7a] IMAM NAWAWI [631 - 676 A.H]

7a]
Birth and Birth place:
The complete name of Imam Nawawi is Abu Zakaria Mohiuddin Yahya, son of Sharaf An-Nawawi, son of Murry, son of Hassan, son of Hussain, sonof Muhammad , son of Juma, son of Hazam. Nawawi refers to Nawa, a place near Damascus, in the suburb of the city of Howran. One of his ancestors named Hazam had settled at this place. Imam Nawawi was born atNawa in the year 631 A.H. His father, a virtuous and pious man, resolved to arrange for proper and befitting education as he had discovered the symptoms of heavenly intelligence and wisdom inhis promising child at an early stage.
Shaikh Yasin bin Yousuf Marakashi, a saintly figure of Nawa says: “I saw ImamNawawi at Nawa when he was a youth of ten years of age. Other boys of his age used to force him to play with them, but Imam Nawawi would always avoid the play and would remain busy with the recitation of the Noble Qur’an. When they tried to domineer and insisted on his joining their games, he bewailed and expressed his no concern over their foolish action. On observing his sagacity and profundity, a special love and affection developed inmy heart for young Nawawi. I approached his teacher and urged him to take exceptional care of this lad as he was to become a great religious scholar and most pious saint of future. His teacher asked whether I was a soothsayer or an astrologer. I told him I am neither soothsayer nor an astrologer but Allah caused me to utter these words.” His teacher conveyed this incident to Imam’s father and he keeping in view the learning quest of his son, decided to dedicate the lifeof his son for the service and promotion of the cause of Islamic Faith.
In a short period, Nawawi learnt to read the Holy Qur’an and by that time henearly had attained puberty. Nawa had no academic or scholarly atmosphere and there were no religious academies or institutes where one could earn excellence in religious learning, so his father tookhim to Damascus, which was considered the center of learning and scholarship, and the students from far and wide gathered there for schooling. During that period, there were more than three hundred institutes, colleges and universities in Damascus. Imam Nawawi joined Madrasah Rawahiyah which was affiliated with the Ummvi University. The founder and patron of this Madrasah was a trader named Zakiuddin Abul-Qassim who was known as Ibn Rawahah. Madrasah was named afterhim. Noted and eminent teachers of the period taught in that Madrasah. Imam Nawawi says, “I studied in this institution for two years. During my stay in Madrasah Rawahiyah, I never had complete rest and lived onthe limited food supplied by the institution.” As a routine he used to sleep very little at night. When itbecame irresistible as a human being, he would lean and slumber for a while against the support of books. After a short duration he would again be hard at his scholastic pursuits.
His Teachers and Guides:
During his stay at Damascus, he studied frommore than twenty celebrated teachers. These teachers were regarded as masters and authority of their subject field and disciplines they taught. Imam studied Hadith, Islamic Jurisprudence, its principles, syntax and Etymology from great scholars of his time. Abu Ibrahim Ishaq bin Ahmad AI-Maghribi, Abu Muhammad Abdur-Rahman bin Ibrahim Al-Fazari, Radiyuddin Abu Ishaq Ibrahim bin Abu HafsUmar bin Mudar Al-Mudari,Abu Ishaq Ibrahim bin Isa Al-Muradi, Abul-Baqa Khalid bin Yusuf An-Nablusi, Abul-Abbas Ahmad bin Salim Al-Misri, Abu Abdullah Al-Jiyani, Abul-Fath Umar bin Bandar, Abu Muhammad At-Tanukhi, Sharafuddin Abdul-Aziz bin MuhammadAl-Ansari, Abul-Faraj Abdur-Rahman bin Muhammad bin Ahmad Al-Maqdisi, Abul-Fada’il Sallar bin Al-Hasan Al Arbali etc.
His Students:
There were hundreds of Imam’s students, among them some notables are: Alauddin bin Attar, Ibn Abbas Ahmad bin Ibrahim, Abul-Abbas Al-Ja’fari, Abul-Abbas Ahmad bin Farah, Rashid Ismail bin Mu’allim Al-Hanafi, Abu Abdullah Al-Hanbali, AbulAbbas Al-Wasti, Jamaluddin Sulaiman bin Omar Az-Zar’i, AbulFaraj Abdur-Rahman bin Muhammad bin Abdul-Hamid AlMaqdisi, Badr Muhammad bin Ibrahim, Shamsuddin Muhammad bin Abu Bakr, Ash-Shihab Muhammad bin Abdul-Khaliq, Hibatullah Al-Barizi,Abul-Hajjaj Yusuf bin Az-Zaki etc.
His Desire and Crave for Learning:
Imam Nawawi had endlessthirst for knowledge, and it can be guessed from his daily practice of studies. Heused to read daily twelve lessons and write explanation and commentary of every lesson and also made important additions. Whatever the book Imam Nawawi read, he put down the marginal notes and explanations on that book. His intelligence, hardwork, love, devotion and absorption in his-studies amazed his teachers and they become fond of him and began to praise and admire him.
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If it is mustahab to recite(from memory) withwudhu then would it be makrooh to do so with out wudhu?.

Praise be to Allaah.
There is nothing wrong with reciting Qur'aan in a state of minor
impurity (without wudoo'), and some of the scholars havestated that
there is consensus on its permissibility. There are saheeh hadeeths
concerning this matter which demonstrate that itis not necessary to do
wudoo' if one wants to recite Qur'aan and is in a state of minor
impurity. Rather the difference of scholarly opinion has to do with
touching the Qur'aan and whether one who is in a state of major
impurity (janaabah) can recite it; the majority of scholars are of the
view that both of these mattersare not allowed.
It was narrated from 'Abd-Allaah ibn 'Abbaas (may Allah be pleased
with him) that that he stayed one night with Maymoonah, the Mother of
the Believers, who was his maternal aunt. I lay down across the width
of the mattress and the Messenger of Allaah (blessings and peace of
Allah be upon him) and his wife lay along its length. The Messenger of
Allaah (blessings and peace of Allah be upon him) slept until halfway
through the night, or just before or after that. The Messenger of
Allaah (blessings and peace of Allah be upon him) woke up and started
wiping thesleep from his face with his hand. Then he recited the last
ten verses of Soorat Aal 'Imraan, then he got up and went to a
waterskin that was hanging there, and did wudoo' from it and did it
well, then he stood and prayed.
Narrated by al-Bukhaari, 4295; Muslim, 763
Imam al-Bukhaari included this hadeeth in a chapter entitled: Chapter
on Reciting Qur'aan after Minor Impurity and otherwise.
Ibn 'Abd al-Barr (may Allah have mercy on him) said:
This indicates that Qur'aanmay be recited without wudoo', because he
slept for a long time, so there isno question that he woke up without
wudoo'; then he woke up and recited Qur'aan before he did wudoo', then
he did wudoo' after that and prayed.
End quote from al-Tamheed lima fi al-Muwatta' min al-Ma'aani wal
Asaaneed, 13/207
Al-Nawawi (may Allah have mercy on him) said:
This indicates that it is permissible for one who isin a state of
minor impurity to recite Qur'aan;this is the consensus of the Muslims.
End quote from Sharh Muslim, 6/46
And Allah knows best.

1c] Saying takbeer from Soorat al-Duha to Sooratal-Naas

1c]
which he says:
From the above discussion of the reports, examination of their isnaads and biographies of their narrators, we could not find anything but the report of al-Bazzi – as the scholars said – and it is a report whose isnaad is filled with weak and majrooh narrators, and there is no other report apart from the report of al-Bazzi. This was stated clearly by many scholars of reports, although some of the most famous reciters, such as Ibn Mujaahid in his book al-Sab’ah, did notnarrate the takbeer, and neither did Abu’l-Qaasim al-Hudhali in his book al-Kaamil. This indicates that the report was not proven in their view. And Allaah knows best.
A Sunnah cannot be established by means of such a report, rather it is better not to do that, whether it is mentioned in the report of al-Bazzi orthe report of anyone else. That is so as to protect the Book of Allaah and to keep out of it anything that is not part of it, whether it is thought to be Sunnah or not. Praise be to Allaah, the Lord of the Worlds. End quote.
Secondly:
Many reasons for this takbeer have been mentioned, the most well known of which is that the Revelation to the Prophet (peace and blessings of Allaah be upon him) ceased for a while, and when it resumed after that, the first thing that was revealed was Soorat al-Duha, in which it says (interpretation of the meaning): “Your Lord (O Muhammad صلى الله عليه وسلم) has neither forsaken you nor hates you” [al-Duha 93:3], and he said takbeer in joy at that.Even if this is saheeh, it does not indicate that it ismustahabb to say takbeeras suggested by some scholars of recitation, for several reasons:
1. It does not indicate that takbeer is to be said after every recitation of the soorah.
2. It does not indicate that takbeer is to be said until Soorat al-Naas.
3. The takbeer was said only once, because of the Revelation resuming afterit had ceased for a while.
4. The other soorahs donot have the same content as Soorat al-Duha.
Moreover, this report doesnot have any saheeh isnaad, or even any da’eef(weak) one.
Imam Ibn Katheer (may Allaah have mercy on him) said:
With regard to saying takbeer after Soorat al-Duha, the reciters said that when the revelation was late in coming to the Messenger of Allaah (peace and blessings of Allaah be upon him), and that went on for a while, then the angel came to him and brought the words (interpretation of the meaning): “By the forenoon (after sunrise). By the night when it darkens (and stands still)” [al-Duha 93:1-2], he said takbeer out of joy and happiness.
But this was not narrated with any isnaad that can be judged to be saheeh orda’eef. And Allaah knows best.
Tafseer Ibn Katheer (8/423).
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1b] Saying takbeer from Soorat al-Duha to Sooratal-Naas

1b]
Messenger of Allaah (peace and blessings of Allaah be upon him) told the majority of reciters to add an extra takbeer thenthey disobeyed the command of the Messenger of Allaah (peace and blessings of Allaah be upon him) and failed to do what he had commanded them to do, deserves to be punished severely as a deterrent to him and others like him.
With regard to the takbeer, the one who saysthat it is part of the Qur’aan has gone astray according to scholarly consensus and must be asked to repent; if he repents, all well and good,otherwise he should be executed. How could the one who does not recite itbe denounced for not reciting it? The one who regard a person who doesnot say this takbeer as an innovator or one who goes against the Sunnah or a sinner, is closer to kufr than Islam and should be punished; indeed if he insists on thatafter having the proof explained to him, then he should be executed.
If we assume [?] that the Prophet (peace and blessings of Allaah be upon him) told some of those who recited it to say takbeer, then at most this indicates that it is permissible or mustahabb. If it were obligatory, the majority ofreciters would not have neglected it and the imams of the Muslims would not have agreed that it is not obligatory. But none of the imams narrated that the takbeer is obligatory, rather the most that anyone who reads according to the recitation of Ibn Katheer can say is that it is mustahabb. This is unlike the Basmalah, recitation of which is obligatory according to those who regard it as part of the Qur’aan, but despite that the reciters allow not reciting it if one does not want to use it as a break between one soorah and another. So how could it not be allowed to omit the takbeer, which is not part of the Qur’aan? End quote.
Majmoo’ al-Fataawa (13/417-419)
And he (may Allaah have mercy on him) said:
The takbeer that is narrated from Ibn Katheeris not narrated with an isnad from the Prophet (peace and blessings of Allaah be upon him), and no one attributed it to theProphet (peace and blessings of Allaah be upon him) except al-Bazzi,who thus went against allthose who narrated it, as they only narrated it as something optional that was done by some of those who came after the Prophet (peace and blessings of Allaah be upon him), and he was the only one who attributed it to the Prophet (peace and blessings of Allaah be upon him). His transmission was regarded as da’eef (weak) by the specialists in hadeeth and biography among the scholars of recitation and hadeeth, aswas mentioned by more than one of the scholars. End quote.
Majmoo’ al-Fataawa (17/130).
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) was asked:
Some of the reciters of Qur’aan separate one soorah from another by saying Allaahu akbar instead of the basmalah. Is that permissible, and is there any evidence for it?
He replied:
This is contrary to what the Sahaabah (may Allaahbe pleased with them) did, who separated one soorah from another by saying Bismillaah il-Rahmaan il-Raheem, and it is contrary to the scholarly view that the soorahs of the Qur’aan should not be separated by takbeer throughout the Qur’aan.
At the very most, there are some reciters who regard it as mustahabb for a person to say takbeer when he finishes every soorah from al-Duha to the end of the Qur’aan, along with the Basmalah between every two soorahs. But the correct view is that this is not Sunnah, because that was not narrated from the Prophet (peace and blessings of Allaah be upon him). Based on this, what is prescribed is to separate one soorah from another by saying the Basmalah, Bismillaah il-Rahmaan il-Raheem, except in the case of Soorat Baraa’ah (al-Tawbah), as there is noBasmalah between al-Anfaal and it. End quote.
Fataawa Islamiyyah (4/48).
Shaykh Bakr Abu Zayd (may Allaah preserve him)mentions in his Book Bida’al-Qurraa’ (p. 27) seven things that have to do reading the entire Qur’aan, of which we maymention:
Saying takbeer at the end of Soorat al-Duha until the end of Soorat al-Naas, both when praying and otherwise.
Then he said:
There are no saheeh reports about these seventhings from the Prophet (peace and blessings of Allaah be upon him) or from his companions (may Allaah be pleased with them). Most of that which is narrated about some of them cannot be taken as evidence. The correct view is that none of these things are prescribed in sharee’ah. End quote.
The Shaykh of the reciters in al-Madeenah al-Munawwarah, Shaykh Ibraaheem al-Akhdar, has written an essay entitled Takbeer al-Khatam bayna al-Qurraa’ wa’l-Muhadditheen, at theend of which he says:
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1a] Saying takbeer from Soorat al-Duha to Sooratal-Naas

1a]
Is it permissible to say tahleel (laa ilaaha ill-Allaah) and takbeer
(Allaahu akbar) from after Soorat al-Duha until Soorat al-Naas? Is
that proven from the Messenger (peace and blessings of Allaah be upon
him) or the Sahaabah or Taabi'een?.
Praise be to Allaah.
Firstly:
The scholars differed concerning the ruling on saying takbeer after
everysoorah from Soorat al-Duha to al-Naas. Imam Ahmad regarded it as
mustahabb but the other imams differed with him. There is another
report from Imam Ahmad which is in accordance with the view of the
majority. The correct view is that it is not prescribed to say
takbeer, and this is not proven in any marfoo' hadeeth from the
Prophet(peace and blessings of Allaah be upon him). There is also no
saheeh report about this takbeer from any of the Sahaabah (may Allaah
be pleased with them), rather it was proven from some of the qurraa'
(reciters) of the people of Makkah.
It was narrated that 'Ikrimah ibn Sulaymaan said: I recited to
Ismaa'eelibn 'Abd-Allaah ibn Constantine, and when I reached Wa'l-duha
(i.e., Soorat al-Duha), he said tome: Say takbeer, say takbeer at the
end of every soorah until you complete (the Qur'aan). 'Abd-Allaah ibn
Katheer told him that he recited toMujaahid and he told him to do
that, and Mujaahid told him that Ibn 'Abbaas had told him to do that,
and Ibn 'Abbaas told him that Ubayy ibn Ka'b told him to do that, and
Ubayyibn Ka'b told him that the Prophet (peace and blessings of Allaah
be upon him) told him to do that.
Narrated by al-Haakim in al-Mustadrak (3/304).
This hadeeth is da'eef (weak). Its isnaad includesAhmad ibn Muhammad
ibn 'Abd-Allaah ibn Abi Bazzah al-Muqri'. Abu Haatim said: His hadeeth
is da'eef (weak) and I will not narrate from him. Al-'Aqeeli said: His
hadeeth is munkar (odd). Al-Dhahabi said: This is a ghareeb (strange)
hadeeth, and it is one of the hadeeth of al-Bazzi that were regarded
as munkar. Abu Haatim said: This is munkar. And he said: Al-Haakim
regarded his hadeeth about takbeeras saheeh, but it is munkar.
See: al-Du'afa' by al-'Aqeeli (1/127); and Mizaan al-I'tidaal (1/144,
145) and Siyar A'laam al-Nubala' (12/51), both by Imam al-Dhahabi.
Ibn Muflih al-Hanbali (mayAllaah have mercy on him) said:
Ahmad regarded it is mustahabb to say takbeerfrom the beginning of
Soorat al-Duha until the end of the Qur'aan. This was mentioned by Ibn
Tameem and others, and this is the recitation of thepeople of Makkah,
which al-Bazzi took from Ibn Katheer, and Ibn Katheer took it from
Mujaahid, and Mujaahid took it fromIbn 'Abbaas, and Ibn 'Abbaas took
it from Ubayy ibn Ka'b, and Ubayyibn Ka'b took it from the Prophet
(peace and blessings of Allaah be upon him). A number of them narrated
that, including al-Baghawi in his Tafseer, and the reason for that is
that the Wahy (revelation) ceased.
This is a ghareeb hadeeth,reported by Ahmad ibn Muhammad ibn
'Abd-Allaah al-Bazzi, who is sound with regard to recitation but
da'eef (weak) with regard to hadeeth.
Ibn Haatim al-Raazi said: This is a munkar hadeeth.
It was also narrated from him – i.e., Imam Ahmad – that there should
be no takbeer, as is the view of all reciters. End quote.
Al-Adaab al-Shar'iyyah (2/295, 296).
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked
about a group who gathered to read the entire Qur'aan (khatmah) and
they were reading to 'Aasim and Abu 'Amr. When they reached Soorat
al-Duha, they did not say Laa ilaaha ill-Allaah or Allaahu akbar,until
they reached the endof the Qur'aan. Is what they did better or not? Is
the hadeeth which is narrated about saying tahleel and takbeer saheeh
and mutawaatir, or not?
He replied:
Praise be to Allaah. Yes, if they recited in accordancewith a
recitation other than that of Ibn Katheer, their not doing that is
better, and is in fact what is prescribed and is Sunnah. These imams
of recitation did not say takbeer either at the beginning of the
soorahs or at the ends. If it is acceptable to say that Ibn Katheer
narrated the takbeer from the Messenger of Allaah (peace and blessings
of Allaah be upon him), it is acceptable for others to say that these
people narrated the omission of that from the Messenger of Allaah
(peace and blessings of Allaah be upon him) too. It is not possible
that the recitation of the majority that was narrated by more people
than the recitation of Ibn Katheer omitted something enjoined by the
Messenger of Allaah (peace and blessings of Allaah be upon him),
because those who narrated mutawaatir reports could not have concealed
something for which there was good reason to narrate it. The one who
accepts that the Messenger of Allaah (peace and blessings of Allaah be
upon him) told :->

‘Chemical in lipsticks can cause heart problems’

A chemical commonly usedin lipsticks, handwashes and other personal
care products may cause heart problems and muscle impairment, a new
study has claimed.
Scientists at the University of California have found that triclosan,
which is used in hundreds of household products, can hinder the
process by which muscles, including the heart, receive signals from
the brain.
In tests on mice, they noted a 'dramatic' 25 per cent reduction in
heart function within 20 minutes of exposure, and warned there is
'strong evidence' it could affect human health.
However regulators and other experts insist triclosan levels in
productsare safe, and that the doses injected into the mice were
higher than those to which humans would ever be exposed.
Previous studies have found that triclosan may have links to thyroid
and fertility problems, this is the first time its effects have been
tested on muscles.
Scientists had thought thatthe chemical — which wasdevised to prevent
bacterial infections in hospitals — was metabolised quickly by thebody
without harmful effects.
However, the researchers at the University of California say it may
remain active and be transported to organs, causing damage.
"Triclosan is found in virtually everyone's home and is pervasive in
the environment," said professor Isaac Pessah, who led the study,
published in the Proceedings of the National Academy of Sciences .
"These findings provide strong evidence that it is of concern to both
human and environmental health,"
"For someone who is healthy a 10 per cent dropin heart function may
not have an effect, but if you have heart disease it couldmake a big
difference," Pessah said.
His team injected a group of mice with triclosan. They saw a
'significantly reduced' function in the heart's left ventricle
within20 minutes.
"The effects of triclosan oncardiac function were really dramatic,"
said Nipavan Chiamvimonvat, professor of cardiovascularmedicine at UC
Davis and astudy co-author.

Repentance (tawbah) - on compensating for acts of worship deliberately neglected in the past

I have neglected many rights of Allah in the past, such as prayers, fasts, and zakah. Am I required to repeat them or compensate for them?
As far as the five daily prayers are concerned, thepreferred opinion is that the repetition or compensation (or what is known as qadaa' in Arabic), is not obligatory for the reason that prayers are obligatory at a particular time, and once that time has elapsed, there is no way to offer them. However one ought to seek Allah's forgiveness and offer as many nawafil (voluntary prayers) as possible.
As for fasting-yes, if a person was a Muslim at the time they became obligatory and he did not fast, then their performance is required, accompanied by feeding of a poor Muslim for everyday of fast that was not observed during previous years. What is required is always a day for a day-no more, no less.
Example 1: A person did not fast three days of Ramadan of the year 1400 A.H., and five days ofRamadan of the year 1401 A.H., all out of negligence. He must now fast 8 days, and feed eightpoor Muslims in compensation.
Example 2: A girl reached puberty in the Ramadan of the year 1400 A.H. but out of shame and modesty did not inform anyone of her menstruation, and, rather,continued fasting say for eight days of her period. Thereafter, she repented. She would then be required to redo eight days of fasting.
It may also be pointed out here that this is the predominant position. A minority opinion is that the ruling for fasting is the same as that for the prayers, i.e., there is no qadaa' (making up) for fasting in the case of a person who did not fast and did not have a valid reason for not fasting.
As for he who did not offer the obligatory zakah, it is necessary for arepentant to them for all previous unpaid years, forit is, from one angle, Allah's right, while from another, the poor people'sright. (See Madaarij Al-Salikin for further details).
Excerpts from the book"I would like to repent BUT..."

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4b] Repenting from taking a riba-based loan

4b]
This is the goodly loan. As for the loan which brings a benefit or the loan which is intended to bringa payment of interest, thisis haraam according to the consensus of the Muslims. It is haraam according to the Qur’aan and Sunnah and the consensus of the Muslims, and a stern warning is issued to the one who does that. What should bedone is to repay the amount that was borrowed; as for the additional payment whichhas been stipulated and taken from you, this is haraam and is riba. The Prophet (peace and blessings of Allaah be upon him) cursed the one who consumes riba, the one who pays it, the two who witness it and the one who writes it down. He (peace and blessings ofAllaah be upon him) also cursed the one who consumes riba and the one who helps him to consume it. So what you have done is haraam and is a major sin, and you have to repent to Allaah. He has to give this interest that he took back to you, because it is not permissible for him. You committed a haraam action by giving him the interest. What you should have done is to refrain from paying interest.
What you have done is blatant riba, so you both have to repent to Allaah and not do any such transaction again. The other person has to returnthe interest that he took. And Allaah knows best.
End quote from al-Muntaqa min Fataawa al-Shaykh al-Fawzaan, 5/210
Remember that the more quickly you get rid of this loan, the better it will be, so that you may rid yourself of riba and its effects.
So it is better for you to hasten to pay it off and touse the money that you were going to use for ‘Umrah to rid yourself of this debt.
We ask Allaah to heal your son and to relieve your distress, and make you independent of means from halaal sources so that you will have no need of anything haraam.
And Allaah knows best.
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4a] Repenting from taking a riba-based loan

4a]
I took out a loan from thebank, due to difficult circumstances, because I wanted to prepare an apartment to get married.Please note that there is nothing luxurious in this flat at all, and it is a very simple flat. I am a teacher and my salary is transferred to the bank and a sum of money will be deducted from it each month for five years, untilthe loan ends. Two and a half years have passed, and I have decided to go to the bank and stop this loan, because I feel that anything that happens is because of this loan. But I found out that the amount that should be paid is more than I can afford. In addition to that,I was intending to do ‘Umrah this year, myself, my wife and my son and daughter. Is it permissiblefor me to travel for Umrah, hoping that Allaahwill heal my sick son and then come back to stop this loan next November in sha Allaah, or what should I do?.
Praise be to Allaah.
It is not permissible to take out riba-based loans,from the bank or elsewhere, even if that is to prepare a house for marriage, because of the definite prohibition on riba and the stern warning against it. Allaah says (interpretation of themeaning):
“O you who believe! Be afraid of Allaah and give up what remains (due to you) from Ribaa (from now onward) if you are (really) believers.
279. And if you do not do it, then take a notice of war from Allaah and His Messenger but if you repent, you shall have your capital sums. Deal not unjustly (by asking more than your capital sums), and you shall not be dealt with unjustly (by receiving less than your capital sums)”
[al-Baqarah 2:278-279]
Muslim (1598) narrated that Jaabir (may Allaah bepleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) cursed the one who consumes riba, the one who pays it, the one who writes it down and the two who witness it, and he said: “They are all the same.”
Ibn Qudaamah (may Allaah have mercy on him) said: Every loan in which it is stipulated that something extra be paid is haraam, and there is no difference of opinion on this point. Ibn al-Mundhir said: They were unanimously agreed that if the lender stipulates that the borrower must pay extra or give him a gift, and he gives the loanon the basis that he will take an additional payment for that, it is riba.
End quote from al-Mughni, 6/436
What the one who has taken out a riba-based loan has to do is repent toAllaah and regret what hehas done, and he has to resolve firmly not to go back to this great sin and serious crime, concerning which there is narrated a warning such as has not been narrated concerning any other sin. We ask Allaah to keep us safe andsound.
Moreover, according to Islam you are not obliged to pay back any more than the capital; as for theharaam interest, you are not obliged to pay it and it is not permissible for the lender to take it from you, because Allaah says: “but if you repent, you shall have your capital sums. Deal not unjustly (by asking more than your capital sums), and you shall not be dealt with unjustly (by receiving less than your capital sums)”.
But if you fear harm and problems if you do not pay the interest, then pay it, and repent to Allaah and feel dislike towards this great evil.
Shaykh Saalih al-Fawzaan (may Allaah preserve him)was asked: I borrowed one hundred pounds fromone of my friends on the basis that I would pay him back one hundred and fifty. When the time to pay it back came, I tried to give him one hundred only, but he insisted on taking the extra amount of fifty pounds in return for the laon. What is the ruling on this extra amount? If that comes under the heading of riba, is there any sin on me, and how can I rid myself of that, knowing that the money that I borrowed from him has become mixed with my own money. What do I have to do?
He replied: Allaah has forbidden riba and has issued a stern warning against it. Allaah says (interpretation of the meaning):
“Those who eat Riba will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaytaan (Satan) leading him to insanity…
O you who believe! Be afraid of Allaah and give up what remains (due to you) from Ribaa (from now onward) if you are (really) believers.
And if you do not do it, then take a notice of war from Allaah and His Messenger”
[al-Baqarah 2:275, 278-279]
There are many forms andtypes of riba. What you mention in the question isa loan with interest. The kind of loan that is allowed in Islam is al-qardal-hasan (a goodly loan) in which you lend something to your brother so that he may benefit from the loan, then he pays you back without any additional payment being stipulated and without paying less. This is the goodly loan.
:->
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3b] Righteous deeds do notexpiate transgressions against the rights of others

3b]
If he finds him after that, he should tell him what he did; if he accepts that, all well and good, but if he objects and demands his money, then he should give it to him, and the money he gave in charity becomes an act of charity on his own behalf. He alsohas to ask Allaah for forgiveness and repent to Him, and pray for the other person.
Fataawa Islamiyyah, 4/165
And Allaah knows best.
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3a] Righteous deeds do notexpiate transgressions against the rights of others

3a]
I heard that the Prophet (S) said that if one keeps the fasts of Ramadan withemaan and in order to getreward from Allah, Allah will forgive all his or her past sins. Does this also include the sins one may have knowingly committed against the rights of other Muslim brothers and sisters whichhe or she now deeply regrets doing but cannot admit his or her guilt to the victims as this may create even more problems?.
Praise be to Allaah.
There are many things which expiate for sin, including repentance, seeking forgiveness, doing acts of worship, carrying out hadd punishments on those who have done acts for which such punishments are due, and so on.
But righteous deeds such as prayer, fasting, Hajj etc only expiate for minor sins, according to the majority of scholars, and they only expiate for transgressions against therights of Allaah.
With regard to sins that have to do with the rightsof other people, they can only be expiated by repenting from them. Oneof the conditions of repenting from them is restoring the rights of those who have been wronged.
Muslim (1886) narrated from ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The martyr will be forgiven for all his sins except debt.”
Al-Nawawi said in Sharh Muslim:
The words of the Prophet (peace and blessings of Allaah be upon him) “except debt” draw attention to all rights owed to other people. Jihad, martyrdom and other righteous deeds do not expiate for transgressions against therights of other people, rather they only expiate for transgressions against the rights of Allaah. End quote.
Ibn Muflih said in al-Furoo’ (6/193):
Martyrdom expiates for everything except debt. Our Shaykh (i.e., Shaykh al-Islam Ibn Taymiyah, may Allaah have mercy onhim) said: and except sins against other people such as murder and oppression. End quote.
It says in al-Mawsoo’ah al-Fiqhiyyah (14/129):
Repentance in the sense of regretting what one has done and resolving not to do it again is not sufficient to waive the rights that are owed to other people. Whoever has stolen another person’s wealth, or seized it by force, or has wronged him in any otherway, will not have finished with the matter by simply regretting it, giving up the sin and resolving not to do it again. Rather he has to restore those rights. This is a principle on which thefuqaha’ are unanimously agreed. End quote.
This has to do with material possessions, suchas wealth that has been taken be force or by deceit. With regard to intangible rights such as in cases of slander and backbiting, if the person who has been wronged knows about it, then it is essential to apologize to him and ask for his forgiveness. If he did not know, then he should not be told; rather the one who wronged him shouldpray for him and pray for forgiveness for him, because telling him may upset him and create enmity and hatred between the two.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
According to the saheeh hadeeth: “Whoever has wronged his brother with regard to his blood, his wealth or his honour, let him come and set mattersstraight before there comes a Day on which there will be no dirhams and no dinars, only good deeds and bad deeds, andif he has good deeds (theywill be taken and given tothe one whom he wronged), otherwise some of the bad deeds of the one whom he wronged will be taken and added to his burden, then he will be thrown into the Fire.” This has to do with cases where the one who was wronged was aware of it; but if he was gossiped about or slandered and he does not know, then it was said that one of the conditions of repentance is telling him, or it was said that this is not essential, which is the view of the majority; bothviews were narrated fromAhmad, but his view on such matters is that one should do good deeds for the one who was wronged, such as praying for him, praying for forgiveness for him and doing good deeds to be given to him, to take the place of that backbiting and slander. Al-Hasan al-Basri said: The expiation for gossip is to pray for forgiveness for the person about whom you gossiped. End quote.
Majmoo’ al-Fataawa, 18/189
The scholars of the Standing Committee said, concerning a man who stole money from a slave:
If he knows the slave or he knows someone who knows him, he can tell him to look for him and give him the money in silver or the equivalent, orwhatever he agrees upon with him. If he does not know who he is and he thinks that he will never find him, he should give itor the equivalent in cash money in charity on behalf of its owner. If he finds him after that, he should tell him what he did;
:->
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2b] Does doing major sins prevent repentance and good deeds from being accepted?

2b]
Al-Tirmidhi (3540) narrated that Anas ibn Maalik (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Allaah, may He be blessed and exalted, said: ‘O son of Adam, so long as you call upon Me and ask of Me, I shall forgive you for what you have done, and I shallnot mind. O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I wouldforgive you and I would not mind.’” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
Ibn Maajah narrated that ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The one who repents from sin is like one who did not sin.” Classed as hasan by al-Albaani in Saheeh Ibn Maajah.
These verses and ahaadeeth indicate that Allaah forgives all sins, no matter how great or how many, for the one who repents to Him.
So strive in worship and obedience, regret the negligence and sins of thepast, and note that Allaah has no need of His slaves yet despite that He rejoices in their repentance, and even turns their bad deeds intogood deeds.
We ask Allaah to help youto remember Him, give thanks to Him and worship Him properly.
And Allaah knows best.
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2a] Does doing major sins prevent repentance and good deeds from being accepted?

2a]
I am a Muslim woman, but the Shaytaan has been controlling me for a while. I committed major sins, but now I regret it. I have turned to Allaah andrepented to Him, but I heard that no fasting or prayer will be of any benefit to me because I have committed the worst of major sins. Is that true? Will Allaah really never accept my repentance?.
Praise be to Allaah.
We praise Allaah for having guided you to repent, and we ask Him tomake you steadfast in adhering to His religion, and to grant you a good end. You should note thatyou have been greatly blessed and must give thanks to Allaah. How many sinners die without having repented? How many of those who are astray die before turning back to their Lord? Undoubtedly the fact that Allaah has enabled you repent is a great event in your life, and this should be a time when you start to obey Him and strive harder in worshipping Him.
You should realize that what you have heard about repentance, prayer and fasting not being accepted from one who has committed major sins is false, and it is speaking about Allaah without knowledge. There is a great deal of evidence in the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him) to indicate thatAllaah accepts His slave’s repentance from all sins, no matter how great theyare, and it is not permissible for anyone to try to stop a person repenting, no matter howgreat and how heinous his sins.
Allaah says (interpretationof the meaning):
“Say: O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily,Allaah forgives all sins. Truly, He is Oft‑Forgiving, Most Merciful”
[al-Zumar 39:53]
Allaah says, stating that He forgives the greatest of sins (interpretation of the meaning):
“And those who invoke not any other ilaah (god) along with Allaah, nor kill such person as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment.
69. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;
70. Except those who repent and believe (in Islamic Monotheism), and do righteous deeds; for those, Allaah will change their sins into good deeds,and Allaah is Oft‑Forgiving, Most Merciful”
[al-Furqaan 25:68-70]
This clearly indicates that Allaah forgives all sins – even shirk – and it tells usof an immense bounty, which is that bad deeds are turned to good deeds.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
No sin is too great for Allaah to forgive for the one who repents, rather He forgives shirk and other sins for those who repent, as Allaah says (interpretation of the meaning):
“Say: O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily,Allaah forgives all sins. Truly, He is Oft‑Forgiving, Most Merciful”
[al-Zumar 39:53]
This verse is general in meaning because it is addressed to all those who repent. End quote.
Majmoo’ al-Fataawa, 2/358
Al-Bukhaari and Muslim (6766) narrated from Abu Sa’eed al-Khudri (may Allaah be pleased with him) that the Prophet of Allaah (peace and blessings of Allaah be upon him) said: “There was among the people who came before you a man who killed ninety-nine people. Then he asked about the most knowledgeable person onearth, and was directed toa hermit, so he went to him, told him that he had killed ninety-nine people, and asked if he could be forgiven. The hermit said, ‘No,’ so he killed him, thuscompleting one hundred. Then he asked about the most knowledgeable person on earth and was directed to a scholar. He told him that he had killed one hundred people, and asked whether he could be forgiven. The scholar said, ‘Yes, what could possibly come between you and repentance? Go to such-and-such a town, forin it there are people whoworship Allaah. Go and worship with them, and do not go back to your own town, for it is a bad place.” So the man set off, but when he was halfwaythere, the angel of death came to him, and the angels of mercy and the angels of wrath began to argue over him. The angels of mercy said: ‘He had repented and was seeking Allaah.’ The angels of wrath said: ‘He never did any good thing.’An angel in human form came to them, and they asked him to decide the matter. He said: ‘Measure the distance between the two lands (his home townand the town he was headed for), and whichever of the two he is closest to is the one to which he belongs.’ So they measured the distance, and found that he was closer to the townfor which he had been headed, so the angels of mercy took him.”
:->
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1b] If the angels do not approach the dead bodyof a kaafir, then how can he be questioned inthe grave?

1b]
they are the angels who go around bringing mercy, blessing and prayers
for forgiveness. As for the recording angels, they enter every house
and they do not leave the sons of Adam under any circumstances,
because they have been commanded to count and record their deeds.
End quote from Sharh Muslim, 7/207
Thus it becomes clear thatthere is no confusion in the hadeeth, if we
understand it in accordance with what thescholars have stated in their
commentaries on it, that the hadeeth speaks of a kind of punishment
for the one who does that, in that the angels of mercy and blessing
avoid the places where he is.
All of this is based on the assumption that the hadeeth is proven and
saheeh. This is the view favoured by Shaykh al-Albaani (may Allah have
mercy on him) and itis on this that the answer mentioned on the site
previously is based.
But given that more than one of the scholars have ruled that the
hadeeth is da'eef (weak) in its chain of narration, because there is
an interruption between the Sahaabi, 'Ammaar ibn Yaasir (may Allah be
pleased with him), and the one who narrated it from him, Yahya ibn
Ya'mar, because he did not hear directly from him, then in that case
there is no reason for this confusion.
See: Musnad al-Imam Ahmad, ar-Risaalah edition, 31/182; an-Naafilah by
Shaykh Abu Ishaaq al-Huwayni, no. 149

And Allah knows best.

:-* key word:- Belief

1a] If the angels do not approach the dead bodyof a kaafir, then how can he be questioned inthe grave?

1a]
In one of your Fatwas, you stated the following hadith:
"The Prophet (peace and blessings of Allaah be upon him) said: "There
are three things which theangels do not approach: the dead body of a
kaafir, a man who has perfumed himself with saffron (because this is
frivolous and foolish behaviour, and is an imitation of women – Qayd
al-Qadeer, 3/325), and a person who is junub, until he does ghusl."
(Narrated by Abu Dawood, 4180; classed as saheeh by al-Albaani in
Saheeh Abi Dawood, 3522"
(http://www.islam-qa.com/en/cat/68/ref/islamqa/6533) I shared your
fatwas with others to depict the importance of Ghusl, but someone
asked me back that "if theangels do not approach the dead body of a
kaafir, then how will he/she be questioned in graves by the angels???
And if a man/woman is in junub and its time for him/her to die, wont
the angel of death approach him/her???" Can you please clarify the
issue. I am sure there is a contextin which this hadith is to be taken
and there is an explanation for it.
Praise be to Allaah.
Abu Dawood (4180) narrated from 'Ammaar ibn Yaasir (may Allah be
pleased with him) that the Messenger of Allah (blessings and peace of
Allah be upon him) said: "There are three whom the angels do not come
near: the dead body of a kaafir, a man who smears himself with khalooq
and a person who is junub, unless he does wudoo'."
Classed as hasan by al-Albaani in Saheeh Abi Dawood
What is meant in the hadeeth is that the angelsof mercy do not
approach these people to bring down a blessing or mercy to them,
because they arenot deserving of this bounty. What is intended is to
put people off their actions and the state theyare in, which is a
state that deserves the angels of mercy to keep away from them. This
is supported by al-Bayhaqi'sversion of this hadeeth in his Sunan
(9241), in whichit says: "There are three whom the angels do not
approach with anything good…"
It was also narrated by at-Tabaraani; in his version it says, "The
angels do not approach the bier of the kaafir with anything good, or
one who is junub until he does ghusl or does wudoo' as for prayer, or
one who has smeared himself with sufrah (a kind of perfume)."
Fath al-Baari by Ibn Rajab,1/360
It may be understood from the phrase "with anything good" in these two
reports that what is meant is the angels of mercy whose coming signals
good.
As for the angels of death and the recording angels, they are not
included in this hadeeth; neither are the angels of punishment and the
angels who question the person in hisgrave, and so on. They arenot
included in this hadeeth.
Al-Mannaawi (may Allah have mercy on him) said:
"There are three whom the angels do not come near" – this refers to
the angels who bring down blessing and mercy, and those who go around
among the people to visit and listen to dhikr, and the like, not the
recordingangels who do not leave those who are accountable for even an
instant in all their situations, good and bad. "Not a word does he (or
she) utter, but there is a watcher by him ready (to record it)" [Qaaf
50:18].
End quote from Fayd al-Qadeer, 3/428. see also Mirqaat al-Mafaateeh, 2/384
Al-Khattaabi (may Allah have mercy on him) said in his commentary on
the hadeeth, "The angels do not enter a house in which there is an
image or a dog or a person who is junub" – which is a da'eef hadeeth:
The words "The angels donot enter a house…" refers to the angels who
bring down blessing and mercy, not the angels who record people's
deeds, for they do not leave a person whether he is junub or
otherwise.
End quote from Ma'aalim as-Sunan, 1/75. al-Baghawi stated something
similar in Sharh as-Sunnah, 2/37
Al-Bukhaari (3322) and Muslim (2106) narrated from Abu Talhah that the
Prophet (blessings and peace of Allah be upon him) said: "The angels
do not enter a house in which there is a dog or animage."
An-Nawawi (may Allah have mercy on him) said:
The scholars said: The reason why they refuse toenter a house in which
there is an image is the fact that it is a grievous sin and is
competing with the creation of Allah, may He be exalted. And some
images represent that which is worshipped instead of Allah, may He be
exalted. The reason why they refuse to enter a house in which there is
a dog is that dogs frequently eat impure things. And the one who keeps
a dog is punished by being deprived of the angels entering his
house,praying in it, asking Allah for forgiveness for him, bringing
blessing to him and his household, and warding off the harm of the
Shaytaan from him. Asfor those angels who do not enter a house in
which there is a dog or animage, they are the angels who go around
bringing mercy, blessing and prayers for forgiveness.
:->
:-* key word:- Belief

We cannot be certain that the name of the Angel of Death is Azraa’eel

Is there any evidence to show that the name of the Angel of Death is Azraa'eel?.
Praise be to Allaah.
It is widely assumed that the name of the Angel of Death is Azraa'eel,
but there is nothing in the Qur'aan or saheeh Sunnahof the Prophet
(peace andblessings of Allaah be upon him) to indicate thatthis is his
name. Rather this is narrated in some reports which may be from among
the Israa'eeliyyaat (reports from Jewish sources).
Based on this, we cannot be certain whether this is his name or not.
So we cannot affirm that the name of the Angel of Death is Azraa'eel,
nor canwe deny it. Rather we should refer this matter toAllaah and
call him as Allaah calls him, the 'Angel of Death". Allaah says
(interpretation of themeaning):
"Say: The angel of death, who is set over you, will take your souls.
Then you shall be brought to your Lord"
[al-Sajdah 32:11]
But the name of the Angelof Death is not given in the Qur'aan or in
the saheeh ahaadeeth. His name is mentioned in some reports as
Azraa'eel,but Allaah knows best.
Allaah says (interpretationof the meaning):
"Say: The angel of death, who is set over you, will take your souls.
Then you shall be brought to your Lord"
[al-Sajdah 32:11]
Al-Sindi said: There is no marfoo' hadeeth [one thatcan be traced back
to the Prophet (peace and blessings of Allaah be upon him)] which
mentions his name.
Al-Manaawi said in Fayd al-Qadeer (3/32), after stating that the Angel
of Death is known by the name 'Azraa'eel: I have never seen anyreport
giving his name as such.
Shaykh al-Albaani said in his comment on the words of al-Tahhaawi, "We
believe in the Angel of Death who is appointed to take the souls of
all creatures":
This ("the Angel of Death") is what he is called in the Qur'aan.
Withregard to the name 'Azraa'eel which is widely known among the
people,there is no basis for this, rather it comes from the
Israa'eeliyyaat.
Shaykh Ibn 'Uthaymeen said:
"The Angel of Death" is well known by the name 'Azraa'eel, but this is
not correct, rather this was narrated from Jewish sources. So we
should not believe in this name, and we should call the one who is
appointed over death "the Angel of Death," as Allaah called him in the
verse (interpretation of the meaning):
"Say: The angel of death, who is set over you, will take your souls.
Then you shall be brought to your Lord"
[al-Sajdah 32:11]
Fataawa Ibn 'Uthaymeen, 3/161
And Allaah knows best.
§
:-* key word:- Belief in the Angels

Look at a man who will enter paradise

One day the Prophet peace be upon him looked at a man and said:
Whoever likes to look at aman who will enter Paradise, let him look at
this man. Abdullah Ibn Abbas, who was present and heard this comment,
followed the man who was favoured with this promise. He asked his
permission to be his guestwhich the man accepted. After observing him
for three consecutive nights, without seeing anything extraordinary
about him, Abdullah Ibn Abbas said: I don't see anything about you
which qualifies you toenter Paradise more than the rest of us. Can you
remember one special thing you do of which I may not be aware. After
thinking for sometime theman said: Nothing is outstanding in my life
except one thing, may be, that I go to bed with a pure and sound heart
towards my friends (meaning to forgive others of their bad qualities
and to think good of everybody). Then Ibn Abbas exclaimed: This is
exactly what qualifies you to enter paradise. Source: from the
book"Luminaries of Islam" by Arafat K.El-Ashi
It is not easy to forgive others of their faults but let us try hard
to bring this quality in ourselves.
:-* key word:- Islamic Stories

Advice from a person riding a flying camel

Muhammad bin Mu'az (may Allah have mercy onhim) says that a devout
lady narrated to him the following story: I saw in adream that I was
going toenter Paradise and when Ireached the entrance, I saw that so
many people had assembled there. I asked, "Why have they assembled at
the gate?" Aman replied, "A lady is coming to Paradise and they have
decorated it forher sake; they have come to receive her into the
Paradise." I asked who the lady was, and the man said, "She is
dark-complexioned servant-woman from the Aikah town, called
Sha'wanah." I said, "By Allah! She is my sister." Meanwhile, I saw
that Sha'wanah was coming tous. She was riding a handsome highbred
she-camel, which was flying in the air. I called out her name and
said,"My dear sister, you know that we are related to each other. Make
Du'aa (supplication) to your Lord that He may grant me your
companionship." She smiled and said, "The time has not yet come for
you to join me; but do take a few words of advice from me; make Akhira
(hereafter) your constant worry and take it to your heart; let your
love for Allah overpower all other passions and desires; and do not
botherabout your hour of death that is, be prepared to meet death at
any time." From the book "Fadhail-e-Sadaqaa", translated by Prof.
Abdul Karim.
Each one of us have the capacity to become people of great piety.
However, it takes an effort and sacrifice of our desires. Thus, let us
strive hard to become devoutedMuslims.
:-* key word:- Islamic Stories

Stories of Mullah Nasruddin

One day Nasruddin, while passing by a place, had a few apricots in his
sleeve. He saw some people who were sitting under a tree. Calling them
he asked a question, "if any one of you found out what I have in my
sleeve,I will give the biggest apricot to him." One of them said," If
any one answers this question, he's letting himself in
forprophecy."One winter night while Nasruddin was sleeping he heard a
noise that was suddenly made in the street. Having covered himself
with his blanket, he came out to know thecause of the noise. Suddenly
a smart thief robbed him of his blanket and ran away. He came back
home without the blanket. In reply to his wife who was asking about
the reason for the noise, Nasruddin said, "All the quarrel was about
my blanket."
Nasruddin had a little money. He wanted to hide it some where. At
first he dug a hole, kept the money there and covered it with soil.
Aftera while he thought the money was not safe there because it would
be discovered soon. He dug another hole and kept the money there.
Herepeated this action many times. But he was not sure of its
security. He removed it out of the last hiding-place. He put the money
into a bag and rode on a donkey taking the bag to a hill top near his
house. He fixed a stick vertically in the ground and from it suspended
the bag. Iooking at it from a distance Nasruddin commented, "Human
being is not a bird to come here and steal the bag," He came back
home. Incidentally a man who was watching Nasruddin from a distance
took the moneyfrom the bag and poureddung of camel into it. After a
few days when Nasruddin was in need of cash, he went to find the bag.
When he brought the bag down from the stick, he found dung of a camel
in it. He got surprised and said, "It is very interesting. How could a
camel reachto a place where a person can't?"

* The first Revelation thatcame to the Messenger of Allaah

* do you know the story of the up comming of islam (where he went in to the cave and he could read)if you do the will you please help me. Ifyou can please reply.
Praise be to Allaah.
It is reported in al-Saheehayn from ‘Urwah ibn al-Zubayr that ‘Aa’ishah the wife of the Prophet SAWS (peace and blessings of Allaah be upon him) said:
“The beginning of the Revelation that came to the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) was good dreams; he never saw a dream but it came true like bright daylight. Then seclusion was made dear to him, and he used to go to the cave of Hiraa’ and worship there, which means that he went and devoted himself to worship for a number of nights before coming back to his family to collect more provisions, then he would go back again. Then he would go back to Khadeejah to collect more provisions. (This went on) until the truth came to him suddenly when he was in the cave of Hiraa’. The angel came and said, ‘Read!’ The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) said, ‘I am not a reader.’ He said, Then hetook hold of me and squeezed me until I could not bear it any more then he released me and said, ‘Read!’ I said, ‘I am not a reader.’ He took hold of me and squeezed me a second time until I could not bear it any more, thenhe released me and said, ‘Read!’ I said, ‘I am not a reader.’ He took hold of me and squeezed me a third time until I could not bear it any more, thenhe released me and said,
‘Read! In the Name of your Lord Who has created (all that exists).
He has created man from a clot (a piece of thick coagulated blood).
Read! And your Lord is theMost Generous.
Who has taught (the writing) by the pen.
He has taught man that which he knew not.’
[al-‘Alaq 96:1-5 – interpretation of the meaning]
Then the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) went back with his heart beating wildly, until he came to Khadeejah and said, ‘Coverme! Cover me!’ They covered him till his fear went away. Then he said to Khadeejah, ‘O Khadeejah, I fear for myself,’ and he told her what had happened. Khadeejah said, ‘Nay, be of good cheer, for by Allaah, Allaah will never disgrace you. You uphold the ties of kinship, speak truthfully, help the poor and destitute, serve your guests generously and assist those who are stricken by calamity.’
Then Khadeejah took him to Waraqah ibn Nawfal, the son of her paternal uncle. He was a man who had become a Christian during the jaahiliyyah. He used to write Arabic scriptand he used to write fromthe Gospel in Arabic as much as Allaah willed he should write. He was an old man who had becomeblind. Khadeejah said, ‘O son of my uncle, listen to what your nephew says.’ Waraqah said: ‘O son of my brother, what have you seen?’ [The Prophet SAWS (peace and blessings of Allaah be upon him)] told him whathe had seen. Waraqah said: ‘This is the Naamoos [Jibreel] who came down to Moosa. Would that I were young and could live until the time when your people will drive youout.’
The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) said, ‘Will they really drive me out?’ Waraqah said, ‘Yes. Never has there come a man with that which you have brought, but he was persecuted. If I should liveto see that day, I will support you strongly.’ Buta few days later, Waraqahdied, and the Revelation also ceased for a while, until the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) was filled with grief.
Muhammad ibn Shihaab said: Abu Salamah ibn ‘Abd al-Rahmaan told me that Jaabir ibn ‘Abd-Allaahal-Ansaari said: “The Messenger of Allaah SAWS(peace and blessings of Allaah be upon him) said, speaking of that period when the revelation ceased: ‘Whilst I was walking, I heard a voice from the sky. I looked up and saw the angel who had come to me in Hiraa’, sitting on a chair betweenthe heavens and the earth. I felt scared of him, so I came home and said, “Cover me, cover me [withblankets]!” So they did, then Allaah revealed the words:
“O you (Muhammad) enveloped in garments!
Arise and warn!
And magnify your Lord (Allaah)!
And purify your garments!
And keep away from Ar-Rujz (the idols)!”
[al-Muddathir 74:1-5].’”
Abu Salamah said: al-rujz were the idols which the people of the Jaahiliyyah used to worship. Then therevelation came frequently after that.
(Narrated by al-Bukhaari, 4572; Muslim, 231)
al-Seerah (biography of the Prophet SAWS (peace and blessings of Allaah be upon him)

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:-* key word:- Biography of the Prophet
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* The first prayer in which the Prophet (peace and blessings of Allaah be upon him) bowed

* This is my first time to visit this site, and having looked through it, I think it is a brilliant and useful site full of information and answers.
My question is:
What was the first prayer in which the Messenger (peace and blessings of Allaah be upon him) bowed (rukoo’)?.
Praise be to Allaah.
Firstly:
We are very happy to learn of your visit to our site and that you have benefited from it; we hope that you will continue to benefit.
Secondly:
Some of the scholars havestated that the first prayerin which the Prophet (peace and blessings of Allaah be upon him) bowed was ‘Asr prayer following the Isra’ and Mi’raaj (the Prophet’s Night Journey and Ascent into heaven).
Al-Ramli al-Shaafa’i said in Nihaayat al-Muhtaaj (1/396):
Bowing is one of the unique characteristics of this ummah. The first prayer in which the Prophet (peace and blessings of Allaah be upon him) bowed was ‘Asr prayer on the day after the Isra’. Al-Suyooti quoted as evidence for that the fact that it is narrated that the Prophet (peace and blessings of Allaah be upon him) prayed Zuhr on that day without bowing, and that before that he had prayedthat night in like manner. Were it not that bowing isone of the unique characteristics of this ummah, he would have done it in the prayers thathe offered before the Isra’and in Zuhr prayer of the day after.
There is a hadeeth concerning that which was narrated from the Prophet (peace and blessings of Allaah be upon him), but there is some weakness in it.
Al-Bazzaar and al-Tabaraani (in al-Awsat) narrated that ‘Ali (may Allaah be pleased with him) said: The first prayer in which we bowed was ‘Asr. I said: “O Messenger of Allaah, what is this?” He said: “I was commanded to do it.”
Al-Haythami said in Majma’ al-Zawaa’id (1/293):
This was narrated by al-Bazzaar and by al-Tabaraani in al-Awsat, but its isnaad includes Abu ‘Abd al-Raheem – if he is Khaalid ibn Yazeed, then he is thiqah (trustworthy) and is one of the men of saheeh, andI did not find any other Abu ‘Abd al-Raheem in the men of books apart from him, and I did not find Abu ‘Abd al-Raheem in al-Meezaan, and he is majhool (unknown).
The hadeeth is mentionedin Kanz al-‘Ummaal (21779), where it is suggested that it is weak.
And Allaah knows best.
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:-* key word:- Biography of the Prophet

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Muslim State in India Today

The invasions of Muhammad bin Qasim, Mahmud of Ghazni and Amir Timur
seem to have happened yesterday. The Qutb Minar in Delhi reminds one
of Aibak and Iltutmish. One who visits the Taj Mahal of Agra,
remembers Shahjahan. Akbar andAurangzeb are still the talk of the
town. Truly has Bernard Croce said that all history is contemporary.
Our living presentis the extension of the past which in many ways is
still with us. No wonder then that Muslim state in India has not
ceased to exist. It is not known as Nizam-i-Mustafa, as, in the Indian
secular democracy, it cannot be known by that nomenclature. Butit has
been internalised in the Muslim psyche and is expressed in a number of
euphemistic phrases like Muslim Identity, Muslim Personal Law,
(Muslim) Minorities Commission, Muslim Waqf Board, Muslim (Madrasa)
Education, and so on. All in all, Muslims by their personal law and
separate identity represent aseparate system within the secular Indian
state, if not a separate state within the Indian state.
6.1. SEPARATE IDENTITY
The idea of Muslim exclusivenessand preservation of a separate
identity is nothing new. In Islam all human beings are not treated as
equals. It makes a distinction between Muslims and non-Muslims. This
distinction has been repeated in passages after passages both in the
Quran and the Hadis and observed by Muslims the world over. A
non-Muslim is a Kafir, an inferior being. Non-Muslims do not enjoy any
human rights in this world; they cannot enter Paradise after. death.
Let us repeat some of the"revelations" about non-Muslims to drive home
the point. "The unbelievers among the people ofthe Book (Jews and
Christians) and the pagans shall burn forever in the fire of Hell.
They are the vilest of creatures.""When you meet the unbelievers in
the battlefield, strike off their heads." "Do not yield to the
unbelievers but fight them strenuously." "Muhammad is Allah's apostle.
Those who follow him are ruthless to the unbelievers but merciful to
one another.' "Make war on them (theidolaters)." "Allah will chastise
them through you and humble them." 'Allah has promised the hypocrites,
both men and women, and the unbelievers the fire of Hell. They shall
abide in it forever - the curse of Allah is upon them. Theirs shall be
a lasting torment." "With chains and shackles round their necks they
shall be dragged through boiling water and burnt in the fire of Hell."
"Scalding water shall be poured upon their heads, melting their
skins... They shall belashed with the rods of iron.""Whenever in their
anguish, they try to escape from Hell, the angels will drag them back,
saying: 'Taste the torment of Hell-fire'." 1 On the other hand,
Muslims will repose in Paradise asportrayed in the Quran. "They shall
recline on coaches lined with thick brocade... They shall dwell with
bashful virgins - virgins as fair as corals and rubies." "They shall
recline on jewelled coaches face to face, and there shall wait on them
immortal youths with bowls and ewers and cups of purest wine.""The
righteous (i.e. believers) shall dwell in bliss... their Lord
willshield them from the scourge of Hell. He will say: Eat and drink
in joy. This is the reward of your labours." 2
All this and much more has already been cited before. The need to
repeat it is to emphasise the Islamic injunction that Muslims and
non-Muslims are distinct entities and the two cannot meet on terms of
equality. This separate identity was crystallized in the twenty
conditions laid down by Caliph Umar for the governance of the Zimmis.
The Zimmis (originally Christians and Jews and later Hindus) were
those subjects whose life was spared and who were a protected people
(although no punishment was awarded to a Muslim who attacked a Zimmi).
The conditionsare like this. The Muslims are to be respected. The
Zimmis are not to dress like Muslims. They must wear a humble dress so
that theymay be distinguished from Muslims. They are not to give each
other Muslim names. They are not to ride on horses with saddle and
bridle. They are not topossess swords and arrows. They are not to wear
signet ringsand seals on their fingers. They are not to rebuild any
old buildings which have been destroyed. Muslim travellers are not to
be prevented from stayingin their temples. They are not to mourn their
dead loudly. They are not to buy Muslim slaves. They are not to
propagate the customs and usages of polytheists among Muslims. If any
of their people show any inclination towards Islam, they are not to be
prevented from doing so. 3
One of the important condition was that the Zimmis were not to build
their homes in the neighbourhood of those of Muslims. There are clear
injunctions in the Quran for Muslims not to befriend
infidels."Believers, do not choose the infidels... for your friends."
The danger in the living together with unbelievers is clearly
spelledout in the Quran.....

Early History of Islam in India

Trade relations have existed between Arabia and the Indian
subcontinent from ancient times. Even in the pre-Islamic era , Arab
traders used to visit the Malabar region , which linked them with the
ports of South East Asia . Newly Islamised Arabs were Islam's first
contact with India. According to Historians Elliot and Dowson in their
book The Historyof India as told by its own Historians , the first
ship bearing Muslim travelers was seen on theIndian coast as early as
630 AD. H.G. Rawlinson, in his book: Ancient and Medieval History of
India [ 36 ] claims the first Arab Muslims settled on the Indian coast
in the last part of the 7th century AD. Shaykh Zainuddin Makhdum's
"Tuhfat al-Mujahidin"is also a reliable work. [ 37 ] This fact is
corroborated, by J. Sturrock in his South Kanara and Madras Districts
Manuals , [ 38 ] and also by Haridas Bhattacharyain Cultural Heritage
of India Vol. IV . [ 39 ] It was with the advent of Islam that the
Arabs became a prominent cultural force in the world. The Arab
merchants and traders became the carriers of the new religion and they
propagated it wherever they went. [ 40 ]
Muslim neighborhood in Delhi circa 1852.
The first Indian mosque is thought to have been built in 629 A.D,
purportedly at the behest of Rama Varma Kulashekhara , who is
consideredthe first Indian Muslim, during the lifetime of Muhammad (c.
571–632) in Kodungallur , Kerala by Malik Bin Deenar . [ 41 ] [ 42 ] [
43 ] [ 44 ]
In Malabar , the Mappilas may have been the first community to convert
to Islam as they were more closely connected with the Arabs than
others. Intensive missionary activities were carried out along the
coast and a number of natives also embraced Islam. These new converts
were now added to the Mappila community. Thus amongthe Mappilas, we
find, both the descendants of the Arabs through local women and the
converts from among the local people. [ 40 ]
In the 8th century, the province of Sindh (in present day Pakistan)
was conquered by an Arab army led by Muhammad binQasim . Sindh became
the easternmost province of the Umayyad Caliphate .
In the first half of the 10th century, Mahmud of Ghazni added the
Punjab to the Ghaznavid Empire and conductedseveral raids deeper into
modernday India . In 11th century, Ghazi Saiyyad Salar Masud played
significant role. A more successful invasion came at the end of the
12th century by Muhammad of Ghor . This eventually led to the
formation of the Delhi Sultanate .
Arab-Indian interactions
There is much evidence in history to show that Arabs and Muslims
interacted with India and Indians from the very early days of Islam,
if not before the arrival of Islam in Arabia. Arab traders transmitted
the numeral system developed by Indians to the Middle East and Europe.
Many Sanskrit books were translated into Arabic as early as the Eighth
century. George Saliba writes in his book 'Islamic Science and the
Making of the European Renaissance' that"some major Sanskrit texts
began to be translated during the reign of the second Abbasid caliph
al-Mansur [754–775], if notbefore; some texts on logic even before
that, and it has been generally accepted that the Persian and Sanskrit
texts, few asthey were, were indeed the first to be translated."

Ruling on prayer if one omits some obligatory parts out of ignorance or forgetfulness

If a person makes a mistake in adhkaar that are obligatory in the prayer, such as the dhikr when sitting between thetwo prostrations and in the tashahhud – the first part of it – what is the ruling on his prayer if he forgot or was unaware (that it is obligatory)? What about previous prayers in which he made this mistake and does he have t o repeat them?.
Praise be to Allaah.
Firstly:
The dhikr that comes between the two prostrations is one of the Sunnahs of the prayer andis not obligatory. This has been discussed previouslyin the answer to question no. 130981
Based on that, if a person omits it deliberately or out of ignorance, that does not render his prayerinvalid and he does not have to do anything. If he forgot it although he usually does it, it is mustahabb for him to do the two prostrations of forgetfulness before the salaam.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy onhim) said: If a person omits one of the mustahabb words or actions out of forgetfulness and he usually does it, then it is prescribed for him to prostrate (the prostration of forgetfulness) to make up for this omission that affected the perfection of the prayer but was not anomission of something obligatory, because of thegeneral meaning of the words of the Prophet (blessings and peace of Allah be upon him) in the hadeeth, “For every mistake there are two prostrations”– narrated by Abu Dawood; it is a hasan hadeeth. In Saheeh Muslim it says: “If one of you forgets, let him prostrate twice.” As this is general in meaning, if he omits a Sunnah that he does not usually do, then it is not Sunnah for him toprostrate, because it never occurred to him to do it.
End quote from ash-Sharhal-Mumti‘ ‘ala Zaad al-Mustaqni‘, 3/333, 334
Secondly:
The first Tashahhud is oneof the obligatory parts of the prayer although it is not one of the pillars or essential parts, as was explained previously in the answer to question no. 34570
If someone omits this obligatory part deliberately, his prayer is rendered invalid, as you will see in the answer to question no. 9897 . If someone omits it becausehe forgot, then he has to do the prostration of forgetfulness before the salaam. If someone omits it because he is unaware of the ruling on it, he doesnot have to do anything, because the one who is unaware is excused.
The evidence for the obligatory parts of the prayer being waived in the case of forgetfulness, and that the prostration of forgetfulness is required in this case, is the report narrated by al-Bukhaari (795) and Muslim (570) from ‘Abdullah ibn Buhaynah (may Allah be pleased with him), according to which the Prophet (blessings and peace of Allah be upon him) led them in praying Zuhr, then he stood up after thefirst two rak‘ahs and did not sit, and the people got up with him. When hehad finished the prayer and the people were waiting for him to say thetasleem, he said takbeer whilst sitting and prostrated twice before saying the salaam, then he said the salaam.
Ibn Qudaamah (may Allahhave mercy on him) said, concerning one who omitted the obligatory part deliberately: His prayer is rendered invalid.But if he omitted it by mistake, he should do the prostration of forgetfulness before he says the salaam, because of the report narrated by ‘Abdullah ibn Maalik ibn Buhaynah -- and he quoted the hadeeth. Thus this idea is proven, and byanalogy we apply the same principle to all the obligatory parts (of the prayer).

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Story ← The Price of Imaan

Several years ago an Imaam moved to London. He often took the bus
fromhis home to the town area.Some weeks after he arrived, he had
occasion toride the same bus.
When he sat down, he discovered that the driver had accidentally given
himtwenty pence too much change. As he considered what to do, he
thought to himself, you better give the twenty pence back. It would be
wrong to keep it. Then he thought, oh forget it, it's only twenty
pence. Who would worry about this little amount? Anyway, the bus
company already gets too much fare; they will never miss it. Accept
it as a gift from Almighty Allah and keep quiet.
When his stop came, the Imaam paused momentarily at the door, then he
handed the twenty pence back to the driver and said "Here, you gave me
too much change."
The driver with a smile replied "Aren't you the new Imaam in this
area? I have been thinking lately about going to worship at your
mosque . I just wanted to see what you would do if I gave you too much
change."
When the Imaam stepped off the bus, his knees became weak and soft. He
had to grab the nearest light pole and held for support, and looked up
to the heavens and cried "Oh Allah, I almost sold Islam for twenty
pence!"
Remember, we may never see the impact our actions have on people.
Sometimes we are the only knowledge of Quran someone will read, or the
only Islam a non- Muslim will see.
What we need to provide, Insha Allah is an example for others to see.
Be careful and be honest everyday, because you never know who is
watching your actions and judging you as a Muslim.

5d] Imam Bukhari

5d]
Also the last chapter whichImam Bukhari (R.A) has chosen to end his kitaab with is ‘Kitaab-ul-Tauheed’which gives one a whole host of words which may be said in order to praise the oneness of Allah; for it is this which is believed to be the sole aid for all humans when they shall find themselves in the unbearable position of being reckoned for their sins on the Day of Judgment.
Hadhrat Shaikh Moulana Muhammad Zakariyya (R.A)has summed up the above in these words,” Imam Bukhari (R.A) has commenced his kitaab with the hadeeth ‘ Innamal Aamaal….’ and concluded it with ‘Kalimataan./ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en

5c] Imam Bukhari

5c]
Before he actually placed ahadith in his compilation he used to perform ghusl and prayed to Allah through two rakah nafl prayers asking for guidance. Imam Bukhari ( R.A) worked such that onlyafter being completely satisfied with the hadith inquestion did he give it a place in his kitaab. Due to this great care which was taken, the people were heard to say that the ahaadeeth which Imam Bukhari (R.A) has narrated have been so carefully phrased and with such precision that it is felt Imam Bukhari (R.A) had heard the ahaadeeth directly through the Prophet Sallallahu Alaihi Wasallam.
Abu Zaid Marwazi reports that I was once asleep in between the ‘Black stone’ and ‘Maqaam-e-Ibrahim’ when the Prophet Sallallahu Alaihi Wasallam appeared in my dream he stated, “O Abu Zaid! For how long shall you teach Imam Shafi’s (R.A) kitaab ? When shall you start the teaching of my kitaab ?”
I questioned, “O Prophet Sallallahu Alaihi Wasallam!Which kitaab is yours?” He replied, “Mohammed Ibn Ismail’s Al-Jame-ul-Sahih.”
Hafiz Ibn Hajar (R.A) reports that Imam Bukhari(R.A) has kept it of utmost importance to only narrateahaadeeth of a strong testimonial which can be proven by the name of thekitaab. However, along with this Imam Bukhari (R.A) also made an effort to explain all points which are difficult to understand, which is the reason why he has given a plentiful host of meanings for one sentence which may include a word that is in reality difficult to understand. Imam Bukhari(R.A) has included within his kitaab the art of narrating ahaadeeth whichhave been divided into eight different chapters. These chapters contain subjects which have been sub-titled and are famous for the ingenious way in which they have been phrased.
Imam Bukhari (R.A) has imposed conditions which all narrators and testifiers must meet before the hadith can be selected. One condition requires that all testifiers must have a strong memory.
There are also restrictions made upon this condition :
1. All the Muhadditheen who possess great knowledge of ahaadeeth must agree upon the testifiers’ in question ability to learn and memorize, along with his reporting techniques.
2. The testimonial must becomplete without any missing testifiers.
3. If there are two different narrators of a hadith related to them by a Sahaabi then the hadith shall be given a high stagein rank. However, if only one narrator can be found and the testimonial provesto be a strong one then this shall be accepted without any doubts.
Allaamah Nawawi (R.A) relates that all scholars in Islam have agreed that Sahih-ul-Bukhari has earnestly gained the reward of being the most authentic after the Holy Qur’an.
Sahih-ul-Bukhari consists of 7 275 ahaadeeth including those ahaadeeth which have been repeated.However, should the repeated ahaadeeth be excluded then the total number of ahaadeeth will be 4,000.
Hafiz Ibn Hajar counted the ahaadeeth and concluded that there was 7 397 where the ahaadeeth have been passed down from the Prophet Sallallahu Alaihi Wasallam directly and with the narrations of Sahabah or Tabi’een etc.; procuring a total of 9 407 ahaadeeth in all. Although after excluding the repetitions he found 2 353narrations of the Prophet Sallallahu Alaihi Wasallam and 160 sayings of the respected Sahabah totaling to 2 513 narrations in all.
Bukhari Shareef has been set apart from other compilations, gaining a distinctive honour due to the following reasons :
1. Whilst Imam Bukhari (R.A) was engaged in the writing of Bukhari Shareef,if the need arose to stop work for a period of time, then he would continue his work only after writing‘Bismillah’ which is the reason why ‘ Bismillah’ hasbeen found to be written in between in many places.
2. At the end of all chapters Imam Bukhari (R.A) has concluded by use of a word within the sentence so as to give one a point to ponder upon and hopefully so that one becomes more aware of the primary objective of life. e.g. after the first chapter he has included a word which brings one to think of their short life in this world and of their death. His intention is that one reads Kitaabe-Bukhari with death in mind.
3. Imam Bukhari (R.A) has paid great attention towards the beginning and ending his kitaab withan appropriate hadith. For the first hadith narrated within the kitaab is based upon intention which gives one the opportunity to be sincere with himself as to what he intends to gain from studying the words of the Prophet Sallallahu Alaihi Wasallam which have been narrated throughout the kitaab. Also the last chapter whichImam Bukhari (R.A) has chosen to end his kitaab with is ‘Kitaab-ul-Tauheed’which gives one a whole host of words which may be said in order to praise the oneness of Allah;
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5b] Imam Bukhari

5b]
He never took advantage from the generosity of anyking or ruler, although many occasions arose. Once he fell ill and when his urine was tested, the results showed that he had not consumed curry for a long time. Upon questioning he said, “I have not consumed curry for the last forty years.
The Governor of Bukhara made a special request for Imam Bukhari (R.A) to make daily visits to his home in order to teach his children. Imam Bukhari (R.A) declined stating that, “I give greater respect to knowledge rather than to people, for it is they who are in need of the knowledge and it is they who should seek it.”
Upon hearing this the Governor was further annoyed by Imam Bukhari’s (R.A) answer and made a second request that Imam Bukhari (R.A) make a special arrangement to teach his children alone without anyone else being present which was also refused by Imam Bukhari (R.A). The Governor was infuriated by the second refusal and ordered Imam Bukhari (R.A) out of Bukhara. The people of Samarqand hearing of this quickly issued an invitation to Imam Bukhari (R.A) to come to their town. However, there was also a difference of opinion within the people of Samarqand which forced Imam Bukhari (R.A) to turntowards Khartang.
It was here that he spent the month of Ramadaan and in the month of Shawwaal headed towardsSamarqand, where death found him whilst he was traveling. Imam Bukhari died in the month of Shawwaal 256 A.H., at the age of 62.
(To Allah we belong and toHim we shall return.)
Writings
There are a number of books compiled by Imam Bukhari (R.A) however, Bukhari Shareef has gainedgreat esteem and a high status in the learning and praying of ahaadeeth.
A specific date has not been known as to when he had started the writing of Bukhari Shareef, however, we do know thatafter he had finished he had shown the manuscriptto his teachers Imam Ahmad Ibn Hanbal (R.A) forapproval who died in 241 A.H, along with Ibnul-Madeeni who died in 234 A.H, and lastly Ibn Maeen who passed away in 233 A.H. It has also been recorded that it took the noble writer a period of 16years to gather the ahaadeeth and to write Bukhari Shareef which setsthe date back to 217 A.H, as the year in which he started the compilation; Imam Bukhari (R.A) being merely 23 years of age.
Before Imam Bukhari (R.A) had started to collect ahaadeeth there had actually been quite a few published books of ahaadeeth in which Imam Bukhari (R.A) found ahaadeeth of both weak and strong testimonials, which gave him the idea to compile such a kitaab containing ahaadeeth of only strong testimonials. Ishaaq Ibn Rahway (R.A) agreed to this idea which strengthened Imam Bukhari’s (R.A) decision.
Imam Bukhari (R.A) states, “There was once a time during one of our sessions when my teacher Ishaaq Ibn Rahway remarked it would be appreciated if someone could collect ahaadeeth which held strong and reliable testimonials and write them in the form of a kitaab.” This inspired Imam Bukhari (R.A) which was later strengthened by a dream in which Imam Bukhari (R.A) was positioned in front of the Prophet Sallallahu Alaihi Wasallam with a fan in one hand to aid him in ridding the Prophet Sallallahu Alaihi Wasallam of all flies which would rest upon him. Upon waking, Imam Bukhari (R.A) visited several interpreters for an appropriate interpretation.They all answered that it meant he would in future cleanse the Prophet Sallallahu Alaihi Wasallam of all lies spoken by the people through narrating misunderstood ahaadeeth.This gave Imam Bukhari (R.A) great comfort and strength once he started the writing of his kitab Al-Jame-ul-Sahih. The complete name of the kitaab is ‘Al-Jame-ul-Sahih-al-Musnad-min-ahaadeethe-RasulillahSallallahu Alaihi Wasallam-wa-sunanihi-wa-Ayyaamihi,’ which means a collected version of ahaadeeth in the form of a kitaab which relates to us the sayings, actions and the life of the Prophet Sallallahu Alaihi Wasallam.
Imam Bukhari (R.A) had taken great care in writingthe ahaadeeth and choosing those which met the standards and conditions which he set to find ahaadeeth with only strong testimonials which included only reliable and trustworthy testifiers. He spent 16 years in writing the kitaab, altering it a total of three times. Allaamah Ayni (R.A.) reports of Ibn Tahir’s remark that Imam Bukharihad written Sahih-ul-Bukhari in his hometown Bukhara. Ibn Bujair however, relates that he had started his compiling in Makkah, and some have reported of seeing him in Basra. There is still another differing remark made by others who comment on seeing him in Madinah to write his kitaab. However, we find Imam Bukhari (R.A) relating himself that he wrote Sahih-ul-Bukhari in Masjid -e-Haraam.
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5a] some detail of Imam Bukhari

5a]
Who is not aware of Hadhrat Imam Bukhari (R.A) and his kitaab ‘Saheehul- Bukhari’?
However in this present day, the majority of Muslims use his kitaab to refer to whenever in need of a supporting reference for their actions or deeds without the knowledge of the life of the great author.
The famous and respected Muhaddith, Imam Bukhari ’s (R.A) genealogy is as follows: Mohammed Ibn Ismail Ibn Ibrahim Ibn Mugheera Ibn Bardizbah.
His father Ismail was a well-known and famous Muhaddith in his time and had been blessed with the chance of being in the company of Imam Malik, Hammad Ibn Zaid and alsoAbdullah Ibn Mubarak (R.A.).
Imam Bukhari (R.A) was born on the blessed day ofFriday 13 Shawwaal 194 (A.H). He had lost the use of his eyes in the early stages of his childhood. However, due to the pious and lengthy prayers of his mother his eyesight was returned miraculously. Thenews had reached his mother through a dream in which Hadhrat Ibrahim (A.S) had appeared and said, “Due to your bountiful and sacred prayers Allah Ta’alaa has returned the eyesight of your son.”
The dream was proven to be true in the morning.
Ismail the father of Imam Bukhari (R.A) had died in Imam Bukhari’s childhood, leaving him in the care of his mother where he was nourished with love and care. At the age of sixteen after having memorized the compiled books of Imam Waki and Abdullah Ibn Mubarak, he performed Haj with his elder brother and mother. After the completion of HajImam Bukhari remained in Makkah for a further two years and upon reaching the age of eighteen headed for Medinah, and spent his nights next to the grave of the Prophet Sallallahu Alaihi Wasallam compiling the books of ‘Qadhaayas-Sahaabah Wat-Taabi’een’ and ‘Taareekhul-Kabeer’ with the moonlight as a means of lighting.
Imam Bukhari (R.A) traveled a great deal in order to expand his knowledge. He made two trips to Syria and Egypt and stayed six years in Arabia. He also happened to return to Kufa, Baghdad and Basra four times and at times remained there for a period of five years. Also at Haj season he used to return to Makkah.
Imam Bukhari ( R.A) first started listening and learning ahaadeeth in 205 A.H., and after profiting from the Ulamaa of his town he started his travelsin 210 A.H. There are a great number of teachers from whom Imam Bukhari(R.A) actually gained his much respected knowledge. It has been known to be said by ImamBukhari (R..A) himself that, “I have written ahaadeeth from 1080 different people all of whom were scholars.” However, he profited most from Ishaq Ibn Rahway and Ali Ibn Madeeni (R.A). Imam Bukhari (R.A) has narrated ahaadeeth from Ulamaa offive different categories. He has also narrated ahaadeeth from his students believing in the fact that no person shall be titled a scholar of ahaadeeth until he has narrated from his elders, youngsters and contemporaries.
Imam Bukhari (R.A) also had a vast amount of students. It has been stated that approximately 9 000 people were privileged to sit in his lessons where he taught his Kitab ‘Sahih-Ul-Bukhari’. There were travelers amongst these from all corners of the world in order to join these pious sittings and to be honoured with a glimpse of the knowledge that he held and which never failed to astonish anybody.
Memory
Imam Bukhari’s (R.A) memory was considered to be inhuman, for as soonas the praying of a hadith would finish Imam Bukhari(R.A) would repeat it orally. It has been known that in his childhood he had memorized 2 000 ahaadeeth.
There is one spectacular incident which took place in Baghdad when Imam Bukhari (R.A) took up temporary residence there.The people having heard of his many accomplishments, and the attributes which were issued to him, decided to test him so as to make himprove himself to them. In order to do that they chose one hundred different ahaadeeth and changing the testimonials and the text of the ahaadeeth they were then recited by ten people to Imam Bukhari (R.A).
There was a crowd of gathered people from within and outside the cityto witness the outcome of such a test. When the ahaadeeth were recited Imam Bukhari (R.A) repliedto all in one manner, “Not to my knowledge.” However, after the completion of all the ahaadeeth Imam Bukhari (R.A) repeated each text and testimonial which hadbeen changed followed by the correct text and testimonial, such was the memory of Imam Bukhari (R.A).
Abstinence
His abstinence was also an attribute which was incomparable and undauntless. He had been left a considerable amountof wealth by his father however, due to his generosity he spent it all in the path of Allah so thatat the end he had been leftwith no money forcing him to spend his day on one or two almonds.
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