listened to the narrations, and memorized
whatever knowledge they had.
One night, Al-Bukhaarihad a strange dream that later had a great
impact on his life. He saw himself standing before the Prophetholding
a palm-leaf fan in his hand with which he pushed all evil away from
the Prophet. He was so confused and surprised that he went to his
scholarsasking them to interpret his dream. They said happily:"You
will clear the lies and false claims away from the Prophet."
Al-Bukhaarithen remembered his teacher, shaykh Is-Haaq Ibn Raahawayh,
the prominent scholar of Khurasaan, when he told his students once:"It
would be great if you can compile a concise and brief book containing
the authentic narrations of the Prophet."
These words echoed in Al-Bukhaari's heart and he remembered that dream
which was always in his mind since he started learning the Prophetic
narrations. Thereupon, he immediately made an intention to actively
and seriously pursue this mission and started to strive in his long
journey of writing this great book in 217 AH when he was twenty three.
Because of that dream, Al-Bukhaaritraveled thousands of miles moving
from one Islamic territory to another, undergoing all sorts of
difficulties, hardships, and weariness, sometimes to obtain only one
narration of the Prophet. He sometimes even had to eat grass to
satisfy his extreme hunger after he had spent all his money. Even the
few hours of night in which he snatched short naps to rest a while,
were not so resting for him, as he used to wake up fifteen to twenty
times a night to lit his lamp and sit to classify the narrations he
had collected. Al-Bukhaarimade a pact with himself that he wouldn't
include a narration from any narrator until he had personally met him,
and listened to the narration with his own ears. He never accepted
narrations except from the ones who were known for being honest,
diligent, accurate, fearing Allaah, and having a sharp memory. After
this process, he would have a ritual bath; pray two Rak'as and then
include only the narration that had met all these conditions in his
book.
After sixteen years of continuous effort and hard work,
Al-Bukhaarifinished his valuable book that comprised around 7000
authentic narrations which he selected from amongst 600,000 authentic
and non-authentic narrations. He overlooked many authentic narrations
so that his book wouldn't be too long. He chose to name the book"The
Authentic Book Encompassing a Brief Authentic Narrations of the
Prophet,his Tradition and Life"to become the title of the most
authentic book after the Quran. The book is known as'Saheeh
Al-Bukhaari')The authentic narrations reported by Al-Bukhaari(. This
book became well known and it gave him a high rank that someone like
him truly deserved to achieve. Hehad a vast knowledge, great manners,
a tolerant nature, dignity, and an untainted tongue. He cared so
little for this life, he had deep faith, and had Allaah's
consciousness at all times. After Imaam Al-Bukhaaribecame famous
throughout the world, thousands of scholars came to him as students of
the leader in memorization of authentic narrations until the number of
people who attended his study circles in Baghdad reached 20,000. Among
the most remarkable figures of his students were Imaams At-Tirmithi,
An-Nasaa'ee, Muslim, and others.
In 250 AH, Al-Bukhaarileft to Nisabor, a city in Khurasaan and stayed
there for a while teaching the people. Then he decided to return to
his dear city, Bukhaaraa, and when he did the people rushed to welcome
him in a great celebration in which huge tents were pitched and
decorations were hung. They threw flowers and golden and silver coins
on the Imaam upon his arrival into the city. There was an overwhelming
atmosphere of happiness that prevailed throughout all Bukhaaraa.
Allaah Willed, out of mercy to the Imaam, that Al-Bukhaariwould only
meet his Lord after peace and happiness had found their way into his
heart again. One day, the people of Samarqand sent a message for him
asking him to come. He agreed and packed with great joy. When he
started walking towards his animal he said: "Take me back, I have
become weak and very ill". When they took him back to his house, he
said some supplications then he laid on his bed sweating a lot, then
his pure soul ascended to its Creator. His deathwas on a Friday night,
the beginning of the month of Shawwaal, 256 AH )870 AD(. He was
sixty-two years old when he died. He was buried in the village of
Khartank which is now known as 'Khawaajah Saaheb'. May Allaah have
mercy upon the great Imaam and may Allaah admit him into Paradise.
Aameen.

Importance of knowing the narrators of Hadeeth

The narrators of Hadeeth are the most honourable and respectable
Muslims, as they are keepers and preservers of Sunnah. Most of them
are the companions of the Prophetwho witnessed the acts and learnt the
sayings of the Prophet. Others are the successors of the companions.
Who were blessed by Allaah and they are highly respected by all
Muslims. They are shinning stars of Islam.
Their hearts were free from worldly desires. Reading their biographies
will increase love and devotion towards them and develop more interest
to be faithful and obedient in the heart of the Muslim who reads their
biography.
Allaah Almighty Says )what means(:"Verily, We have sent down the
Reminder, and surely, We will guard it )from corruption(."]Quran;
15:9[ The above promise made by Allaah is obviously fulfilled in the
undisputed purity of the Quranic text throughout the fourteen
centuries since its revelation.
However, what is often forgotten by many Muslims is that the above
divine promise also includes, by necessity, the Sunnah of the Prophet
Muhammadfor it is the practical example of the implementation of the
Quranic guidance, the Wisdom taught to the Prophetalong with the
Scripture, and neither the Quran nor the Sunnah can be understood
correctly without recourse to the other.
Allaah preserved the Sunnah by enabling the Companionsand their
followersto memorize, write down and pass on the statements of the
Messenger of Allaahand the descriptions of his way, as well as to
continue the blessings of practicing the Sunnah. Later, as the purity
of the knowledge of the Sunnah became threatened, Allaah caused the
Muslim nation to produce outstanding individuals of incredible
memory-skills and analytical expertise, who journeyed tirelessly to
collect hundreds of thousands of narrations and distinguish the true
words of precious wisdom of their Messengerfrom those corrupted by
weak memories, from forgeries by unscrupulous liars, and from the
statements of the enormous number of scholars, the Companions and
those who followed their way, who had taught in various centers of
learning and helped to transmit the legacy of Muhammad- all of this
achieved through precise attention to the words narrated and detailed
familiarity with the biographies of the thousands of reporters of
Hadeeth. Action being the best way to preserve teachings, the scholars
of Islam also revived the practice of the blessed authentic Sunnah.
Unfortunately, however, statements will continue to be attributed to
the Prophetalthough the person quoting them may have no idea what the
people of knowledge in the field of Hadeeth science have ruled
regarding those hadeeths, thus ironically being in danger of
contravening the Prophet'swidely-narrated stern warnings about
attributing incorrect/unsound statements to him.
The methodology of the expert scholars of Hadeeth in assessing
narrations and sorting out the genuine from the mistaken, fabricated
etc., forms the subject-matter of a wealth of material left to us by
the scholars of Hadeeth )traditionists(.
A Hadeeth is composed of two parts: the Matn )text( and the Isnaad
)chain of reporters(. A text may seem to be logical and reasonable but
it needs an authentic Isnaad with reliable reporters to be acceptable.
'Abdullaah Ibn Al-Mubaarak)d. 181 AH(, one of the illustrious teachers
of Imaam Al-Bukhaarisaid: "The Isnaad is part of the religion, had it
not been for the Isnaad, then people would have claimed whatever they
wished."
Among the sciences of Hadeeth is the study of the chain of reporters
)the Isnaad(. Many Muslim scholars have specialized in this field. It
includes identifying the name of each and every narrator )reporter(,
his character )his truthfulness, piety, public behavior(, his ability
and reputation as a memorizer and the types of narrations he is known
to report, whether authentic, weak, fabricated, etc. In addition, each
narrator should be identified by a rating given by other narrators who
knew him. So all of these and many other details must be considered to
know the degree to which a Hadeeth may be used as a basis for Islamic
belief or practice )Sharee'ah(, or merely as a point of interest )not
to be attributed to the sayings, etc. of the Prophet(.
After the Book of Allaah )The Quran(, the books of Hadeeth collection
that were collected by Imaams Bukhaari and Muslimare considered by the
Muslim scholars to be the most authentic books of Hadeeth. However,
there are other famous scholars in the field who compiled books of
Hadeeth such as; Abu Daawood )d.275(, At-Tirmithi )d. 279(, An-Nasaa'i
)d. 303( and others.

A husband's responsibilities towards his family

The family is that brick which forms the foundation of a society. It
is composed of individuals that have permanent relations established
between them. Most importantly, it possesses almost a majority of the
different kinds of personal relations. Because of this, there must be
certain etiquettes placed in order to control and regulate these
relations. This is such that it can be maintained in the best possible
manner, and so that it can generate and produce its proper fruits.
Family relations consist of the relationship between the spouses from
one perspective, the relationship between the parents and the children
from a second perspective, and the relationship between the children
themselves from a third perspective.
Etiquettes pertaining to the Husband
1.It is not from the deficiencies, but rather from good manners, that
the husband shares in the responsibility of specified matters, such as
the mending of garments or what is similar to that.
2.It is appropriate for a man to not restrict himself from serving
himself. This is since the wife takes care of the household affairs.
So therefore, it is from good manners that the husband extends a
helping hand to his wife in the house, during times of necessity, such
as when she is sick, pregnant, has given birth or similar to that.
3.The exemplary husband is he who cooperates with his wife by bearing
good relations and showing kind manners )to her(, according to the
full extent of the meaning contained in these )last( two expressions.
Truly, the husbands who are best at working alongside their wives are
the best of mankind in the view of Islam.
4.Beware of characterizing the relationship between the spouses with
over-seriousness! For indeed characterizing the family life with a
militaristic nature amounts to one of the causes for failure and bad
results.
5.From the kind and noble manners of the husband is that he complies
and assents to the requests of his wife, so long as they are not
forbidden in Islam.
6.The husband should specify a time in which he can play around and
pass free time with his wife.
7.The relationship between the spouses must contain one singular and
specific nature. And it cannot be this way unless the couple begin
demolishing all the obstacles and impediments that stand between them.
For example, the husband should not feel timid and restrain himself
from drinking out of the same cup that his wife drinks out of.
8.There is no human being that is perfect. So there is no doubt that
the husband will see things in his wife that do not comply with his
natural disposition and preferences. If these aspects are not in
opposition to the fundaments of Islam or to the obedience of the
husband and his rights, then at that point, he should not try to
change her personality. He should also remember that if there are some
characteristics that he doesn't find pleasing in his wife, then indeed
she has other characteristics, which are definitely pleasing to him.
9.Do not let Ramadan be a barrier that impedes you from showing
affection to your wife. But this is so long as you are able to refrain
yourself, since what is forbidden during the days of Ramadan is only
sexual intercourse.Showing affection to one's wife during Ramadan can
be done during the night and if during the day )while they are
fasting(, it can be done by other than kissing and huging.
10.Do not chase after the small errors of your wife and recount them
to her, for too much blaming and reprimanding will worsen the
relationship between the two of you, and it will pose a threat to your
marital life.
11.If you are able, do not hold back from providing your wife with
good clothing and food, and from being generous in spending money on
her. This is of course according to the extent of your ability.
12.Do not give little importance to implementing the punishment
required for any acts in opposition to the Islam, which your wife has
committed, whether it is in the home or outside it. This should be the
only reason that causes you to become angry.
13.What has been stated previously does not mean that you should leave
matters alone until that result comes to happen. Thus, whenever you
realize that a matter is left alone, weigh it with seriousness and
determination, without being too harsh or rude about it.
14.Do not attempt to meddle intoyour wife's houseworkaffairs that do
not fall into your area of duties and responsibilities, such as the
food and the order of the house because woman like to put their
personal touch on the house )her kingdom(.
15.Beware of scolding your wife or blaming her for a mistake she
committed, in the presence of others, even if they are your own
children. For indeed that is an act that goes against correct behavior
and it will lead to raising anger in the hearts of people.
16.If you are forced to place punishment upon your wifeafter having
adviced her and she didn't respondthen let it be by staying away from
her at bedtime. Anddo not boycott her except that it is done within
the household. And avoid using foul language, insulting her, beating
her and describing her with repulsive names.
17.Having jealousy and caring about the bashfulness of your wife is a
praiseworthy thing, which shows your love for her. However it is on
the condition that you do not go to great extremes in this jealousy.
For then at that point, it would turn into something worthy of no
praise.
18.Entering the house: Do not alarm your family by entering upon them
suddenly. Rather, enter while they are aware of it, and greet them
with Salaam. And ask about them and how they are doing. And do not
forget to remember Allaah, the Mighty and Sublime, when you enter the
house.
19.Beware of spreading any secrets connected with the intimate
encounters you have with your wife, for that is something restricted
and forbidden.
20.Constantly maintain the cleaning of your mouth and the freshening
of your breath.
21.Guardianship of your wife doesn't mean that you can exploit what
Allaah has bestowed upon you from taking charge of her, such that you
harm and oppress her.
22.Showing respect and kindness to your wife's family is showing
respect and kindness to her. This applies on the condition that it is
not accompanied by an act forbidden in Islam, such as intermingling of
the sexes or being in privacy )with them(.
23.Too much joking will lead to )your family having( little fear )of
disobeying you( and a lack of respect for you.
24.Be prompt in fulfilling the conditions, which you promised to your
wife during the pre-marriage agreement.
25.When you lecture your wife or reprimand her or simply speak to her,
choose the kindest and nicest of words and expressions for your
speech.
26.It is not proper for you to ask your wife to look for work outside
of the house or to spend upon you from her wealth.
27.Do not overburden your wife with acts that she is not able to
handle. Consider, with extreme regard, the environment she was raised
up in. Rural service is not like urban service, and the service of a
strong woman and her preparation for it is not like the service of a
weak woman.

Who moved the Ka’bah to where it is now?.

Who moved the kab'ah to where it is now?
Praise be to Allaah.
The Ka'bah was not in one place and then moved, rather it was built in
the place where it is now, and it has not been moved from that time.
The scholars differed as to who built the Ka'bah. It was said that it
was the angels, or Adam (peace be upon him), or Ibraaheem (peace be
upon him) – the latter is the correct view.
Allaah says (interpretation of the meaning):
"And (remember) when Ibraaheem (Abraham) and (his son) Ismaa'eel
(Ishmael) were raising the foundations of the House (the Ka'bah at
Makkah), (saying), 'Our Lord! Accept (this service) from us. Verily,
You are the All-Hearer, the All-Knower'"
[al-Baqarah 2:127]
It was narrated that Abu Dharr (may Allaah be pleased with him) said:
I said, "O Messenger of Allaah, which mosque was built first on
earth?" He said, "Al-Masjid al-Haraam." I said, "Then which?" He said,
"Al-Masjid al-Aqsa." I asked, "How much time was between them?" He
said, "Forty years. So wherever you are when the time for prayer
comes, then pray."
Narrated by al-Bukhaari, 3186; Muslim, 520.
The scholars of the Standing Committee said:
The Holy Ka'bah is the qiblah of the Muslims towards which they face
in every prayer, in obedience to the command of Allaah, as He says
(interpretation of the meaning):
"Verily, We have seen the turning of your (Muhammad's) face towards
the heaven. Surely, We shall turn you to a Qiblah (prayer direction)
that shall please you, so turn your face in the direction of Al-Masjid
Al-Haraam (at Makkah). And wheresoever you people are, turn your faces
(in prayer) in that direction"
[al-Baqarah 2:144]
It is also the place where they perform the rituals of Hajj and
'Umrah, by circumambulating it, in obedience to the command of Allaah
(interpretation of the meaning):
"and circumambulate the Ancient House (the Ka'bah at Makkah)"
[al-Hajj 22:29]
And in obedience to what Allaah has prescribed on the lips of His
Messenger Muhammad(peace and blessings of Allaah be upon him).
It was built by Ibraaheem al-Khaleel and his son Ismaa'eel (peace be
upon them both) as Allaah tells us (interpretation of the meaning):
"And (remember) when Ibraaheem (Abraham) and (his son) Ismaa'eel
(Ishmael) were raising the foundations of the House (the Ka'bah at
Makkah), (saying), 'Our Lord! Accept (this service) from us. Verily,
You are the All-Hearer, the All-Knower'"
[al-Baqarah 2:127]
And it has been renovated several times since then.
Shaykh 'Abd al-'Azeez ibn 'Abd-Allaah ibn Baaz, Shaykh 'Abd al-Razzaaq
'Afeefi, Shaykh 'Abd-Allaah ibn Ghadyaan, Shaykh 'Abd-Allaah ibn
Qa'ood.
Fataawa al-Lajnah al-Daa'imah, 6/310
And Allaah knows best.