Sahih Al Bukhari: (1 to 9 Volumes in One Book) English Text Only

By Imam Bukhari

ahih Al Bukhari (1 to 9 Volumes in One Book) No Repetition in This Literary Hadith

Sahih Bukhari contains 7563 hadith reports, but of these some 2450 may be conside

• Language: English
• Publisher: Mohee Uddin
• Release date: Aug 4, 2020
• ISBN: 9781663544506

Book preview

Introduction

All praise belongs to Allah Tala, Lord of the worlds. May the peace and blessings be on our beloved Prophet (ﷺ), on his family, on all of his Companions and Muslim ummah.

The Sahih Bukhari collection of Hadith is considered to be the most authentic collection of the teachings and sayings of the Prophet (ﷺ).

These Prophetic traditions, or hadith, were collected by the Uzbek Muslim scholar Muhammad al-Bukhari (RH), after being transmitted orally for generations.

At the time when Bukhari (RH) saw [the earlier] works and conveyed them, he found them, in their presentation, combining between what would be considered sahih (correct) and hasan (good) and that many of them included daʻīf (weak) hadith.

This aroused his interest in compiling hadith whose authenticity was beyond doubt. What further strengthened his resolve was something his teacher, hadith scholar Ishaq ibn Ibrahim al-Hanthalee – better known as Ishaq Ibn Rahwayh had said.

Muhammad ibn Ismaa’eel al-Bukhari (RH) said, We were with Ishaq Ibn Rahwayh who said, ‘If only you would compile a book of only authentic narrations of the Prophet.’ This suggestion remained in my heart, so I began compiling the Sahih.

Bukhari (RH) also said, I saw the Prophet in a dream, and it was as if I was standing in front of him. In my hand was a fan with which I was protecting him. I asked some dream interpreters, who said to me, ‘You will protect him from lies.’ This is what compelled me to produce the Sahih.

How to Use This Book

Each narration in this book is presented in a consistent format to make it easy to read and reference.

Sequential Number: Each hadith begins with a number (e.g., 1., 2.). This is the number for this specific compilation, allowing for easy reference within this volume.

Official Reference Number: At the end of each hadith, you will find a number in parentheses, like (1) or (6265). This is the official, universally recognized hadith number from the complete collection of Sahih al-Bukhari. You can use this number to cross-reference with other scholarly works or to look up the narration online on websites such as Sunnah.com

Compiler’s Notes: Any text that is indented and written in italics is a note from the compiler. These notes are added to provide definitions, historical context, or further clarification on a specific point.

Honorifics and Abbreviations

Throughout this book, you will see respectful honorifics used after the names of pious individuals. Their meanings are as follows:

(ﷺ):Sallallahu ‘alayhi wa sallam. This means, May the peace and blessings of Allah be upon him. It is used exclusively after mentioning the Prophet Muhammad.

(RA):Radiyallahu ‘anhu/‘anha. This means, May Allah be pleased with him/her. It is used after the names of the companions (Sahaba) of the Prophet.

(RH):Rahimahullah. This means, May Allah have mercy on him. It is used for righteous scholars and figures who came after the time of the companions, such as Imam al-Bukhari himself.

We pray that your study of this blessed collection is a source of guidance, knowledge, and closeness to Allah.

1. Revelation

2. Belief

3. Knowledge

4. Ablutions (Wudu’)

5. Bathing

6. Menstrual Periods

7. Ablutions with dust (Tayammum)

8. Mosque

9. Times of the Prayers

10. Call to Prayers (Adhaan)

11. Benefits of Prayer

12. Rules of Prayer

13. Friday Prayer

14. Eids

15. Witr Prayer

16. Invoking Allah for Rain

17. Eclipses

18. Prostration During Recital of Qur’an

19. Shortening the Prayers

20. Prayer at Night (Tahajjud)

21. Virtues of Prayer at Masjid Makkah and Madinah

22. Actions while Praying

23. Funerals

24. Charity

25. Zakat

26. Hajj (Pilgrimage)

27. Umrah

28. While on Pilgrimage

29. Virtues of Madinah

30. Fasting

31. Taraweeh

32. Virtues of the Night of Qadr

33. I’tikaf

34. Sales and Trade

35. Agricultural Lease

36. Transferance of a Debt

37. Agriculture

38. Quarrels

39. Lost Things

40. Oppressions

41. Partnership

42. Witnesses

43. Peacemaking

44. Conditions

45. Wills and Testaments

46. Jihaad

47. War Booty

48. Jizyah and Mawaada’ah

49. Beginning of Creation

50. Prophets

51. Story of the People of the Book

52. Virtues and Merits of the Prophet (pbuh)

53. Miracles of the Prophet (ﷺ)

54. Companions of the Prophet

55. Merits of the Ansaar

56. Pre-Islamic Time

57. Prophet’s (ﷺ) Migration to Madeenah

58. Military Expeditions

59. The Prophet’s (ﷺ) Migration to Madeenah

60. Death of the Prophet (ﷺ)

61. Tafseer

62. Compilation of the Quran

63. Virtues of the Qur’an

64. Marriage

65. Married Life

66. Divorce

67. Supporting the Family

68. Food, Meals

69. Aqiqa

70. Hunting, Slaughtering

71. Al-Adha Festival Sacrifice

72. Drinks

73. Sickness

74. Medicine

75. Dress

76. Rights of Relatives

77. Good Manners

78. Naming the Child

79. Asking Permission

80. Invocations (Dua)

81. Hope and Desire

82. Qiyamah

83. Jannah and Jahannam

84. Divine Will (Destiny)

85. Oaths and Vows

86. Punishments

87. Coercion

88. Interpretation of Dreams

89. Fitna

90. Leadership

91. Wishes

92. Accepting Information Given by a Truthful Person

93. Holding Fast to the Qur’an and Sunnah

94. Oneness, Uniqueness of Allah

1. Revelation

Importance of Intentions

1. Narrated ‘Umar bin Al-Khattab:

I heard Allah’s Messenger (ﷺ) saying, The reward of deeds depends upon the intentions, and every person will get the reward according to what he has intended. So, whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for. (1)

*** Sincerity Determines the Reward: A person will only be rewarded for what they truly intended. If an act is done sincerely for Allah, it is rewarded by Him. If the same act is done for a worldly goal (money, fame, marriage), that worldly goal is the only outcome, with no spiritual reward.

Good Intentions Elevate Daily Life: Even every day, permissible actions like eating, sleeping, or working can become rewarded acts of worship if the underlying intention is to please Allah or to gain strength for His sake.

Corrupt Intentions Nullify Deeds: Performing a good deed with a bad intention, such as showing off to others (riya’), not only removes any potential reward but is considered a major sin that invalidates the act.

Divine Inspiration

2. Narrated ‘Aisha (the mother of the faithful believers):

Al-Harith bin Hisham asked Allah’s Messenger (ﷺ) O Allah’s Messenger (ﷺ)! How is the Divine Inspiration revealed to you? Allah’s Messenger (ﷺ) replied, Sometimes it is (revealed) like the ringing of a bell, this form of Inspiration is the hardest of all and then this state passes off after I have grasped what is inspired. Sometimes the Angel comes in the form of a man and talks to me and I grasp whatever he says. ‘Aisha added: Verily I saw the Prophet (ﷺ) being inspired divinely on a very cold day and noticed the sweat dropping from his forehead (as the Inspiration was over). (2)

Beginning of Revelation

3. Narrated ‘Aisha (the mother of the faithful believers):

The commencement of the Divine Inspiration to Allah’s Messenger (ﷺ) was in the form of good dreams which came true like bright daylight, and then the love of seclusion was bestowed upon him. He used to go in seclusion in the cave of Hira where he used to worship (Allah alone) continuously for many days before his desire to see his family. He used to take with him the journey food for the stay and then come back to (his wife) Khadija to take his food likewise again till suddenly the Truth descended upon him while he was in the cave of Hira. The angel came to him and asked him to read. The Prophet (ﷺ) replied, I do not know how to read. The Prophet (ﷺ) added, The angel caught me (forcefully) and pressed me so hard that I could not bear it any more. He then released me and again asked me to read and I replied, ‘I do not know how to read.’ Thereupon he caught me again and pressed me a second time till I could not bear it any more. He then released me and again asked me to read but again I replied, ‘I do not know how to read (or what shall I read)?’ Thereupon he caught me for the third time and pressed me, and then released me and said, ‘Read in the name of your Lord, who has created (all that exists), created man from a clot. Read! And your Lord is the Most Generous. (96.1, 96.2, 96.3) Then Allah’s Messenger (ﷺ) returned with the Inspiration and with his heart beating severely. Then he went to Khadija bint Khuwailid and said, Cover me! Cover me! They covered him till his fear was over and after that he told her everything that had happened and said, I fear that something may happen to me. Khadija replied, Never! By Allah, Allah will never disgrace you. You keep good relations with your kith and kin, help the poor and the destitute, serve your guests generously and assist the deserving calamity-afflicted ones. Khadija then accompanied him to her cousin Waraqa bin Naufal bin Asad bin ‘Abdul ‘Uzza, who, during the pre-Islamic Period became a Christian and used to write the writing with Hebrew letters. He would write from the Gospel in Hebrew as much as Allah wished him to write. He was an old man and had lost his eyesight. Khadija said to Waraqa, Listen to the story of your nephew, O my cousin! Waraqa asked, O my nephew! What have you seen? Allah’s Messenger (ﷺ) described whatever he had seen. Waraqa said, This is the same one who keeps the secrets (angel Gabriel) whom Allah had sent to Moses. I wish I were young and could live up to the time when your people would turn you out. Allah’s Messenger (ﷺ) asked, Will they drive me out? Waraqa replied in the affirmative and said, Anyone (man) who came with something similar to what you have brought was treated with hostility; and if I should remain alive till the day when you will be turned out then I would support you strongly. But after a few days Waraqa died and the Divine Inspiration was also paused for a while. (3)

2. Belief

Five Pillars of Islam

4. Narrated Ibn ‘Umar:

Allah’s Messenger (ﷺ) said: Islam is based on (the following) five (principles):

1. To testify that none has the right to be worshipped but Allah and Muhammad is Allah’s Messenger (ﷺ).

2. To offer the (compulsory congregational) prayers dutifully and perfectly.

3. To pay Zakat (i.e. obligatory charity) .

4. To perform Hajj. (i.e. Pilgrimage to Mecca)

5. To observe fast during the month of Ramadan. (8)

Faith and Modesty

5. Narrated Abu Huraira:

The Prophet (ﷺ) said, Faith (Belief) consists of more than sixty branches (i.e. parts). And Haya (This term Haya covers a large number of concepts which are to be taken together; amongst them are selfrespect, modesty, bashfulness, and scruple, etc.) is a part of faith. (9) *** The Branches of Faith (Iman)

True faith (Iman) is not a single, abstract belief but a comprehensive system comprising numerous components that include beliefs in the heart, statements on the tongue, and actions of the body.

The Prophet ﷺ taught that Faith (Belief) consists of more than sixty branches. This illustrates that faith is a multi-faceted reality that must be expressed in a holistic way. A more detailed version of this hadith specifies that the highest branch is the testimony of faith (La ilaha illallah), the lowest branch is removing something harmful from the road, and Haya… is a part of faith.

By mentioning the highest declaration of belief, a simple physical act of public service, and a core internal quality of character (Haya), the Prophet ﷺ shows that Iman encompasses all aspects of a Muslim’s life. His specific mention of Haya (a term covering modesty, selfrespect, and a sense of shame before Allah and others) emphasizes its critical role. It acts as a moral compass that motivates a believer towards virtuous deeds and restrains them from shameful ones.

👉 In fiqh terms: Iman, according to the scholars of Ahlus Sunnah wal Jama’ah, is defined as belief in the heart, affirmation with the tongue, and action with the limbs. It is not static; it increases with acts of obedience and decreases with acts of disobedience.

True Muslim and Emigrant

6. Narrated ‘Abdullah bin ‘Amr:

The Prophet (ﷺ) said, A Muslim is the one who avoids harming Muslims with his tongue and hands. And a Muhajir (emigrant) is the one who gives up (abandons) all what Allah has forbidden. (10) *** A Muslim is ‘the one who avoids harming Muslims with his tongue and hands.’ This establishes a required standard of character. A person’s submission (Islam) to Allah must manifest as a source of peace and security for the community. The tongue refers to all forms of verbal harm (e.g., gossip, slander, insults, backbiting), while the hands refers to all forms of physical or material harm (e.g., theft, assault, damaging property).

A Muhajir is ‘the one who gives up (abandons) all what Allah has forbidden.’ This universalizes the concept of emigration. While the historical Hijrah from Makkah to Madinah was a specific event, the spiritual Hijrah is an ongoing struggle for every believer. It is the act of leaving the land of sin and disobedience and emigrating to the land of obedience and submission to Allah.

👉 In fiqh terms: It is prohibited (haram) to harm a Muslim, whether verbally or physically, without a just cause sanctioned by the Shari’ah. The spiritual act of abandoning sins (hijrat al-ma’asi) is an obligation (wajib) upon every Muslim.

Good Deeds in Islam

7. Narrated ‘Abdullah bin ‘Amr:

A man asked the Prophet ﷺ) ), What sort of deeds or (what qualities of) Islam are good? The Prophet (ﷺ) replied, ‘To feed (the poor) and greet those whom you know and those whom you do not Know (See Hadith No. 27). (12)

*** When the Prophet ﷺ was asked to identify some of the best qualities of Islam, he did not list difficult or esoteric acts. Instead, he highlighted two simple yet profound practices that build a compassionate, humble, and cohesive society.

‘To feed (the poor)’: This emphasizes the importance of charity, generosity, and social responsibility. It is a practical expression of mercy that addresses the basic needs of the community, strengthens bonds between the rich and the poor, and shows gratitude for Allah’s blessings.

‘…and greet those whom you know and those whom you do not Know.’: This command promotes humility and unity, while actively combating arrogance and social cliques. The Islamic greeting, As-salamu ‘alaykum (Peace be upon you), is a prayer for peace and security. By spreading this greeting to everyone, a Muslim actively fosters an environment of brotherhood and goodwill, breaking down barriers of unfamiliarity.

👉 In fiqh terms: Providing food to the needy (it’am al-ta’am) is a highly recommended act of charity (sadaqah). Initiating the greeting of salam is a confirmed Sunnah (sunnah mu’akkadah), and being universal in its application is part of perfecting this Sunnah. While initiating is a Sunnah, responding to a received salam is an obligation (wajib).

Love Others

8. Narrated Anas:

The Prophet (ﷺ) said, None of you will have faith till he wishes for his (Muslim) brother what he likes for himself. (13)

*** The Prophet’s ﷺ statement, None of you will have faith… is a powerful rhetorical construction used to emphasize the absolute necessity of this quality. Islamic scholars clarify that this refers to the perfection and completion of faith, not its basic existence. In other words, a believer’s faith is considered deficient and incomplete without this fundamental characteristic of altruism.

The hadith establishes the ultimate benchmark for sincere brotherhood. It requires a believer to purify their heart by overcoming negative traits like selfishness, jealousy, and envy (hasad), and to cultivate genuine empathy. Whatever good a person desires for themself—whether it is guidance, knowledge, health, success, or wealth—they should genuinely desire that same good for others. This also implies the inverse: one should dislike for their brother the same harms (like sin, hardship, or failure) that they would dislike for themselves. It is a true measure of a sound and pure heart.

👉 In fiqh terms: Cultivating this selfless love for one’s brother is a characteristic of perfected faith and is considered an obligation of the heart (wajib al-qalbi). Conversely, envy (hasad)—hating the blessings that others possess and wishing for their removal—is a prohibited (haram) and destructive disease of the heart.

Love for the Prophet

9. Narrated Abu Huraira:

Allah’s Messenger (ﷺ) said, By Him in Whose Hands my life is, none of you will have faith till he loves me more than his father and his children." (14)

*** The Prophet ﷺ began this statement with a solemn oath, By Him in Whose Hands my life is, to signify the absolute importance of the principle he was about to establish. His declaration that none of you will have faith till he loves me more than his father and his children sets a condition for the perfection of faith 👉 In fiqh terms: Loving the Prophet ﷺ more than anyone and anything else (besides Allah) is an obligation (wajib) and a fundamental component of complete faith. This love is manifested by following his Sunnah, revering his teachings, sending blessings upon him (salawat).

Sweetness of Faith

10. Narrated Anas:

The Prophet (ﷺ) said, "Whoever possesses the following three qualities will have the sweetness (delight) of faith:

The one to whom Allah and His Apostle becomes dearer than anything else.

Who loves a person and he loves him only for Allah’s sake.

Who hates to revert to Atheism (disbelief) as he hates to be thrown into the fire." (16)

*** The one to whom Allah and His Apostle becomes dearer than anything else. This is the foundation. When a person’s love for Allah and His Messenger ﷺ surpasses their love for all worldly things (family, wealth, status, personal desires), obedience becomes a delight rather than a duty. They find more pleasure in acts that please Allah than in any fleeting worldly enjoyment.

Who loves a person and he loves him only for Allah’s sake. This purifies one’s relationships. It is the act of loving and forming bonds with others based on their faith and righteousness, not for any personal or worldly benefit. This selfless love, free from ulterior motives, is itself an act of worship that brings immense spiritual peace and joy.

Who hates to revert to… (disbelief) as he hates to be thrown into the fire. This signifies absolute certainty and firmness in one’s faith. A believer reaches a state where they have tasted the truth and light of Islam so profoundly that the thought of returning to the darkness of disbelief (kufr) is as terrifying and abhorrent to them as being physically thrown into Hellfire. This unshakeable conviction brings a deep sense of security and tranquility to the heart, which is the essence of faith’s sweetness.

👉 In fiqh terms: These three qualities are pillars of sincere belief (sidq al-iman). They represent the perfection of love (mahabba) for the Creator, the perfection of brotherhood (ukhuwwah) for the sake of the Creator, and the perfection of certainty (yaqin) in the path of the Creator.

Pledge of Allegiance

11. Narrated ‘Ubada bin As-Samit: who took part in the battle of Badr and was a Naqib (a person heading a group of six persons), on the night of Al-‘Aqaba pledge:

Allah’s Apostle said while a group of his companions were around him, "Swear allegiance to me for:

Not to join anything in worship along with Allah.

Not to steal.

Not to commit illegal sexual intercourse.

Not to kill your children.

Not to accuse an innocent person (to spread such an accusation among people).

Not to be disobedient (when ordered) to do good deed. The Prophet (ﷺ) added: Whoever among you fulfils his pledge will be rewarded by Allah. And whoever indulges in any one of them (except the ascription of partners to Allah) and gets the punishment in this world, that punishment will be an expiation for that sin. And if one indulges in any of them, and Allah conceals his sin, it is up to Him to forgive or punish him (in the Hereafter). ‘Ubada bin As-Samit added: So we swore allegiance for these." (points to Allah’s Apostle) (18)

The Sunnah: The True Measure of Piety, Not Hardship

12. Narrated ‘Aisha:

Whenever Allah’s Messenger (ﷺ) ordered the Muslims to do something, he used to order them deeds which were easy for them to do, (according to their strength and endurance). They said, O Allah’s Messenger (ﷺ)! We are not like you. Allah has forgiven your past and future sins. So, Allah’s Apostle became angry and it was apparent on his face. He said, I am the most Allah fearing, and know Allah better than all of you do. (20) *** The true measure of piety and devotion to Allah is sincere adherence to the Prophet’s ﷺ example (Sunnah), not in overburdening oneself with acts of self-imposed hardship. The essence of the Islamic path is to embrace the ease and moderation taught by the Prophet ﷺ.

This hadith establishes a crucial principle. The Prophet’s ﷺ consistent practice was to guide his followers towards deeds that were easy for them to do, (according to their strength and endurance). This reflects the core Islamic principle of making religion accessible and avoiding extremism (ghuluw).

However, some companions mistakenly believed that more hardship equaled more reward. They reasoned that since the Prophet ﷺ was already forgiven by Allah, he could afford to perform easier deeds, while they needed to struggle more. The Prophet’s ﷺ anger at this suggestion shows how incorrect this thinking is.

His powerful reply, I am the most Allah fearing, and know Allah better than all of you do, corrected this deep misconception. It teaches that his perfect devotion was not a transaction to earn forgiveness, but rather the ultimate expression of love, gratitude, and reverence stemming from his perfect knowledge of Allah. Therefore, the highest level of piety is not to innovate or seek out difficulty, but to perfectly emulate the one who knew Allah best—the Prophet Muhammad ﷺ himself.

👉 In fiqh terms: Going to extremes in religion (al-ghuluw) by imposing excessive and unprescribed hardship upon oneself is prohibited. The most beloved deed to Allah is the one that is most consistent with the Sunnah, even if it seems easier. True piety (taqwa) is measured by the quality of one’s obedience and sincerity, not the quantity of self-imposed difficulty.

A Little Faith Gets Out of Hell

13. Narrated Abu Said Al-Khudri:

The Prophet (ﷺ) said, When the people of Paradise will enter Paradise and the people of Hell will go to Hell, Allah will order those who have had faith equal to the weight of a grain of mustard seed to be taken out from Hell. So they will be taken out but (by then) they will be blackened (charred). Then they will be put in the river of Haya’ (rain) or Hayat (life) (the Narrator is in doubt as to which is the right term), and they will revive like a grain that grows near the bank of a flood channel. Don’t you see that it comes out yellow and twisted (22)

Haya’ is a Part of Faith

14. Narrated ‘Abdullah (bin ‘Umar):

Once Allah’s Messenger (ﷺ) passed by an Ansari (man) who was admonishing his brother regarding Haya’. On that Allah’s Messenger (ﷺ) said, Leave him as Haya’ is a part of faith. (24) *** The Islamic concept of Haya’—a quality encompassing modesty, shame, and selfrespect—is a fundamental and praiseworthy part of faith (Iman). It is a virtue to be nurtured and encouraged, not a weakness to be criticized.

This incident provides a powerful, real-life example of the Prophet’s ﷺ teaching. He overheard a man from the Ansar admonishing his brother, likely for being too shy or modest, perhaps seeing this quality as a social or practical disadvantage. The Prophet ﷺ immediately intervened to correct this harmful misconception.

His direct command, Leave him as Haya’ is a part of faith, establishes that Haya’ is not a character flaw to be trained out of a person; it is an essential component of a believer’s identity to be cultivated. Haya’ is the internal moral compass that restrains a person from committing acts that are displeasing to Allah or disgraceful in the eyes of others. It is the motivating force behind virtuous conduct. As the Prophet ﷺ stated in another narration, Haya’ does not bring anything except good.

👉 In fiqh terms: Cultivating Haya is an essential aspect of Islamic character. The type of Haya that prevents one from committing prohibited acts is obligatory (wajib). The type that leads to refined manners is recommended (mustahabb). It is only considered blameworthy when shyness prevents a person from performing a religious duty, such as seeking knowledge or speaking the truth.

Fighting Until the Testimony of Faith

15. Narrated Ibn ‘Umar:

Allah’s Messenger (ﷺ) said: I have been ordered (by Allah) to fight against the people until they testify that none has the right to be worshipped but Allah and that Muhammad is Allah’s Messengerﷺ)) and offer the prayers perfectly and give the obligatory charity, so if they perform that, then they save their lives and property from me except for Islamic laws and then their reckoning (accounts) will be done by Allah. (25) *** Context and Ruling on Fighting in Islam

This hadith establishes the legal conditions under which a legitimate Islamic state, during the time of the Prophet ﷺ, engaged in warfare against a specific group of belligerent polytheists. It is not a general command for unprovoked aggression against all nonMuslims or for forced conversion. The ruling is that if such a hostile group ceases its aggression and publicly embraces the tenets of Islam, their lives and property become inviolable.

Detailed Explanation

This hadith is one of the most frequently misunderstood narrations. The classical scholars of hadith and Islamic law provide the following essential context:

Who are the People (al-nas)? The scholars of Islam overwhelmingly agree that the people here does not refer to all of humanity. It refers specifically to the aggressive and idolatrous Arab tribes of that era who were in a state of active warfare and persecution against the nascent Muslim state. This hadith does not apply to peaceful nonMuslims, or to the People of the Book (Jews and Christians) who lived peacefully under treaties.

The Objective of the Command: The command to fight was a state-level directive to end the constant state of war and persecution initiated by these groups. The establishment of Islam—publicly signified by the testimony of faith (Shahadah), the prayer (Salah), and the charity (Zakat)—was the condition that would end the conflict.

Protection of Life and Property: The primary outcome described in the hadith is the protection of life and property. The moment the conditions are met, the Prophet ﷺ states, …then they save their lives and property from me. This shows the goal is to establish peace and security, after which bloodshed becomes forbidden.

Except for Islamic laws…: This is a crucial clause for justice. It means that becoming a Muslim does not grant a person immunity from the law. If they subsequently commit a crime that has a prescribed punishment (e.g., theft, murder), the law will still apply to them.

…their reckoning… will be done by Allah.: This establishes a clear separation between the authority of the state and the authority of Allah. The state can only judge by outward actions. It cannot, and must not, attempt to judge a person’s inner sincerity or faith. This is left to Allah alone, prohibiting any form of religious inquisition.

Characteristics of a Hypocrite

16. Narrated ‘Abdullah bin ‘Amr:

The Prophet (ﷺ) said, "Whoever has the following four (characteristics) will be a pure hypocrite and whoever has one of the following four characteristics will have one characteristic of hypocrisy unless and until he gives it up.

Whenever he is entrusted, he betrays.

Whenever he speaks, he tells a lie.

Whenever he makes a covenant, he proves treacherous.

Whenever he quarrels, he behaves in a very imprudent, evil and insulting manner." (34)

*** Detailed Explanation

It is essential to understand that Islamic scholars distinguish between two types of hypocrisy (nifaq):

Hypocrisy in Belief (Nifaq I’tiqadi): This is major hypocrisy, where a person outwardly claims to be Muslim but inwardly conceals disbelief (kufr). This is the hypocrisy that takes one outside the fold of Islam.

Hypocrisy in Action (Nifaq ‘Amali): This is minor hypocrisy, where a believer, who has true faith in their heart, commits actions that are characteristic of the major hypocrites.

This hadith is a severe warning about hypocrisy in action. A Muslim who exhibits these traits is still a Muslim, but they are committing major sins and are in grave spiritual danger. The Prophet ﷺ identified four key indicators of this disease of the heart:

Whenever he is entrusted, he betrays. This refers to violating any trust (amanah), whether it is returning a borrowed item, keeping a secret, or fulfilling a responsibility.

Whenever he speaks, he tells a lie. This refers to habitual dishonesty and deception in one’s speech.

Whenever he makes a covenant, he proves treacherous. This means violating promises, contracts, and agreements without a valid Islamic reason.

Whenever he quarrels, he behaves in a very imprudent, evil and insulting manner. This is fujur, where a person, in a state of disagreement, transgresses all bounds of decency by resorting to insults, false accusations, and abusive language.

The hadith serves as a mirror for self-reflection, not a tool to judge others. It warns that these actions are so antithetical to true faith that they form the very character of a hypocrite, and a believer must actively purge themselves of these traits to protect their faith.

Easiness of Religion

17. Narrated Abu Huraira:

The Prophet (ﷺ) said, Religion is very easy and whoever overburdens himself in his religion will not be able to continue in that way. So you should not be extremists but try to be near to perfection and receive the good tidings that you will be rewarded; and gain strength by worshipping in the mornings, the afternoons, and during the last hours of the nights. (39) The Prophet ﷺ established this foundational principle with several key points in this hadith:

The Nature of the Religion: He begins with the definitive statement, Religion is very easy, meaning that Allah has designed Islam to be in harmony with human nature and capacity.

A Warning against Extremism: He warns that trying to make the religion difficult through self-imposed hardship is self-defeating: …whoever overburdens himself in his religion will not be able to continue in that way. This leads to burnout and can cause a person to abandon religious practice altogether.

The Path of Moderation: Instead of extremism, he commanded a balanced approach: So you should not be extremists but try to be near to perfection (saddidu wa qaribu). This is a mercy from Allah; it means to follow the straight path sincerely, doing one’s best within one’s ability, without demanding an impossible standard of flawlessness.

A Message of Hope: The command to receive the good tidings (abshiru) is a promise that Allah rewards sincere effort, even if it falls short of absolute perfection.

Practical Advice for Sustainability: He advises believers to gain strength by worshipping in the mornings, the afternoons, and during the last hours of the nights. Using the analogy of a wise traveler who paces their journey, this teaches us to be consistent with our voluntary worship at optimal times rather than attempting short bursts of extreme effort that cannot be sustained

*** In fiqh terms: The principle of ease (al-yusr) and the lifting of unnecessary hardship (raf’ al-haraj) is a primary objective of the Shari’ah. Religious extremism (ghuluw) is prohibited. The most beloved deeds to Allah are those that are done consistently, even if they are few.

Allah Forgives Past Sins

18. Narrated Abu Sa’id Al Khudri:

Allah’s Messenger (ﷺ) said, If a person embraces Islam sincerely, then Allah shall forgive all his past sins, and after that starts the settlement of accounts, the reward of his good deeds will be ten times to seven hundred times for each good deed and one evil deed will be recorded as it is unless Allah forgives it. (41) *** When a person sincerely embraces Islam, Allah, in His infinite mercy, completely forgives all sins they committed prior to their conversion. Thereafter, a new account begins, where their good deeds are rewarded at a minimum of ten times up to seven hundred times or more, while their evil deeds are recorded as only a single sin, which Allah may still choose to forgive.

The Prophet ﷺ explained the transformative power and blessing of sincerely entering the faith.

A Fresh Start: His statement that Allah shall forgive all his past sins is a cornerstone of the Islamic call. It means that the act of conversion is the ultimate form of repentance that wipes the slate clean, offering a person a new, unburdened life, regardless of their past. This is based on the principle that Islam erases what came before it.

Generosity in Rewards: After conversion, the settlement of accounts begins under a system of immense generosity. The reward for a good deed is multiplied, starting from ten times to seven hundred times for each good deed. This multiplication can be even greater, depending on the sincerity, excellence, and circumstances of the action.

Justice and Mercy in Accountability: In perfect contrast, Allah’s justice is coupled with His mercy when recording sins. An evil deed will be recorded as it is—only once—without multiplication. Furthermore, the door to forgiveness remains wide open, as the Prophet ﷺ added, …unless Allah forgives it.

Weight of Faith

19. Narrated Anas:

The Prophet (ﷺ) said, Whoever said None has the right to be worshipped but Allah and has in his heart good (faith) equal to the weight of a barley grain will be taken out of Hell. And whoever said: None has the right to be worshipped but Allah and has in his heart good (faith) equal to the weight of a wheat grain will be taken out of Hell. And whoever said, None has the right to be worshipped but Allah and has in his heart good (faith) equal to the weight of an atom will be taken out of Hell." (44)

*** The Unifying Condition: The single condition for their removal is having affirmed the testimony of faith: None has the right to be worshipped but Allah. This demonstrates that sincere monotheism is the ultimate deciding factor between eternal and temporary punishment.

The Varying Levels of Faith: The hadith illustrates that Iman (faith) is not uniform but exists in different degrees. The Prophet ﷺ describes people with faith equal to a barley grain, a wheat grain, and finally, as little as an atom (dharrah).

The Immense Mercy of Allah: Mentioning an atom of faith is a powerful metaphor for the smallest conceivable amount of sincere belief. This shows that the mercy of Allah is so vast that no amount of Tawhid is too small to be the cause for a person’s eventual salvation from eternal damnation. It is the most powerful argument against a believer despairing of Allah’s mercy due to their sins.

👉 In creedal terms (Aqidah): This hadith is a fundamental proof that Iman (faith) is not static; it has varying levels and can increase and decrease.

Abusing and killing a Muslim

20. Narrated ‘Abdullah:

The Prophet (ﷺ) said, Abusing a Muslim is Fusuq (an evil doing) and killing him is Kufr (disbelief). (48)

Sanctity of a Muslim’s Honor and Life

21. Narrated Abu Huraira:

One day while the Prophet (ﷺ) was sitting in the company of some people, (The angel) Gabriel came and asked, What is faith? Allah’s Messenger (ﷺ) replied, ‘Faith is to believe in Allah, His angels, (the) meeting with Him, His Apostles, and to believe in Resurrection. Then he further asked, What is Islam? Allah’s Messenger (ﷺ) replied, To worship Allah Alone and none else, to offer prayers perfectly to pay the compulsory charity (Zakat) and to observe fasts during the month of Ramadan. Then he further asked, What is Ihsan (perfection)? Allah’s Messenger (ﷺ) replied, To worship Allah as if you see Him, and if you cannot achieve this state of devotion then you must consider that He is looking at you. Then he further asked, When will the Hour be established? Allah’s Messenger (ﷺ) replied, The answerer has no better knowledge than the questioner. But I will inform you about its portents.

When a slave (lady) gives birth to her master.

When the shepherds of black camels start boasting and competing with others in the construction of higher buildings. And the Hour is one of five things which nobody knows except Allah. The Prophet (ﷺ) then recited: Verily, with Allah (Alone) is the knowledge of the Hour—. (31. 34) Then that man (Gabriel) left and the Prophet (ﷺ) asked his companions to call him back, but they could not see him. Then the Prophet (ﷺ) said, That was Gabriel who came to teach the people their religion. Abu ‘Abdullah said: He (the Prophet) considered all that as a part of faith. (50)

*** The Prophet ﷺ used very strong terms to establish the inviolability of a believer.

Abusing a Muslim is Fusuq (an evil doing). The term Fusuq means to transgress the limits set by Allah. This classifies verbal abuse—including insults, curses, and slander—not as a minor fault, but as a serious evil deed that corrupts one’s faith and character. It is a direct violation of the rights of Islamic brotherhood.

…and killing him is Kufr (disbelief). This powerful statement is intended to show the absolute enormity of taking a believer’s life. The scholars of Ahlus Sunnah clarify that the term Kufr here does not refer to the major disbelief that removes a person from the fold of Islam, unless the killer committed the act believing it to be permissible (halal).

Sound Heart, Sound Body

22. Narrated An-Nu’man bin Bashir:

I heard Allah’s Messenger (ﷺ) saying, ‘Both legal and illegal things are evident but in between them there are doubtful (suspicious) things and most of the people have no knowledge about them. So whoever saves himself from these suspicious things saves his religion and his honor. And whoever indulges in these suspicious things is like a shepherd who grazes (his animals) near the Hima (private pasture) of someone else and at any moment he is liable to get in it. (O people!) Beware! Every king has a Hima and the Hima of Allah on the earth is His illegal (forbidden) things. Beware! There is a piece of flesh in the body if it becomes good (reformed) the whole body becomes good but if it gets spoilt the whole body gets spoilt and that is the heart. (52)

Essentials of Islam for Attaining Paradise

23. Narrated Abu Jamra:

I used to sit with Ibn ‘Abbas and he made me sit on his sitting place. He requested me to stay with him in order that he might give me a share from his property. So I stayed with him for two months. Once he told (me) that when the delegation of the tribe of ‘Abdul Qais came to the Prophet, the Prophet (ﷺ) asked them, Who are the people (i.e. you)? (Or) who are the delegate? They replied, We are from the tribe of Rabi’a. Then the Prophet (ﷺ) said to them, Welcome! O people (or O delegation of ‘Abdul Qais)! Neither will you have disgrace nor will you regret. They said, O Allah’s Messenger (ﷺ)! We cannot come to you except in the sacred month and there is the infidel tribe of Mudar intervening between you and us. So please order us to do something good (religious deeds) so that we may inform our people whom we have left behind (at home), and that we may enter Paradise (by acting on them). Then they asked about drinks (what is legal and what is illegal). The Prophet (ﷺ) ordered them to do four things and forbade them from four things. He ordered them to believe in Allah Alone and asked them, Do you know what is meant by believing in Allah Alone? They replied, Allah and His Apostle know better. Thereupon the Prophet (ﷺ) said, "It means:

To testify that none has the right to be worshipped but Allah and Muhammad is Allah’s Messenger (ﷺ).

To offer prayers perfectly

To pay the Zakat (obligatory charity)

To observe fast during the month of Ramadan.

And to pay Al-Khumus (one fifth of the booty to be given in Allah’s Cause). Then he forbade them four things, namely, Hantam, Dubba,’ Naqir Ann Muzaffat or Muqaiyar; (These were the names of pots in which Alcoholic drinks were prepared) (The Prophet (ﷺ) mentioned the container of wine and he meant the wine itself). The Prophet (ﷺ) further said (to them): Memorize them (these instructions) and convey them to the people whom you have left behind. (53)

Social Ethics (sincerity with people)

24. Narrated Jarir bin Abdullah:

I gave the pledge of allegiance to Allah’s Messenger (ﷺ) for the following:

offer prayers perfectly

pay the Zakat (obligatory charity)

and be sincere and true to every Muslim. (57)

*** To be completely free from deceit (ghish) in all dealings.

To genuinely wish for the well-being of other Muslims and want what is best for them.

To love for them the good that you love for yourself.

To guide them towards righteousness and gently warn them from harm.

Jarir (RA) took this pledge so seriously that it defined his character. It is famously narrated that when he would purchase an item, if he felt the seller was asking for too low a price, Jarir would insist on paying a higher, fairer price, simply to fulfill his pledge of being sincere and wishing well for that Muslim. This specific pledge is a beautiful, practical application of the Prophet’s ﷺ more general statement that the "Religion is Nasihah (sincerity/good counsel).

3. Knowledge

Sign of the Hour

25. Narrated Abu Huraira:

While the Prophet (ﷺ) was saying something in a gathering, a Bedouin came and asked him, When would the Hour (Doomsday) take place? Allah’s Messenger (ﷺ) continued his talk, so some people said that Allah’s Messenger (ﷺ) had heard the question but did not like what that Bedouin had asked. Some of them said that Allah’s Messenger (ﷺ) had not heard it. When the Prophet (ﷺ) finished his speech, he said, Where is the questioner, who inquired about the Hour (Doomsday)? The Bedouin said, I am here, O Allah’s Apostle. Then the Prophet (ﷺ) said, When honesty is lost, then wait for the Hour (Doomsday). The Bedouin said, How will that be lost? The Prophet (ﷺ) said, When the power or authority comes in the hands of unfit persons, then wait for the Hour (Doomsday.) (59)

Date-Palm Is Compared To A Muslim

26. Narrated Ibn `Umar:

Allah’s Messenger (ﷺ) said, Amongst the trees, there is a tree, the leaves of which do not fall and is like a Muslim. Tell me the name of that tree. Everybody started thinking about the trees of the desert areas. And I thought of the date-palm tree but felt shy to answer the others then asked, What is that tree, O Allah’s Messenger (ﷺ)? He replied, It is the date-palm tree. (61) *** The date-palm is compared to a Muslim because:

It is ever-green (faith remains firm).

It is beneficial in many ways (just as a Muslim benefits other with knowledge, kindness, charity).

It is resilient and enduring (like a strong believer in trials).

Simplicity And Clarity Of Islam

27. Narrated Anas bin Malik:

While we were sitting with the Prophet (ﷺ) in the mosque, a man came riding on a camel. He made his camel kneel down in the mosque, tied its foreleg and then said: Who amongst you is Muhammad? At that time the Prophet (ﷺ) was sitting amongst us (his companions) leaning on his arm. We replied, This white man reclining on his arm. The man then addressed him, O Son of Abdul Muttalib. The Prophet (ﷺ) said, I am here to answer your questions. The man said to the Prophet, I want to ask you something and will be hard in questioning. So do not get angry. The Prophet (ﷺ) said, Ask whatever you want. The man said, I ask you by your Lord, and the Lord of those who were before you, has Allah sent you as an Apostle to all the mankind? The Prophet (ﷺ) replied, By Allah, yes. The man further said, I ask you by Allah. Has Allah ordered you to offer five prayers in a day and night (24 hours).? He replied, By Allah, Yes. The man further said, I ask you by Allah! Has Allah ordered you to observe fasts during this month of the year (i.e. Ramadan)? He replied, By Allah, Yes. The man further said, I ask you by Allah. Has Allah ordered you to take Zakat (obligatory charity) from our rich people and distribute it amongst our poor people? The Prophet (ﷺ) replied, By Allah, yes. Thereupon that man said, I have believed in all that with which you have been sent, and I have been sent by my people as a messenger, and I am Dimam bin Thalaba from the brothers of Bani Sa`d bin Bakr." (63) ***This hadith highlights:

The simplicity and clarity of Islam’s core obligations (Shahadah, prayer, fasting, zakat).

The Prophet’s patience, humility, and truthfulness when questioned.

The role of messengers like Dimam in spreading Islam to their tribes.

Consideration in Preaching

28. Narrated Ibn Mas`ud:

The Prophet (ﷺ) used to take care of us in preaching by selecting a suitable time, so that we might not get bored. (He abstained from pestering us with sermons and knowledge all the time). (68) *** Here are the key takeaways:

Wisdom in Timing: The Prophet (ﷺ) understood that learning and spiritual growth are not achieved through constant, overwhelming instruction. He would choose opportune moments to teach and admonish, when people were most receptive and attentive.

Empathy for the Audience: This method shows his deep consideration for the human condition. He recognized that people can experience fatigue or boredom (malaal) even with good things. By spacing out his sermons, he protected his companions’ enthusiasm for learning and worship.

Quality over Quantity: The focus was on impactful and effective teaching, not just the volume of information delivered. A lesson given at the right time sinks deeper into the heart than a dozen lessons given to a tired or unreceptive mind.

A Practical Lesson for Today: This is a timeless principle for anyone in a role of teaching, mentoring, or giving advice—be it parents, teachers, leaders, or friends. It teaches us to be mindful of others’ capacity and to avoid making knowledge or religion feel like a burdensome chore.

Facilitating Religious Matters

29. Narrated Anas bin Malik:

The Prophet (ﷺ) said, "Facilitate things to people (concerning religious matters), and do not make it hard for them and give them good tidings and do not make them run away (from Islam). (69) *** Here are the key summaries of that prophetic teaching:

Prioritize Ease Over Hardship: In all religious guidance, the primary approach should be to make things manageable and avoid imposing unnecessary burdens on people.

Lead with Hope, Not Fear: The tone of the message must be positive and encouraging—focusing on the good news of Allah’s mercy and forgiveness to inspire people, not repel them.

Be a Source of Attraction, Not Aversion: The goal is to draw people closer to faith through a welcoming and compassionate approach, preventing any sense of alienation.

A Complete Methodology: This isn’t just advice; it’s a complete framework for teaching, leadership, and community relations, especially vital in a multicultural environment like here in the UK.

Following the Prophet’s Method In Teaching

30. Narrated Abu Wail:

Abdullah used to give a religious talk to the people on every Thursday. Once a man said, O Aba AbdurRahman! (By Allah) I wish if you could preach us daily. He replied, The only thing which prevents me from doing so, is that I hate to bore you, and no doubt I take care of you in preaching by selecting a suitable time just as the Prophet (ﷺ) used to do with us, for fear of making us bored. (70) *** Here are the key summaries:

Living the Sunnah: It’s a perfect example of a companion not just narrating the Prophet’s (ﷺ) wisdom but actively implementing it in his own life.

Wise Moderation: It shows the teacher’s responsibility to manage the learning process wisely, prioritizing the audience’s long-term engagement over their immediate enthusiasm to prevent burnout.

Quality Over Quantity: The narration champions the principle that impactful, well-timed lessons are more effective and sustainable than constant, overwhelming instruction.

Protecting Eagerness: By creating a sense of anticipation for his weekly talk, Abdullah ibn Mas’ud preserved his listeners’ eagerness and made the knowledge he shared more valued.

Comprehension of Religion as a Sign of Allah’s Favor

31. Narrated Muawiya:

I heard Allah’s Messenger (ﷺ) saying, If Allah wants to do good to a person, He makes him comprehend the religion. I am just a distributor, but the grant is from Allah. (And remember) that this nation (true Muslims) will keep on following Allah’s teachings strictly and they will not be harmed by any one going on a different path till Allah’s order (Day of Judgment) is established. (71)

Two Envy-Worthy Cases

32. Narrated Abdullah bin Masud:

The Prophet (ﷺ) said, Do not wish to be like anyone except in two cases. (The first is) A person, whom Allah has given wealth and he spends it righteously; (the second is) the one whom Allah has given wisdom (the Holy Qur’an) and he acts according to it and teaches it to others. (73) *** Here are the key summaries of that hadith:

A New Definition of Success: The hadith redefines our ambitions, steering them away from worldly status towards two specific paths of righteous action that have a lasting, beneficial impact.

Focus on Action, Not Possession: It teaches that the true measure of a person is not the blessings they possess (like wealth or knowledge), but how they actively use those blessings for the sake of Allah.

Positive Ambition: This is a guide for what to aspire to. In a world of countless influencers, this hadith directs us to find our role models here in our community—those who excel in charity and those who dedicate their lives to teaching and living by divine wisdom.

Parable of Knowledge

33. Narrated Abu Musa:

The Prophet (ﷺ) said, The example of guidance and knowledge with which Allah has sent me is like abundant rain falling on the earth, some of which was fertile soil that absorbed rain water and brought forth vegetation and grass in abundance. (And) another portion of it was hard and held the rain water and Allah benefited the people with it and they utilized it for drinking, making their animals drink from it and for irrigation of the land for cultivation. (And) a portion of it was barren which could neither hold the water nor bring forth vegetation (then that land gave no benefits). The first is the example of the person who comprehends Allah’s religion and gets benefit (from the knowledge) which Allah has revealed through me (the Prophets) and learns and then teaches others. The last example is that of a person who does not care for it and does not take Allah’s guidance revealed through me (He is like that barren land.) (79) *** The Parable Explained 🌧️

The Prophet (ﷺ) breaks down the analogy into three clear categories, representing three types of people.

1. The Fertile Soil: The Scholar-Practitioner

This is the ideal student of religion. They hear the guidance, deeply comprehend it (fiqh), benefit from it personally by transforming their own life, and then give back by teaching others and spreading the benefit. They don’t just learn; they internalize, apply, and produce good from what they’ve learned.

2. The Hard Ground: The Preserver Narrator

This is the person who may not have the deep comprehension of the first type, but they have a strong memory and are meticulous. They preserve and transmit knowledge accurately. Others can then come to them—the reservoir—to drink from that knowledge for their own benefit. These are the vital narrators and preservers of hadith and scripture who ensure the message is available for future generations and for the scholars who will derive rulings from it. Their role is crucial and immensely beneficial to the community.

3. The Barren Land: The Indifferent

This is the person who is exposed to the same divine guidance but completely rejects it or ignores it. It makes no impact on their heart. They do not benefit themselves, and they are not a source of benefit for anyone else. It is a state of complete spiritual waste.

The core message is that while the divine guidance (the rain) is a perfect and universal mercy sent for everyone, its benefit depends entirely on the nature of the heart that receives it (the soil).

Spread of Ignorance

34. Narrated `Abdullah and Abu Musa:

The Prophet (ﷺ) said, Near the establishment of the Hour there will be days during which Religious ignorance will spread, knowledge will be taken away (vanish) and there will be much Al-Harj, and Al-Harj means killing. (7062) *** The Prophet (ﷺ) outlines a chain reaction of societal decay.

1. The Vanishing of Knowledge (yurfa’ al-‘ilm)

This is the starting point and the root cause of the decline. It’s crucial to understand how knowledge is taken away. Other narrations clarify that Allah does not simply erase knowledge from books or hearts. Instead, knowledge vanishes with the death of genuine scholars (ulama).

When qualified, pious, and wise scholars pass away and are not replaced by people of the same caliber, their understanding, wisdom, and guidance are lost to the world.

2. The Spread of Ignorance (yanzil al-jahl)

The vacuum left by the passing of scholars is inevitably filled by ignorance. People, left without genuine guides, turn to unqualified and ignorant individuals for religious rulings. These new leaders speak without knowledge, leading themselves and their followers astray. This results in a society that loses its moral and spiritual compass.

3. The Rise of Al-Harj (Killing)

This is the tragic and violent consequence. When a society is steeped in religious ignorance, the core principles that protect human dignity and sanctify life are forgotten. Disputes are no longer solved with wisdom and justice. Life becomes cheap. This leads to an increase in Al-Harj—widespread, senseless killing, where violence becomes a common and accepted part of life.

The Prophet’s Anger at Repetitive Questions

35. Narrated Abu Musa:

The Prophet (ﷺ) was asked about things which he did not like, but when the questioners insisted, the Prophet got angry. He then said to the people, Ask me anything you like. A man asked, Who is my father? The Prophet (ﷺ) replied, Your father is Hudhafa. Then another man got up and said, Who is my father, O Allah’s Messenger (ﷺ) ? He replied, Your father is Salim, Maula (the freed slave) of Shaiba. So when `Umar saw that (the anger) on the face of the Prophet (ﷺ) he said, "O Allah’s Messenger (ﷺ)! We repent to Allah (Our offending you). (92) *** The event unfolds in a few tense stages:

1. The Annoying Questions: The background to the story is that people were persistently asking the Prophet (ﷺ) questions he disliked. Other narrations suggest these were either trivial hypothetical questions (What if…?), questions designed to test or mock him, or questions about deep matters of destiny that are not for humans to probe. This persistence, which showed a lack of respect for his displeasure, is what provoked his anger.

2. The Prophet’s Angry Challenge: The Prophet’s (ﷺ) anger was not for a personal slight but for the sake of the religion. He was frustrated that people were wasting time on useless matters instead of beneficial knowledge. His statement, Ask me anything you like, was not a friendly invitation; it was a challenge born of this anger. He was essentially saying, You want answers? I can give you divinely inspired answers to anything, but you may not be able to handle the consequences.

3. The Socially Dangerous Questions: Two men took up the challenge and asked the most sensitive question possible in that society: Who is my father? In a culture where lineage determined honor, status, and inheritance, a question about paternity could unravel a person’s entire life and bring immense shame upon a family. The Prophet (ﷺ), bound by revelation to speak the truth when asked, gave them their answers. Thankfully, in these cases, the answers confirmed their known lineage, but the potential for social ruin was immense.

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The Wisdom of `Umar’s Intervention

Seeing the tense atmosphere and the visible anger on the Prophet’s (ﷺ) face, `Umar ibn al-Khattab understood the danger. The community was on the verge of fitnah (tribulation), where people might receive devastating truths about their families through divine revelation.

His response was a masterclass in wisdom and leadership:

He immediately took the initiative to de-escalate the situation.

He spoke on behalf of everyone: O Allah’s Messenger (ﷺ)! We repent to Allah.

Crucially, he framed their mistake not as a personal offense to the Prophet, but as a sin against Allah for which they needed to repent. This elevated the issue to its proper religious context and showed profound respect. His words immediately shifted the mood from confrontation to remorse.

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Key Lessons for Us 💡

This incident is directly related to a verse in the Qur’an:

O you who have believed, do not ask about things which, if they are shown to you, will distress you… (Surah Al-Ma’idah, 5:101).

The key takeaways are:

The Etiquette of Seeking Knowledge: A student should ask questions to learn and benefit, not to argue, show off, or probe into useless or harmful matters.

Some Doors Are Best Left Unopened: There is a great danger in seeking knowledge that has no benefit, especially prying into the hidden affairs of others or the unseen.

Respect the Teacher: It teaches us to be sensitive to the mood and disposition of a teacher or scholar and not to press them on matters they are reluctant to discuss.

Umar’s profound wisdom

36. Narrated Anas bin Malik:

One day Allah’s Messenger (ﷺ) came out (before the people) and Abdullah bin Hudhafa stood up and asked (him) Who is my father? The Prophet (ﷺ) replied, Your father is Hudhafa. The Prophet (ﷺ) told them repeatedly (in anger) to ask him anything they liked. Umar knelt down before the Prophet (ﷺ) and said thrice, We accept Allah as (our) Lord and Islam as (our) religion and Muhammad as (our) Prophet. After that the Prophet (ﷺ) became silent. (93) *** The Context of the Anger

As in the previous narration, the Prophet’s (ﷺ) anger was not caused by Abdullah bin Hudhafa’s question alone, but by a preceding barrage of persistent and inappropriate questions from various people. His repeated challenge to Ask me anything was a sign of this holy anger, warning the community that they were pushing the limits and risked receiving answers through revelation that could bring them distress.

Abdullah’s

Reviews for Sahih Al Bukhari

[Hootowl41 · Rating: 5 out of 5 stars]

It helps illuminate the Quran. It helps establish a relationship with Prophet Muhammad. It's well known for it's authenticity with only the Quran considered more authentic. Amazing work.