Sahihi Buhari Cübbeli Ahmet Hoca

Sahihi Buhari - Cübbeli Ahmet Hoca


Product features :


Book Title: SAHÎHU'L-BUH ve Acirc; RI
Author: al-İmâm Abu Abdillâh Muhammed ibni İsma il ibni İbrahim ibni'l-Muğîra al-Cu‘fî al-Bukhârî
Publication Prepared by: Ahmet Mahmut Ünlü (Cübbeli Ahmet Hoca)
Publisher: Tuana Publishing
Language: Arabic
Cover Quality: Hardcover
Page Quality: 1st Dough
Size: 17 X 24 cm
Weight: 1,766 gr

SAHÎHU'L-BUH and Acirc; RI

THE BIBLE

All praises are the only one worthy of praise, about the Prophet in the Quran:
"He does not speak out of an intrinsic desire. What he says is only a revelation that is revealed to him by Allah (Allah's Aleyhisselam)." (an-Najm Sura: 3-4) is reserved for Allâh-u Ta'ala.
Unlimited blessings Abu Bakr (At the end of his sermon in the Farewell Hajj, who was a dungeon in Radiyallâhu:
"Let the present (s) deliver my words to the (s) who are not here. It is hoped that the present (here) will convey it to someone who understands it better." (al-Bukhârî, as-Sahîh, al-‘Ilim: 9, number: 67, 1/37) Q, the Prophet (Sallellâhu Aleyhi and Salam), who said, may Q be upon his Ehl-i Beyti and all his companions.
"Sahîh-i Buhârî" hi Print Prints
"Sahîh-i Bukhârî" has been one of the most studied works throughout the history of Islam.
Kâtip Çelebi (Rahimehullâh), Imam-1 Bukhârî (Rahimehullâh) rn "Sahîh" izenne annotation, annotation, annotation, ta ,lik, ihtisâr and similar phases and notes of 80 gives the name of the work. According to a new research conducted today, the number of studies conducted on various types of "Sahîh-i Bukhârî" is about five hundred.
Undoubtedly, Imam-i Bukhârî (Rahimehullâh )'s sensitivity in accepting hadiths, his success in order and classification as well as his tmâm-ı Bukhârî (Rahimehullâh) m ihlâs and sincerity had an important effect on the attention of these witnesses.
Because of these and similar features, "Sahîh-i Bukhârî" became the most authentic book after the book of Allâh-u Ta'ala in time, and it has been received a general acceptance by the scholars.
"Sahîh-i Bukhârî" was written many times throughout history, especially with the spread of the printing press in the Islamic world, poor copies (manuscripts) turned into printed copies and many "Sahîh-i Bukhârî" texts emerged.
Among them, Indian scholar Ahmed Alî as-Sehârenpûrî (Rahimehullâh), who was accepted as the first full-text printed copy in the world, (d.1880), with his 1851-1853 published publication in Delhi, and the expense of Sultan Abdulhamid II from his private treasury. His "Sahîh-i Bukhârî" publication, which he commissioned in Egypt in 1893-1895, stands out.
Characteristics of Sultan Abdulhamid II Han Neşri
The publication of Sultan Abdulhamid II, which is one of the most scientific writings of "Sahîh-i Bukhârî", is superior to its peers in many ways. The most important feature of the publication is that it is based on the copy of Yûnînî (Rahimehullâh), which is the most reliable and detailed version of "Sahîh-i Bukhârî".
Although it is not clear how the idea of ​​making a new edition of "Sahîh-i Bukhârî" emerged, Sultan Abdülhamîd Han (Aleyhi 'r-Rahmeti ve'l-Gufrân) gave an order for this new publication in 1311 (1893). It is stated in the preliminary of the book that he wants to be made based on the other copies, especially the Yûnînî copy, and with a note, (ei-
Bukhârî, Sahihli 'l-Biyıhârî, nşr.: Heyet, -Sultâniyye- 1/3 -Mukaddime-) As a matter of fact, Sultan Abdulhamid II, the manuscript found in "al-Hizânetü'l-Mülûkiyye" (Palace Library) to be used in publishing He sent the Yûnînî copy and some other printed copies to Egypt.
Thereupon, a delegation consisting of Azhar scholars and notes, who was assigned with the revision of the book, took into account some copies found in Egypt in addition to those coming from Istanbul, in addition to those who came from Istanbul, in the work conducted by Azhar Sheikh Hassûne en-Nevâvî (Rahimehullâh).
Finally, this committee completed the correction and response process in about six months, and the work was published in 9 volumes (two copies) in the Printing House in Bulak. The first four volumes of the book constitute the first binder, and the remaining five volumes constitute the second binder.
Although the dates 1311-1312 are read in the print records on the book, it is stated that the edition was completed at the beginning of 1313 Rabi‘ulevvel (August 1895) at the end of the last volume. As a matter of fact, the narrative of 20 Safer 1313 (Sunday, August 12, 1895) is read at the end of the decree, in which Azhar Şeyhi Hasuna en-Nawawî (Rahimehullâh) received a note and a note for the completion of the book and the story of the publication is told.
According to the statement of Hassûne en-Nawâvî (Rahimehullâh) in his statement at the beginning of the print, Sultan Abdulhamid II decided to transfer and publish hadiths in a reasonable way, with the aim of serving the sunnah, and for this reason, he came forward with his reliability in the hadith books. He ordered that the written and printed copies of the "Sahîh-i Bukhârî" be compared and a new edition be made and distributed to the Islamic world free of charge.
This instruction of Hass -ne en-Nevâvî (Rahimehullâh), Sultan Abdulhamid II (Rahimehullâh) on 19 Ramadan 1312 (March 16, 1895), and he was contacted by Gâzî Ahmed Muhtar Pasha, the Egyptian representative of the Ottoman Empire, with a copy of the manuscript Yûnînî from Istanbul. indicates that the other printed copies were delivered by Abdüsselâm Pasha al-Müveylihî.
Upon this order, Hassûne en-Nevâvî (Rahimehullâh), who was himself Hanafi, established a committee of sixteen members of Azhar scholars of four sects.
Although the correction committee completed the correction and response of the book with great care at the end of their work, the resulting printing errors were added to the print in the form of a "Hatâ-Savâb" table at the beginning of each volume.
In the preface before the text, Sultan Abdulhamid II praised the activity of this draft, and Yû and the note; the story of the nînî copy was told, and also with the expressions of Ibn Mâlik on the first page of the manuscript, Yûnînî (Ra - Himehullâh) s explanations about the copy are taken.
At the beginning of the book are the seal and names of the six-person correction committee with the sealed approval of Şeyhülislam Mehmed Cemâleddîn Efendi, apart from the approval of the Azhar Sheikh and possibly his muqaddime.
As it is understood from the statements in the holy book, the conformity of the published book to the original was approved by the six-person delegation at the sheikh's Islamic dream by order of Sultan Abdulhamid II.
The Peculiarity of This Copy In Your Hand When I thought to make you a copy of "Sahîh-i Bukhari", this poor brother, I came across a copy in my personal library 1-2 years after the print prepared by Sultan Abdulhamid II (1314-1315 / 1896-1897). The work was an exact copy of the edition of Sultan Abdulhamid II (Aleyhi'r-Rahmeti and 7- Gufrân), and it was a copy that was once again corrected and printed with the error-savab (false-true) ruler and the corrections specified in the note. Here I have tabulated that copy for you, the copy and note; these merits of the inn are mentioned on page 163 of the 9th juz at the end. "el- C and Acirc; MVU'S-SAHÎH" S and Acirc; HİBİ

IM and Acirc; M-I BUH and Acirc; RÎ HAZRETLERI

His Holiness Imam-i Bukhârî was born in 13 Şevvâl 194 (20 July 810) Friday and note; nü Buhârâ. He was Berdizbeh Mecûsî, the grandfather of his grandfather. His son Muğîre became a Muslim by means of the governor of Bukhari, Yaman al-Cu‘fî. Hence, His Holiness Imam-i Bukhârî is also referred to as Cu‘fî.
There is not much information about his grandfather İbrâhim, but his father İsmâ‘îl, İmâm-ı Malik ibni Enes and Abdullâh ibni Mübârek (Radıyal-
Lâhu Anhümâ) is known to be a person who learned hadith from scholars and it is understood that his father passed away when His Holiness Imam-i Bukhari was still a child, and some books of hadith and note; se dair were passed on to his son. It is stated that her mother was a devout woman whose prayer was accepted.
The eyes of Imam-i Bukhari had an illness at a young age and became unworthy. Although his mother tried to treat him, his son's blindness continued. He prayed for a long time for his child's eyes to see. One night, he saw Abraham (Aleyhisselam) in his dream and asked him to pray. Abraham (Aleyhisselam) said to him: "Do not be sad, give back the eyes of your son of Allah and note." he heralded. In the morning, the eyes of Imam-i Bukhârî (Rahimehullâh) Pleasure and note; refusal began to see again.
Imam-i Bukhârî started to learn hadith from Bukhari muhaddis such as Muhammed ibni Salam el-Bîkendî and Abdullah ibni Muhammed el-Musedî (Rahimehumellâh) towards the age of ten.
When he was eleven years old, he drew attention with his correction of some mistakes made by his teacher, İmânı-ı Incili (Rahimehullâh) during the narration. When he reached the age of sixteen, he had completely memorized the books of Ibn al-Mubârek and Vekî ‘ibni Cerrah (Radial-: dhu Anhümâ).
Meanwhile, he went on the pilgrimage with his mother and brother Ahmed (Rahimehümellâh) and took note. Although they returned to their homeland after the pilgrimage, His Holiness Imam-i Bukhari stayed in Makkah-i Mükerreme and collected hadiths from scholars such as Hallâd ibni Yahya and Muhaddis Humeydî (Rahimehümalâh). Finally, and note; ra began to wander around the centers of science for this purpose.
Imam-i Bukhârî says that the number of hadith scholars from whom he wrote hadiths is 1080. (ez-Zehebî, A 'lâmü' n-nübelâ, 12/395)
His famous student Firebrî (Rahimehullâh) says that 90,000 students from His Holiness "al-Câmi‘u's-sahîh" listened. His other well-known students were muhaddis such as Imam-i Muslim, Tirmidhi, Abu Hâtim, Abu Züra er-Râzî, Muhammed ibni Nasr el-Mervezî, Sâlih Cezere and İbnü Huzeyme (Rahimehümullâh).
It is understood that Imam-i Bukhârî created a large library with the stories he collected at the end of his long travels and carried his books with him as much as possible during his travels.
Complaining and note that there is no place to step in the assistant's room. The fact that he said that he did not sleep one night and calculated the hadiths he had written up to that day and recorded 200,000 hadiths in the verse shows this. (ez-Zehebî, A 'lâmü' n-nübelâ, 12/411, 412, 452)
One of the best examples showing that the hadiths he wrote did not remain in the books, but embroidered them in the memory, is the test he gave in Baghdad. According to the narration of Ibn Adî Rjhimehullâh), the muhaddiths who heard about the arrival of Imam-i Bukhari to Baghdad mixed the scriptures and texts of 100 hadiths and gave them to ten people and they asked them to ask these hadiths one by one when it came to the science assembly of Imam-i Bukhari.
These ten people read the identified hadiths in the presence of muhaddis who came from various Islamic countries and asked for information about their nature, Imam-i Bukhârî (Rahimehullâh) stated that they did not know any of these hadiths in the way they were read, starting from the truss that asked the first question and the texts of the hadiths they asked. He said the truth to each and every one of them.
Thus, those who were hesitant about Imam-i Bukhârî (Rahimehullâh) understood exactly what kind of memory he had and what a wide knowledge of hadith he had.
Imam-i Bukhari was far from the statesmen even though he gave what he knew without forgiveness to anyone who wanted to learn science from him, and noted; he regarded going to their palaces as an act that humiliated science, and he took the risk of enduring all difficulties for this cause.
The governor of Khorasan, Hâlid ibin Ahmed ez-Zühlî, sent him a man and declared that he wanted to listen to "al-Jami elu's-sahîh", "et-Târihu'l-kebîr" and other works from him and refused this request.
Imam-i Bukhârî (Rahimehullâh) made him read hadiths if he really wanted to, that he could not humiliate ilm, that he could not take him to the feet of others, and the note; he could forbid him to come to the mosque, and if he did not want it, he could forbid him to read hadiths, and he stated that he would not be sparing knowledge, but he also said that he did not spare anyone from knowledge.
He rejected the request of the governor of Bukhârâ to teach only his own children, and his note, on the grounds that he could not allocate knowledge to certain people.
Thereupon, the governor got some of his close men ideas that were incompatible with the view of Imam-i Bukhari, Ahl-i Sunnah, and the note made them claim the son. He then ordered his exile from his hometown based on this claim.
In the face of this situation, His Holiness Imam-i Bukhârî left Buhârâ and took a note and set out to go to Samarkand from there. He visited my relatives in the town of Hartenk, which is 3 miles from Samarkand.
But there he got sick and could not go to Samarkand. He passed away on the night of Eid al-Fitr in 256, and the next day (1 September 870 Friday) was buried there and noted. All that is known about his family is that he has a son named Ahmed and a few assistants in his house.

Some Peculiarities of Imam-i Bukhari

His Holiness Imam-i Bukhari was of medium height and had a thin and thin body. In addition to his many beautiful habits, he also had characteristics such as his little speech and disregard for the opportunities others had.
He did not care about eating and drinking. There are many behaviors that show his generosity, disregard for worldly wealth and his benevolence.
It is noteworthy that the tolerance he showed towards someone to whom he had a creditor of 25,000 dirhams. Some of this person, who has not paid his debt for a long time, advised him to collect his debts through some administrators: "If I ask them for help, they ask me to give fatwa as they do, I cannot sell my religion for the world." he said.
However, some of his friends spoke about this to the administrators despite him. Imam-i Bukhârî (Rahimehullâh) asked the debtor not to do anything wrong with him and made an agreement with him to pay him 10 dirhams every year.
It is understood from his own expressions that His Holiness Imam-i Bukhari is not interested in world affairs and that a man carries out his personal affairs.
The moral virtues of Imam-i Bukhârî are seen in his extremely pious and just words even about the narrators he criticized. The heaviest cerh expressions he uses for a narrator are "Münkerü'l-hadith" when he declares that that person is too weak to be trusted, and that the muhaddis do not express his right and note; and "Seket hakk anh".
Those who are known for making hadiths of imam-ı Bukhârî (Rahimehullâh) have rarely used the expression of truth and note; even in the kinda liar (cryzab). Avoid backbiting and note; saying that he did not pull anyone and:
"I hope that when I meet Allah, no one will be overcome and note; he will not be subject to me as if I betrayed him. Because since the day I knew that backbiting harms those who are busy with him, who and note; I have never backbited him." His saying (az-Zehebî, Târihu'l-islam, 19/259) shows his meticulousness and note;
His scribe Mu and note, whom Imam-i Bukhari loves and cares about like his son; ti ammed ibni Abu Hâtim, found that he loved shooting arrows very much, and noted that only two of the arrows he fired for many years did not hit the target and note; He says that nobody can compete with him. His moral couplets in some books reflect his taste in poetry.
The appreciative wills of the scholars who know his Holiness Imam-i Bukhari closely give an idea about his scientific personality.
His teacher Nu‘aym ibni Hammâd (Rahimehullâh) and muhaddis Ya‘kûb ibni İbrâhîm ed-Devrakî (Rahimehullâh) -. "Bukhari is the jurist of this ummah." they would say.
His teacher İshâk ibni Râhûye (Rahimehullâh), who is known for his deep knowledge in hadith and fiqh sciences, said to scholars: "Write hadiths from this young man." "If Bukhari had come in Hasen-i Basrî (Radıyallâhu An-hümâ) time, everyone would have to apply to him because he knew hadith and fiqh very well." he would say.
Again, take the nickname "Emîrü'l-mu'minîn fi'l-hadîs" from Basralı teachers and take note; Alî ibni Medînî (Rahimehullâh), one of the mıs nâdir muhaddis, "Buhârî only shows humility next to you." they said.
Ibn al-Medînî (Rahimehullâh) also said: "Do not look at him, his eyes are ken and note; he has not seen anyone like a female." He paid off.
The Works of His Holiness Imam-i Bukhari
1) "al-Câmi‘u’s-sahîh."
Imam-i Bukhârî stated that he selected this work, which became famous as "Sahîh-i Bukhârî" among the people, and created it in sixteen years by choosing it among 600,000 hadiths, and that he performed two rak'ah prayers by taking ablution before writing each hadith.
He started to write his work in Bukhari and continued his classification in Mecca, Medina and Basra.
This work, which has been given hundreds of examinations and commentaries in the world of Islam and notes, has been published many times in Istanbul, Egypt, India and Europe.
2) "et-Târîhu'l-Kebir."
This book, written by Imam-i Bukhârî before "al-Câmiâru's-sahîh", is one of the first works of its field, and here it has determined the reliability level of nearly 13,000 narrators from the Companions until they came to their sheikhs. The work is printed.
3) "et-Târîhu 'l-evsat."
Since it is understood that "et-Târîhu'l-kebîr" is understood to be an anticipator, it is not known that the ese and note have come to the present day. A very incomplete copy (Bankipûr 12/32, no: 687, 56 verak) is available in India.
4) "et-Târîhu’s-Sağr."
It is an extract of uet-Târihu'l-kebîr and it deals with the narrators not alphabetically as in "et-Târîhu'l-kebîr", but according to their death dates, and gives information about them that is not found in other works.
5) "Kitâbii 'd-du‘afâi’s-deaf."
It starts with the name Abraham and includes 418 narrators. Compared to the books of Imam-i Bukhari mentioned before, it is very small in volume and is alphabetical. The work has been printed.
6) "Kitâbii'l-künâ
Complementary to "et-Târîhu'l-kebîr", this work gives brief information about 1000 narrators who are known with their names rather than notes and tags. The book has been published.
7) "et-Târîh fi ma‘rifeti ruvâti'l-hadîs ve nakaleli'l-âsâr and you have pushed the appeal of my zu‘afâihim and its historical vefâtihim."
This work is also very small with reference and note to the other history books of Imam-i Bukhari and has a copy in the Library of Topkapi Palace Museum (Medina, no: 524, 18 verak).
8) "at-Tevârîh wa'l-ensâb."
The work, which includes information about some important personalities, does not have a certain method as in the other book. One copy is available in the Topkapı Palace Museum Library (3rd Ahmed, no: 2969, vr: 382a-399b).
9) "al-Adab'l-mufred."
A work that includes some hadiths about good morals that are not included in ~ al-Câmi‘u’s-sahîh and collected 1,322 hadiths in 644 chapters was published.
Since he mentions the morals of Islam in this work, his great saints Sheikh Muham-, ~ icd Zekerivyâ al-Bukhari, intending to chant after every meal, read a few hadiths from this work or had him read to one of the guests, which he sometimes had me read. It is mentioned in the sources that there are some other works of Imam-i Bukhârî other than these works.
et-Bukhari. et-Târîhu'l-kabir, 1/49, 2/60, 95, 158, 169, 3/1; al-Khatib, Târîhu Bağdâd, 2 / 4-34; iî-Zd & raquo; ebL .1 iâmü ’n-nübelâ, 12 / 391-471; es-Subki, Tabekât, 2 / 213-235; Ibn Hajar, Tehzîbi 't-
TU-1 ~ 4-275, 9 / 47-55; al-Kettânî, ar-Risâletü'l-müstetrafe, p: 41 and more; Yusuf el-V t-TIsi. 7J :. bâ iyyâtü ’l-Imam’ l-Bukhari, sh: 44-49; 'Abdülğanî' Abdülhâlik, al-İmâmii 'l-Buhâri ae i-z' /: Td Islam Encyclopedia, 6 / 368-372)

CONFIRMATION WITH "SAHÎH-İ BUH and Acirc; RÎ"

1) Remembering "Sahîh-i Bukhârî"
İmâm-ı Bistâmî, Taşköprîzâde ve İmâm-ı Nebhânî (Rahimehümullâh) m
as to their statements; Recognizing the book of Muhammad ibni İsmâ "îl al-Bukhârî (Rahimehullâh) "Sahîh-i Bukhârî" is one of the deeds experienced by Mâyih in order to be protected from infectious diseases such as tan and plague.
('Abdurrahman el-Bistâmî, el-Ed'ıyetü'l-müntehabe, Siileymâniye Ktp., Hacı Mahmud Efendi, number: 4228, verak: 18a-18b;' Isâmüddîn Taşköprîzâde, Rısâletü 'ş-healing li-edvâi vebâ, sh: 95-96; Yusuf an-Nebhânî, Se'âdetii'd-dâreyn, sh: 576)
2) Reading Books Other Than The Quran for the Purpose of Healing and Tabarruk
Some of them: "The Quran is read only for Ta'abbüd (to worship by reading the word), but you do not recall some books such as" Bukhari "and" Shifa-i Sharif "." When he objected, some scholars like Imam-i Dirkâvî (Rahimehullâh) said to them:
"We read these books in the way of tabarruk (abundance), not in the ta'abbüd sect (to pray and note; by reading the word), because these works are full of verses, hadiths, sari and miracles, and there have been transmissions from many scholars in them.
How can the tabarruk be reduced and a profit can be made with the recitation of works such as 'Bukhârî' and 'Şifâ-i Şerif' ?! Most of the words in them are either verses of the Quran or hadiths, salawat-i sharifs or prayers.
The weather (characteristics and effects) found in these has been tested and its effect (fault) has been observed. How can the experiences of those who try and report be denied by the inexperienced ?! ”(‘ Abdülhayy ei-Kettânî,
al-Medhal ile kitâbi 'ş-Shifa, p: 243)
3) "Sahîh-i Bukhârî" is the Book of the Prophet (Sallellâhu Aleyhi ve Salam)
This answer given by the scholars to the traders is really very accurate. For, in works such as "Sahîh-i Bukhârî", the authors do not have any contribution, but only hadiths and narrations.
For this reason, the Prophet (Sallellâhu Aleyhi ve Salam) about "Sahîh-i Bukhari" in the realm of meaning: "My book." He used the term.
As a matter of fact, he has been given the honor of listening to "Sahîh-i Bukhari" from Imam-i Buhârî (Rahimehullâh), who was the greatest preacher who heard "Sahîh-i Bukhârî" from Imam-i Bukhârî (Rahimehullâh). Abu Zayd al-Marvezî al-Fakîh (Rahimehullâh) (d.371) narrated:
"Once I was sleeping between Hacer-i Aswad and Maqam-i Ibrahim (in Kaaba-i Muazzama), in that sleep I saw the Prophet in my dream.
"O Abu Zayd! How long will you teach fiqh, but you will not get my book to be read?" He commanded.
Then I: O Prophet! (I don't know a book you wrote.) When asked what is your book?
"(Muhammed) tbnü İsmâ‘îl (al-Bukhârî’s) is the Câmi‘i (Sahîhu'l-Bukhârî, compiled from sahih hadiths)." (ar-Râfi'î, at-Tedvîrt JîAhbâri Kazvîn, 2/46; İbnü Hacer el-'Askalânî, Ta'lîku't-ta'lîk, 5/422; an-Nawawi, Tahzîbü'l-esmâ ve'l-lugat, sh: 92)
Ibn Hajar (Rahimehullâh) said:
"The isnâh of this story is sound, those who narrate it are sika (very reliable) imams.
Abu Zeyd (Rahimehullâh) is one of the great prostitutes whose views are incompatible in the Shafi'i Madhhab. Himself "Sahîh-i Bukhârî", İmâm-ı Firebrî (Rahimehullâh)
(ibnü Hacer ei-Askaiânî, Ta lîku ’m lik.5 422; en-Nevevî, Tehzîbü’ l-esmâ, p: 92)
4) Some Peculiarities of the "Sahîh-i Bukhârî" Marshmallow and the Importance of Keeping That Book at Home and in the Hearth
a) Let it be known that; Many reports have reached us from the scholars and the Mâyih Khazarât, stating that the reading of the book "Sahîh-i Bukhârî" gives rise to all the troubles and notes, especially on common troubles such as contagious diseases.
As a matter of fact, "Bukhari" is one of the first commentators of the hin and Abu Hajar (Rahimahullâh), who was accepted as the order of the believers in the science of hadiths, is Abu Muhammad ibn Abî Cemre, whom he referred to as "Imam" and Kudwa (leader).
Rahimehullâh) said: "Some of the devotees I have met, some of the great sayyids whose virtues are given by everyone, are narrated to me:
"With the intention of salvation)" Sahîhu'l-Bukhârî "(with the intention of salvation), in whatever difficulty the book was read, that violence was definitely started.
It has not been possible to get on a ship with him and that ship has sunk. They said that the book was found in a place and it was not reported that something was stolen or there was a fire there. "
The prayer of Imam-i Bukhârî (Rahimehullâh) was a muqab (definitively accepted) person, that person prayed for the reciter of Sahîh-i Bukhari. May the mercy of Allah Almighty be upon him. "
(İbnü Hacer el-'Askalânî, Fethu'l-Bârî bi Şerhi Sahihi 'l-Bukhârî, 1/13; el-Kastallânî, İrşâdü' s-sârî, 1/29; as-Süyûtî, Tedrîbü 'r-râvî, 1 / 96; al-'Aclûnî, Hılyetii people 'l-phased and' l-kemâl, Miiselsel hadith number: 25, sh: 318)
Ibn Hajar (Rahimehullâh), accepting this statement of Ibn Abi Jamra (Rahimehullâh), said the following in the bet that he counted his virtues against the book "Bukhari" hin "Muslim":
"(In the books of hadiths) 'Sahîh-i Bukhârî' has the virtue of reading himself and note that it will open up the troubles, and about the book 'Muslim'
There is no such narration. "(Ibnü Hacer al-'Askalânî, Fethu 'l-Barî, 1/13; Ah-med al-Kastallânî, İrşâdü' s-sârî li-Şerhi Sahihi 'l-Bukhârî, 1/29; es -Süyûtî, Tedrîbii 'r-râvî, 1/96)
b) The author of the great hadith memorandum and the famous commentary Imâdüddîn ibni Ke and not; sir (Rahimehullâh) said:
"The book (belonging to Imam-i Bukhârî)‘ Sahîh-i BukhârV (it is so fertile) that it is used to read it (marshmallow) to make it rain from the clouds, and the note is prayed to Allah Almighty. "
(İbnü Kesîr, al-Bidâye ve'n-nihâye, 14/526; Ebu'l-‘Abbâs Şihâbüddîn Ahmed el-Kastallânî, İrşâdü 's-sârî li-Şerhi Sahihi ’l-Bukhârî, 1/29)
c) According to the narration of Imam-i Sefîrî (Rahimehullâh), one of the commentators of "Sahîh-i Bukhârî": once "Buhârî-i Şerif 'is recalled in Homs to remove the trouble, Allah immediately removed that trouble. (as-Sefîrî) , Sharhu 'i-Bukhârî, 1/55)
d) According to the report of Ibn Hajar al-Heytemî (Rahimehullâh); Imam-i Bukhari was blind when he was a child, then he saw Ibrâhîm (Aleyhisselâm) in his dream, and he prayed by spitting into his eyes and began to see his eyes.
Therefore, in which trouble is his book "Sahîh-i Bukhârî" read and note; if that misfortune will occur. (‘Abdullâh ibnü'l-Hâc İbrahim Eş-Şenkîtî, Neylü'nnecâh, sh: 10-ll;‘ Abdülhayy el-Kettânî, al-Medhal ilâ kitâbi'ş-Shifa, sh: 257)
5) Incentives of the Ulama for the Elimination of Contagious Diseases Like Plague
a) İbnü Hacer (Rahimehullâh) stated the following regarding the reading and note "Sahîh-i Bukhârî" in the time of date:
"Deaths due to severe and contagious diseases increased so much in the month of Rabi'ulevvel in H. 790 (Egypt-Cairo) that fifty dirhams of watermelon was sold for two religions (gold money).
Most deaths began to occur in family members. Ten and more than twenty people were dying each day.
At that time, Kâzî Burhânüddîn ibni'l-Meylak (Rahimehullâh) encouraged people to read "Sahîh-i Bu and note; hârî" in al-Jami‘u'l-Azhar (located in the center of Mı-secret-Cairo).
Thus, people gathered and recited "Sahih-i Bukhârî", after the marshmallow, they prayed to Allah for the removal of the plague, then they drank more numbers on Friday and recited it again.
When this hatmine was experienced, there was a great blessing and after the number of those who died and the note reached three hundred people every day, in the month of Jamâziyelâhir and-
bâ stood up. (Ibn Hajar ei-‘Askalânî, İtıhdü ’l-ğumur hi ehtıâi 7-‘ umur, 1/354)
b) Imam-ı Makrîzî, İbnü Kesîr and İbnü Hacer (Rahimehümullâh) mna and note; in terms of provinces; h. When the deaths increased and a thousand two hundred people started to die in one day in the epidemic of qa etli tan in Damascus when the month of Rajab began in 749, the decree was made for the gathering of people in the Umayyad Mosque from the amnesty of Taqiyyuddîn as-Subki.
Thus, everybody gathered in that mosque, during three days and three nights, they read "Sahîh-i BuhârV", then all people took their children and went to the musallâ (prayer in the open area where Friday and Eid prayers were performed), opened their heads (for humility), crying and aching loudly. they prayed.
Thus, while the dhikr and prayer continued for three days, the number of deaths decreased completely and finally disappeared.
(al-Makrîzî, as-Sülûk li-ma 'rifeti dowel' l-miilûk, 4/85; İbnü Kesîr, al-Bidâye ve 'n-nihâye, 14/261; İbnü Tağrîberdî, an-Nücûmü'z-zâhira, 10/203; İbnü Hajar al-'Askalânî, Bezlii'l- mâ'ûnfifazli't-taûn, sh: 380-381)
As can be understood from these narrations; Recognition of "Sahîh-i Bukhari" in order to get up and note the misfortune in difficult times is an important act that is frequently struck by the oakyh.
c) Seyh Bistâmî and Taşköprîzâde (Rahimehümellâh) said: “During the days of the sâfât-ı semâviyya, like the plague and tâûn, they make tabarruk (demanding blessings) with the book of the verse cum Bukhari (blessings).
Abu Abdillâh Muhammed ibni İsmâ‘îl who passed away in 256 H.
His Holiness al-Bukhari (Rahimehullâh) said: ‘Before I write any hadiths and notes in this book, I definitely took ghusl ablution and pray for two rak'ats and note; dım /.
The number of hadiths in this blessed book is 7275, together with the ones that are repeated with different words. When the Mükerrers are considered, 4000 hadiths remain.
This is such a great and blessed book that if a rain prayer is made (for the sake of his marshmallow to Allah), it will be forbidden. At the time of misfortunes, help from Allah is requested (and troubles are eliminated) through his marshmallow. When he is recited, prayers are accepted and troubles occur.
Tmâm-ı Firebrî (Rahimehullâh): ‘Sa and note from‘ lmâm-ı Bukhârî (Rahimehullâh); 90,000 people (scholars of hadith) listened to and conveyed the hîh-i BukhârVy, he was a person whose prayer was a müstecâb.
"('Abdurrahman al-Bistâmî, el-Ed'iyetul-müntehabe, Süleymâniye Ktp., Hacı Mahmiid Efendi, number: 4228, vr: 18a- 18b;' Isâmüddîn Taşkâdeületî 'sh-shha li-edvâi' l-plague, sli: 95-96)