Questions: Hadith-Sunnah

Questions: Hadith-Sunnah

1) What exactly constitutes a person to 'blindly follow' a madhab. I can see Muslims who just 'blindly follow' what their parents taught them, without checking it out from a reliable scholar or source. But what Does 'blind following' mean for me, An Engineering student who only has time to work 40 hours/week, And not time to learn arabic immediately, or to memorize Qur'an and hadith, and to learn the Usool Al-Fiqh in order to perform istimbat, meaning going to the positions of all the scholars and picking the soundest one (which means going to the arabic sources). How do I go about attaining, which aspects of each madhahib are wrong, and which are right. Please tell me what steps I need to take to verify every apects of my Ibadah, without following a madhab?

Assalamu alaikum Br Abdullah. I wonder whether you read the book on blind following, which we have available from our bookstore. It may answer part of your question. If you are too busy in you studies, etc, then you can still get some brief but good Islamic knowledge from publications such as Hudaa, al-Ibaanah, etc. Also, if we know your address, we may be able to put you in contact with some other brothers who would help so that you can together grow in knowledge, little bit at a time. M al-Jibaly

2) Is there any Sunnah prayer that should be performed during a Lunar eclipse (as there is for a Solar eclipse)?

Same prayer applies to both types.

3) Is it permitted to say "ya nabi salamu aleika" or not?

Not permitted, because of the wrong belief that he SAWS can hear us and and respond to us, a thing that only Allaah can.

4) What is your position on folowing a madhhab? Should one follow the scholars of a madhhab loke Imam Tahawi, Imam Nawawi. Ibn Taymiyah? If not, what should he/she do? These are all hadith scholars and were faqihs and muhaddiths as well.

This topic is treated well in a book that is normally available from our bookstore, titled "Blind Following of Madthhabs", as well as a number of tapes that we carry as well. Briefly, the answer is that we are not required to follow any madthhab except in exceptional situations where we have no choice, or where our knowledge is extremely limited that we cannot judge for ourselves and weigh the sayings of the scholars.

5) What does your group feel about Ibn Taymiyah's position on Tasawuf?

We do not like to be described as "group", because this carries some kind of a tribal or party-like classification. We attempt to learn and propagate Islam as understood and practiced by our Prophet, his companions, and the greatest scholars of Islam. Thus, we call to the true Islam - please review the introduction on the Page.

As for Ibn Taymiyyah's position, which is further enforced by Al-Albaanee in his great book "at-Tawassul, Anwaa`uhu wa-Ahkaamuh" (translation completed), this is the correct position that any knowledgeable Muslim must cherish.

6) I have read in hadith compilations that "The Evil Eye is true," but never read anything about what exactly does it mean and how to protect oneself. If you have the time, could you tell me about what the evil eye really is, and how it relates to the meaning of "la Hawl wa la quwwati illa billah." I would like to know if my behaviors need to be modified.

It is an envious eye. The Prophet SAWS said that it has real harm. The authentic Sunnah tells us to read the last 3 Surah, to say "maa shaa'allaah, laa quwwata illaa billaah", and to say: "Au`eethuka bikalimaatillah ittaammah, min kulli shaytaanin wa-haammah, wamin kulli `aynin laammah."

7) Are we allowed to take the injection that they give patients so that they won't feel the pain during an operation?

No daleel to prevent this.

8) Assalamualaikum. I have gone through the topic entitled on " errors..... avoided". Kindly take the trouble to cite the reference of the hadith which describes that --the people whose garment hangs down below his ankles whom Allah shall............torment. Hadith 'Muslim' is referred at no. 7 about only the swearer for false oath in order to sell his goods.

This is to be found in our article on Isbaal in Hudaa.

9) I was talking to a person the other day and he believes that we don't have to necessarily follow what the prophet used to do ( like Jald al zani) and so on , he said that we should take the Ayah and apply it the way it should be applied at this age ( ie he says that we should change the Laws of Allah every now and then in an indirect way) . He mentioned a story about the Ikhtilaf of the Sahaba in paying the Zakah and that Ali (RAA) said that the percentage of the zakah should not be 2 point something but should be some other figure. He made istidlal from that and said we has the right to say no to this and say wrong to this.

This is a fabricated report. The amount of Zakah (2.5% for gold and silver, 20% for specific produce, etc) is a worship matter that nobody has the right to change after the Prophet SAWS. It is like saying that such and such sahabi has decided to change the number of obligatory daily rak'aat from 17 to some other number! However, there are some matters in the deen that are allowed to change to agree with the circumstances. But this is all part of the knowledge of Deen, and is decided by the great scholars based on the authentic evidence that they have.

My question is when (with examples please) should we concentrate on the differences and when shouldn't we. Like the following topics 1) Taqsir al thawb 2) Itlaq al lihya 3) Ta3liq al suwar and so on because I find many good muslims who are doing almost everything right but have any of the above faults ( they know but they disagree with whoever says that he is against them

It depends on the maslahah (usefulness of the outcome). Some people would need more strength in loving the Prophet SAWS and his Sunnah before they are willing to submit to such things that, to them, are "minor details". Our book titled "Commanding Good and Forbidding Evil According to Ibn Taymiyyah" may shed more light on this issue.

10) I'm trying to locate a hadith i learned back in Sunday school-- which was like 10 years ago, maybe less or more, its not important. I would ask my teacher, only he moved to California a long time ago and I don't know where he is now >nor does anyone else in the masjid. I dont remember the entire hadith, or who its narrated by, but I do know its authentic. Here it goes:


How did you get this certitude? I am sorry to inform you that this is not a hadeeth - leave alone authentic! It is more of a riddle that you would find in kid's books, but even then, it has a bunch of mistakes.

11) In a recent question about saying 'ya nabi salaam alaik', you responded that they cannot respond.

Such statement does not have evidence from the Sunnah, and it is a means of introducing shirk in the minds of some people who turn to the Prophet SAWS instead of Allah for asking, etc.

Then why is it that we say something similar in the tashhuud during our Salaah?

First, this has an evidence from the Sunnah, and you cannot gereralize it to encompass other cases. Second, it is obvious from the Arabic language that this means sending salaam, even if the one being addressed is not present, and the text does not mean to address him in a direct way. Third, it is authentically reported that Umar (R) said, "We used to say 'as-salaamu alaika O Prophet' when he was leading us, but now that he passed away, we say, 'as-salaam upon the Prophet" This is the safest approach that one should take to prevent any misinterpretations.

Also there is a Hadith that says when you pass a grave say 'Assalaam alaikum ya ahl'l khubool'.

We are instructed to say "assalamu alaikum ahladdiyaari minal mumineen". Similarly, we are instructed to say when we pass by the kuffaar's graves, "I give you the tidings of the Hell fire." So what do we conclude from all this? That all the dead are alive and we may discourse with them in a normal way? Not at all. These are specific cases, and Allaah (T) will have our duaa (or curse) reach them in an indirect way. Otherwise, we would be conflicting with the Qur'an where Allaah says (what means): "You cannot make those in the graves hear."

Also at Madinah, the only thing allowed near the Prophet SAWS 's grave is saying Salaam.

Who said so? And even if it is true, it must be understood as explained above. For more information on this subject, one is referred to al-Alousi's book "Al-Aayaat ul-Bayyinaat - the Manifest Proofs for that the Dead Cannot Hear" in Arabic, and we heard that an English translation will be published soon in UK (by al-Hidaayah?)

12) What is the stand of the Ulema on the practice of the Bride's family arranging for a meal on the day of the marrige. The sunnah is for the Groom to arrange the Walima after the Nikaah.

It is permitted for the Muslims to give each other gifts and presents. If they wish to do the waleemah, let them. But the groom cannot make this an obligation on them.

13) My question is what is the authentic way that the Prophet taught his companions to soften their hearts? And how does one know if one's heart is soft?

Abide by the Sunnah, have taqwaa, and strive for Ihsaan. Details of this can be found in books like "Acts of the Heart" by Ibn Taymiyyah (under translation), etc.

Also, some people think that if one prays salat-ul-istakhara, that they should see some sign in a dream. Is this true?

Associating dreams with istikhaarah is a bid`ah.

14) Is it okay to write down ayaat on a piece of paper and wear it for protection from evil eye? What is the Sunna says or al hadith say about this ruqiya? If not okay, how can I do to keep my wife from wearing it. I have explained to her every thing I can,but she refused to take it off.Please shed some light please.

This is an act of shirk, as was understood by the great sahabi Ibn Masood who saw a string in his wife's neck and asked her, what is this? She said, "It is a ruqyah that such and such Jew made it for me because of a pain in my eye, and it is helping it." He said, "The family of Ibn Masood is in no need for shirk." Then he cut it off her neck and said, "It is the devil who presses your eye with his finger, and when you use this haram object, he relieves the pressure. It would have sufficed you to say as the Prophet (S) sad: Lord of the people, remove the ailment. Heal, You are the healer, there is no healing except yours - a healing that does not leave behind any sickness."

15) The question is concerning a hadith in Abu Dawood, book 40 #4747. Narrated Abu Sa'id Al-Khudri; Anas ibn Malik:The Prophet said; Soon there will appear disagreement and dissension in my people; there will be people who will be good in speach and bad in word. They recite the Qur'an, but it does not pass their collar bones they will swerve from the religion as the arrow goes through the animal it is shot at. They will not return to it til the arrow comes back to its notch. They are the worse of people and animals. Happy is the one who kills them and they kill him. They call to the book of Allah, but they have nothing to do with it. He who fights against them will be nearer to Allah than them (the rest of the people). The people asked; what is their sign? He replied; they shave the head. A lot of us shave our heads, should we not shave our heads based on this hadith?

This is authentic. It says that one of the features of khawaarij is that their heads are shaved. But that does not prohibit shaving the head. Allaah (T) commanded people to do it in Hajj, and he made du'aa for those who did. If we were to conclude from the hadith the prohibition to shave the head, we might also conclude that we should not read Quran because they do it!

16) There is a hadith I read in The Islamic Personality by 'Alee Hasan 'Alee 'Abdul Hameed. The hadith was reported in Ahmad which says that Ibn 'Umar said that Allah's Messenger said:

I have been sent before the Hour so that Allah alone should be worshipped without any partner for Him, and my provision has been placed beneath the shade of my spear, and subservience and humiliation have been placed upon those who disobey my orders, and whoever imitates a people then he is one of them.

My question is, is there another part to this hadith which states that it is not permissible to feed the disbelievers?

No. There is a different hadith saying, "Let not except a pious person eat from your food."

17) Can you gvie a concise explanation of the hadith in which the prophet () said that a country governed by a women will never work out correctly? and was this hadith circumstantial or circumstantial to the event that occured but general overall?

It means that Allah (T) has created the people such that men are equipped with certain talents to rule and lead, and women to educate and nurture. If the roles are switched, matters will not run in the normal way that Allah created His sunan (natural laws), and will become chaotic. This hadith is not circumstantial, because its text gives a general rule that applies to all such cases, he () says, "Never will a people prospor who give charge of their affairs to a woman."

Added on: Nov 11, 1996
18) I am a Muslim and I am left-handed. I know that we should always use our right hand for eating etc. But I often find myself eating with my left hand. Will Allah punish me for this? And what should I do?

The Prophet informs us that Allah has forgiven for this Ummah things that they do by mistake, forgetfully, or are forced to do.

Added on: Nov 11, 1996
19) A hadeeth says the Prophet asked Allah for three promise the first that no natural disaster would destroy his Ummah, Allah granted it, the second that the Ummah would have no enemies from without, it was granted, the third that Ummah would not have enemies from within it was denied. If there are no enemies from outside the Ummah what do we consider the Jews and the Serbs and the Americans and everybody who hates the Muslims? Or is there a different meaning intended by this hadeeth?

It means that the source of the Muslim's weakness is internal. The internal conflicts weaken their structure and make them liable to their otherwise weaker enemy.

Added on: Nov 11, 1996
20) I am going to start sunnah fasting every other day to help me supress desires (as the hadith encourages). But I am confused about what to do when one of the other days that I am fasting lands on Jumu'ah or Saturday. As far as I know, you can only fast on Friday if you fast on either Thursday or Saturday as well, or if that Friday is a special day like yaum-al-arafat. So is it even possible to really fast every other day or would we have to fast two days together and then every other day? So what is the proper way to fast every other day with this in mind?

As you know, fasting every other day is the fasting of Daawood (). It is from a previous sharee`ah, and does not fully apply to us -- unless we can make it conform with all other hadiths about fasting. One way to this end is to fast Sunday, Tuesday, Thursday, and Friday of each week. Another (possibly better) way is to fast Monday and Thursday, plus one or two days from the other days (except Saturday) if you wish.

Added on: Nov 11, 1996
21) Is it permissible for women to wear gold (earrings,bangles)?

Women are allowed to wear gold, men are not. However, for gold jewlery formed into rings, there is a difference in opinion. There are obvious and clear hadeeths prohibiting this, as explained by al-Albani in "Marriage Ettiquettes". Those who differ with him make ta'weel of these hadeeths, saying that they refer to the ringed-gold whose Zakaah was not paid. Allaah knows best.

Added on: Nov 11, 1996
22) I have a shariah question. I want to know if women are allowed to remove hair from their face. Two knowledgeable sisters have told me that they have read a hadith that forbids women from removing any hair from the face. But, I read in a book, I think the author's name is Huddah Khattab, that only the hair from the eyebrows can't be removed. I have also read hadiths that forbid the shaping of eyebrows. My confusion on this matter was intensified when a girl told me that when she asked this question to a knowledgeable woman(she thinks the woman was a muhaddith), the woman told her that it is not forbidden for women to remove facial hair, even from the eyebrows. Basically, I want you to find out the correct ruling and the daleel. I also am interested in knowing why so many different views can occur. Is it because different scholars consider different hadiths to be stronger or weaker than others? Do we have to consider whether or not the facial hair makes the woman look like a man?

The hadeeth in this case is clear, "Allaah curses the women who remove their hair, or those who remove it for them, those who tattoo themselves, or those who do it for them, ..., the ones who change what Allaah has created for the sake of beauty." [Bukhari, Muslim, etc] The word used in this hadeeth for hair removal is "Nams", which means removing it from the body according to some scholars, and from the face to others. No knowledgeable scholar limits it to the eyebrows, as the word does not help such meaning. Thus, the facial hair may not be touched (even by men, except for moustaches). Why people give different verdicts? Ignorance, Hawaa (desires), misunderstanding, etc. If the woman's facial hair becomes so extensive as to look like a man's, the scholars have two different opinions:

The first opinion is safer and agrees better with the texts. The second is more desireable to most people, but, as you would expect, is very easy to abuse. So one has to apply a measure of taqwaa in this case.

Added on: Nov 11, 1996
23) is it permissible to stand and urinate ?.please justify your answer because in the alim software,in one of the chapters they have mentioned (may god forgive me) stood and urinated.

Yes it is permissible, so long as one is certain that he will not cause splashes of urine to fall on his clothes, the seat, or the floor. The Prophet has been authentically reported to have urinated in the standing position.

Added on: Nov 11, 1996
24) Could you please tell me if this hadeeth is authentic and if so could you please give me the daleel for it and quote which book I would be able to find it, jazakallah khair. The hadeeth relates `one time Abu Dar and Bilal (raa) were fighting and Abu Dar said to Bilal (raa) "You son of a black women", the Prophet (saw) heard this and looked at Abu Dar with an angry face and said"oh! Abu Dar, I still see you have some jahiliyah in you ", after that Abu Dar put his head on the floor and said " I will not raise my head until Bilal walks over it,an instant cure!' I think the hadeeth goes something like that.

The hadeeth, as we found in al-Bukhari, Muslim, and Ahmad, goes as follows: Al-Ma'roor bin Suwaid said that they visited Abu Tharr in ar-Rabthah. He was wearing a lined lower garment, and his servant was wearing the same. They said to him, "O Abu Tharr, had you used both pieces of cloth, you would have made for youself a very nice full garment." He replied, "I had an argument with one of my brothers (slaves). His mother was a non-Arab, and I made fun of that. He complained to the Prophet , who told me when I met him, 'O Abu Tharr. You are a man with traces of Jaahiliyyah!' I replied, 'O Allaah's Messenger, when one curses others, they would respond by cursing his father and mother.' He repeated, "O Abu Tharr, you are a man with traces of Jaahiliyyah. These (slaves) are your brothers. Allaah put them in your custody. So feed them from your food, give them to dress from your clothing, and do not require from them beyond their ability. If you burden them with work, help them."

Added on: Nov 11, 1996
25) Amongst the so called scholars of the indo-pak-sub continent are those who say that wearing a prayer cap when praying is either compulsory of is a very very good sunnah. I would like you to clarify this position, because every time i go to pray to any such mosques, i am boged down by these people admonishing me for not wearing a prayer cap (eg: the one ahmad deedat wears). Is it a bidaa - what they are doing and saying and insisting on?

No. It is sunnah, because it was the practice of the Prophet and his companions to cover their heads most of the time, especially when they wanted to appear proper and dressed well, as is supposed to be the case for one going to pray.

But there is no proof that it is required. And to place caps at the door of the mosque for people to wear them is surely a bid'ah that was not practiced in any of the Salaf's mosques.

Added on: Dec 23, 1996
26) There is a hadith in Nisai that says what means "Ali reported that the Messenger of Allah(PBUH) prohibited a woman to shave her head." Is this hadith authentic? If so, is it refering to all of the hair or some of it?

This is authentic, and refers to shaving any part of the head. But it does not refer to cutting some of the hair (as long as it is not cut so short as to resemble men's hair).

Added on: Dec 23, 1996
27) My question is concerning the hadith of the Messenger of Allah (SWS) which states that the dua of three are accepted; the oppressed person, the parent against their child and the traveller. Please tell me if the dua of the parent against the child includes non-muslim parents. And if so does that mean that the dua of a non-muslim parent for their child may be accepted by Allah?

The answer is no, because Allah says (what means) "Allah only accepts from those who have taqwaa."

Added on: Dec 23, 1996
28) Is it from the sunnah the arrange a day, where muslims can get together and play football or some other sport. Alternatively, Is it from the Sunnah to arrange weekly events, such as sports or days out to the country etc. to strengthen the relationships of the brothers

There is nothing to prohibit this, so it remains according to the ASL (origin) of being permissible, provided that the people do not perform prohibited acts during these get togethers, and that they do not treat these as acts of worship that must follow a certain norm and procedure to be acceptable.

Added on: Dec 23, 1996
29) In chapter 2 of Kitab al Tawhid I read a part that goes "Textual evidence that there are seven earths and there are seven heavens. That the seven earths have inhabitants of there own." Could you please clarify this statement for me if you are able.

This refers to the Hadith of Abu Sa'eed al-Khidri about Musaa, which is in the same chapter. The hadith mentions seven heavens and their dwellers, as well as seven earths. However, this hadith from Ibn Hibbaan is weak, and cannot be used as evidence. Yet, there are other hadiths mentioning seven earths. The scholars differ as to whether this means seven planets or something beyond our knowledge (ghayb). The latter is the correct opinion. As for dwellers, we know that there are angels, for example, who dwell in the heavens. As for the earths, we have no similar knowledge -- Allaah knows best.

Added on: Dec 23, 1996
30) Is there a hadith that says something like.... there is no obedience to the creation for disobeying the Creator.

Yes. Bukahri, Muslim, etc.

Added on: Dec 23, 1996
31) Is it permissible to have a kunyah although you have no children?

Rather, it is considered recommended by some scholars. The prophet gave kunyah to a child (Abu Nughayr), and to Aaishah (Umm Abdillaah).

Added on: Feb 1, 1997
32) I heard from someone that there is a Hadith that states that we are not supposed to start Kuffar with "Salam" , does that only mean saying "Assalamu 3alaikum" , or even the word "hello"?

Only "as-Salamu alaikum" because it is restricted to Muslims, its is the greeting of Jannah, and it is a du'aa that only those who submit to Allaah deserve -- wallaahu a`lam.

Added on: March 10, 1997
33) Is it permitted to say "ya nabi salamu aleika" or not?

Not permitted, because of the wrong belief that he can hear us and and respond to us, a thing that only Allaah can.

The question on above, can u please give me mor einformation on this because some Mosques do this and i would like to show them wrong about this.

For more details, you need to refer to books such as "at-Tawassul" by al-Albani, available from our bookstore.

Added on: March 10, 1997
34) I would like to know if wearing a "kufi" is a sunnah or not? If anyone does choose to wear it by his own choice, can the government of U.S. prohibit that person from wearing it to work? I would like to wear it all the time..but I lost my job couple of weeks ago because my employer did not think that the "kufi" is a part of Islam.

It was the practice of the Prophet and his companions to cover their heads with kufis, turbans, and the like. Thus, it is a recommended thing to do, but it is not obligatory.

Added on: March 10, 1997
35) Are there any da'eef hadeeths in bukhaari or muslim?

Very few hadiths in them have been judged weak by the scholars of Hadith, such as ad-Daraqutni, Ibn Hajar, etc. But the rest are all accepted by the whole ummah as being authentic, and anyone who rejects that would be a deviant.

Added on: March 10, 1997
36) Where can I aquire the hadeeth checking for Abu Dawood's sunan, as I would like to read it.

It is only available in Arabic - 3 large volumes ($40 approx). Order it from the QSS bookstore (Sahih Sunan Abi Dawud).

Added on: March 10, 1997
37) You said the hukm of one who had to pray when having to relieve himself is accepted, but in Al Albaani's Prophet's Prayer under Looking at the place of prostration and humility, there is hadeeth by bukhaari and muslim which I do not recall correctly, but doesn't it make the prayer invalid? Therefore I ask, my dear brothers, knowing this hadeeth, is the ruling still makrooh and if so, why?

The hadith in that regard was not accurately translated into English; a more correct translation would be, "There is no (complete) Salaah in the presence of food, or when one is compelled by one of the two filthy needs." The word in brackets is not mentioned in the hadith, but is from the ijtihad of scholars. If one is in the presence of any of these bodily needs, concentration on his prayer will be deminished -- in proportion with the argency of the need. Thus, if one is extremely hungry, he can hardly know what he is saying, whereas if one is full, he is not affected by the presence of food. Similarly, one's concentration is reduced in proportion with his urgue to go to the toilet. Only when the urgue is so intense that one cannot understand any of his prayer would we be able to say that his prayer is invalidated. In other cases (with less intense urgue), his prayer's concentration and reward are reduced proportionally, but we cannot say that the prayer is invalid.

Added on: March 10, 1997
38) Could you also quote the source of the hadith you mentioned re:prohibiting two deals in one and if possible quote the translated hadith in full, and would you also please clarify how the hire-purchase contract is an example of two deals in one.

The hadith, reported by Ibn Mas'ood, says "The Prophet prohibited two sales in one sale." Recorded by Ahmad, An-Nasaa'i, at-Tirmithe, etc. In one of the reports, Simaak bin Harb, who reported this hadith from Abdirrahman from his father Ibn Mas'ood was asked, "What does this mean?" He replied, "It means that one would sell something and say, 'The price is such and such if delayed, and such and such if cash.' " This is authentic, as detailed in Irwaa ul-Ghaleel no. 1306 by al-Albani. Thus, it is not permissible to sell or buy an item which has two different prices, one for cash payment, and one for installments or delayed payments.

Added on: March 10, 1997
39) There's a hadith that's been said that A man came to see Umar to complain about his wife. Umar's wife was yelling at him, when the man came, so the man turned to leave. Umar called to the man to see what he wanted. The man said he came for help with his wife but he saw Umar was in a similar sitution so couldn't help him. Umar said that his wife cleaned, cooked and washed and mended his clothes and this was not her duty so he was patience with her in her time of obsession, so this man should also be patiented. I've searched for this hadith on the MSA hadith search and cannot find it. Can you tell me if it's authentic or not? Does it mean that women are not responsible for all the household work. I have the argument that they are because the men is responsible for earning the income. But if the wife spends all her time cooking and cleaning and doing laundry and picking up after the family who is going to teach the children Islam.

This does not sound right, and we doubt that you will find it anywhere, because it is in conflict with basic Islamic principles, such as the authentic hadith, "... And the woman is responsible in her husband's house, and will be questioned about her responsibility ..." If the responsibilities are properly divided according to Islam, and if she does not waste time in front of the TV watching soap operas or reading romances, then inshallaah she will have time for this and more. For further info, we direct you to subscribe to al-Mu'minah magazine, published by QSS.

Added on: March 10, 1997
40) There seems to be numerous ahadith citing the fact that the Prophet (SAW) was created first and that he was created from light(Nur). This seems most strange as this was NOT what i learnt as a child growing up.But there seems to be many ahadith and Quranic ayat testifying to this fact.

There aren't numerous ahadeeth -- not even one single authentic hadith in this regard. Similarly , no aayaat testify to this. The Prophet was created like any other human being, but Allaah preferred hime over all other humans with many qualities, creation from light not being one of them. Only angels are created from light as established in authentic texts.

Added on: March 10, 1997
41) This is my second mail to you regarding the origin period of hadees(like sahih bukhari).I want to know when were the hadeeth compiled in history...during prophets time,right after his death,50 years,100,200 or 300 years after his death.Kindly let me know the correct era.

You need to read a book on the history of hadeeth for details. In brief, the hadith started to be written during the life of the Prophet . It was written in separate pieces with one or a few hadiths written together. A most known such "tablet" was that of Ali (R) which was called as-Saadiqah. These excerpts and pieces started to be collected by the sahaabah and their followers after the Prophet passed away. The collections were made into larger compilations by the time of scholars like Imaam Maalik in al-Muwatta', which was approx 150 years after the Prophet . Most of the largest collections (Musnad Ahamd, Bukhari, Muslim, etc) were compiled by 250H.