4 Reasons for marriage

A woman may be married for four reasons:

for her property, her status. her beauty and her religion, so try to get one who is religious, may your hand be besmeared with dust.

Sahih Muslim

Abdullah ibn Mubarak

by Sh. Zakariyya Khan

Throughout the history of Islam there have been renowned personalities who have dedicated their life to the preservation of Islam against the tide of disbelief and deviation. In the early period of Islam, the preservation of the Hadith (traditions) was an indispensable element, which needed to be preserved in order to safeguard the deen (religion). Thus, Abdullah Ibn Mubarak was one of these personalities who ensured that Islam was presented to us today in the same form it had been 1400 years ago.

Abdullah Ibn Mubarak was born in 118 hegira / 726 CE, in the town of Marwa. In his childhood he studied elementary subjects, such as writing and arithmetic, which were considered as essential. Thereafter, his life took an unusual turn, thus, he became occupied in the pleasures of the world. He lived a luxurious life of jest and play, until one night, when he received a wake up call from Allah Ta’lah. As a routine custom one-day he invited his friends for a party in his orchard, here, they played and joked until they were overpowered by sleep. However, unlike before, in his sleep he saw a bird perched on the tree reciting a verse in which Allah Ta’lah sends an admonition to his servants:

Has not the time come for the hearts of those who believe to be affected by the reminder of Allah, and that, which has been revealed of the truth. (Quran 57:16)

The message carried by this majestic verse was so profound that it led Abdullah Ibn Mubarak to discard the comforts of this temporary world in order to search for eternal bliss. He instigated his thoughts into actions by, firstly, breaking the musical instrument he had in his hand and this was his first step in Zuhad (asceticism).

Abdullah Ibn Mubarak was now on a new path in search of sacred knowledge, especially Hadith (traditions). He travelled the entire Islamic world in order to preserve Hadith, until Abu Usama declared that ‘I have not seen a person searching for Hadith throughout the corners of the world like Abdullah ibn Mubarak. Consequently, he became the undisputed authority in the science transmitting Hadith (traditions). He attained such a lofty rank that the critics of this science unanimously agreed on the fact that he was of a sound nature and a possessor of an extraordinary memory. To achieve such acceptance is unparalleled in the history of Islam; however, this status was necessary for a person who was to be the torch barer of the Hadith. The renowned scholar of critical analysis of transmitters, Yahya Bin Maeen, has wonderfully illustrated his noble traits:

He (Abdullah ibn Mubarak) was intelligent, cautious (in narrating Hadith), trustworthy and a true scholar of Hadith. It is sufficient to know (his status) that many narrated from him, thus he is one of the narrators of Imam Bukhari and the rigorous conditions applied by Imam Bukhari in the verification and sound nature of a narrator is all well known, therefore there is no reason to expound on it.

Hence, he was a firm pillar in the establishment of Hadith, so whenever there was a narration he would take extreme measures to ensure the authenticity of Hadith before he would narrate it. This is why his legendary statement still resonates today in the hearts and minds of the scholars of Hadith that ‘Isnad (the chain of narration) is a part of Deen (religion), if there was no Isnad, then everyone would say what they desired’. Thus, everyone, including the king knew his extreme precaution. Thus, the Abbasi King Haroon Al-Rashid once retorted to an atheist that was brought on trial, who had claimed to have fabricated over one thousand Hadith, none of which were established;

‘What is your rank in compression to Ishaq Al-Farazi and Abdullah ibn Mubarak? O Enemy of Allah! They will separate them through a sieve, letter for letter (from the collection of Hadith)’.

Not only did Abdullah ibn Mubarak gain proficiency in Hadith, but also in Fiqh (jurisprudence) he was a master in his field. The fact that he studied under the greatest living jurists of his time, including men like Imam Abu Hanifa, Imam Malik and Sufyan Thawri, shows that he had developed an appreciation of this science.

He was also praised for being a prolific writer in his time; Imam Dhahabi states that his books include Kitab Al-Arbaeen, Kitab Tareek, Kitab Jihad and Kitab Zuhad wa Raqaiq. Unfortunately all of his written works are not published today.

One of his greatest assets was his Zuhad (asceticism) and the desire for the hereafter. Even though, he had an annual yearly income in excess of one thousand Dinars. All of which he spent in the path of Allah. This is exemplified in his excursions to Makkah for Hajj, while on the journey he would lavishly spend on his associates and fellow travellers despite the fact that he was continuously fasting.

Finally, in the year 181 hegira / 797 CE, during the month of Ramadan Abdullah ibn Mubarak departed the world while striving hard in the path of Allah. The endeavours he took during his life are numerous and cannot be covered here. However, a glimpse into the life of this great Imam testifies how taking precaution in the narration and narrators preserved the Hadith from being marred with taint. We are therefore indebted to the service rendered by our pious predecessors who fulfilled their rights upon us and especially Abdullah ibn Mubarak.
Source: LUISOC

Affliction of a Believer

Sayyidah ‘Aaishah (radiyallahu ‘anha) reported:

“I heard Rasulullah (sallallahu ‘alayhi wa sallam) say, ‘Allah records a good deed and expiates a sin whenever anything afflicts a believer, even if it be a thorn prick.’”

(Sahih Muslim, Hadith: 2572)

Imam Bukhari

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 also Abdullah Ibn Mubarak (R.A.).

Imam Bukhari’s Birth

Imam Bukhari (R.A) was born on the blessed day of Friday 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. The news 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.

Imam Bukhari’s Education & Travel

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 Haj Imam 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) travelled 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 travels in 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 Imam Bukhari (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 of five 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 travellers 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.

Imam Bukhari’s Memory

Imam Bukhari’s (R.A) memory was considered to be inhuman, for as soon as 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 him prove 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 city to witness the outcome of such a test. When the ahaadeeth were recited Imam Bukhari (R.A) replied to 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 had been changed followed by the correct text and testimonial, such was the memory of Imam Bukhari (R.A).

Imam Bukhari’s Abstinence

His abstinence was also an attribute which was incomparable and undauntless. He had been left a considerable amount of wealth by his father however, due to his generosity he spent it all in the path of Allah so that at the end he had been left with no money forcing him to spend his day on one or two almonds.

He never took advantage from the generosity of any king 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 turn towards Khartang.

It was here that he spent the month of Ramadaan and in the month of Shawwaal headed towards Samarqand, 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 to Him we shall return.)

Works & Writings

There are a number of books compiled by Imam Bukhari (R.A) however, Bukhari Shareef has gained great 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 that after he had finished he had shown the manuscript to his teachers Imam Ahmad Ibn Hanbal (R.A) for approval 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 16 years to gather the ahaadeeth and to write Bukhari Shareef which sets the 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-Rasulillah Sallallahu 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 writing the 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 Bukhari had 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.

Before he actually placed a hadith 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 only after being completely satisfied with the hadith in question 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 narrate ahaadeeth of a strong testimonial which can be proven by the name of the kitaab. 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 which have 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 be complete 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 stage in rank. However, if only one narrator can be found and the testimonial proves to 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 2 353 narrations 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’ has been 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 with an 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 which Imam 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.

Imam Bukhari

Source: Inter-islam.org

Read Sahih Bukhari online

Marriage for two who love each other

حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى، حَدَّثَنَا سَعِيدُ بْنُ سُلَيْمَانَ، حَدَّثَنَا مُحَمَّدُ بْنُ مُسْلِمٍ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ مَيْسَرَةَ، عَنْ طَاوُسٍ، عَنِ ابْنِ عَبَّاسٍ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم

لَمْ نَرَ لِلْمُتَحَابَّيْنِ مِثْلَ النِّكَاحِ ‏”‏ ‏ ”

the Messenger of Allah said:
“There is nothing like marriage, for two who love one another.”
Sunan ibn Majah

Imam al-Nawawi

Birth of Imam Nawawi

Al-Imām Muhy al-Dīn Abū Zakariyyā Yahyā ibn Sharaf al-Nawawī (more commonly known as Imam Nawawi), was born in the village of Nawa on the Horan Plain of southern Syria in 631 H.

He was the imām of the later Shāfiʿī School, the scholar of his time in knowledge, piety, and abstinence, a hadīth master (hāfiẓ), biographer, lexicologist, and Sufi.

When he first came to Damascus in 649 H., he memorized the text of al-Imām Abū Ishaq al-Shīrāzī; al-Tanbīh in four and a half months, then the first quarter of al-Muhadhdhab, after which he accompanied his father on ḥajj, then visited Madīnah, and then returned to Damascus, where he assiduously devoted himself to mastering the Islāmic sciences.

He took Shāfiʿī Law, hadīth, tenets of faith, fundamentals of jurisprudence, Arabic and other subjects from more than twenty-two scholars of the time, including Abū Ibrāhīm Ishaq al-Maghrībī, ʿAbd al-Rahman ibn Qudāmah al-Maqdisī, and others, at a period of his life in which, as al-Imām al-Dhahabī notes,“his dedication to learning, night and day, became proverbial.”

Spending all his time in either worship or gaining Sacred Knowledge, he took some twelve lessons a day, only dozed off in the night at moments when sleep overcame him, and drilled himself on the lessons he learned by heart while walking along the street.

Fastidious in detail and deep in understanding of the subjects he thus mastered. He authored many great works in Shāfiʿī jurisprudence, hadīth, history, and legal opinion, among the best known of which are his Minhāj al-ṭālibīn, which has become a main reference for the Shāfiʿī School, Riyāḍ al-ṣālihīn and Kitab al-adhkār in hadīth, and his eighteen-volume Sharh Ṣahīh Muslim.

He lived simply, and it is related that his entire wardrobe consisted of a turban and an ankle-length shirt with a single button at the collar.

Death of Imam Nawawi

After a residence in Damascus of twenty-seven years, he returned the books he had borrowed from charitable endowments, bade his friends farewell, visited the graves of his Shaykhs who had died, and departed, going first to Jerusalem and then to his native Nawa, where he became ill at his father’s home and died at forty-four years of age in 676 H, young in years but great in benefit to Islām and the Muslims.

Source: Madrasa In’aamiyyah

Imam Nawawi

Untoward Utterances

by Shaykh Yusuf Ludhyanwi

It has been reported by Abu Hurayrah رضى الله تعالى عنه that the Prophet صلى الله عليه وسلم has stated:
“A person at time utters words, to which he does not give any significance, but which cause him to fall seventy years of distance into the depths of Jahannam.”

Commentary: THe hadeeth in question warns of irresponsible and reckless speech, in particular that which is made to amuse people or make them laugh. It points to statements which are hastily made and not duly considered. Usually people say things without giving due consideration to the fact that these utterances, however small and seemingly insignificant, can turn out to be dangerous enough to invite the Anger of Allah and land them into the depths of Jahannam. Backbiting, ridiculing, dishonouring and defaming people, uttering words which imply kufr, can all, among many others, be included in the list of such statements.

People might make such statements either to amuse others or inadvertently. Either way they are apt to produce untold damage. At times, seemingly insignificant utterances can even strip a person of his Iman.

Source: Riyadul Jannah Vol 12 Issue 2

Six Fasts of Shawwal

Abu Ayyub (R.A) reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Anyone who fasts Ramadan and then follows it with six from Shawwal, it is as he had fasted the entire year.” [Muslim]

Last Night of Ramadhaan

Rasulullah sallallahu alayhi wasallam said,
‘On the last night of Ramadhaan the fasting Muslims are forgiven.’ The Sahaabah radiyallahu anhum inquired,
‘O Rasulullah sallallahu alayhi wasallam, is that the night of power?’ Rasulullah sallallahu alayhi wasallam replied,
‘No! But it is only right that a servant should be given his reward on having completed his duty’ [Ahmad]

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40 People attending Janazah Salaah

Sayyiduna Ibn Abbas

رضى الله تعالى عنه
narrates:

I heard
رسول الله صلى الله تعالى عليه وسلم
saying:

When a Muslim passes away, and forty such people attend his Janazah Salaah, who do not ascribe partners with ALLAH TA’ALA, then ALLAH TA’ALA accepts their intercession for him

(MUSLIM)

When more people attend a Janazah Salaah, the reward for the deceased is more, due to the increased amount of Du’as, in his favour.

A specific number is not the objective.
Some narrations have 100 people and some have 3 rows.
Sometimes ALLAH TA’ALA promises rewards, due to His benevolence, although nothing is binding upon Him.

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