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Before getting into the topic, a misconception first needs to be corrected. Many have mistaken this Hadeeth to be in Saheeh al-Bukhaari, this is not true at all. Imaam al-Bukhaari does not give a chain to this narration and he does not mention it as a saying of the Prophet. He merely put the wording as a topic heading. So no one can say this Hadeeth is a rawi of al-Bukhaari relating to Rasoolullaah.
Now to proceed…
From Sunan ibn Maajah:
حَدَّثَنَا نَصْرُ بْنُ عَلِيٍّ الْجَهْضَمِيُّ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ دَاوُدَ عَنْ عَاصِمِ بْنِ رَجَاءِ بْنِ حَيْوَةَ عَنْ دَاوُدَ بْنِ جَمِيلٍ عَنْ كَثِيرِ بْنِ قَيْسٍ
Hadathanaa Nasr bin ‘Ali al-Jahdami, Hadathanaa ‘Abdullaah bin Daawood, ‘An ‘Aasim bin Rajaa’ bin Haywa, ‘An Daawood bin Jameel, ‘An Katheer bin Qays said:
“I was sitting with Abu Darda’ in the mosque of Damascus when a man came to him and said: ‘O Abu Darda’, I have come to you from al-Madinah, the city of Rasoolullaah, for a Hadeeth which I have heard that you narrate from the Prophet.’ He said: ‘Did you not come for trade?’ He said: ‘No.’ He said: ‘Did you not come for anything else?’ He said: ‘No.’ He said: ‘I heard Rasoolullaah say: “Whoever follows a path in the pursuit of knowledge, Allah will make easy for him a path to Paradise. The angels lower their wings in approval of the seeker of knowledge, and everyone in the heavens and on earth prays for forgiveness for the seeker of knowledge, even the fish in the sea. The superiority of the scholar over the worshiper is like the superiority of the moon above all other heavenly bodies. The scholars are the heirs of the Prophets, for the Prophets did not leave behind a Dinar or Dirham, rather they left behind knowledge, so whoever takes it has taken a great share.'”
First Defect
‘Aasim bin Rajaa’ bin Haywa عَاصِمَ بْنَ رَجَاءِ بْنِ حَيْوَةَ
No man of Jarh wa Ta’deel considered him as Thiqah. He was declared weak by ad-Daaraqutni.
Second Defect
Daawood bin Jameel دَاوُدَ بْنِ جَمِيلٍ
He is unanimously declared as weak by all Imaams of Hadeeth. Ad-Daaraqutni considered him to be Da’eef Majhol.
Third Defect
Katheer bin Qays (or Qays bin Katheer) كَثِيرِ بْنِ قَيْسٍ
His real name is unknown. Some reported him to be Qays bin Katheer, while others reported his name as Katheer bin Qays. However, he was declared weak anyways by the likes of ad-Daarqutni and Mohammed bin Ibraaheem bin Sami’.
So we have three defects in a row, one after another, making this Hadeeth inauthentic without a doubt.
From Jaami’ at-Tirmidhi:
حَدَّثَنَا مَحْمُودُ بْنُ خِدَاشٍ الْبَغْدَادِيُّ، حَدَّثَنَا مُحَمَّدُ بْنُ يَزِيدَ الْوَاسِطِيُّ، حَدَّثَنَا عَاصِمُ بْنُ رَجَاءِ بْنِ حَيْوَةَ، عَنْ قَيْسِ بْنِ كَثِيرٍ…
Hadathanaa Mohammed bin Khidaash al-Baghdaadi, Hadathanaa Mohammed bin Yazeed al-Waasiti, Hadathanaa ‘Aasim bin Rajaai’ bin Haywa, ‘An Qays bin Katheer…
Defects
Both ‘Aasim and Qays bin Katheer (or Katheer bin Qays) appear in this isnaad. Their weakness has already been mentioned. Imaam at-Tirmidhi himself said the chain is disconnected.
From Sunan Abu Daawood:
…حَدَّثَنَا مُسَدَّدُ بْنُ مُسَرْهَدٍ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ دَاوُدَ، سَمِعْتُ عَاصِمَ بْنَ رَجَاءِ بْنِ حَيْوَةَ، يُحَدِّثُ عَنْ دَاوُدَ بْنِ جَمِيلٍ، عَنْ كَثِيرِ بْنِ قَيْسٍ
Hadathanaa Mosaddad bin Mosarhad, Hadathanaa ‘Abdullaah bin Daawood, Sami’to ‘Aasim bin Rajaai bin Haywa, Yohaddatha ‘An Daawood bin Jameel, ‘An Katheer bin Qays…
Defects
‘Aasim bin Rajaa, Daawood bin Jameel and Katheer bin Qays.
From Saheeh ibn Hibban:
أَخْبَرَنَا مُحَمَّدُ بنُ إِسْحَاقَ الثَّقَفِيُّ ، قَالَ : حَدَّثَنَا عَبْدُ الأَعْلَى بْنُ حَمَّادٍ ، قَالَ : حَدَّثَنَا عَبْدُ اللَّهِ بْنُ دَاوُدَ الْخُرَيْبِيُّ ، قَالَ : سَمِعْتُ عَاصِمَ بْنَ رَجَاءِ بْنِ حَيْوَةَ ، عَنْ دَاوُدَ بْنِ جَمِيلٍ ، عَنْ كَثِيرِ بْنِ قَيْسٍ
Akhbaranaa Mohammed bin IsHaaq ath-Thaqafi, Qaalaa Hadathanaa ‘Abd al-‘Ala bin Hammaad, Qaalaa Hadathanaa ‘Abdullaah bin Daawood al-Khoraybi, Qaalaa Sami’to ‘Aasim bin Rajaa’ bin Haywa, ‘An Daawood bin Jameel, ‘An Katheer bin Qays…
Defects
Once again, ‘Aasim bin Rajaa, Daawood bin Ibraheem and Katheer bin Qays appear in the isnaad, making it inauthentic.
We can safely conclude, without a doubt, this Hadeeth is inauthentic and not a saying of Rasoolullaah.
From Sunan Abu Dawood in Kitaab as-Sunnah:
حَدَّثَنَا أَحْمَدُ بْنُ حَنْبَلٍ ، حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ ، حَدَّثَنَا ثَوْرُ بْنُ يَزِيدَ ، قَالَ : حَدَّثَنِي خَالِدُ بْنُ مَعْدَانَ ، قَالَ : حَدَّثَنِي عَبْدُ الرَّحْمَنِ بْنُ عَمْرٍو السُّلَمِيُّ ، وَحُجْرُ بْنُ حُجْرٍ ، قَالَا : ” أَتَيْنَا الْعِرْبَاضَ بْنَ سَارِيَةَ ، وَهُوَ مِمَّنْ نَزَلَ فِيهِ :وَلا عَلَى الَّذِينَ إِذَا مَا أَتَوْكَ لِتَحْمِلَهُمْ قُلْتَ لا أَجِدُ مَا أَحْمِلُكُمْ عَلَيْهِ سورة التوبة آية ، فَسَلَّمْنَا ، وَقُلْنَا : أَتَيْنَاكَ زَائِرِينَ وَعَائِدِينَ وَمُقْتَبِسِينَ ، فَقَالَ الْعِرْبَاضُ ” صَلَّى بِنَا رَسُولُ اللَّهِ ذَاتَ يَوْمٍ ثُمَّ أَقْبَلَ عَلَيْنَا فَوَعَظَنَا مَوْعِظَةً بَلِيغَةً ذَرَفَتْ مِنْهَا الْعُيُونُ وَوَجِلَتْ مِنْهَا الْقُلُوبُ ، فَقَالَ قَائِلٌ : يَا رَسُولَ اللَّهِ كَأَنَّ هَذِهِ مَوْعِظَةُ مُوَدِّعٍ ، فَمَاذَا تَعْهَدُ إِلَيْنَا ؟ فَقَالَ : أُوصِيكُمْ بِتَقْوَى اللَّهِ وَالسَّمْعِ وَالطَّاعَةِ ، وَإِنْ عَبْدًا حَبَشِيًّا فَإِنَّهُ مَنْ يَعِشْ مِنْكُمْ بَعْدِي فَسَيَرَى اخْتِلَافًا كَثِيرًا ، فَعَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الْمَهْدِيِّينَ الرَّاشِدِينَ تَمَسَّكُوا بِهَا وَعَضُّوا عَلَيْهَا بِالنَّوَاجِذِ ، وَإِيَّاكُمْ وَمُحْدَثَاتِ الْأُمُورِ فَإِنَّ كُلَّ مُحْدَثَةٍ بِدْعَةٌ وَكُلَّ بِدْعَةٍ ضَلَالَةٌ
Hadathnaa Ahmad bin Hanbal, Hadathnaa al-Waleed bin Muslim, Hadathnaa Thawr bin Yazeed, Qaalaa Hadathnaa Khaalid bin Ma’daana, Qaalaa Hadathnaa ‘Abd ur-RaHman bin ‘Amro as-Solami and Hojr bin Hojr said:
We came to al-‘Irbaadh bin Saariya, who was among those about whom the following verse was revealed: “Nor [is there blame] upon those who, when they came to you that you might give them mounts, you said, ‘I can find nothing for you to ride upon.’…” Surah at-Tawbah aayat. We greeted him and said: “We came to you as visitors, visitors to the sick, and to benefit.
Al-‘Irbaadh said: ‘One day the Rasoolullaah led us in prayer, then faced us and gave us a lengthy exhortation at which the eyes shed tears and the hearts were afraid.
A man said: ‘O Rasoolullaah! It seems as if it was a farewell exhortation, so what injunction do you give us?’
He (Rasoolullaah) then said: ‘I enjoin you to fear Allaah, and to hear and obey even if it be an Abyssinian slave, for those of you who live after me will see much conflict/contradiction/disagreement (ikhtilaaf). Therefore, follow my Sunnah and Sunnah of rightly guided successors. Hold to it and stick fast to it. Avoid newly invented matter, for every newly invented matter is an innovation, and every innovation is deviation.’”
First Defect
‘Abd ur-RaHman bin ‘Amro as-Solami عَبْدُ الرَّحْمَنِ بْنُ عَمْرٍو السُّلَمِيُّ
No one had declared him Thiqah, instead he had been said to be Majhol al-Haal, i.e. his character and memory as a narrator of Hadeeth is not established, by Abu ul-Hassan bin al-Qattaan al-Fassi.
Second Defect
Hojr bin Hojr وَحُجْرُ بْنُ حُجْرٍ
No one said he was Thiqah. In fact, there is no biography on him and we do not know anything about him. Therefore, he is Majhol al-’Ayn, which is worse than Majhol al-Haal, a person being unknown all together. Most likely he was added into the isnaad since he does not exist any other chain.
Due to these two defects, the Hadeeth is inauthentic and cannot be attributed to Rasoolullaah, thus does not count as evidence.
From Jaami’ at-Tirmidhi in Kitaab al-‘Ilm:
حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ، حَدَّثَنَا بَقِيَّةُ بْنُ الْوَلِيدِ، عَنْ بَحِيرِ بْنِ سَعْدٍ، عَنْ خَالِدِ بْنِ مَعْدَانَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَمْرٍو السُّلَمِيِّ، عَنِ الْعِرْبَاضِ بْنِ سَارِيَةَ، قَالَ وَعَظَنَا رَسُولُ اللَّهِ يَوْمًا بَعْدَ صَلاَةِ الْغَدَاةِ مَوْعِظَةً بَلِيغَةً ذَرَفَتْ مِنْهَا الْعُيُونُ وَوَجِلَتْ مِنْهَا الْقُلُوبُ فَقَالَ رَجُلٌ إِنَّ هَذِهِ مَوْعِظَةُ مُوَدِّعٍ فَمَاذَا تَعْهَدُ إِلَيْنَا يَا رَسُولَ اللَّهِ قَالَ “ أُوصِيكُمْ بِتَقْوَى اللَّهِ وَالسَّمْعِ وَالطَّاعَةِ وَإِنْ عَبْدٌ حَبَشِيٌّ فَإِنَّهُ مَنْ يَعِشْ مِنْكُمْ يَرَى اخْتِلاَفًا كَثِيرًا وَإِيَّاكُمْ وَمُحْدَثَاتِ الأُمُورِ فَإِنَّهَا ضَلاَلَةٌ فَمَنْ أَدْرَكَ ذَلِكَ مِنْكُمْ فَعَلَيْهِ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيِّينَ عَضُّوا عَلَيْهَا بِالنَّوَاجِذِ “ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ
Hadathnaa ‘Ali bin Hojr, Hadathnaa Baqiya bin al-Waleed, ‘An BuHayr bin S’ad, ‘An Khaalid bin M’adaan, ‘An ‘Abd ur-RaHman bin ‘Amro as-Solami, ‘An al-‘Irbaadh bin Saariya:
“One day after the morning Salat, Rasoolullaah exhorted us to the extent that the eyes wept and the hearts shuddered with fear.
A man said: ‘Indeed this is a farewell exhortation. [So what] do you order us O Rasoolullaah’
He said: ‘I order you to have Taqwa of Allah, and to listen and obey, even in the case of a Ethiopian slave. Indeed, whoever among you lives, he will see much difference. Beware of the newly invented matters, for indeed they are astray. Whoever among you sees that, then he must stick to my Sunnah and the Sunnah of the rightly guided Khulafa’, click to it with the molars.'” Abu Eesa said this Hadeeth Hasan saheeh.
Defect
‘Abd ur-RaHman bin ‘Amro as-Solami عَبْدِ الرَّحْمَنِ بْنِ عَمْرٍو السُّلَمِيِّ
Once again ‘Abd ur-RaHman bin ‘Amro as-Solami, the unknown narrator as stated by Abu ul-Hassan bin Qattaan al-Fassi, appears in this isnaad. Therefore, it is not Saheeh and cannot be attributed to Rasoolullaah.
From Sunan ibn Maaja:
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ أَحْمَدَ بْنِ بَشِيرِ بْنِ ذَكْوَانَ الدِّمَشْقِيُّ، حَدَّثَنَا الْوَلِيدُ بْنُ مُسْلِمٍ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ الْعَلاَءِ، – يَعْنِي ابْنَ زَبْرٍ – حَدَّثَنِي يَحْيَى بْنُ أَبِي الْمُطَاعِ، قَالَ سَمِعْتُ الْعِرْبَاضَ بْنَ سَارِيَةَ، يَقُولُ قَامَ فِينَا رَسُولُ اللَّهِ ذَاتَ يَوْمٍ فَوَعَظَنَا مَوْعِظَةً بَلِيغَةً وَجِلَتْ مِنْهَا الْقُلُوبُ وَذَرَفَتْ مِنْهَا الْعُيُونُ فَقِيلَ يَا رَسُولَ اللَّهِ وَعَظْتَنَا مَوْعِظَةَ مُوَدِّعٍ فَاعْهَدْ إِلَيْنَا بِعَهْدٍ فَقَالَ “ عَلَيْكُمْ بِتَقْوَى اللَّهِ وَالسَّمْعِ وَالطَّاعَةِ وَإِنْ عَبْدًا حَبَشِيًّا وَسَتَرَوْنَ مِنْ بَعْدِي اخْتِلاَفًا شَدِيدًا فَعَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيِّينَ عَضُّوا عَلَيْهَا بِالنَّوَاجِذِ وَإِيَّاكُمْ وَالأُمُورَ الْمُحْدَثَاتِ فَإِنَّ كُلَّ بِدْعَةٍ ضَلاَلَةٌ “
Hadathnaa ‘Abd ul-Allaah bin Ahmad bin Basheer bin Thakowaan ad-Damshqi, Hadathnaa al-Waleed bin Muslim, Hadathnaa ‘Abd ul-Allaah bin al-‘Alaa’ – y’ani bin Zir- Hadathnaa YaHya bin Abi al-Motaa’ said:
I heard al-‘Irbaadh bin Saariya say…”
Defect
YaHya bin Abi al-Motaa’ يَحْيَى بْنُ أَبِي الْمُطَاعِ
This narrator is also unknown, except to an Imaam named Duhaym ad-Damshqi, who stated YaHya bin Abi al-Motaa’ was Thiqah, and some later scholars, such as ad-Dhahabi, followed Duhaym’s saying.
However, the scholars of Hadeeth stated that Duhaym was not considered as a person to be capable of stating who was trustworthy and who was not. And what further complicates things, is that Duhaym never met or lived in the time of those who knew YaHya bin Abi al-Motaa’ to say he was trustworthy. So, there is no reference to how he came to this conclusion. But it should also be stated that Duhaym considered YaHya bin Abi al-Motaa’s reports from al-‘Irbaadh as mursal, meaning his Hadeeth only reach up to a taabi’ and cuts off there (mursal). His aHadeeth cannot be taken as evidence anyways. [Ref: Taqreeb of ibn Hojr]
From Musnad ash-Shaamiyeen at-Tabaraani:
حَدَّثَنَا أَحْمَدُ بْنُ عَبْدِ الْوَهَّابِ بْنِ نَجْدَةَ ، ثنا أَبُو الْمُغِيرَةِ ، ح وَحَدَّثَنَا أَبُو زُرْعَةَ الدِّمَشْقِيُّ ، ثنا أَبُو الْيَمَانِ الْحَكَمُ بْنُ نَافِعٍ ، قَالَ : ثنا إِسْمَاعِيلُ بْنُ عَيَّاشٍ ، قَالا : ثنا أَرْطَاةُ بْنُ الْمُنْذِرِ ، عَنِ الْمُهَاصِرِ بْنِ حَبِيبٍ ، عَنِ الْعِرْبَاضِ بْنِ سَارِيَةَ ، قَالَ : وَعَظَنَا رَسُولُ اللَّهِ ، بَعْدَ صَلاةِ الْغَدَاةِ مَوْعِظَةً بَلِيغَةً , ذَرَفَتْ مِنْهَا الْعُيُونُ , وَوَجِلَتْ مِنْهَا الْقُلُوبُ , فَقَالَ رَجُلٌ مِنْ أَصْحَابِهِ : يَا رَسُولَ اللَّهِ ، كَأَنَّهَا مَوْعِظَةُ مُوَدَّعٍ ، فَقَالَ : ” أُوصِيكُمْ بِتَقْوَى اللَّهِ ، وَالسَّمْعِ ، وَالطَّاعَةِ ، وَإِنْ كَانَ عَبْدًا حَبَشِيًّا ، فَإِنَّهُ مِنْ يَعِشْ مِنْكُمْ بَعْدِي يَرَ اخْتِلافًا كَثِيرًا , فَعَلَيْكُمْ بِسُنَّتِي ، وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيِّينَ بَعْدِي ، عَضُّوا عَلَيْهَا بِالنَّوَاجِذِ “
Hadathnaa Ahmad bin ‘Abd ul-Wahaab bin Najd, Thanaa Abu al-Mogheera, Ha wa Hadathnaa Abu Zura’ ad-Damshqi, Thanaa Abu al-Yamaan al-Hakam bin Naafi’, Qaala Thanaa Ismaa’eel bin ‘Ayaash, Qaa Laa Thanaa Artaa bin al-Mundhir, ‘An al-Mohaasir bin Habeeb, ‘An al-‘Irbaadh bin Saariya…
First Defect
Ahmad bin ‘Abd ul-Wahaab bin Najd أَحْمَدُ بْنُ عَبْدِ الْوَهَّابِ بْنِ نَجْدَةَ
He was not Thiqah; however ad-Daraaqutani said لا بأس به but this is not good enough as evidence to take Hadeeth from him.
Second Defect
Ismaa’eel bin ‘Ayaash إِسْمَاعِيلُ بْنُ عَيَّاشٍ
He was a problematic figure. Generally, he was not considered as Thiqah. Still, his narrations from the people of Shaam were accepted by some Imaams, such as Yahya bin Main, ‘Ali al-Madani, al-Bukhaari, while other Imaams, such as an-Nisaa’i and ad-Daraaqutni, did not accept him at all. Despite the disputed view, those who accept his reports from people of Shaam did not give proof as to why they accepted his narrations from Shaam but not else where. Therefore, he is not Thiqah.
There are other narrations in the collections of Musnad of Imaam Ahmad bin Hanbal, Sunan of Daarimi, Sunan of Marwazi and Shu’ab al-Imaan of al-Bayhaqi, but they all contain the unknown narrator ‘Abd ur-RaHman bin ‘Amro as-Solami.
This further proves these reports are all inauthentic and cannot be attributed to Rasoolullaah.
‘Authubullaahi min ashShaytaan arRajeem.
Bismillaah arRaHmaan arRaHeem.
Allaahumma salay ‘ala Muhammad wa ‘ala aalay Muhammad kamaa salayta ‘ala aalay Ibraaheem innaka Hameedum Majeed. Allaahumma baraak ‘ala Muhammad wa ‘ala aalay Muhammad kamaa baraakta ‘ala aali Ibraaheem innaka Hameedum Majeed.
This narration, regarding the question and answer that took place between Rasoolullaah and Mu’adh, has been recorded in Jaami’ at-Tirmidhi and Sunan Abi Dawood.
From Jaami’ at-Tirmidhi:
حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا وَكِيعٌ، عَنْ شُعْبَةَ، عَنْ أَبِي عَوْنٍ الثَّقَفِيِّ، عَنِ الْحَارِثِ بْنِ عَمْرٍو، عَنْ رِجَالٍ، مِنْ أَصْحَابِ مُعَاذٍ عَنْ مُعَاذٍ، أَنَّ رَسُولَ اللَّهِ بَعَثَ مُعَاذًا إِلَى الْيَمَنِ فَقَالَ ” كَيْفَ تَقْضِي ” . فَقَالَ أَقْضِي بِمَا فِي كِتَابِ اللَّهِ . قَالَ ” فَإِنْ لَمْ يَكُنْ فِي كِتَابِ اللَّهِ ” . قَالَ فَبِسُنَّةِ رَسُولِ اللَّهِ . قَالَ ” فَإِنْ لَمْ يَكُنْ فِي سُنَّةِ رَسُولِ اللَّهِ ” . قَالَ أَجْتَهِدُ رَأْيِي . قَالَ ” الْحَمْدُ لِلَّهِ الَّذِي وَفَّقَ رَسُولَ رَسُولِ اللَّهِ ”
‘Authubullaahi min ashShaytaan arRajeem.
Bismillaah arRaHmaan arRaHeem.
Allaahumma salay ‘ala Muhammad wa ‘ala aalay Muhammad kamaa salayta ‘ala aalay Ibraaheem innaka Hameedum Majeed. Allaahumma baraak ‘ala Muhammad wa ‘ala aalay Muhammad kamaa baraakta ‘ala aali Ibraaheem innaka Hameedum Majeed.
Narrated Zayd bin Thaabit :
أَنَّ رَسُولَ اللَّهِ اتَّخَذَ حُجْرَةً ـ قَالَ حَسِبْتُ أَنَّهُ قَالَ ـ مِنْ حَصِيرٍ فِي رَمَضَانَ فَصَلَّى فِيهَا لَيَالِيَ، فَصَلَّى بِصَلاَتِهِ نَاسٌ مِنْ أَصْحَابِهِ، فَلَمَّا عَلِمَ بِهِمْ جَعَلَ يَقْعُدُ، فَخَرَجَ إِلَيْهِمْ فَقَالَ
Rasoolullaah made a small room during Ramadhaan (Sa’id said, “I think that Zaid bin Thabit said that it was made of a mat”) and he prayed there for a few nights. Some of his companions prayed behind him. When he came to know about it, he kept on sitting. In the morning, he went out to them and said,
قَدْ عَرَفْتُ الَّذِي رَأَيْتُ مِنْ صَنِيعِكُمْ، فَصَلُّوا أَيُّهَا النَّاسُ فِي بُيُوتِكُمْ، فَإِنَّ أَفْضَلَ الصَّلاَةِ صَلاَةُ الْمَرْءِ فِي بَيْتِهِ إِلاَّ الْمَكْتُوبَةَ
“I have seen what you did. O people! You should pray in your houses. Indeed the best prayer of a person is that which he prays in his house, except the compulsory prayers.”
[Saheeh al-Bukhaari, Book of Call to Prayer]
Millat Ibraheem 