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There is a Narration which is present in Saheeh Bukhari, and it states

447 – حَدَّثَنَا مُسَدَّدٌ، قَالَ: حَدَّثَنَا عَبْدُ العَزِيزِ بْنُ مُخْتَارٍ، قَالَ: حَدَّثَنَا خَالِدٌ الحَذَّاءُ، عَنْ عِكْرِمَةَ، قَالَ لِي ابْنُ عَبَّاسٍ وَلِابْنِهِ عَلِيٍّ: انْطَلِقَا إِلَى أَبِي سَعِيدٍ فَاسْمَعَا مِنْ حَدِيثِهِ، فَانْطَلَقْنَا فَإِذَا هُوَ فِي حَائِطٍ يُصْلِحُهُ، فَأَخَذَ رِدَاءَهُ فَاحْتَبَى، ثُمَّ أَنْشَأَ يُحَدِّثُنَا حَتَّى أَتَى ذِكْرُ بِنَاءِ المَسْجِدِ، فَقَالَ: كُنَّا نَحْمِلُ لَبِنَةً لَبِنَةً وَعَمَّارٌ لَبِنَتَيْنِ لَبِنَتَيْنِ، فَرَآهُ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَيَنْفُضُ التُّرَابَ عَنْهُ، وَيَقُولُ: «وَيْحَ عَمَّارٍ، تَقْتُلُهُ الفِئَةُ البَاغِيَةُ، يَدْعُوهُمْ إِلَى الجَنَّةِ، وَيَدْعُونَهُ إِلَى النَّارِ» قَالَ: يَقُولُ عَمَّارٌ: أَعُوذُ بِاللَّهِ مِنَ الفِتَنِ “ Read the rest of this entry »

Nawasib have tried to respond to My article titled: Bukhari Narrating Hadeeth in Short Form Due to Love for Bani Umayyah?” 

I would like to avail the opportunity to Highlight the Deception of Nasibi website. They write

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Recently, this Nasibi website tried to target me. And the interesting thing they did was, that they tried to reply to those posts of mine which were written long ago, and did not try to reply to those posts of Mine which I had written recently about this very Website. For example, One of Shia Website wrote an article on Bukhari’s attempt to defend an Alcohol selling Sahabi. The Nasibi website tried to defend that. And in doing that, they tried to deceive People as usual.

When I saw That Article of These Nasibis, I pointed out The Weakness in Their Argument, and wrote an Article on March 5th, 2014, which can be read on This LINK

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I had written an Article regarding Tadlees of Bukhari, which can be read HERE. And in This Article, I had written about Dhabi charging Bukhari with Tadlees. Nawasib did not say that I lied or that My reference was wrong. They tried to defend Bukhari.

I had always been saying that Bread & Butter for Nawasib is Deception. With This in mind, Let us see what They wrote

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We have already mentioned a Narration from Saheeh Bukhari where in Bukhari distorted the text regarding  Anal intercourse which was mentioned by Ishaq ibn Rahwia. That post can be read HERE

 

Let us Show You How Nawasib tried to deceive Readers again.

 

They start by writing

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Nawasib live their lives for One purpose, and One purpose Only———Deception. And they can do anything to gain this purpose. Let us see how they tried this time.

 

Of course, This is for sure that There is a Narration in Saheeh Bukhari which mentions that SOMEONE was selling Alcohol, and it is present in Authentic Narrations that, THAT SOMEONE was a Sahabi. His Name is not present in Saheeh Bukhari, But other Narrations Mention that He was Samura.

 

Now, Humaydi mentions in His Musnad, 1/9, Narration 13
13 – حدثنا الحميدي ثنا سفيان ثنا عمرو بن دينار قال أخبرني طاوس سمع بن عباس يقول بلغ عمر بن الخطاب أن سمرة باع خمرا فقال قاتل الله سمرة ألم يعلم أن رسول الله صلى الله عليه و سلم قال : لعن الله اليهود حرمت عليهم الشحوم فجملوها فباعوها

 

Huamidi >> Sufian >> Amro bin Deenar >> Taoos >> Ibn Abbas Read the rest of this entry »

We find in Sahih Bukhari


وقال عاصم بن علي حدثنا عاصم بن محمد، سمعت هذا الحديث، من أبي فلم أحفظه، فقومه لي واقد عن أبيه، قال سمعت أبي وهو، يقول قال عبد الله قال رسول الله صلى الله عليه وسلم ‏”‏ يا عبد الله بن عمرو، كيف بك إذا بقيت في حثالة من الناس بهذا‏”‏‏.
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Taken from Persian article from Agha Qazwini and English translation from this website

Agha Qazwini was asked:
Question : Is it true that Bukhari issued a fatwa claiming people can become “Mahram” to each other by drinking the milk of an animal?

Answer: All the Islamic scholars believe that if two children drink the milk of the same animal (being breastfed directly by the animal), they do not become Mahram. However Muhammad Ismail Bukhari, the author of the famous book of Sahih Bukhari believed if two children are breastfed from the same sheep, they become mahram to each other and all the laws between two Mahram people applies to them.
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we find in sahih ibn haban

فقال عمر بن الخطاب: والله ما شككت منذ أسلمت إلا يومئذٍ. قال: فأتيت النبي (صلى الله عليه وآله وسلم) فقلت: ألستَ نبي الله حقاً؟ قال: بلى. قلت: ألسنا على الحق وعدونا على الباطل؟ قال: بلى. قلت: فَلِمَ نعطي الدنية في ديننا إذاً؟
قال: إني رسول الله، ولست أعصي ربي، وهو ناصري. قلت: أو ليس كنت تحدثنا أنا سنأتي البيت فنطوف به؟ قال: بلى، فخبرتك أنك تأتيه العام؟ قال: لا. قال: فإنك تأتيه وتطوف به.
قال: فأتيت أبا بكر الصديق (رضوان الله عليه). فقلت: يا أبا بكر أليس هذا نبي الله حقاً؟ قال: بلى. قلت: أولسنا على الحق وعدونا على الباطل؟ قال: بلى. قلت: فَلِمَ نعطي الدنية في ديننا إذاً؟ قال: أيها الرجل إنه رسول الله، وليس يعصي ربه، وهو ناصره، فاستمسك بغرزه حتى تموت، فوالله إنه على الحق. قلت: أوليس كان يحدثنا أنا سنأتي البيت ونطوف به؟ قال: بلى، فأخبرك أنا نأتيه العام؟ قلت: لا. قال: فإنك آتيه وتطوف به. قال عمر بن الخطاب (رضوان الله عليه): فعملت في ذلك أعمالاً. يعني في نقض الصحيفة
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a number of times, you will see that sunnis will presume that if someone is a sahabi, it means he is going to heaven without even being asked
or they would say that their bad deeds are forgiven for sure
or that it will not affect them at all

for them, only sahabiyat/companionship of holy prophet asws is good enough for entry to heaven

but let us see the opinion of umar in this regards

we find in sahih bukhari

Volume 5, Book 58, Number 254 :

Narrated by Abu Burda Bin Abi Musa Al-Ashari
‘Abdullah bin ‘Umar said to me, “Do you know what my father said to your father once?” I said, “No.” He said, “My father said to your father, ‘O Abu Musa, will it please you that we will be rewarded for our conversion to Islam with Allah’s Apostle and our migration with him, and our Jihad with him and all our good deeds which we did, with him, and that all the deeds we did after his death will be disregarded whether good or bad?’ Your father (i.e. Abu Musa) said, ‘No, by Allah, we took part in Jihad after Allah’s Apostle , prayed and did plenty of good deeds, and many people have embraced Islam at our hands, and no doubt, we expect rewards from Allah for these good deeds.’ On that my father (i.e. ‘Umar) said, ‘As for myself, By Him in Whose Hand ‘Umar’s soul is, I wish that the deeds done by us at the time of the Prophet remain rewardable while whatsoever we did after the death of the Prophet be enough to save us from Punishment in that the good deeds compensate for the bad ones.’ ” On that I said (to Ibn ‘Umar), “By Allah, your father was better than my father!”

[sahih bukhari, online link]

so, what we find from this narration is

1- for umar, it is not the sahabiyyat, rather the deeds which count.

2- if sahaba have done bad deeds, which are not compensated by good ones, they may well be punished. only if the good deeds compensate for bad ones, they ll be safe from punishment

3- umar accepted they did good deeds in lifetime of holy prophet, and wished that they remain rewardable; but, but, but, he accepted that what they did after prophet, their is a question mark on that………………….

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