📚 The 22 Thulāthiyyāt of Ṣaḥīḥ al-Bukhārī

  

📚  22 Thulāthiyyāt: The Three-Narrator Hadiths of Ṣaḥīḥ al-Bukhārī

1. Bukhārī 109 — Makkī ibn Ibrāhīm

الإمام البخاري → مَكِّيُّ بْنُ إِبْرَاهِيمَ → يَزِيدُ بْنُ أَبِي عُبَيْدٍ

 → سَلَمَةُ بْنُ الْأَكْوَعِ رضي الله عنه → النبي ﷺ

حَدَّثَنَا مَكِّيُّ بْنُ إِبْرَاهِيمَ، قَالَ حَدَّثَنَا يَزِيدُ بْنُ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ

 قَالَ: سَمِعْتُ النَّبِيَّ ﷺ يَقُولُ

«مَنْ يَقُلْ عَلَيَّ مَا لَمْ أَقُلْ فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ»

Meaning: Whoever attributes to me what I did not say, let him take his seat in Hellfire.

Ṣaḥīḥ al-Bukhārī 109

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معًا لِفَهْمِ السُّنَّةِ النَّبَوِيَّةِ

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2. Bukhārī 497 — Makkī ibn Ibrāhīm

البخاري → مَكِّيُّ بْنُ إِبْرَاهِيمَ → يَزِيدُ بْنُ أَبِي عُبَيْدٍ → سَلَمَةُ رضي الله عنه → النبي ﷺ

حَدَّثَنَا الْمَكِّيُّ، قَالَ حَدَّثَنَا يَزِيدُ بْنُ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ، قَالَ

«كَانَ جِدَارُ الْمَسْجِدِ عِنْدَ الْمِنْبَرِ مَا كَادَتِ الشَّاةُ تَجُوزُهُ»

Meaning: The wall of the mosque by the minbar was so close that a sheep could barely pass between it and the prayer place.

Bukhārī 497. 

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معًا لِفَهْمِ السُّنَّةِ النَّبَوِيَّةِ

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3. Bukhārī 502 — Makkī ibn Ibrāhīm

حَدَّثَنَا الْمَكِّيُّ بْنُ إِبْرَاهِيمَ، قَالَ حَدَّثَنَا يَزِيدُ بْنُ أَبِي عُبَيْدٍ، قَالَ

كُنْتُ آتِي مَعَ سَلَمَةَ بْنِ الْأَكْوَعِ فَيُصَلِّي عِنْدَ الْأُسْطُوَانَةِ الَّتِي عِنْدَ

 الْمُصْحَفِ، فَقُلْتُ: يَا أَبَا مُسْلِمٍ أَرَاكَ تَتَحَرَّى الصَّلَاةَ عِنْدَ هَذِهِ

 الْأُسْطُوَانَةِ، قَالَ: فَإِنِّي رَأَيْتُ النَّبِيَّ ﷺ يَتَحَرَّى الصَّلَاةَ عِنْدَهَا

Meaning: Salamah used to seek prayer beside that particular column because he had seen the Prophet ﷺ pray there.

Bukhārī 502.

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معًا لِفَهْمِ السُّنَّةِ النَّبَوِيَّةِ

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4. Bukhārī 561 — Makkī ibn Ibrāhīm

حَدَّثَنَا الْمَكِّيُّ بْنُ إِبْرَاهِيمَ، قَالَ حَدَّثَنَا يَزِيدُ بْنُ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ

 قَالَ

كُنَّا نُصَلِّي مَعَ النَّبِيِّ ﷺ الْمَغْرِبَ إِذَا تَوَارَتْ بِالْحِجَابِ

Meaning: We would pray Maghrib with the Prophet ﷺ when the sun had disappeared.

Bukhārī 561. 

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معًا لِفَهْمِ السُّنَّةِ النَّبَوِيَّةِ

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5. Bukhārī 2007 — Makkī ibn Ibrāhīm

حَدَّثَنَا الْمَكِّيُّ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا يَزِيدُ، عَنْ سَلَمَةَ بْنِ الْأَكْوَعِ رضي

الله عنه قَالَ

أَمَرَ النَّبِيُّ ﷺ رَجُلًا مِنْ أَسْلَمَ أَنْ أَذِّنْ فِي النَّاسِ: أَنَّ مَنْ كَانَ

 أَكَلَ فَلْيَصُمْ بَقِيَّةَ يَوْمِهِ، وَمَنْ لَمْ يَكُنْ أَكَلَ فَلْيَصُمْ، فَإِنَّ الْيَوْمَ يَوْمُ

 عَاشُورَاءَ

Meaning: The Prophet ﷺ commanded a man from Aslam to announce that whoever had eaten should fast the remainder of the day, and whoever had not eaten should fast, for it was the day of ʿĀshūrāʾ.

Bukhārī 2007. 

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معًا لِفَهْمِ السُّنَّةِ النَّبَوِيَّةِ

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6. Bukhārī 2289 — Makkī ibn Ibrāhīm

حَدَّثَنَا الْمَكِّيُّ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا يَزِيدُ بْنُ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ بْنِ

 الْأَكْوَعِ رضي الله عنه قَالَ

كُنَّا جُلُوسًا عِنْدَ النَّبِيِّ ﷺ إِذْ أُتِيَ بِجَنَازَةٍ

The narration concerns the Prophet ﷺ asking whether the deceased had a debt and, in the case of one who had a debt, Abū Qatādah رضي الله عنه undertaking to pay it.

Bukhārī 2289. 

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معًا لِفَهْمِ السُّنَّةِ النَّبَوِيَّةِ

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7. Bukhārī 2960 — Makkī ibn Ibrāhīm

حَدَّثَنَا الْمَكِّيُّ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا يَزِيدُ بْنُ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ رضي

الله عنه قَالَ

بَايَعْتُ النَّبِيَّ ﷺ ثُمَّ عَدَلْتُ إِلَى ظِلِّ الشَّجَرَةِ، فَلَمَّا خَفَّ النَّاسُ قَالَ:

 يَا ابْنَ الْأَكْوَعِ أَلَا تُبَايِعُ؟ قُلْتُ: قَدْ بَايَعْتُ يَا رَسُولَ اللَّهِ. قَالَ

 وَأَيْضًا. فَبَايَعْتُهُ الثَّانِيَةَ... قَالَ: عَلَى الْمَوْتِ

Meaning: Salamah pledged allegiance to the Prophet ﷺ a second time, and the pledge was upon death.

Bukhārī 2960. 

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معًا لِفَهْمِ السُّنَّةِ النَّبَوِيَّةِ

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8. Bukhārī 3041 — Makkī ibn Ibrāhīm

حَدَّثَنَا الْمَكِّيُّ بْنُ إِبْرَاهِيمَ، أَخْبَرَنَا يَزِيدُ بْنُ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ أَنَّهُ

 أَخْبَرَهُ قَالَ

خَرَجْتُ مِنَ الْمَدِينَةِ ذَاهِبًا نَحْوَ الْغَابَةِ

This is the famous account of Salamah رضي الله عنه pursuing the raiders who had taken the Prophet's ﷺ camels, calling يَا صَبَاحَاهْ, recovering the camels, and later meeting the Prophet ﷺ.

Bukhārī 3041.

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معًا لِفَهْمِ السُّنَّةِ النَّبَوِيَّةِ

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9. Bukhārī 4206 — Makkī ibn Ibrāhīm

حَدَّثَنَا الْمَكِّيُّ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا يَزِيدُ بْنُ أَبِي عُبَيْدٍ، قَالَ

رَأَيْتُ أَثَرَ ضَرْبَةٍ فِي سَاقِ سَلَمَةَ... فَأَتَيْتُ النَّبِيَّ ﷺ فَنَفَثَ فِيهِ

 ثَلَاثَ نَفَثَاتٍ، فَمَا اشْتَكَيْتُهَا حَتَّى السَّاعَةِ

Meaning: Salamah had been wounded at Khaybar. The Prophet ﷺ blew over the wound three times, and Salamah said he never suffered from it afterward.

Bukhārī 4206. 

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معًا لِفَهْمِ السُّنَّةِ النَّبَوِيَّةِ

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10. Bukhārī 5497 — Makkī ibn Ibrāhīm

حَدَّثَنَا الْمَكِّيُّ بْنُ إِبْرَاهِيمَ، قَالَ حَدَّثَنِي يَزِيدُ بْنُ أَبِي عُبَيْدٍ، عَنْ

 سَلَمَةَ بْنِ الْأَكْوَعِ، قَالَ

لَمَّا أَمْسَوْا يَوْمَ فَتَحُوا خَيْبَرَ أَوْقَدُوا النِّيرَانَ... قَالَ النَّبِيُّ ﷺ: أَهْرِيقُوا

 مَا فِيهَا وَاكْسِرُوا قُدُورَهَا... فَقَالَ النَّبِيُّ ﷺ: أَوْ ذَاكَ

This concerns the prohibition of eating domestic donkey meat at Khaybar.

Bukhārī 5497. 

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معًا لِفَهْمِ السُّنَّةِ النَّبَوِيَّةِ

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11. Bukhārī 6891 — Makkī ibn Ibrāhīm

حَدَّثَنَا الْمَكِّيُّ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا يَزِيدُ بْنُ أَبِي عُبَيْدٍ، عَنْ سَلَمَةَ، قَالَ

خَرَجْنَا مَعَ النَّبِيِّ ﷺ إِلَى خَيْبَرَ... فَقَالَ النَّبِيُّ ﷺ: رَحِمَهُ اللَّهُ

 فَقَالَ: كَذَبَ مَنْ قَالَهَا، إِنَّ لَهُ لَأَجْرَيْنِ اثْنَيْنِ، إِنَّهُ لَجَاهِدٌ مُجَاهِدٌ

 وَأَيُّ قَتْلٍ يَزِيدُهُ عَلَيْهِ

This is the narration concerning ʿĀmir رضي الله عنه, who was killed at Khaybar. The Prophet ﷺ rejected the claim that his deeds had been nullified and stated that he had a double reward.

Bukhārī 6891. 

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معًا لِفَهْمِ السُّنَّةِ النَّبَوِيَّةِ

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🔵 The 6 through Abū ʿĀṣim al-Nabīl

The authoritative enumeration gives six Thulāthiyyāt through Abū ʿĀṣim: 1924, 2295, 2477, 4499, 5569 and 7208. (Bukhari Pedia)

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معًا لِفَهْمِ السُّنَّةِ النَّبَوِيَّةِ

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12. Bukhārī 1924

البخاري → أبو عاصم النبيل → يزيد بن أبي عبيد → سلمة بن الأكوع رضي الله عنه → النبي ﷺ

أَنَّ النَّبِيَّ ﷺ بَعَثَ رَجُلًا يُنَادِي فِي النَّاسِ يَوْمَ عَاشُورَاءَ: أَنْ مَنْ

 أَكَلَ فَلْيُتِمَّ أَوْ فَلْيَصُمْ، وَمَنْ لَمْ يَأْكُلْ فَلَا يَأْكُلْ

Bukhārī 1924.

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معًا لِفَهْمِ السُّنَّةِ النَّبَوِيَّةِ

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13. Bukhārī 2295

أَنَّ النَّبِيَّ ﷺ أُتِيَ بِجَنَازَةٍ لِيُصَلِّيَ عَلَيْهَا، فَقَالَ: هَلْ عَلَيْهِ مِنْ دَيْنٍ؟

 قَالُوا: لَا، فَصَلَّى عَلَيْهِ... قَالَ أَبُو قَتَادَةَ: عَلَيَّ دَيْنُهُ يَا رَسُولَ اللَّهِ

 فَصَلَّى عَلَيْهِ

Bukhārī 2295. 

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معًا لِفَهْمِ السُّنَّةِ النَّبَوِيَّةِ

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14. Bukhārī 2477

أَنَّ النَّبِيَّ ﷺ رَأَى نِيرَانًا تُوقَدُ يَوْمَ خَيْبَرَ، قَالَ: عَلَى مَا تُوقَدُ هَذِهِ

 النِّيرَانُ؟ قَالُوا: عَلَى الْحُمُرِ الْأَنْسِيَّةِ. قَالَ: اكْسِرُوهَا وَأَهْرِيقُوهَا

 قَالَ: اغْسِلُوا

Bukhārī 2477. 

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معًا لِفَهْمِ السُّنَّةِ النَّبَوِيَّةِ

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15. Bukhārī 4499

غَزَوْتُ مَعَ النَّبِيِّ ﷺ سَبْعَ غَزَوَاتٍ، وَغَزَوْتُ مَعَ ابْنِ حَارِثَةَ

 اسْتَعْمَلَهُ عَلَيْنَا

Bukhārī 4499. 

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🌿 ** AHMADTRINI • MADRASA IBN ABBAS ** 🌿

معًا لِفَهْمِ السُّنَّةِ النَّبَوِيَّةِ

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16. Bukhārī 5569

مَنْ ضَحَّى مِنْكُمْ فَلَا يُصْبِحَنَّ بَعْدَ ثَالِثَةٍ وَفِي بَيْتِهِ مِنْهُ شَيْءٌ... قَالَ

 كُلُوا وَأَطْعِمُوا وَادَّخِرُوا، فَإِنَّ ذَلِكَ الْعَامَ كَانَ بِالنَّاسِ جَهْدٌ

 فَأَرَدْتُ أَنْ تُعِينُوا فِيهَا

Bukhārī 5569. 

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🌿 ** AHMADTRINI • MADRASA IBN ABBAS ** 🌿

معًا لِفَهْمِ السُّنَّةِ النَّبَوِيَّةِ

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17. Bukhārī 7208

بَايَعْنَا النَّبِيَّ ﷺ تَحْتَ الشَّجَرَةِ، فَقَالَ لِي: يَا سَلَمَةُ أَلَا تُبَايِعُ؟ قُلْتُ

 يَا رَسُولَ اللَّهِ قَدْ بَايَعْتُ فِي الْأَوَّلِ. قَالَ: وَفِي الثَّانِي

Bukhārī 7208. 

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🌿 ** AHMADTRINI • MADRASA IBN ABBAS ** 🌿

معًا لِفَهْمِ السُّنَّةِ النَّبَوِيَّةِ

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🟢 The 3 through Muḥammad ibn ʿAbdullāh al-Anṣārī

These are 2703, 4272 and 6894. (Bukhari Pedia)

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🌿 ** AHMADTRINI • MADRASA IBN ABBAS ** 🌿

معًا لِفَهْمِ السُّنَّةِ النَّبَوِيَّةِ

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18. Bukhārī 2703

البخاري → محمد بن عبد الله الأنصاري → حميد الطويل → أنس بن مالك رضي الله عنه → النبي ﷺ

أَنَّ الرُّبَيِّعَ وَهِيَ ابْنَةُ النَّضْرِ كَسَرَتْ ثَنِيَّةَ جَارِيَةٍ... فَقَالَ النَّبِيُّ ﷺ

 يَا أَنَسُ كِتَابُ اللَّهِ الْقِصَاصُ... فَقَالَ النَّبِيُّ ﷺ: إِنَّ مِنْ عِبَادِ اللَّهِ

 مَنْ لَوْ أَقْسَمَ عَلَى اللَّهِ لَأَبَرَّهُ

Bukhārī 2703. 

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🌿 ** AHMADTRINI • MADRASA IBN ABBAS ** 🌿

معًا لِفَهْمِ السُّنَّةِ النَّبَوِيَّةِ

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19. Bukhārī 4272

حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ الْأَنْصَارِيُّ، حَدَّثَنَا حُمَيْدٌ، أَنَّ أَنَسًا حَدَّثَهُمْ

 عَنِ النَّبِيِّ ﷺ قَالَ: كِتَابُ اللَّهِ الْقِصَاصُ

Bukhārī 4272. 

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🌿 ** AHMADTRINI • MADRASA IBN ABBAS ** 🌿

معًا لِفَهْمِ السُّنَّةِ النَّبَوِيَّةِ

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20. Bukhārī 6894

حَدَّثَنَا الْأَنْصَارِيُّ، حَدَّثَنَا حُمَيْدٌ، عَنْ أَنَسٍ رضي الله عنه: أَنَّ ابْنَةَ

 النَّضْرِ لَطَمَتْ جَارِيَةً فَكَسَرَتْ ثَنِيَّتَهَا، فَأَتَوُا النَّبِيَّ ﷺ فَأَمَرَ

 بِالْقِصَاصِ

Bukhārī 6894.

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🌿 ** AHMADTRINI • MADRASA IBN ABBAS ** 🌿

معًا لِفَهْمِ السُّنَّةِ النَّبَوِيَّةِ

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🟠 The final two Thulāthiyyāt

21. Bukhārī 3546 — ʿIṣām ibn Khālid

البخاري → عِصَام بن خالد → حَرِيز بن عثمان → عبد

 الله بن بُسْر رضي الله عنه

أَنَّهُ سَأَلَ عَبْدَ اللَّهِ بْنَ بُسْرٍ صَاحِبَ النَّبِيِّ ﷺ قَالَ: أَرَأَيْتَ النَّبِيَّ ﷺ

 كَانَ شَيْخًا؟ قَالَ: كَانَ فِي عَنْفَقَتِهِ شَعَرَاتٌ بِيضٌ

Meaning: He was asked whether he saw the Prophet ﷺ when he was elderly. He replied that there were a few white hairs in his ʿanfaqah.

Bukhārī 3546. 

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🌿 ** AHMADTRINI • MADRASA IBN ABBAS ** 🌿

معًا لِفَهْمِ السُّنَّةِ النَّبَوِيَّةِ

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22. Bukhārī 7421 — Khallād ibn Yaḥyā

البخاري → خَلَّاد بن يحيى → عيسى بن طَهْمَان → أنس بن مالك رضي الله عنه

نَزَلَتْ آيَةُ الْحِجَابِ فِي زَيْنَبَ بِنْتِ جَحْشٍ، وَأَطْعَمَ عَلَيْهَا يَوْمَئِذٍ خُبْزًا

 وَلَحْمًا، وَكَانَتْ تَفْخَرُ عَلَى نِسَاءِ النَّبِيِّ ﷺ وَكَانَتْ تَقُولُ: إِنَّ اللَّهَ

 أَنْكَحَنِي فِي السَّمَاءِ

Meaning: The verse of ḥijāb was revealed concerning Zaynab bint Jaḥsh رضي الله عنها, and she would say, “Allah married me [to the Prophet ﷺ] from above the heavens.”

Bukhārī 7421. (Sunnah)

______________________________________

📌 Complete list at a glance

# Bukhārī Thulāthī teachers

① 109 Makkī ibn Ibrāhīm

② 497 Makkī ibn Ibrāhīm

③ 502 Makkī ibn Ibrāhīm

④ 561 Makkī ibn Ibrāhīm

⑤ 2007 Makkī ibn Ibrāhīm

⑥ 2289 Makkī ibn Ibrāhīm

⑦ 2960 Makkī ibn Ibrāhīm

⑧ 3041 Makkī ibn Ibrāhīm

⑨ 4206 Makkī ibn Ibrāhīm

⑩ 5497 Makkī ibn Ibrāhīm

⑪   6891 Makkī ibn Ibrāhīm

⑫ 1924 Abū ʿĀṣim

⑬ 2295 Abū ʿĀṣim

⑭ 2477 Abū ʿĀṣim

⑮ 4499 Abū ʿĀṣim

⑯ 5569 Abū ʿĀṣim

⑰ 7208 Abū ʿĀṣim

⑱ 2703 Muḥammad ibn ʿAbdullāh al-Anṣārī

⑲ 4272 Muḥammad ibn ʿAbdullāh al-Anṣārī

⑳ 6894 Muḥammad ibn ʿAbdullāh al-Anṣārī

㉑ 3546 ʿIṣām ibn Khālid

㉒ 7421 Khallād ibn Yaḥyā

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۞ SADAQAH JĀRIYAH ۞

صَدَقَةٌ جَارِيَةٌ

Share beneficial knowledge. May Allah make it a continuing source of reward for everyone who learns, teaches, shares, and benefits from it.

آمِينَ يَا رَبَّ الْعَالَمِينَ

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AHMADTRINI • PASS ON THE KHAYR • SHARE THE REWARD

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🌿 THE PROPHET ﷺ THROUGH THE EYES OF UMM MA'BAD ((رضي الله عنها)

 

 

حديث أم معبد في صفة رسول الله صلى الله عليه وسلم

The Journey, the Tent, and the Prophet ﷺ: The Story of Umm Maʿbad (R.A)

 

 

مَرَّ بِنَا رَجُلٌ مُبَارَكٌ

 

“A blessed man came by ”

 

 

ظَاهِرُ الوَضَاءَةِ

 

“He was striking in appearance ”

 

أَبْلَجُ الوَجْهِ

 

“With a glowing countenance”

 

 

حَسَنُ الخُلُقِ

 

“He was handsome and proportion”

 

 

لَمْ تَعِبْهُ ثُجْلَةٌ، وَلَمْ تَزْرِ بِهِ صُعْلَةٌ

 

“With neither a protruding stomach nor a small head ”

 

وَسِيمٌ قَسِيمٌ

 

“Smart in appearance ,with balance features

 

فِي عَيْنَيْهِ دَعَجٌ

 

“Deep black eyes

 

وَفِي أَشْفَارِهِ وَطَفٌ

 

“Long eyelashes

 

وَفِي صَوْتِهِ صَحَلٌ

 

“His voice was mellow

 

وَفِي عُنُقِهِ سَطْعٌ

 

“His neck was raised ( meaning slightly tall”

 

وَفِي لِحْيَتِهِ كَثَاثَةٌ

 

“He had a dense beard”

 

أَزَجُّ أَقْرَنُ

 

“Thick eyebrows that meet each other ”

 

إِنْ صَمَتَ فَعَلَيْهِ الوَقَارُ

 

" When he is silent ,he is composed and appears dignified ”

 

وَإِنْ تَكَلَّمَ سَمَاهُ وَعَلَاهُ البَهَاءُ

 

“When he speaks ,his appearance is impressive ”

 

أَجْمَلُ النَّاسِ وَأَبْهَاهُ مِنْ بَعِيدٍ

 

“He is the most handsome and striking human from afar ”

 

وَأَحْسَنُهُ وَأَجْمَلُهُ مِنْ قَرِيبٍ

 

“He is the best and most beautiful close up ”

 

حُلْوُ الْمَنْطِقِ

 

“Sweet in his speech ”

 

فَصْلٌ لَا نَزْرَ وَلَا هَذَرَ

 

“Clear in what he says, saying neither too much nor too little ”

 

كَأَنَّ مَنْطِقَهُ خَرَزَاتُ نَظْمٍ تَتَحَدَّرُ

 

“His words flow forth like a perfect string of pearls"

 

رَبْعَةٌ لَا تَشْنَأُهُ مِنْ طُولٍ، وَلَا تَقْتَحِمُهُ عَيْنٌ مِنْ قِصَرٍ

 

“He is neither unagreeably tall nor scornfully short ”

 

 

غُصْنٌ بَيْنَ غُصْنَيْنِ، فَهُوَ أَنْضَرُ الثَّلَاثَةِ مَنْظَرًا وَأَحْسَنُهُمْ قَدْرًا

 

“A stately man in the company of two stately men he is the most prominent among them and well respected “

 

لَهُ رُفَقَاءُ يَحُفُّونَ بِهِ، إِنْ قَالَ أَنْصِتُوا لِقَوْلِهِ، وَإِنْ أَمَرَ تَبَادَرُوا إِلَى أَمْرِهِ

 

“He has companions who surround him. If he speaks, they listen to him and if he commands, they hasten to fulfil his command.”

 

مَحْفُودٌ مَحْشُودٌ، لَا عَابِسٌ وَلَا مُفَنَّدٌ

 

“He is well served and attended and he is neither stern nor argumentative ”

 

دلائل النبوة للبيهقي

 

USOOL AL- HADEETH : Understanding the Principles and Science of Hadith

 

 

Usool al-Hadith: Methods, Principles, and Hadith Classification

The **Principle of Hadith** (Usool al-Hadith) is a critical discipline in Islamic studies that focuses on the science of evaluating, authenticating, and interpreting the sayings, actions, and approvals of the Prophet Muhammad (peace be upon him). Hadiths are second only to the Quran in importance as a source of Islamic law, theology, and guidance. Below is a detailed account of the principles of Hadith:

 

 1. **Definition of Hadith**

 

- **Hadith** :  A report containing the sayings, actions, or approvals of the Prophet Muhammad (pbuh). It includes:

 

- **Qawl**: The sayings of the Prophet.

 

- **Fi'l**: The actions of the Prophet.

 

- **Taqrir**: The silent approvals of the Prophet (

 

when he did not object to something done in his presence).

 

- **Chain of Narration (Isnad)**: The sequence of narrators who transmitted the Hadith from the Prophet to the compiler.

 

- **Text (Matn)**: The actual content or message of the Hadith.

 

 2. **Components of Hadith**

 

1. **Isnad (Chain of Narrators)**:

 

- The Isnad is the backbone of Hadith authentication. It traces the lineage of narrators who transmitted the Hadith.

- Scholars scrutinize the reliability, memory, and character of each narrator in the chain.

 

2. **Matn (Text of the Hadith)**:

 

- The Matn must align with the Quran, established Sunnah, and reason.

- It should not contain any contradictions or absurdities.

 

 

 3. **Classification of Hadith**

 

Hadiths are classified based on their authenticity, strength, and reliability:

 

1. **Based on Authenticity**:

 

- **Sahih (Authentic)**:  A Hadith with a continuous chain of reliable narrators, free from defects, and consistent with established Islamic principles.

 

- **Hasan (Good)**: A Hadith with a reliable chain but slightly weaker narrators or minor inconsistencies.

 

- **Da'if (Weak)**: A Hadith with a broken chain, unreliable narrators, or contradictions.

- **Mawdu' (Fabricated)**: A Hadith falsely attributed to the Prophet.

 

2. **Based on the Number of Narrators**:

 

- **Mutawatir**: A Hadith reported by such a large number of narrators that its authenticity is unquestionable.

 

- **Ahad**: A Hadith reported by a limited number of narrators, further divided into Mashhur (well-known) and Ghareeb (rare).

 

3. **Based on the Nature of the Text**:

 

- **Marfu'**: A Hadith directly attributed to the Prophet.

 

- **Mauquf**: A Hadith attributed to a companion of the Prophet.

 

- **Maqtu'**: A Hadith attributed to a successor (Tabi'un).

 

 4. **Principles of Hadith Criticism**

 

Scholars developed rigorous criteria to evaluate Hadiths:

 

1. **Examination of Narrators**:

 

- **Adalah (Integrity)**: The narrator must be morally upright and adhere to Islamic principles.

 

- **Dabt (Precision)**: The narrator must have a strong memory and accurately transmit the Hadith.

 

2. **Continuity of the Chain**:

 

- The chain must be unbroken, with no missing links.

 

3. **Consistency with Other Sources**:

 

- The Hadith must not contradict the Quran, established Sunnah, or historical facts.

 

4. **Absence of Hidden Defects**:

 

- The Hadith should be free from subtle flaws that may affect its authenticity.

 

 5. **Importance of Hadith**

 

- **Explanation of the Quran**: Hadiths provide context and elaboration on Quranic verses.

 

- **Source of Islamic Law**: Many rulings in Fiqh (Islamic jurisprudence) are derived from Hadiths.

 

- **Moral and Spiritual Guidance**: Hadiths offer practical examples of the Prophet's character and teachings.

 

 

6. **Famous Hadith Collections**

 

 

- **Sahih al-Bukhari**: Compiled by Imam Bukhari, considered the most authentic collection.

 

- **Sahih Muslim**: Compiled by Imam Muslim, second in authenticity.

 

- **Sunan Abu Dawood**: Focuses on legal Hadiths.

 

- **Jami' at-Tirmidhi**: Includes Hadiths on various topics.

 

- **Sunan an-Nasa'i**: Emphasizes legal rulings.

 

- **Sunan Ibn Majah**: Contains additional Hadiths not found in other collections.

 

 

 7. **Challenges in Hadith Studies**

 

- **Fabrication**: Some Hadiths were fabricated for political, sectarian, or personal reasons.

 

- **Weak Narrators**: Identifying unreliable narrators requires extensive research.

 

- **Contextual Understanding**: Misinterpretation of Hadiths can lead to incorrect conclusions.

 

 8. **Role of Hadith Scholars**

 

- **Muhaddithun**: Scholars specializing in Hadith studies.

 

- **Imam Bukhari**, **Imam Muslim**, and others dedicated their lives to compiling and authenticating Hadiths.

 

- Modern scholars continue to analyze and preserve Hadith literature.

 

 Conclusion

 

The Principle of Hadith is a meticulous science that ensures the preservation of the Prophet's teachings. By rigorously examining the chain of narrators and the content of Hadiths, scholars have safeguarded the authenticity of Islamic tradition, providing Muslims with a reliable source of guidance for all aspects of life.