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      Sahih Al-Bukhari (4 Volumes) after Al-Hafid Al-Bukhari
      Sahih Al-Bukhari (4 Volumes) after Al-Hafid Al-Bukhari
      Sahih Al-Bukhari (4 Volumes) after Al-Hafid Al-Bukhari
      Sahih Al-Bukhari (4 Volumes) after Al-Hafid Al-Bukhari
      Sahih Al-Bukhari (4 Volumes) after Al-Hafid Al-Bukhari
      Sahih Al-Bukhari (4 Volumes) after Al-Hafid Al-Bukhari

      Sahih Al-Bukhari (4 Volumes) after Al-Hafid Al-Bukhari

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      Sahih Al-Bukhari (4 Volumes): The Sahih al-Bukhari means "the authentic of Imam Al-Bukhari" and is one of the six great collections of hadiths. Most Sunni Muslims consider it the most authentic book after Quran 1.2 and one of the three most reliable hadith sources before Imam Malik's Sahih Muslim and Al-Muwatta.

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        Imam Al-Bukhârî is the author of many books, but the best known is Sahîh Al-Bukhârî - Al-Jami'us-Sahih - which is a collection of hadith.


        His book contains 7,275 Hadith with repetition and about 2,230 without repetition.


        Many Muslim scholars have tried to find a flaw in this large and remarkable collection, but without success. It is for this reason that it is unanimously established among Sunni scholars that the most authentic book of hadith is the Al-Jami'us-Sahih.


        Al-Bukhari knew 300,000 hadiths with their chains of transmissions.


        He collected 600,000 hadiths from which he took his famous Al jami'us-Sahih.


        The imam was so renowned for his memory that the scholars of Baghdad decided to test him4. They would have quoted him a hundred erroneous hadiths with voluntarily manipulated chains of transmissions. To their astonishment, al-Bukhari not only retained the 100 or so hadiths with their errors, but scrupulously corrected them one after the other with several chains of transmissions.


        he fell ill on the way to Samarkand where he is currently buried. Before dying he is told that it is said that once, after the prayer of al-ishâ, he invoked the help of God in these terms:


        “Lord! The earth, spacious as it is, has shrunk around me! Take me back to You Lord!”


        He died the same month, the day before Eid al-Fitr, that is to say during the last night of Ramadan in the year 256 of the Hegira (870 AD), at the sixty-two years old

        Sahih Al-Bukhari (4 Volumes) according to Al-Hafid Al-Bukhari:

        In the name of Allah, the Most Merciful, the Most Merciful; praise to
        Allah the Lord of the Universes, and may prayer and salvation be on the most
        noble of messengers, on his family and all his companions; may Allah be
        satisfied with all who came after the companions, those who are
        come after them and all who follow them in the way of benevolence,
        until the Day of Resurrection.

        Imam Qotayba Ibn Sa'id said: "I frequented the jurisconsults, the
        devotees and ascetics, and I have never seen - since I was of age - a
        man like Mohammed Ibn lsmaëI. He was, among his contemporaries,
        like 'Umar among the companions and, if he had lived among the
        companions, he would have been an example >>.

        That said, the best of speeches is the Book of Allah and the best of
        guidance is that of our master Mohammed (SWS); the worst things
        are the innovations; every innovation is heresy and every heresy is a

        No doubt the noble prophetic hadith got all the attention and all the
        concern for those who taste its flavor in terms of knowledge and practice,
        those who experience the worst difficulties and hardships in passing it on to
        people and exhort them to conform to it, to apply its precepts and to
        soak up its virtues.

        Anyone who observes the attention and rigor that have
        accompanied the transmission of the hadith, from the beginnings of its reception to
        through the teaching until its codification in the authentic collections
        (Sahîhs) passing through its memorization in the hearts and in the registers,
        cannot be touched by any doubt as to the authenticity of his chain of
        transmission and its exemption from any defect.

        Much more, it can only be
        assured and confident in the authenticity of these hadiths and in the solidity of their
        references, as were the ancestors; this assurance and this confidence
        are all the more guaranteed that the science of the hadith is based on very

        strict science-based recusal and review, including the

        Muslims are the only custodians of it. Furthermore, Allah never let

        a time without arousing him whose task it is to protect the two sources of

        Muslim legislation: the Koran and the sunna.

        Allal Al-Fâsi, said on this subject: "Among the marks of the solicitude of Allah

        for His religion and His Law, is that He raised up for them in every age those who

        protect and preserve them faithfully.

        First: the summary biography of Imam El-Bukhâri:

        The collection of the sunna which has received the greatest attention is the

        "Jâmi' El-Mousnad Essahîh" of the emir of the hadith and his science in the

        past and present, Abî 'Abdallah Mohammed Ibn Ismaël Ibn Ibrahîm El-

        Moughîra El-Bukhâr, allusion to the city of Bukhâra eight days' walk away

        of Samarkand, where he was born on the tenth of the month of Chawwalen in the year 194 of the Hegira.

        He was raised in asceticism, scruple and the permanent feeling of being

        observed by Allah whether in secret or publicly as well as by

        the concern to always feed on lawful things. He was inspired in this and

        inherited from his father who was one of the scrupulous scholars of his time. Ahmad

        Ibn Hafs said on this subject: "I entered Abî El-Hasan Ismaël Ibn Ibrahîm

        when he was near death, and he said to me, "I have no

        doubtful dirham in my possessions”.

        His father died and left him a tiny child in his mother's lap. Her

        intelligence and ingenuity appeared early and his interest in

        science of hadith manifested when he was only ten years old. At the age of

        sixteen years old, he learned the books of Ibn El-Mubarak and Wakî' Ibn El-Djerrâh,

        then he left with his brother Ahmed who was his eldest as well as their mother to

        perform the rites of pilgrimage to Mecca. But when his brother returned

        in Bukhara, he decided to stay in Mecca to acquire the science of

        hadith. When he reached the age of eighteen, he composed a book devoted to

        companions and those who followed them as well as their maxims; he composed

        also the book “Ettarîkh El-Kabîr” at the mosque of the Prophet ffi. He told the

        subject of this book: "For every name in history I had a story, but I

        wanted to avoid this book being prolix. »

        Her works :

        El-Bukhâri's intelligence and ability to write began

        precociously; his works have reached the number of twenty, of which we will quote:

        1. Kitâb Qadhâya Essahâba oua Ettâbi'ine oua Aqâwilahoume )).

        2. Kitâb Eftarîkh Et-Kabîr (edited).

        3. Kitâb Ettarîkh El-Awsat (published under the name of Ettarîkh Essaghîr).

        4. Kitâb Ettarîkh Essaghîr (lost or confused with the book of hadiths

        19. Kitâb Eddhou'âfa Oua El-Matroukîne (edited).

        20. El-Djâmi' El-Mousnad E, ssahîh El-Mukhtasar. This is the book to which

        we dedicate this introduction.

        His death and the praise of scholars about him:

        His death: This monument of the science of hadith died on the night of

        Saturday, after the night prayer, the day before the feast of the breaking of the fast, of

        the year two hundred and fifty-six of the Hegira (256H), in a village of

        Samarqand named after Khartanq.

        The praise of scholars about him: The scholars are unanimous in making his

        praise both during his lifetime and after his death. Ibn Hadjar said in "El-

        Hady Essâri": "If we open the door to scholars to praise him (i.e.

        El-Bukhâri), notebooks would not be enough and souls would pass, because it is

        there of an ocean that has no tavage".

        Here are other testimonies of scholars about him:

        Qotayba Ibn Sa'id said: "I associated with the jurisconsults, the devotees and the

        ascetics, and I have not seen - since I came of age - a man like

        Mohammad Ibn Ishmael. He was, among his contemporaries, like 'Omar Ibn

        El-Khattâb among the companions and, if he had lived among the

        companions, he would have been an example".

        For his part, Mohammed lbn Béchâr, the master of El-Bukhâri and of Moslem,

        says: "The huffâdh (memorisers of hadiths) are four in number:

        Abou Zar'a in Ruyy, Moslem in Nishapoûr, Eddârimi in Samarqand and El-

        Bukhari to Bukhara".

        "El-Bukhâri is the most learned of these four, the most insightful and the most acute

        of spirit" specifies '41î Ibn Hadjar.

        For his part, Ahmed Ibn Hanbal said: "Khorâsan never produced a

        a man similar to Mohammed Ibn Ishmael". Tabaqât El-Hanâbila, ll277.

        As for Imam Ettermidhî, he said: "I have never seen in Iraq or in Khorasân,

        in the fields of the defects of the hadith, in the history and in the

        knowledge of chains of transmission, a man as learned as

        Mohammed Ibn IsmaëI". In The History of Baghdad,2127 .

        For his part, El-Fellas said: "Any hadith which is not known to El-Bukhâri

        is not a hadith".

        It was transcribed in the holy mosque.

        Each time El-Bukhâri transcribed a hadith, he made a

        consultation prayer (istikhâra) of two genuflections, then he

        ensured its authenticity. His pupil El-Farbari said:

        “Mohammed Ibn Ishmael told me: “I have never transcribed a hadith

        in my collection, without having first made a prayer of two

        genuflections, hoping that Allah grants me His blessing".

        When an authentic hadith clashes with another hadith

        similar, he chooses it out of the other.

        El-Bukhâri cited only the imams of the first category, among the


        Its chain of transmission is unique in that all its

        transmitters who transmitted on behalf of his master were his

        contemporaries or have met him at least once.

        The men in his chain of transmission who are subject to

        reviews, are very rare compared to others.

        El-Bukhâri quoted in this blessed collection all that was reported

        as authentic hadiths from the Prophet (SWS), with the chains

        of transmission which are characterized by f integrity and meticulous spirit

        of their transmitters, avoiding any excess and any defect, and contenting themselves

        only men of the first category. He said about it: "I

        composed this book that is to say El-Djâmi 'Essahîh - from

        some six hundred thousand hadiths”. His pupil Mohammad Ibn

        Hamwiyya El-Hamaoui, said for his part: "I heard Mohammed

        Ibn Ishmael said: "I memorize one hundred thousand authentic hadiths and two

        hundred thousand unauthentic hadiths”.

        His repetition of certain hadiths is useful either in terms of

        jurisprudence is on that of the hadith, since it sometimes reports a

        hadith in a specific context and sometimes he repeats it in another

        different context, which demonstrates his knowledge of case law

        and his skill in deducing several benefits from a single hadith, which

        does not appear visibly at first glance. In addition, he sometimes repeats the

        same hadith but with another chain of transmission or with

        other advantages in the chain, such as the mention of the

        suftlom or name, the explanation of a confused thing, etc.

        Its division into several books which reached the number of one hundred and

        several volumes, as well as in several chapters which help the jurist

        easily deducible from legal rules and who have reached the number

        of three thousand four hundred and fifty chapters. In these chapters there

        has considerable science. Imam Ennawaoui said on this subject: "His

        intention, in writing this book, is not to mention hadiths and

        multiply the chains of transmission, but to deduce rules and

        to draw arguments from it for the chapters he had chosen from

        principal questions, subsidiary questions, asceticism,

        morals, examples and other sciences.

        - To do this, he removed from many chapters any reference to

        chains of transmission by merely mentioning: "According to a

        such companion, according to the Prophet (SWS) or according to the hadith

        of so-and-so". In addition, he mentions at the beginning of the chapters many

        Quranic verses and, in other chapters, he is content only

        to mention them without adding anything to them. Furthermore, he

        also mentions many things concerning religious opinions

        companions and those who followed them, according to the need of the


        - The Sahîh of El-Bukhâri has a particularity of great importance in

        subject of which Dr Noureddine 'Atar said: "It is about the care

        brought by Imam El-Bukhâri to the highlighting of the

        jurisprudence of the hadith and the benefits resulting from it, to the point where it

        goes so far as to repeat the hadith, cut it or scatter it according to

        chapters to deduce new advantages or rules of

        wisdom specific to these chapters, although it does not repeat

        real, since each time he mentions the hadith, in a

        different chapter, it repeats it with another chain of transmission.

        This is why Imam Eddahabî said: "The Djami' of El-Bukhâri is the

        best of all the works of Islam and the most useful after the Book of Allah.

        And if someone makes a journey of a thousand leagues, to study it, his journey

        will not be in vain".

        3. The versions of El-Djâmi 'Essahîh:

        Al-Farbari said: "Ninety thousand men have learned the Sahih from

        Imam Al-Bukhâri of its author, and it only remains for me to report it”. El-

        Hâfedh Ibn Hadjar said for his part: "Al-Farbarî said this on the basis of this

        that he had as information, because Aboû Talha Mansoûr Ibn Mohammed Ibn

        'Alî Ibn Qarîna El-Bazdaoui, continued to transmit it after him for nine

        years, since he died in the year three hundred and twenty-nine, whereas El-Farbarî is

        mofi in the year three hundred and twenty”.

        As for my master, the scholar Mohammed Ibn 'Abd El-Hâdi El-Mannounî El-

        Hasanî he told me: "Many traditionists have transmitted directly

        from its author Mohammed Ibn Ismaël El-Bukhâri; this collection

        authentic reached the Muslim Maghreb through two routes:

        A. The way of Nasafi: Ibrahîm Ibn Ma'qal Ibn El-Hadjjâdj, died in 295H.

        (e08 AJC).

        B. The way of El-Farbarî: Mohammed Ibn Yousef Ibn Matar Ibn Sâleh,

        died in 320 H. (932 BC). Most versions have come through

        his way.

        Insofar as El-Farbarî's version is the best and most reliable of

        all of them, I have seen that it is interesting to study it in detail, apart from others,

        for fear of spreading myself over it.

        However, before doing this, it is essential to carry out a

        knowledge of the author of this version, prior to the mention of the

        version and the ways in which it branched out as well as the clarification

        chains of transmission linked to it.

        Yes is El-Farbari?

        El-Farbari is one of the trusted men and a means for Muslims

        to know the words of their Prophet &É. He is held in high esteem and

        of an eminent place with his master, the emir of the believers in the

        domain of the hadith, Mohammed Ibn Ismaël El-Bukhâri, since the latter

        entrusted the original manuscript which he had transcribed with his own hand, as

        reported by many scholars in this field, including Sheikh El-

        Islam El-Hâfedh Ibn Hadjar El-'Asqalâni, in his book: "Feth El-Bâri Fî

        Charh Sahîh Al-Bukhâri”. El-Mustamlî, one of the disciples of El-Farbarî said:

        ,, I made a copy of the book of El-Bukhâri from the original which was at

        , lohammed Ibn Yousef Al-Farbari”. The latter was nicknamed Abou

        'Abdallah and was from Farbar. Ibn Rashid Essabti said: "Farbar is

        a city located on the banks of the river of Jihoûn, on the side of Bukhâra”.

        As for El-Farbâri, his full name is Mohammed lbn Yousef, Ibn Matar,

        Ibn Saleh, Ibn Bishr El-Farbari. He was born in Bukhara in the year 231 of the Hegira and

        died in the year 320. According to Ibn rachîd Essabtî, Abi Dharr El-Haraoui said:

        , Abû 'Abdallah Al-Farbarî is an authority for Muslims in

        concerns the book of El-Bukhâri; his celebrity is such that it is useless to

        to present " . In “Ifâdat Ennasîh 14.”

        For his part, the master of our masters, 'Abd El-Hayy El-Kattâni said that he is

        the most credible of those who reported on behalf of El-Bukhâri and that he is the

        last to have heard the hadith from him”.


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