Biography of Imaam Muwaffaqud-Deen `Abdullaah ibn Ahmad ibn Qudaamah – Dawud Burbank

1. HIS LINEAGE: He was Aboo Muhammad, `Abdullaah ibn Ahmad ibn Muhammad ibn Qudaamah ibn Miqdaam ibn Nasr ibn `Abdillaah ibn Hudhayfah ibn Muhammad ibn Ya`qoob ibn al-Qaasim ibn Ibraaheem ibn Ismaa`eel ibn Yahyaa ibn Muhammad ibn Saalim ibn `Abdillaah ibn `Umar ibn al-Khattaab-radiyallaahu `anhumaa.

al-Qurashee; al-Maqdisee; al-Jammaa`eelee; then ad-Dimashqee; as-Saalihee; al-Hanbalee.

al-Qurashee: He was from the tribe of Quraysh, since he was descended from `Umar-radiyallaahu `anhu – who was `Adawee (i.e. from the sub-tribe of Banoo `Adiyy who were part of Quraysh).

al-Maqdisee: His family’s ascription to ‘Baytul-Maqdis’ (Jerusalem) since they lived close to it.

al-Jammaa`eelee: In ascription to the village of Jammaa`eel where he was born; and it is a village on the hills of Nablus – a city about 40 miles north of Jerusalem in present day occupied Palestine.

ad-Dimashqee: In ascription to Damascus (in Syria) which is where his family migrated to, and where he lived for most of his life, and where he died.

as-Saalihee: In ascription to the mosque of as-Saalihiyyah.

His brother Shaykh Aboo `Umar said: “They ascribe us to ‘as-Saalihiyyah’ because we settled at the mosque of Aboo Saalih, not that we were righteous people (saalihoon).” [And this is from piety since they were indeed a family of righteousness and rectification].

al-Hanbalee: In ascription to the Hanbalee madhhab, i.e. that he learned and was an expert in the madhhab, i.e. that he learned and was an expert in the principles and details of Fiqh followed by the students of Imaam Ahmad ibn Hanbal. [and he was not a blind follower].

2. HIS BIRTH: He was born in the month of Sha`baan in the year 541H in the town of Jammaa`eel.

3. HIS FAMILY: He was from a family who were noble in their lineage, their knowledge, and their piety.

His father: Ahmad ibn Muhammad ibn Qudaamah was born in 491H and died in 558H. [He had his son at the age of 50]. He was one of the righteous scholars; famous for knowledge, zuhd and worship. He was the Khateeb of the mosque of Jammaa`eel. He educated his children and taught them the Qur’aan, and the hadeeth, and correct manners.

He died when Imaam Muwaffaqud-Deen was about 17 years old, so his elder son Muhammad ibn Ahmad – who was known as Aboo `Umar – continued his upbringing and education.

4. HIS EARLY YEARS, AND HIS SEEKING KNOWLEDGE, AND HIS TRAVELLING TO SEEK KNOWLEDGE:

For the first ten years of his life he remained with his family in Palestine, and he began memorization of the Qur’aan.

Then in 551H, when he was 10 years old, his father performed Hijrah (migration) with the family, fleeing from the invading Christians, and migrated to Damascus.

In Damascus he completed memorization of the Qur’aan, and he memorized a large number of ahaadeeth. Then he memorized ‘Mukhtasar al-Khiraqee’-on the Fiqh of Imaam Ahmad. (Then later in life he wrote an explanation of it in 9 volumes, called al-Mughnee).

He remained in Damascus for 10 years, and at the age of twenty he undertook his first journey in search of knowledge.

-In 561H: he travelled to the main city of knowledge and of the scholars at that time- Baghdaad. He was accompanied by his maternal cousin al-Haafidh `Abdul-Ghanee al- Maqdisee;

He inclined towards the study of Fiqh and his cousin towards hadeeth, however they accompanied each other to the lectures and acquired both;

There he studied with many of the scholars, amongst them: Shaykh `Abdul-Qaadir al-Jeelaanee (D. 561H), Ibnul-Battee, and Ibnul-Manniyy.

He remained in Baghdaad for four years. He studied ‘Mukhtasar al-Khiraqee’ under `Abdul-Qaadir al-Jeelaanee, and then the Shaykh died 50 nights after his arrival; then they studied under Ibnul-Jawzee; then he remained with Ibnul-Manniyy, and learned the Fiqh of the Hanbalee madhhab with him, and its principles, and the different sayings of the scholars- and he excelled in that.

He then returned to Damascus.

– In 567H he again travelled to Baghdaad where he remained for a year seeking knowledge.

– In 573H he travelled to Makkah to perform Hajj, and he met the people of knowledge there; amongst them al-Mubaarak ibn at-Tabbaakh.

Then after performing Hajj in 574: –

– Then from Makkah he travelled to Baghdaad – where he again remained for a year seeking knowledge.

– Then from Baghdaad he returned to Damascus where he started to write works on many branches of knowledge, the most famous of his works being ‘al-Mughnee.’

5. HIS SHAYKHS

-His Shaykhs included:

1. His father Ahmad bin Qudaamah al-Maqdisee (491-558H),
2. His elder brother Aboo `Umar Muhammad ibn Ahmad ibn Qudaamah al-Maqdisee (528-607H),
3. Shaykh `Abdul-Qaadir al-Jeelaanee (471-561H),
4. Ibnul-Jawzee,
5. Abul-Fath Nasr ibn Fityaan ibn Matr Ibnul-Mannee (501-583),
6. Abul-Fath Ibnul-Battee (477-564H),
7. Fakhrun-Nisaa. Shuhdah, the daughter of the Muhaddith Aboo Nasr Ahmad ibn al-Faraj AdDeenawaree – (>480-574H),
8. Shaykh Badr ibn `Abdillaah al-Badr (hafidahullaah) in his introduction to his checking of Ibn Qudaamah’s book ‘Ithbaat Sifaat-`Uluww’ gathers a list of his Shaykhs numbering 67, and then said: “and many others besides them.”

6. HIS STUDENTS: Amongst them:

1. al-Bahaa.ul-Maqdisee (d. 624H) who wrote ‘al-`Uddah Sharh al-`Umdah.’
2. Diyaa.ud-Deen al-Maqdisee (d. 643H)
3. The son of his brother: Shamsuddeen ibn Qudaamah (d. 682H)
4. al-Haafidh al-Mundhiree (d. 656H) – who wrote many works, including; ‘al-Mukhtasar Saheeh Muslim,’ ‘Mukhtasar Sunan Abee Daawood,’ ‘at-Targheeb wat-Tarheeb’…Shaykh Badrul-Badr gathers the names of 44 of his students and then says: “And many others.”

7. HIS PHYSICAL DESCRIPTION AND CHARACTERISTICS:

His student ad-Diyaa. al-Maqdisee said: “He was of full height, white, with a bright face, large distinct eyes; he was so handsome that it was as if his face was radiating light; he had a broad forehead and a long beard; a straight nose and his eyebrows joined. He had a small head, slender arms and legs; and a thin body; and full senses and faculties. He was extremely intelligent; and behaved in a fine manner…”

Ibnul-Najjaar said: “al-Muwaffaq was the Imaam of the Hanbalees in the main congregational mosque of Damascus. He was fully reliable, an evidence (in narrating), noble. He had plentiful virtues; and he kept away from anything not befitting; he was pious, a worshipper.He was upon the way of the Salaf. Light and dignity could be seen upon him. A man would take benefit from seeing him even before hearing his speech.”

Ibn Katheer said: “He used to engage in optional prayers between the two night prayers (i.e. Maghrib and `Ishaa.) close to his place of prayer. Then when he had prayed the `Ishaa. prayer he would return to his house of the street of ad-Duwalla`ee by the bank of the river. He would take back with him those he could from the poor and needy, and they would eat with him, and his primary house was upon Qaasiyyoon…”

ad-Diyaa. said: “He was fine in his manners: he would hardly ever be seen except that he was smiling. He would relate incidents and joke. I heard al-Bahaa. say; When the people read with him he would joke with us, and be cheerful and at ease. Once they complained to him about some children who studied with him, so he said; “They are children. They have to have some play, and you used to be just like them.”

And al-Bahaa. described him as being courageous, and said: “He used to go forward to the enemy, and he was wounded upon his hand; and he used to take part when the army and the enemy were firing at each other.”

ad-Diyaa. said: “He used to pray with ‘Khushoo`’ (humility and attentiveness). He would hardly ever pray the Sunnah prayer before Fajr and after `Ishaa. except in his house; and between the two night prayers he used to pray four rak`ahs, reciting: ‘as-Sajdah,’ ‘Yaaseen,’ ‘ad-Dukhaan,’ and ‘Tabaarak.’ He would hardly miss out on them. He used to stand in prayer in the last hours of the night reciting 1/7th of the Qur’aan. He would sometimes raise his voice and he had a beautiful voice.”

8. SCHOLARS’ PRAISE OF HIM:

The very scholar of hadeeth, Aboo `Amr ibn as-Salaah said: “I have not seen the like of al-Muwaffaq.”

Aboo Bakr ibn Ghaneemah – the muftee of Baghdaad – said: “I do not know anyone in our time who has reached the level of ijtihaad except for al-Muwaffaq.”

Sibt ibn al-Jawzee said: “He was an Imaam in many fields. After his brother Aboo `Umar and al-`Imaad, there was no one in his time who had greater ‘zuhd’ or piety than him. He had a great deal of ‘hayaa.’ (sense of shame), and he remained aloof from this world and its people.

He was easy and mild-mannered, humble, and he had love for the poor. He was fine in manners, generous and giving, whoever saw him then it was as if he had seen one of the Companions; and it was as if light came from his face. He was plentiful in worship.”

Shaykhul-Islaam Ibn Taymiyyah said: “After al-Awzaa`ee no one entered Shaam having more Fiqh knowledge and understanding of the religion than al-Muwaffaq.”

ad-Diyaa. al-Maqdisee said: “He was an Imaam with regard to the Qur’aan and its explanation; an Imaam in the knowledge of hadeeth and its problematic matters; an Imaam in Fiqh – indeed the outstanding scholar of his time in that; an Imaam of knowledge of the disagreements of scholars; the outstanding scholar of his time in Laws of Inheritance; an Imaam in Usoolul-Fiqh; an Imaam in Arabic Grammar; an Imaam in mathematics; an Imaam in the movements and positions of stars and planets.

Ibn Rajab al-Hanbalee said: “The Faqeeh, the Zaahid, the Imaam. Shaykhul-Islaam. The singular exception scholar.”

al-Haafidh ibn Katheer said: “Shaykhul-Islaam. An Imaam. An outstanding scholar. There was not in his time, indeed even for a long time before him, anyone having greater knowledge of Fiqh than him.”

Ibn Rajab said: “He used to closely follow the texts in the matter of al-Usool (fundamentals and belief) and in other than it. He did not hold applying any acts of worship for which there was no narration. He used to order affirmation of the texts, and leaving them as they are – with regard to what occurs in the Book and the Sunnah from ‘as-Sifaat’ (Allaah’s Attributes): Not altering them, not declaring how they are, not distorting the meaning; not interpreting them away with ‘ta’weel,’ and not negating them.”

9. HIS DEATH:

He died (rahimahullaah) on Saturday, the day of `Eidul-Fitr, in 620H, at the age of 79 in his home in Damascus. His funeral which had a huge attendance was held the next day and he was buried on the hill of Qaasiyyoon.

10. HIS WIFE, SLAVE-GIRLS AND CHILDREN:

He married his paternal cousin Maryam bint Abee Bakr ibn `Abdillaah ibn Sa`d al-Maqdisee. They had a number of children: (al-Majd) `Eesaa, Muhammad, Yahyaa, Safiyyah, and Faatimah. Then he took a slave girl, and then another. Then he married `Izziyyah- who died before him. All his sons died in his lifetime, and none of them had offspring except for `Eesaa- who had two righteous sons, however both of them died without any offspring. So the Shaykh had no remaining progeny.

11. HIS WORKS:

Dr. `Alee ibn Sa`eed al-Ghaamidee lists his work and they come to 38 in number.

Amongst his printed works are:

  • al-Mughnee in Fiqh, (9 volumes);
  • Rawdatun-Naadhir in Usoolul-Fiqh (2 volumes);
  • Kitaabut-Tawwaabeen (1 volume);
  • Dhammut-Ta’weel (booklet);
  • Ithbaat Sifaatil-`Uluww
    (1 volume with checking of Shaykh Badrul-Badr (hafidahullaah)).
  • Lum`atul-I`tiqaad
    (Printed along with the explanation of Shaykh Saalih ibn `Uthaymeen (rahimahullaah) and translated and printed with the title: Sufficiency in Creed). And (printed with the explanation of Shaykh Saalih al-Fawzaan (hafidahullaah): [01]

[01] Sources:

1. Ikhtiyaaraat ibn Qudaamah al-Fiqhiyyah of Dr. `Alee ibn Sa`eed al-Ghaamidee;
2. The biography of the author included in Shaykh al-Fawzaan’s explanation of Lum`atul-I`tiqaad;
3. The biography complied by Shaykh Badrul-Badr in his checking of Ithbaat Sifatil-`Uluww.

References:

1. Siyaar A`laamin-Nubalaa. (22/165-173) of Dhahabee;
2. al-Bidaayah wan-Nihaayah (13/99-101) of Ibn Katheer;
3. Shadharaatudh-Dhahab (5/88-92) of Ibnul-`Imaad;
4. Dhayl Tabaqaatil-Hanaabilah (2/133-149) of Ibn Rajab;
5. al-Mughnee verifiers introduction (1/6-37).

Download the original PDF Here.

Compiled and Translated by Abu Talha Dawud Burbank rahimahullaah

Posted with kind permission from Dawud Burbank rahimahullaah

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Scholars Biographies: Imam Ahmad Shaakir

Died 1377H: Imaam Ahmad bin Muhammad Shaakir

Author: Dr. Badee’ Al-Lahaam
Source: His editing of the book “Al-Ba’ith-ul-Hatheeth”
Produced By: Al-Ibaanah.com

He was Ahmad Ibn Muhammad Shaakir bin Ahmad bin ‘Abdil-Qaadir. His lineage traces back to Al-Husayn bin ‘Alee, may Allaah be pleased with them both. He was born and died in Cairo, Egypt.

His father, Shaikh Muhammad Shaakir, was among the men responsible for passing judgements (qadaa) and religious rulings (fatwa). He assumed the position of Chief Judge of Sudan in 1900. So while residing there, he enrolled his son, Ahmad, in the Ghawrdoon School. Then in the year 1904, Ahmad enrolled in the Institute of Alexandria (in Egypt) and then joined the Al-Azhar University, attaining the level of scholarly grade in 1917.

He then took on some judicial positions. Then he was appointed judge and head of the highest religious court, in which position he served until 1951, when he retired with a pension.

He had a strong love for the subject of Hadeeth, such that he took an interest in its books (i.e. collections of Hadeeth) since 1909. And that was under the direction and instruction of his father. He obtained ijaazahs (written approvals) on Hadeeth from ‘Abdullaah bin Idrees As-Sanoosee, the Scholar and Muhaddith of Morocco, and from Ahmad bin ash-Shams Ash-Shanqeetee. He also learned under Shaikh Taahir Al-Jazaa’iree Al-Atharee and other scholars, whose specialization was the Prophetic Hadeeth.

Shaikh Ahmad took on the role of working on a number of these books of the Sunnah. Among these books was the Musnad of Imaam Ahmad, which he worked on, covering close to a third of it, but without completing it. Also, he worked on Sunan At-Tirmidhee of which two volumes got printed. He also worked on Saheeh Ibn Hibbaan, of which the first volume was printed, and he wrote a valuable introduction for it. He also edited the book Ar-Risaalah of Ash-Shaafi’ee, and the methodology he employed in verifying and checking it is considered an example to be followed. He also wrote an explanation of the book “Ikhtisaar ‘Uloom Al-Hadeeth” of Ibn Katheer, which is the present book. He also participated in the verification and checking (tahqeeq) of a number of books like Sharh Sunan Abee DawoodKitaab Jamaa’ul-‘Ilm of Ash-Shaafi’ee, Al-Muhallaa of Ibn Hazm, Tafseer At-Tabaree and others. He also wrote an excellent explanation to the Alfiyyah of Imaam Suyootee concerning Hadeeth.

His brother, Mahmood, said: “As for the most important book he wrote, then it was “Nidhaam At-Talaaq”, which shows his Ijtihaad and his lack of fanaticism towards one particular madh-hab. In this book, he brings out the “Rules and Regulations of Divorce” from the texts of the Qur’aan and the explanations of the Sunnah concerning divorce. And there was great excitement amongst the scholars upon the appearance of this book.”

The Shaikh died in Egypt in the year 1958 (1377H). For further information on his life, his biography can be found in Al-A’alam (1/253) and Mu’jam-ul-Mu’allifeen (13/368).

Scholars Biographies: https://abdurrahman.org/scholars-biographies/ 

Scholars Biographies: Shaykh Saalih al-Fawzan

PRODUCED BY: Al-Ibaanah.com
Author: Jamaal bin Furayhaan Al-Haarithee
Source: Al-Ajwibah Al-Mufeedah [3rd Edition (pg. 14-18)]

His Name, Lineage and Birth:

He is Saalih bin Fawzaan bin ‘Abdillaah Aali Fawzaan from the people of Shamaasiyyah from the tribe of Dawaasir. He was born in 1354H.

His Upbringing and Education:

His father passed away while he was young. So he was brought up in his household and learned the noble Qur’aan. He also learned the basics of reading and writing at the hands of the Imaam of the local town’s masjid.

He then joined the state school in his town in Ash-Shamaasiyyah when it opened in 1369H. He completed his primary education in the Faisaliyah School in Buraidah in 1371H. After this, he joined the educational institute in Buraidah at the time of its inception in 1373H and graduated from it in 1377H. Then he joined the College of Sharee’ah in Riyadh and graduated from there in 1381H.

His Advanced Studies:

He achieved his Masters Degree in the subject of Fiqh

He obtained his Doctorates Degree also in Fiqh. He received both of these degrees from the College of Sharee’ah.

The Positions he was Given and Some of his Duties:

He was appointed a primary school teacher in 1372H before he joined the educational institute in Buraidah.

He was appointed a teacher in the educational institute in Riyadh after graduating from the College of Sharee’ah.

He was then appointed a teacher in the College of Sharee’ah and then in the advanced studies of the College of Usool-ud-Deen.

Then he taught at the advanced institute of judicial education, and later became a director there in 1396H.

He then went back to teaching there one more time after his scheduled period of administration came to an end.

He was then appointed to the Council of Senior Scholars in 1407H.

After this, he was appointed a member of the Permanent Committee of Educational Research and Religious Verdicts in 1411H.

He is also still a member of the Fiqh Assembly of Makkah which falls under the World Muslim League.

He was a former member of the Supervisory Council for Callers during Hajj.

Currently, he serves as an Imaam, khateeb and teacher at the Prince Mut’ib bin ‘Abdil-‘Azeez Central Mosque in Malaz, Riyadh.

He also participates in answering questions on the Saudi radio program “Noor ‘alaad-Darb” (Light upon the Path). He also has a scheduled participation on the committee of research, studies, letters and verdicts in educational magazines as well.

He, may Allaah preserve him, also supervises many of the scholastic essays submitted by students for their Masters and Doctorates degrees. Numerous students of knowledge who attend his frequent educational classes and gatherings have studied under him – myself being one of them – and I am proud and pleased with that – Jamaal.

His Teachers:

The Shaikh sought knowledge at the hands of numerous well-known scholars and judges. Amongst the most famous of them was Shaikh ‘Abdul-‘Azeez bin Baaz, may Allaah have mercy on him. He would praise and hold great esteem for our Shaikh, and he would rely on him in important matters. He would send him some books for him to review and comment on.

Also among his teachers was Shaikh ‘Abdullaah bin Humaid, may Allaah have mercy on him. He would attend many of his lessons in the Central Mosque of Buraidah during the time that he was a student in the educational institute there.

He also learned from Shaikh Muhammad Al-Ameen Ash-Shanqeetee, may Allaah have mercy on him.

He also learned from Shaikh ‘Abdur-Razzaaq Al-‘Afeefee, may Allaah have mercy on him.

His teachers also include Shaikh Hamood bin Sulaymaan At-Talaal who was the Imaam of the masjid in the town that he grew up in. He, i.e. Shaikh Hamood, may Allaah preserve him, was then appointed a judge after that in the town of Dariyyah in the district of Qaseem. Shaikh Saalih Al-Fawzaan had learned the basics of reading and writing from him.

Then he learned under Shaikh Ibraaheem bin Daifillaah Al-Yoosuf at the time he was a teacher in the Shamaasiyyah School.

His Books:

The Shaikh has written numerous books, the most famous of which are:

1. At-Tahqeeqaat al-Mardiyyah fil-Mabaahith-il-Fardiyyah fil-Mawaareeth – This was his Masters thesis (volume)

2. Ahkaam-ul-At’imah fish-Sharee’ah al-Islaamiyyah (The Rulings on Foods according to Islamic law) – This was his Doctorate’s paper (volume)

3. Al-Irshaad ilaa Saheeh-il-‘Itiqaad (A Guide to the Correct Belief) in one volume

4. Sharh al-‘Aqeedat-il-Waasitiyyah (The Explanation of The Waasitee Creed) in one volume

5. Al-Bayaan feemaa Akhta’a feehi Ba’adul-Kuttaab (A Clarification on the Errors of Some Writers) in two volumes

6. Majmoo’ah Muhadaraat fil-‘Aqeedah wad-Da’wah (A Collection of Lectures on Creed and Calling) in four volumes

7. Al-Khutab-ul-Mimbariyyah fil-Munasabaat-il-‘Asriyyah (Friday Sermons for Modern-Day Occasions) in six volumes

8. Min A’laam-il-Mujaddideen fil-Islaam (Some of the Distinguished Revivers of Islaam)

9. Mabaahith Fiqhiyyah fee Mawaadi’ Mukhtalifah (Research on Fiqh Issues on Various Issues)

10. Majmoo’ Fataawaa fil-‘Aqeedah wal-Fiqh (A Collection of Verdicts on Creed and Jurisprudence) in five volumes [1]

11. Naqd Kitaab Al-Halaal wal-Haraam fil-Islaam (A Critique of the Book: The Lawful and Unlawful in Islaam) – A refutation of Yoosuf Al-Qaradaawee

12. Al-Mulakhas fee Sharh Kitaab at-Tawheed of Shaikh Muhammad bin ‘Abdil-Wahhaab – a scholastic explanation.

13. I’anat-ul-Mustafeed Sharh Kitaab-ut-Tawheed – This is a more comprehensive explanation in two volumes.

14. At-Ta’qeeb ‘alaa ma Dhakarahul-Khateeb fee Haqqish-Shaikh Muhammad bin ‘Abdil-Wahhaab

15. Al-Mulakhas-ul-Fiqhee (two volumes)

16. Ittihaaf Ahlil-Eemaan bi-Duroos Shahri Ramadaan (Presenting the People of Faith with Lessons for the Month of Ramadaan)

17. Ad-Diyaa-ul-Laami’ ma’al-Ahaadeeth al-Qudsiyyah al-Jawaami’

18. Bayaan maa yaf’aluhu Al-Haaj wal-Mu’tamir (A Clarification of what a Person on Hajj and ‘Umrah must do)

19. ‘Aqeedat-ut-Tawheed (The Belief in Monotheism) – The source for this book was a curriculum for the secondary level of the ministry of education.

20 The religious verdicts and articles that were distributed in the magazine “Ad-Da’wah”

21. Duroos minal-Qur’aan-il-Kareem (Lessons from the Noble Qur’aan)

22. Al-Ajwibat-ul-Mufeedah ‘an As’ilat-il-Manaahij al-Jadeedah (Beneficial Answers to Questions on Innovated Methodologies) – This is the book before us. [2]

He has also written several other books not mentioned here which are under print. [3]

He also plays a large role in guiding the youth and warning them from movements that have deviated from the correct methodology. Thus, the innovator and misguided are suppressed by him and many people are guided to the truth.

So may Allaah reward him with much good on our behalf and on behalf of the Muslims, and may He make his deeds sincerely for His Noble Face, and allow them to be placed on his scale of good deeds on the Day of Judgement.

Written by Jamaal bin Furayhaan Al-Haarithee
One of the Shaikh’s students

Footnotes:

[1] Translator’s Note: These are questions and answers that were transcribed from the radio program “Noor ‘alaad-Darb

[2] Translator’s Note: In the introduction to this book, Shaikh Saalih Al-Fawzaan says: “All praise be to Allaah. To proceed: I permit Shaikh Jamaal bin Furayhaan Al-Haarithee to republish the book “Beneficial Answers to Questions on Innovated Methodologies”, which he compiled from my responses to students’ questions during my lessons.”

[3] Translator’s Note: This includes his explanations for many of the books on Creed, which he gave as lessons and were later transcribed and published. These include such titles as Sharh Masaa’il-ul-Jaahiliyyah (An Explanation of Aspects of the Days of Ignorance), published by Al-Ibaanah in 2005; Sharh Lum’at-il-‘Itiqaad (Explanation of Sufficiency in Creed), Sharh Al-Qawaa’id al-Arba’ (Explanation of the Four Rules) and more.

Published: June 1, 2006

Scholars Biographies: Al Haafidh Ibn Rajab al Hanbalee (d.795H)

His Name, Kunyah, Nickname and Lineage

He was the noble Imaam, the Haafidh, the Critic, Zayn-ud-Deen ‘Abdur-Rahmaan bin Ahmad bin ‘Abdir-Rahmaan bin Al Hasan bin Mohammad bin Abil Barakaat Mas’ood As-Salaamee Al Baghdaadee (due to his place of birth), Al Hanbalee (due to his Madh-hab), Ad-Dimashqee (due to his place of residence and death).

His Kunyah was Abul Faraj, and his nickname was Ibn Rajab, which was the nickname of his grandfather who was born in that month (of Rajab).

His Birth and Upbringing

He was born in Baghdad in 736H and was raised by a knowledgeable family, firmly rooted in knowledge, nobility and righteousness. His father played the greatest role in directing him towards the beneficial knowledge.

His Teachers

He learned and took knowledge from the greatest scholars of the Ummah during his time. In Damascus, he studied under:

1. Ibnul Qayyim Al Jawziyyah,
2. Zayn-ud-Deen Al ‘Iraaqee,
3. Ibn An-Naqeeb,
4. Mohammad bin Isma’eel Al Khabaaz,
5. Dawood bin Ibraaheem Al ‘Ataar,
6. Ibn Qaadee Al Jabal,
7. Ahmad bin ‘Abdil Haadee Al Hanbalee.

In Makkah, he heard from:

8. Al Fakhr ‘Uthmaan bin Yoosuf An-Nuwayree.

While in Jerusalem, he heard from:

9. Al Haafidh Al ‘Alaa’ee.

In Egypt, he heard from:

10. Sadr-ud-Deen Abul Fath Al Maydoomee,
11. Naasir-ud-Deen bin Al Mulook.

The Educational Positions he was appointed to

Ibn Rajab devoted himself to knowledge and spent all his time in researching, writing, authoring, teaching, working in the field of knowledge and issuing legal rulings. He was given a teaching position in the Hanbalee School in 791H but then it was taken from him. During the lifetime of his father, he was appointed the Halaqah (study circle) on Tuesday in the Central Masjid of Banu Umayyah. This was after the death of Ibn Qaadee Al Jabal, may Allaah have mercy on him, in 771H.

His Students

Students of knowledge turned to Al Haafidh Ibn Rajab (rahimahullaah) to learn under him, benefit from his knowledge and hear his narrations. This was since he was an Imaam in the Science of Hadeeth – both in reporting and investigating. The reason for this was because he spent such a large portion of his time engrossed in that subject that he wasn’t known except through the Hadeeth. There was no one found that was more proficient in it (during his time) besides him.

From the most famous of his students were

1. Abul ‘Abbaas Ahmad bin Abee Bakr bin ‘Alee Al Hanbalee, known as Ibn Ar-Risaam [d. 884H],
2. Abul Fadl Ahmad bin Nasr bin Ahmad, the Muftee of the lands of Egypt [d. 844H],
3. Dawood bin Sulaymaan Al Mawsilee [d. 844H],
4. ‘Abdur-Rahmaan bin Ahmad bin Mohammad Al Muqree,
5. Zayn-ud-Deen ‘Abdur-Rahmaan bin Sulaymaan bin Abil Karam, well known as Abu Shi’ar,
6. Abu Dharr Az-Zarkashee [d. 846H],
7. The Judge ‘Alaa-ud-Deen Ibn Al-Lahaam Al Ba’alee [d. 803H],
8. Ahmad bin Sayf-id-Deen Al Hamawee.

The Scholars’ Praise for Him [This section was added to the translation for additional benefit.]

Ibn Qaadee Shuhbah said of him in his biography, as is stated in Al Jawhar-ul-Munaddad (pg. 48): “He read and became proficient in the various fields of science. He engrossed himself with the issues of the (Hanbalee) Madh-hab until he mastered it. He devoted himself to the occupation of knowledge of the texts, defects and meanings of the Hadeeth. And he withdrew himself in seclusion in order to write.”

Ibn Hajr said of him in Inbaa-ul-Ghamr: “He was highly proficient in the scientific disciplines of Hadeeth in terms of the names of reporters, their biographies, their paths of narration and awareness of their meanings.”

Ibraaheem bin Mohammad Ibn Muflih said of him: “He was the Shaykh, the great scholar, the Haafidh, the one who abstained from the worldly life. He was the Shaykh of the Hanbalee Madh-hab and he wrote many beneficial books.”

His Creed

Ibn Rajab (rahimahullaah) treaded the Manhaj of the Salaf with regard to the issues of Eemaan and acquiring knowledge. And he supported it and defended it from the false arguments of the opponents. His books are loaded with that. And he wrote some treatises specifically on this topic such as his book ‘Bayaan Fadlu‘Ilm-is-Salaf ‘alaal-Khalaf.’ However, there can be found traces of Sufism in his books, may Allaah protect him from inclining towards it’s dangerous paths, due to what Allaah has given him from vast knowledge of the Narrations and a clear Salafee Methodology.

His Madh-hab with regard to the Subsidiary Issues

In Fiqh, he (rahimahullaah) followed the Madh-hab of the venerable Imaam, Ahmad bin Hanbal, may Allaah have mercy on him. He is counted as being one of the major scholars of the (Hanbalee) Madh-hab, and of those who were highly proficient in it. What provides evidence for this is his book: ‘Al Qawaa’id Al Kubraa fil-Furoo’’ for this is one of his most prominent works on the subject of Fiqh, which shows his vast knowledge on the intricate details of Fiqh issues. This is such that Al Haafidh Ibn Hajr said in his book Ad-Durar: “He did excellent work in it.” And Ibn Qaadee Shuhba and Ibn Muflih said: “It indicates his complete knowledge of the (Hanbalee) Madh-hab.”

And in Kashf-udh-Dhunoon it states: “It is a book from the marvels of this time. And it is such that he sought to explain much in it. Some claim that he found the scattered principles of Shaykh-ul-Islaam Ibn Taymiyyah and gathered them together, but that is not the case. Rather, he, may Allaah have mercy on him, was above that. This is what was stated.”

Al Haafidh Ibn Rajab, may Allaah have mercy on him, was deeply attached to the works of Shaykh-ul-Islaam Ibn Taymiyyah, for he would issue legal rulings according to them and would constantly reference his books. This is since he served as a student under Ibnul Qayyim Al Jawziyyah, the most outstanding student of Shaykh-ul-Islaam Ibn Taymiyyah, may Allah have mercy on all of them. But in spite of this, he (rahimahullaah) wasn’t a blind follower or a fanatical adherent (to his teacher). Rather, he would review, authenticate, verify and follow the evidences.

His Written Works

Al Haafidh Ibn Rajab, may Allaah have mercy on him, was considered one of the most able and famous scholars in his time at writing. Thus, he has numerous and beneficial works on the subjects of Tafseer, Hadeeth, Fiqh, History and Raqaa’iq (Heart-Softening Material). Amongst his books are:

On Tafseer and Qur’aanic Sciences:

1. Tafseer Surah Al Ikhlaas,2. Tafseer Surah Al Faatihah,
3. Tafseer Surah An-Nasr,
4. I’raab Al Basmalah,
5. Al Istighnaa bil-Qur’aan,

On Hadeeth and Its Sciences:

1. Sharh Jaami’ At-Tirmidhee,
2. Sharh ‘Ilal At-Tirmidhee,
3. Fath-ul-Baaree bi-Sharh Saheeh Al Bukhaaree,
4. Jaami’-ul-‘Uloom wal-Hikam fee Sharh khamseena Hadeethan min Jawaami’-il-Kalim, which is the source for this book,

He also has a collection of treatises in which he explains individual hadeeth, such as:

5. Sharh Hadeeth: Maa Dhi’baani Jaa’iaan ursilaa fee Ghanam… [English: The Craving for Wealth and Status],
6. Ikhtiyaar Al Awlaa fee Sharh Hadeeth Ikhtisaam Al Mala Al A’alaa,
7. Noor-ul-Iqtibaas fee Mishkaat Wasiyyat-in-Nabee Libn ‘Abbaas,
8. Ghayaat-un-Nafa’ fee Sharh Hadeeth Tamtheel-ul-Mu’min bi-Khaamat-iz-Zara’,
9. Kashf-ul-Kurbah fee Wasfi Haali Ahlil-Ghurbah [English: Alleviating Grievances in Describing the Condition of the Strangers], And many others.

On Fiqh:

1. Al Istikhraaj fee Ahkaam-il-Kharaaj,
2. Al-Qawaa’id-ul-Fiqhiyyah,
3. Kitaab Ahkaam-ul-Khawaateem wa maa yata’alaqu bihaa,

On Biographical and Historical Accounts:

1. Adh-Dhayl ‘alaa Tabaqaat-il-Hanaabilah,
2. Mukhtasar Seerah ‘Umar bin ‘Abdil ‘Azeez,
3. Seerah ‘Abdul Malik bin ‘Umar bin ‘Abdil ‘Azeez,

On Heart softening Material and Admonitions:

1. Lataa’if-ul-Ma’aarif feemaa Li-Mawaasim-il-‘Aam min Al Wadhaa’if,
2. At-Takhweef min An-Naar wat-Ta’reef bi-Haali Daar-il-Bawaar,
3. Al-Farq bayna An-Naseehah wat-Ta’yeer [English: The Difference between Advising and Condemning],
4. Ahwaal Ahlil Quboor,

His Death

Al Haafidh Ibn Rajab, may Allaah have mercy on him, passed away on a Monday night, the fourth of Ramadaan, 795H. He died while in Damascus in a land, which was called Al-Humayriyyah, in a garden area he used to rent. His funeral prayer was performed the next day and he was buried in the Baab As-Sagheer graveyard next to Shaykh Abul Faraj Ash-Sheeraazee.

Source: ‘Eeqaadh-ul-Himam’ an abridgement of ‘Jaami’-ul-‘Uloom wal-Hikam’ (pg. 8-11). Produced by Al-Ibaanah.com – [Slightly modified for clarity] 

Scholars Biographies: Haafidh Al-Hakamee

Haafidh Ibn Ahmed ‘Alee Al-Hakamee [d.1377H] rahimahullaah

His Birth and Early childhood

Sheikh Haafidh Ibn Ahmed ‘Alee Al-Hakamee (rahimahullaah ta’aala) was one of the scholars from the Kingdom of Saudi Arabia, and one of the most famous of those who lived in the 14th century of Hijrah to come from the southern region of the country.

Sheikh Haafidh was born on the 24th of Ramadaan, 1342H (1924) in a coastal village called as-Salaam which lies south of the city of Jaazaan. When he was still just a small boy he moved with his family to the village of Al-Jaadi’, which lies about 6 kilometres east of the city of Saamitah because his father found that farmland and pastures were better there. However, his immediate family continued to commute between the two cities due to extenuating circumstances.

The young Haafidh was raised under the good and righteous guardianship of his father who taught him modesty, purity and good character. Before reaching the age of maturity, he worked as a shepherd herding his fathers’ sheep, which were the most important form of wealth to his family as well as the rest of the people in the society in those days. However, Haafidh differed from the other boys in his village because of his intelligence and his ability to memorize and understand quickly. He learned to write while he still a small boy and he memorized the entire Qur’an by the time he was twelve years old.

Seeking Knowledge and Religious Studies

When the young Haafidh reached the age of seven years, his father put both him and his older brother Muhammad into Qur’an memorization school in Al-Jaadi’. There he read the 30th and 29th parts of the Qur’an to the teacher and afterwards he and his brother finished learning to read the entire Qur’an with the proper rules of recitation in just a few months. Shortly thereafter, he completed memorizing the Qur’an in its entirety.

Next he concentrated on his writing skills until he perfected them and was able to copy the Qur’an with excellent handwriting. At the same time, he and his brother were busy reading and memorizing books of fiqh, inheritance law, hadeeth, tafseer, and Tawheed under the tutelage of their father since there was no one else suitable or trustworthy enough to teach them.

In the year 1358H (1940) the renowned reformer and great scholar, Sheikh ‘Abdullah Bin Muhammad Bin Hamd Al-Qar’aawee, traveled all the way from Najd to the city of Tihaamah in the southern part of the Kingdom after he heard about the level of ignorance and the spread of innovation in the region. Sheikh Qar’awee’s journey to the south had been in conjunction with the consultation of the Grand Muftee of Saudi Arabia at that time, Sheikh Muhammad Ibraheem Aala-Sheikh (rahimahullaah ta’aala). Sheikh Al-Qar’aawee vowed to shoulder the responsibility of calling to the true religion (of Islam) and correcting the beliefs in ‘Aqeedah (the Islamic belief) and the superstitions that were stuck in the minds of the ignorant people in the region.

In 1359H (1941) Haafidh’s older brother Muhammad went to Sheikh Al-Qar’aawee with a letter from the both of them requesting some books on Tawheed and expressing their regret at being unable to come (and study with him) because they were busy serving and seeing to their parents needs. They also requested that the Sheikh visit their village so that they might listen to some of his lessons. Sheikh Al-Qar’aawee accepted their invitation and went to their village where he met the young Haafidh and got to know him very well and saw in him promising signs of excellence and intelligence – which turned out to be a very accurate evaluation.

Sheikh Al-Qar’aawee remained in Al-Jaadi’ (their village) for a number of days teaching, and a group of elders as well as some youth from the local people attended the lectures. Amongst them was the young Haafidh who was the youngest of them in age, yet the fastest of them in memorizing and understanding the information given.

Sheikh Al-Qar’aawee said about him:

‘And thus it was that I stayed a number of days in Al-Jaadi’. Haafidh attended the lessons and if he missed anything then he would get it from his classmates. He is like his name Haafidh (which means: one who memorizes), he preserves things (accurately) by heart as well as with his note taking. I used to dictate to all of the students and then explain the lesson and the older students used to ask him if they had trouble understanding something or (if they missed) writing something in their notes.’

When Sheikh Al-Qar’aawee was ready to return to the city of Saamitah – which by this time he had already made his dwelling place and the centre for his da’wah activities – he asked the young Haafidh’s parents to permit him to employ someone to herd their sheep on Haafidh’s behalf in exchange for their permission that Haafidh and his older brother return with him to Saamitah so that they might seek knowledge there underneath his tutelage. But Haafidh’s parents refused the Sheikh’s request at first, insisting that their youngest son remain with them because of their great need for him. However, Allah decreed the life of Haafidh’s mother would end during the month of Rajab in the year 1360H (1942), so Haafidh’s father then allowed him and his brother Muhammad to study with the Sheikh two or three days a week and then return to him.

Haafidh began to study in Saamitah with the Sheikh who would dictate lessons to him after which he would return to his village. Haafidh was an inspired student who understood and memorized everything that he read or heard.

Sadly his father did not live long after that as he died on his way back from Hajj in the same year 1360H (1942). After that, Haafidh was able to study and gain knowledge (full time) so he went to his Sheikh and stayed with him, always learning and benefitting from him. Haafidh proved to be an exceptionally gifted student who learned very quickly. He was also very good at poetry and prose and he (eventually) authored many books in the major categories of Islamic knowledge.

When Haafidh was only nineteen years old, Sheikh Al-Qar’aawee asked him to write a book about Tawheed and the ‘Aqeedah of the Salaf-us-Saalih (The Pious Predecessors), that would be easy for students to memorize, and that would also demonstrate just how much he has benefited from his reading and studying. The young Haafidh responded by writing a treatise in didactic prose entitled Sullam-al-Wusool ilaa ‘Ilm-il-Usool fee At-Tawheed (The means of arriving at the knowledge of the fundamentals of Tawheed) which he completed in the year 1362H (1944), and which met with the avid approval of his teacher as well as the other prominent scholars of his time.

He followed this work other writings also in didactic prose on Tawheed, hadeeth terminology, fiqh, principles of fiqh, inheritance law, the biography of the Prophet (صلى الله عليه وسلم), and others, all o fwhich were originally published with the help of King Sa’ood Ibn ‘Abdul-’Azeez (rahimahullaah ta’aala).

It becomes clear for us through what Sheikh Haafidh Al-Hakamee left behind for us from his writings that he was profoundly affected by reading books that were written by the scholars of the Salaf about tafseer, hadeeth, fiqh, principles of fiqh, Islamic manners, Arabic language and grammar. As for ‘Aqeedah, then he was obviously very influenced by the writings of Sheikh-ul-Islam Ibn Taymeeyah and his famous student Ibn-ul-Qayyim.

Some of His Other Achievements

When Sheikh ‘Abdullah Al-Qar’aawee realized the superiority of his student Haafidh, he appointed him as a teacher for the other students and they benefitted greatly from his lessons.

In 1363H (1945) Sheikh Al-Qar’aawee selected Haafidh to be the director of the Madrassa-tus-Salafiyyah institute in Saamitah, which was the first and the largest of all the schools that Sheikh Al-Qar’aawee established for the students of knowledge in the southern region of the kingdom. Haafidh was also made regional superintendent for all the schools in the neighboring villages and townships.

Sheikh Al-Qar’awee went on to enlarge the schools in Tihaamah and ‘Aseer and he eventually established at least one school in every village in the south that taught Islamic studies. He appointed his students as teachers and administrators for these schools. However, when Sheikh Al-Qar’aawee had established literally hundreds of schools in the southern region he took his first student. Haafidh al-Hakamee, as his assistant while traveling and supervising the schools.

Sheikh Haafidh traveled to many places in order to fulfill his responsibilities with Sheikh Al-Qar’aawee including As-Salaama-tul-’Ulya, the city of Beesh and Umm-ul-Khashab in northern Jaazaan. Afterwards, he returned to Saamitah again as director of the schools, in the region in order to help his Sheikh administer the many schools that he had established so taht the important improvements brought about by thsi da’wah might continue.

Such was the high opinion that Sheikh ‘Abdullah Al-Qar’aawee held of Haafidh, that he is known to have said about him:

‘Indeed, he is one of my students, but he has surpassed me in knowledge with a far-aspiring ambition.’

One of Sheikh Haafidh’s three wives was also the daughter of his noble Sheikh, Sheikh Al-Qar’aawee.

Most of Sheikh Haafidh Al-Hakamee’s time was spent trying to uplift the youth in his area and benefit them with his knowledge as much as he could. Some of his students are now renowned scholars in their own right having taken position as judges, teachers, and preachers everywhere in the southern region of the kingdom and elsewhere.

In 1373H (1955) a high school was opened in Jaazaan, the capital city of the southern region, and Sheikh Haafidh Al-Hakamee was chosen to be its first director in the same year. Then in 1374H (1956) a scholastic institute was opened in Saamitah by the General Directorate of Colleges and Institutes and Sheikh Haafidh Al-Hakamee was chosen to be its director as well. Sheikh Haafidh performed his administrative duties extremely well in addition to teaching some classes where he was known to give the students knowledge above and beyond the limited curriculum of the institute either himself or through some of the others in the institute.

His Death

Sheikh Haafidh Al-Hakamee remained as the director of the scholastic institute in Saamitah until he performed Hajj in the year 1377H (1958). After completing the rights of Hajj, Sheikh Haafidh died in the city of Makkah from a sudden illness on the 18th of Dhul Hijjah, 1377H (1958) while he was still a young man of only 35 years and three months. It is there where he lies buried. May Allah, the Exalted, have mercy upon him.

Source: From the English Book  “The Signposts of the Propagated Sunnah for the Creed of the Saved and Aided Group, Volume One”, by Sheikh Haafidh Al-Hakamee, Published by Invitation to Islam.

Scholars Biographies: Al-Haafiz Ibn Katheer

THE BIOGRAPHY OF AL-HAAFIZ IBN KATHEER

He is: the Imaam, the Haafiz, the Shaikh of the Muhadditheen, the Historian, the Explainer of the Qur·aan, `Imaaduddeen Abul-Fidaa· Ismaa`eel ibn `Umar ibn Katheer ibn Daw· ibn Katheer ibn Zar`, al-Qurashee; al-Busrawee, then ad-Dimashqee, the jurist, ash-Shaafi`ee. [1]

He was born in Mijdal, a village to the east of Busraa-which is a town in the province of Damascus, in the year 701 H, where his father was a Khateeb.

After the death of his father he moved, along with his brother Kamaaluddeen `AbdulWahhaab, to Damascus, in the year 707 H. He memorized the whole of the Qur·aan at the age of ten, and he read the different recitations,
and he excelled in tafseer.

He married Zaynab the daughter of al-Haafiz Abul-Hajjaaj al-Mizzee, and he closely accompanied him and learned from him. He gave great attention to the science of hadeeth, and qualified under him in it. He also accompanied Shaikhul-Islaam Taqiyyuddeen Ibn Taimiyyah and was a special student of his and defended him, and he followed him upon many of his opinions. He used to deliver verdicts in accordance with his view concerning the question of the three simultaneous divorces, that they count as a single divorce, and he was put to trial on account of this and suffered harm.

He gave attention to memorising the texts; and to awareness of the chains of narration, the hidden defects in narrations, the narrators, and to history, to the extent that he excelled in all of that whilst he was still a youth. He delivered verdicts, taught and debated. He excelled in Fiqh, Tafseer, and Arabic Grammar. He closely studied the narrators and the hidden defects in narrations.

He became the Shaikh of the Saalihiyyah School, after the death of adh-Dhahabee; and the Shaikh of Daarul-Hadeeth al-Ashrafiyyah for a short while after the death of as-Subkee. Then this was taken from him after it was seized by Kamaaluddeen al-Ma`arree.

HIS SCHOLARLY STATUS:

Ibn Katheer had prominent status as is clear from the institutions of knowledge he headed; and the mosques in which he taught; and the works of Tafseer, History, and Hadeeth that he authored.

As for the schools that he took charge of, then they were: The Ashrafiyyah School of Hadeeth, the school of as-Saalihiyyah, the school of an-Najeebiyyah, the school of at-Tankaziyyah, and the school of an-Nooriyyah al-Kubraa.

These were schools sought after by the students of knowledge from the east and the west, and their Shaikhs and teachers had high status. None were allowed to teach in them except those who were firmly grounded in knowledge and whose position amongst the scholars was established. Therefore, the scholars respected him and the hearts of the students of knowledge were attentive to him.

As for the mosques in which he delivered his lessons, then the most famous of them were “alJaami` al-Amawee”, the mosque of Ibn Hishaam, the Jaami` of Tankaz, the Jaami` of alFooqaanee-and he used to deliver the Khutbah in it also.

This being in addition to his writings which have filled the earth with knowledge, and from which people have benefitted in his lifetime and after his death.

THE SCHOLARS PRAISE OF HIM:

adh-Dhahabee said: “The jurist, the muftee, the muhaddith… he gave special attention to the narrators, to the texts, and to acquiring knowledge of Fiqh. He elucidated, wrote works, debated, authored, explained (the Qur·aan), and attained precedence…” [2]

He also said: “The imaam, the jurist, the muhaddith, the singular and outstanding scholar… He was a jurist knowledgeable in various fields, a precise muhaddith, a critical and verifying explainer (of the Qur·aan). He produced beneficial works. He was well aware of Fiqh, and had good understanding of Arabic and the Fundamentals (of Fiqh). He memorized a good portion of the texts, of tafseer, and the narrators. He heard (narrations) from me, and had good memorisation.” [3]

Ibn Hajjee said: “I never came to him except that I benefitted from him, and I was his constant companion for six years.”

Ibn Habeeb said, as quoted from him by Imaam Ibn Hajr:[4] “He was an imaam, frequent upon tasbeeh [5] and tahleel [6], and he was at the head of the scholars of explanation (of the Qur·aan). He heard, gathered, and authored. People strove to listen to his sayings. He spoke in a manner that delighted, he narrated, and he brought benefit. The pages of his verdicts were sent to the lands, and he became famous for precision and verification. He attained leadership in knowledge in History, Hadeeth, and Tafseer.”

Abul-Mahaasin ad-Dimashqee said: “He delivered verdicts and taught. He debated and excelled in Fiqh, Tafseer, and Grammar. He carefully studied the narrators and the hidden defects of narrations.” [7]

al-Haafiz Ibn Hajr said: “He could bring a great deal to mind, and he joked in a fine manner. His works spread throughout the lands within his life-time, and the people derived benefit through him after his death.” [8]

al-`Aynee said, as quoted from him by Ibn Taghreebardee: “He was the example amongst the scholars and the great memorizers, and the reference point for the people of meanings and wordings. He heard, gathered, compiled, taught, narrated, and wrote works. He had an abundance of knowledge and awareness of Hadeeth, Tafseer, and History. He became famous for precision and verification. He attained the limit in knowledge of History, Hadeeth, and Tafseer; and he wrote many beneficial works.” [9]

HIS `AQEEDAH (CREED AND BELIEF):

He -rahimahullaahu ta`aalaa- was upon the `Aqeedah of the Salafus-Saalih (the Pious Predecessors). This is proven by his tremendous Tafseer, which is the most excellent tafseer that has made the `Aqeedah of the Salaf manifest. An example of that is his saying, in his explanation of His Saying -He the Most High:

[[Meaning: Then He ascended over the Throne]]:
[Sooratul-A`raaf (7): 54]

“Regarding this we follow the position of the Salafus-Saalih: Maalik, al-Awzaa`ee, athThawree, al-Layth ibn Sa`d, ash-Shaafi`ee, Ahmad, Ishaaq ibn Raahawaih, and others from the imaams of the Muslims, in the earlier and the later times: (and it is to let them pass)10 without saying how (takyeef),without declaring resemblance to the creation (tashbeeh), and without negating the attributes (ta`teel). Furthermore, what is immediately apparent to the minds of those who hold that the Creator resembles the creation is something negated for Allaah-the Most High, since nothing from the creation resembles Allaah:

[[Meaning: There is nothing like unto Him, and He is the All-Hearing, the All-Seeing]].” [Sooratush-Shooraa (42): 11]

HIS MOST PROMINENT TEACHERS:

Ibn Katheer studied under many famous major Shaikhs, and the most important of them are:

1) Shaikhul-Islaam Taqiyyuddeen Ahmad ibn `Abdil-`Azeem ibn `Abdil-Haleem ibn `AbdisSalaam ibn Taimiyyah, who died in 728 H. al-`Iraaqee said within his biography of Ibn Katheer: “He was an especially close student of Shaikh Taqiyyuddeen Ibn Taimiyyah, and he defended him, and he followed him upon many of his views.”

2) The Imaam, al-Haafiz, the Muhaddith of Shaam, Jamaaluddeen, Abul-Hajjaaj Yoosuf ibn az-Zakee `Abdir-Rahmaan al-Mizzee, who died in 742 H. Ibn Katheer closely accompanied him, and married his daughter.

3) The Imaam, al-Haafiz, the Muhaddith, the Historian of Islaam, Shamsuddeen, Aboo `Abdillaah Muhammad ibn Ahmad ibn`Uthmaan adh-Dhahabee, at-Turkumaanee in his origin, ad-Dimashqee. The author of beneficial works such as “Siyar A`laamin-Nubalaa·”, “Taareekhul-Islaam”, and “Meezaanul-I`tidaal”. He died in 748 H.

4) Abul-`Abbaas Ahmad ibn Abee Taalib ibn Ni`mah ibn Hasan ibn `Alee an-Najjaar, who was well-known as “Ibnush-Shahnah”. He lived for a hundred years, and died in 730 H.

HIS MOST PROMINENT STUDENTS:

1) Shihaabuddeen Abul-`Abbaas Ahmad ibn Hajjee ibn Moosaa ibn Ahmad, as-Sa`dee, alHusbaanee, ad-Dimashqee, al-Haafiz. The historian of Islaam. He produced many works, from them his explanation of “al-Muharrar” of Ibn `Abdil-Haadee. He died in 816 H.

2) Shihaabuddeen Muhammad ibn Ahmad ibn Muhammad ibn Ahmad al-Hareeree, adDimashqee, who was well known as as-Sulaawee. He became the Qaadee of Ba`labek, and then the Qaadee of al-Madeenah, and then he moved around as a Qaadee for other places. He died in 765 H.

3) Abul-Mahaasin al-Husaynee, Muhammad ibn `Alee ibn al-Hasan ibn Hamzah ibn Hamd adDimashqee, who died in 765 H.

HIS MOST FAMOUS WORKS:

Ibn Katheer filled the Islamic library with beneficial works. Some of them have been printed, and others remain in manuscript form. The most important of his printed works are:

(i) “Tafseerul-Qur·aanil-`Azeem”,
(ii) “al-Bidaayah wan-Nihaayah”,
(iii) “Ikhtisaar `Uloomil-Hadeeth”,
(iv) “Fadaa·ilul-Qur·aan”,
(v) “Tuhfatut-Taalib bimukhtasar Ibnil-Haajib”,
(vi) “Ahaadeethut-Tawheed war-radd `alaa Ahlish-Shirk”,
(vii) “al-Fusool fee Seeratir-Rasool ”,
(viii) “Seerah `Umar ibn `Abdil-`Azeez”;

and he has many works that remain in manuscript form.

HIS DEATH:

Ibn Katheer -rahimahullaah- died on the day of Thursday, the 26th of Sha`baan, in the year 774 H, in Damascus, and he was buried therein.

Footnotes:

[1] Refer for his biography to:

(1) “Tadhkiratul-Huffaaz” (4/1508); (2) “al-Mu`jamul-Mukhtass” (no. 86); (3) “Dhayl Tabaqaatil-Huffaaz” of alHusaynee (p. 57); (4) “Dhayl Tabaqaatil Huffaaz” of as-Suyootee (p. 361); (5) “Tabaqaatush-Shaafi`iyyah” of alQaadee Shuhbah (no. 638); (6) “ad-Durarul-Kaaminah” of al-Haafiz Ibn Hajr (1/399); (7) “Inbaa.ul-Ghumr” of al-Haafiz Ibn Hajr (1/45); (8) “Shadharaatudh-Dhahab” of Ibnul-`Imaad (6/231); (9) “an-Nujoomuz-Zaahirah” of Ibnu Taghreebardee (11/123-124); (10) “al-Badrut-Taali`” of ash-Shawkaanee (1/153); (11) “Hadiyyatul- `Aarifeen” (1/215); (12) “ar-Raddul-Waafir” (no. 48); (13) “al-A`laam” of az-Ziriqlee (1/317); (14) “Mu`jamulMu·allifeen” (2/283).
[2] “Tadhkiratul-Huffaaz” (4/1508)
[3] “al-Mu`jamul-Mukhtass” (no. 86)
[4] “Inbaa.ul-Ghumr” (1/39)
[5] Saying “Subhaanallaah”: (I declare Allaah free of all imperfections). (transl.)
[6] Saying “Laa ilaaha illaallaah” (None has the right to be worshipped except Allaah). (transl.)
[7] “Dhayl Tadhkiratil-Huffaaz (no. 58)
[8] “Inbaa·ul-Ghumr” (1/39); “ad-Durarul-Kaaminah” (1/400)
[9] “an-Nujoomuz-Zaahirah” (11/123)
[10] An addition from the text of Tafseer Ibn Katheer. (transl.)

[Translated by Aboo Talhah Daawood ibn Ronald Burbank]

Source: www.alitisaambissunnah.wordpress.com

Scholars Biographies: Imaam Abu Bakr Muhammad Ibn Al-Husayn Al-Aajurree

Imaam Abu Bakr Muhammad Ibn Al-Husayn Al-Aajurree

He was Abu Bakr Muhammad Ibn al-Husayn al-Aajurree al-Baghdaadee, the Imaam, the Scholar of Hadeeth, the Example, the Shaykh of the Noble Haram, author of many beneficial works, truthful, the devout worshipper and the one who closely followed the Sunnah. He was born in Baghdad in the year 280H, later he moved to Makkah and died there in the year 360H after having lived there for some thirty years.He heard from: Abu Muslim al-Kajjee, Muhammad Ibn Yahyaa al-Marwazee, Abu Shu`ayb al-Harraanee, Ahmad Ibn Yahya al-Halwaanee, al-Hasan Ibn ‘Alee Ibn Alwee al-Qattaan, Ja`far Ibn Muhammad al-Firyaabee, Musaa Ibn Haaroon, Khalf Ibn ‘Amr al-‘Ukbaree, ‘Abdullaah Ibn Naahiyah, Muhammad Ibn Saalih al-‘Ukbaree, Ja`far Ibn Ahmad Ibn ‘Aasim ad-Dimashkee, ‘Abdullaah Ibn al-‘Abbaas at-Tayaalisee, Haamid Ibn Shu`ayb al-Balkhee, Ahmad Ibn Sahl al-Usnaanee al-Muqri, Ahmad Ibn Musaa Ibn Zanjaway al-Qattaan, ‘Eesaa Ibn Sulaymaan, Abu ‘Alee al-Hasan Ibn al-Hubaab al-Muqri, Abu al-Qaasim al-Baghawee, Ibn Abee Dawood and others.

Those who narrated from him were: ‘Abdur-Rahmaan Ibn ‘Umar Ibn Nahaas, Abu al-Husayn Ibn Bishraan, his brother Abu al-Qaasim Ibn Bishraan, al-Muqri` Abu al-Hasan al-Hamaamee, Abu Nu`aym al-Haafidh and many from amongst the pilgrims and others.

Al-Khateeb said about him: “He was a person possessing Deen (religious qualities), trustworthy and precise. He authored (some) works.” [Reported by Ibn Katheer in Al-Bidaayah wa an-Nihaayah (11/306) and Adh-Dhahabee in As-Siyar (16/134-136)]

Ibn al-Atheer described him as being a Haafidh [See Al-Kaamil fee at-Taareekh (7/44)], as did Al-Haafidh Adh-Dhahabee in Mukhtasar al-Uluw(pg. 246).

Ibn Khalikaan said: “The Shaafi`ee Faqeeh, the Muhaddith, author of the famous book ‘Al-Arba`een’, he was a righteous servant.” [Ibn Khalikaan in Wafayaatul A`yaan (4/292). Others such as Ibn al-Jawzee mentioned him amongst the Hanbalees.]

Ibn al-Jawzee said about him: “He was trustworthy and precise, possessing Deen, a scholar and author.” [Sifatus Safwah (2/479)]

And he said: “He gathered together knowledge and asceticism.” [Manaaqib al-Imaam Ahmad (pg. 515)]

As-Suyootee said: “The Imaam, the Muhaddith, the Example. He was a scholar enacting what he taught, the follower of the Sunnah, possessing Deen, trustworthy and precise.” [Tabaqaatul Huffaadh (pg. 379)]

The work he wrote on ‘Aqeedah was “Ash-Sharee`ah”, published in one volume with the tahqeeq (verification) of Muhammad Haamid Al-Fiqqee, and in six volumes with the tahqeeq of Dr. ‘Abdullaah Ibn ‘Umar Ibn Sulaymaan Ad-Dameejee. May Allaah have mercy on him.

Author/Translator:  Abu Rumaysah. Source: Various Sources
Source: Originally published in al-manhaj .com website ( this site no more exists)

Scholars Biographies: Imaam Abu ‘Abdillaah `Ubaydullaah Al-`Ukbaree, Ibn Battah

Imaam Abu ‘Abdillaah `Ubaydullaah Al-`Ukbaree, Ibn Battah

He was Abu ‘Abdillaah `Ubaydullaah bin Muhammad Ibn Battah Al-`Ukbaree Al-Hanbalee, known as “Ibn Battah.”He was the Imaam, the Hadeeth Master (Haafidh), the Hanbalee Legal Jurist (Faqeeh), the devout worshipper and ascetic. He was born in the year 304H in Ukbaraa, a land close to Baghdad, and died in the year 387H. His father was a Faqeeh and it was under his auspices that he began his studies and he often reports from him in his books. He was sent to Baghdad to study hadeeth while still young. Then he traveled to various lands such as Shaam, Basrah, Makkah and Thagur studying under a host of the leading scholars of his time and excelled in ‘Aqeedah, Hadeeth and Fiqh.

He heard from the likes of Abu al-Qaasim al-Baghawee, Abu Dharr al-Baaghandee, Abu Bakr bin Ziyaad an-Naisabooree, Isma`eel al-Warraaq, al-Qaadee al-Mahaamalee, Muhammad bin Mukhlid, Abu Taalib Ahmad bin Nasr al-Haafidh, Muhammad bin Ahmad bin Thaabit al-‘Ukbaree, ‘Alee bin Abee al-Aqab, Ahmad bin Ubayd as-Saffaar, Ibn Saa`id and others.

A group of the scholars narrated from him such as: Abu al-Fath bin Abee al-Fawaaris, Abu Nu`aym al-Asbahaanee, Ubaydullaah al-Azharee, ‘Abdul-‘Azeez al-Azjee, Abu Ishaaq al-Barmakee, Abu Muhammad al-Jawharee, Muhammad bin Ahmad bin Eesaa as-Sa`see and others. He has been praised by more than one Imaam and was famous for enjoining the good and forbidding the evil. [See Ibn Katheer’s Al-Bidaayah wan-Nihaayah (11/368-369); Ibn Hajr’s Lisaan al-Meezaan (4/133+) and Adh-Dhahabee’s Siyar A’alaam an-Nubalaa (16/529-533)

Al-Khateeb al-Baghdaadee said: Abu Haamid ad-Dawlee narrated to me that when Ibn Battah returned from his travels he confined himself to his house for forty years [only rarely going out]. He was not seen in the market place and neither was he seen breaking fast except on the day of ‘Eed. He used to enjoin the good and not a single bad narration [concerning people] would reach him except that he put it in a better light.” [See Al-Khateeb Al-Baghdaadee’s Taareekh Baghdaad (10/372)]

’Abdul-Waahid bin ‘Alee al-‘Ukbaree said, “I have not seen any of the scholars from the Ashaabul Hadeeth or other than them having a better disposition and mannerism than Ibn Battah” [See Al-Khateeb Al-Baghdaadee’s Taareekh Baghdaad (10/372)]

Ahmad bin Muhammad al-‘Ateeqee said, “Ibn Battah was a righteous Shaykh, one whose supplications were answered.” [Ibn al-Jawzee in Al-Muntadhim (7/194)]

Abu al-Fath al-Qawwaas said: “I mentioned the knowledge and asceticism of Ibn Battah to Abu Sa`eed al-Ismaa`eelee and so he went to him. When he returned he commented: ‘His [knowledge and asceticism] is beyond description.’” [Ibn Hajr Al-‘Asqalaanee in Lisaan al-Meezaan(4/134)]

Abu Mas`ood Ahmad bin Muhammad al-Bajlee, the Haafidh said, “I have loved the Hanbalees since the day I saw Abu ‘Abdillaah Ibn Battah.” [Ibn Abee Ya`laa in Tabaqaatul Hanaabilah (2/145)]

Ibn al-‘Imaad said: “…the great Imaam, the Haafidh, Ibn Battah, the Hanbalee Faqeeh and righteous servant.” [Shadharaat adh-Dhahab (3/122)]

However in the field of hadeeth he has been criticized for his precision although in and of himself he is regarded to be truthful (sadooq). It is important to note that the scholars of Hadeeth have cleared him of the possibility of fabricating.

Refer to Al-Mughnee fee ad-Du`afaa (2/417), Al-Uluw (2/417), and Siyar A’alaam an-Nubalaa (16/529-533) of Adh-Dhahabee: Al-Laa`ee (1/85) of As-Suyootee, and others. A defense of him against a number of criticisms leveled against him can be found in Ibn al-Jawzee’s Al-Muntadhim(7/194+) and Al-Mu`allimee’s At-Tankeel (pp. 561-571).

At this point it is necessary to mention that the People of Innovation have capitalized on a statement concerning this great Imaam made by al-Haafidh Ibn Hajr al-‘Asqalaanee, may Allaah have mercy on him. Using this statement they have attempted to declare this Imaam a fabricator and liar, may Allaah forgive them and us.

Ibn Hajr in his notice of Ibn Battah begins by declaring him an Imaam and then proceeds to criticize him for his lack of precision in narration. He quotes the words of Al-‘Ateeqee about him that “…despite his lack of precision [in narrating] he was an Imaam in the Sunnah and an Imaam in Fiqh, possessor of miraculous events and one whose supplications were answered, may Allaah be pleased with him.”

He then proceeds to mention a munkar narration concerning the Attributes of Allaah and after identifying Ibn Battah as being the source of this narration [although his being the culprit is differed over by the Scholars of Hadeeth], Ibn Hajr comments: “And I do not know what I should say about Ibn Battah after this.”

It should be noted here that if Ibn Hajr thought Ibn Battah to be a liar or fabricator it would been necessary for him to mention this clearly, for the likes of this Haafidh could not possibly remain silent on such an issue.

Furthermore, as-Suyootee, may Allaah have mercy upon him, further clarifies Ibn Hajr’s position on him. After quoting the above mentioned words of Ibn Hajr, he says: “I saw in the handwriting of Ibn Hajr in his notes to ‘Mukhtasar al-Mawdoo`aat’ of Ibn Darbaas [concerning this hadeeth], “This false addition that occurs at the end of it is not present here and so it is clear that it occurs due to the poor memory of Ibn Battah.”

So in this narration Ibn Hajr explicitly clears Ibn Battah of intentional fabrication and hence his stance on him falls in line with the majority of Hadeeth Masters. Allaah knows best. [Ibn Hajr Al-‘Asqalaanee in Lisaan al-Meezaan (4/134) and As-Suyootee in Al-Laa`ee al-Masnoo`ah (1/75)]

His books concerning ‘Aqeedah that have been published are:

1. Al-Ibaanah al-Kubraa – in seven volumes with the checking (tahqeeq) of Yusuf bin Abdullaah al-Waabil, and
2. Ash-Sharh wal-Ibaanah – with the checking (tahqeeq) of Dr. Ridaa Nu`saan.

Ibn Battah passed away in 387H, may Allaah have mercy on him.

Author/Translator:  Abu Rumaysah. Source: Various Sources
Source: Originally published in al-manhaj .com website ( this site no more exists)

Scholars Biographies: Imaam Abu Muhammad Al-Hasan Ibn ‘Alee Al-Barbahaaree

Imaam Abu Muhammad Al-Hasan Ibn ‘Alee Al-Barbahaaree

Author: Compiled from Several Sources
Translator: Abu Talha Dawood Burbank rahimahullaah

His Name, Kunyah and Lineage: 

He is the Imaam, the Example, the Mujaahid, the Shaikh of the Hanbalee scholars and greatest of them in his time: Abu Muhammad Al-Hasan Ibn ‘Alee Ibn Khalf Al-Barbahaaree – an ascription to Barbahaar, which were medicines imported from India.

His Birthplace and Early Life: 

The references available do not mention anything about his birth or early life but it appears that he was born and brought up in Baghdad. This is apparent from his fame amongst its general public, not to mention its scholars. Furthermore, Al-Barabahaaree sat with a group of the companions of the Imaam of Ahl-us-Sunnah wal-Jamaa’ah, Ahmad Ibn Hanbal, rahimahullaah. He studied under them and most of them came from Baghdad as will be explained. This shows that he grew up in an environment of knowledge and adherence to the Sunnah. This clearly had a great influence on his personality.

His Teachers and His Seeking after Knowledge: 

Al-Barbahaaree was pre-eminent in seeking after knowledge and expanded great efforts to attain it. He acquired knowledge from a group of the senior students of Imaam Ahmad Ibn Hanbal, except that unfortunately, the references available to us only state two of them by name and they are:

1. Ahmad Ibn Muhammad Ibn-ul-Hajjaaj Ibn ‘Abd-il-‘Azeez Abu Bakr Al-Marwazee: The exemplary Imaam, scholar and Muhaddith, a student of Imaam Ahmad. He died on the sixth of Jumaadal-Oolaa in the year 275H.

2. Sahl Ibn ‘Abdullaah Ibn Yoonus At-Tustaree, Abu Muhammad: The Imaam, worshipper and one known for abstemiousness from this world. Many wise sayings are reported from him and many remarkable happenings. He died in the month of Muharram in the year 283H, at the age of about eighty.

His Knowledge and the Scholars’ Praise for Him: 

Imaam Al-Barbahaaree, rahimahullaah, was a formidable and imposing Imaam who spoke out with the truth and called to the Sunnah and to the following of narrations. He also had renown and the respect of the ruler. In his gatherings, various circles for the study of Hadeeth, the narrations and Fiqh were held. These were attended by many of the scholars of Hadeeth and Fiqh.

The scholar, Abu ‘Abdillaah said: “If you see a person of Baghdad loving Abul-Hasan Ibn Bashshaar and Abu Muhammad Al-Barbahaaree, then know that he is a person of the Sunnah.”

His high status is shown by what his student, Ibn Battah, rahimahullaah, said: “I heard him – meaning Al-Barbahaaree – saying when the people were prevented from Hajj: ‘O People! If anyone needs assistance to the level of a hundred thousand Deenaars and a hundred thousand Deenaars and a hundred thousand Deenaars – five times – then I will assist him.’” Ibn Battah said: “If he wanted it the people would have given it to him.”

As regards the scholars’ praise for him, then a great deal has been reported:

Ibn Abee Ya’laa said: “Shaikh of the Community in his time and the foremost of them in censuring the people of innovation and in opposing them with his hand and tongue. And he had renown with the rulers and prominence amongst those of knowledge. And he was one of the wise scholars, great and precise memorizers of the texts and one of the reliable believers”

Adh-Dhahabee said in Al-‘Ibar: “…the exemplary scholar, Shaikh of the Hanbalees in ‘Iraaq in speech, action and sticking to what is lawful. He had great renown and total respect.”

Ibn Al-Jawzee said: “…He gathered knowledge and had abstention from this world (zuhd) and was strong against the people of innovation.”

Ibn Katheer said: “The abstemious, man of knowledge, the Hanbalee scholar, the admonisher – and he was strict against the people of innovation and sin. He had great standing and was respected by the elite and by the common people.”

His Piety and Abstemiousness: 

Imaam Al-Barbahaaree was known for both of these qualities. This can be seen by what Abul-Hasan Ibn Bashshaar mentioned: “Al-Barbahaaree shunned seventy-thousand Deenaars, which he inherited from his father.” Ibn Abee Ya’laa said: “Al-Barbahaaree strove greatly and stood firm for the Religion many times.”

His Position with Regard to the People of Innovation: 

Imaam Al-Barbahaaree, rahimahullaah, was very stern against the people of innovations and deviant sects, opposing them with his tongue and his hand, all the while following the way of Ahl-us-Sunnah wal-Jamaa’ah with regards to the treatment of the people of innovation and deviation. His desire was that this Religion remain pure and be kept free from all that the people of innovation and deviance sought to attach to it, whether the beliefs of the Jahmiyyah, the Mu’tazilah, the ‘Ash’arees, the Soofees or the Shee’ah and Raafidees.

He makes clear the methods employed by the people of deviant sects to give sanction to their innovations, and he warns us against falling into their ways and methods. He lays out for us the broad and clear outlines describing the people of deviant sects and innovations. It is as if you are looking straight at them.

In summery, his position with regard to the people of deviant sects and innovations was clearly one of opposition and sternness due to his concern and love for the Sunnah and due to the efforts of every deviant innovator to attack it. His position is rightfully seen as a fine example of the positions of the Imaams of Ahl-us-Sunnah with regard to the people of innovation, deviation and misguidance.

His Students: 

A large number of students learned from this Imaam and benefited from him, since he was an example in both word and deed. And from these students are:

1. The exemplary Imaam and Scholar, Abu ‘Abdillaah Ibn ‘Ubaydullaah Ibn Muhammad Al-‘Ukbaree, well known as Ibn Battah, who died in Muharram of the year 387H.

2. The exemplary Imaam, well known for his wise sayings, Muhammad Ibn Ahmad Ibn Isma’eel Al-Baghdaadee, Abul-Husayn Ibn Sam’oon, the admonisher, famous for his deeds and condition. He died in the middle of Dhul-Qa’adah in the year 387H.

3. Ahmad Ibn Kaamil Ibn Khalf Ibn Shajarah, Abu Bakr, the narrator of this book from its author

4. Muhammad Ibn Muhammad Ibn ‘Uthmaan, Abu Bakr, about whom Al-Khateeb Al-Baghdaadee (rahimahullaah) said: “It reached me that he used to lead the life of an ascetic and was upon good except that he reported some things that were weak and without basis.”

A Glimpse of His Words and Poetry: 

Abu ‘Abdillaah Ibn Battah (rahimahullaah) said: “I heard Abu Muhammad Al-Barbahaaree say: ‘Sitting in order to advise sincerely is to open the door of benefit and sitting in order to debate is to close the doors of benefit.'” And he said: “The people are in constant delusion.”

From his poetry is:

“Whoever satisfies himself with what suffices him –
Begins rich and continues in following the correct way:
How fine an attribute Allaah has made being satisfied with what suffices –
How many a humble person it has raised high
The soul of the youth feels constricted if it is poor
But if he is patiently dependent upon his Lord he would indeed be given ease and sufficiency.”

His Trial and Death: 

Imaam Al-Barbahaaree, rahimahullaah, had renown and a position of great respect with the common people and the elite and also had status in the eyes of the ruler. However, his enemies from the people of the deviant sects and innovations did not cease in their efforts to incite the ruler against him and to cause anger in his heart against him. This was to the point that in the year 321H, the Khaleefah, Al-Qaahir ordered his minister Ibn Muqlah to arrest Al-Barbahaaree and his students. Al-Barbahaaree hid, however a group of his major students were captured and taken to Basrah. Allaah, the most High, punished Ibn Muqlah for this action by causing Al-Qaahir Billaah to become angry with him, so Ibn Muqlah fled and was removed from his post and his house was burned. Then Al-Qaahir Billaah was himself imprisoned on the sixth of Jumaadal-Aakhirah, 322H. He was stripped of his position and blinded in both eyes. Then Allaah, the Most High, granted that Al-Barbahaaree return to his place of honor.

When Abu ‘Abdillaah Ibn ‘Arafah, well known as Niftawaih died, his funeral was attended by many prominent people and scholars and the congregation was lead by Al-Barbahaaree and that occurred in Safar of the year 323H. It was in this year also that Al-Barbahaaree’s standing grew and his words carried greater weight and his students became apparent and spread out amongst the people, censuring the innovators. It reached the point that once when Al-Barbahaaree was on the western side of the city and sneezed, his students replied to him and (were so many that) the Khaleefah heard the noise they made in his apartment, so he asked about what had happened. So when he was informed he became afraid.

The innovators still did not cease trying to cause the heart of the Khaleefah Ar-Raadee to turn against Al-Barbahaaree. This was to the point that Ar-Raadee gave the order to Badr Al-Harasee, his chief of police, that he should ride out in public in Baghdad with the proclamation that no two students of Al-Barbahaaree were allowed to meet together. Again he hid himself having previously settled in the west of the city, he now secretly moved to the east. He died in this state in the year 329H.

Ibn Abee Ya’laa said: Muhammad Ibn Al-Hasan Al-Muqri narrated to me, saying: My grandfather and also my grandmother related to me that:

“Abu Muhammad Al-Barbahaaree was hidden by the sister of Toozoon in the eastern side of the town in the alleyway of the public bathhouse…he was there for about a month then his blood ceased flowing. When Al-Barbahaaree died, still in hiding, the sister of Toozoon said to her servant: ‘Find someone to wash him.’ So someone came to wash him and the door was kept locked so that no one would know. He alone stood to pray for him, but when the woman who owned the house looked, she found that it was full of men wearing white and green clothing. After he had ended the Funeral Prayer, she did not see anyone at all, so she called to her servant and said: ‘You have destroyed me along with my brother!’ So he said: ‘Did you not see what I saw?’ ‘Yes’, she replied. He said: ‘Here are the keys to the door and it is still locked.’ So she said: ‘Bury him in my house and when I die bury me near him…'”

May Allaah have mercy on Imaam Al-Barbahaaree and grant him a great reward. He was an Imaam in truth, an example, knowing Allaah, and a follower of the Sunnah, and an unsheathed sword against the people of innovation and deviation.

Source: Originally published in al-manhaj .com website ( this site no more exists)

Visit : Book Study Resources of Sharhu Sunnah – Imam Barbaharee

Scholars Biographies: Imaam Abu Ja’far Ahmad Ibn Muhammad At-Tahaawee

Imaam Abu Ja’far Ahmad Ibn Muhammad At-Tahaawee

Source : Shaikh al-Albaanee’s checking and notes to the Sharh and Matn  of Aqeedah Tahaawiyyah

His Name and Lineage: 

He was the Imaam, the Muhaddith, the Faqeeh, the Haafidh, the noble Scholar, Abu Ja’far Ahmad bin Muhammad bin Salaamah bin Salama ‘Abdul-Malik bin Salama Al-Azdee At-Tahaawee. Al-Azadee is an ascription to a well-known tribe from Qahtaan. At-Tahaawee is an ascription to the land Tahaa in Upper Egypt.

His Search for Knowledge: 

His lineage in knowledge is connected to his family and uncles, for his father was from the scholars and his uncle was the Imaam Isma’eel bin Yahyaa Al-Muznee. (Died 264H). He was born in 239H. When he reached the age of adolescence, he moved to Egypt in search of knowledge. Al-Muznee was the one with the most knowledge of Fiqh amongst the companions of Imaam Muhammad bin Idrees Ash-Shaafi’ee in his land. And likewise his mother was from the people of knowledge and narrations.

Then he linked with the scholars of Egypt as well as those who came to Egypt. And his teachers were many, as were his students.

Every time the scope of his horizons would widen, he would find himself confused amidst a score of Fiqh issues. And he would not find the sufficient answers from his uncle that would soothe his confusion over these issues. So he began to examine what his uncle would do when he was faced with these kinds of contradictory opinions. His uncle would refer a lot to the books of the associates of Abu Haneefah (i.e. Hanafis), and he would favor many of the opinions of Abu Haneefah with regard to these issues. These favored opinions of his were recorded in his book “Mukhtasar Al-Muznee.”

So after that he was left with no choice but to look into the books of the associates of Abu Haneefah and adopt their methodology in establishing fundamental principles and deriving subsidiary rulings. This is such that when he completed his knowledge of the madh-hab of Imaam Abu Haneefah, he changed to that madh-hab and became one of its followers. But this did not prevent him from opposing and contradicting some of the (erroneous) opinions held by the Imaam (Abu Haneefah) and preferring the opinions of the other Imaams (on certain issues). This is because he, may Allaah have mercy on him, was not a muqallid (blind follower) of Abu Haneefah. But rather he only saw the methodology of Abu Haneefah in Fiqh as being the most exemplary of methodologies, according to his opinion – so he treaded that path. This is why you will find him in his book “Ma’aanee Al-Athaar” affirming some views that his Imaam (Abu Haneefah) did not hold. What supports what we stated just now, is what Ibn Zoolaaq stated:

“I heard Abul-Hasan ‘Alee Ibn Abee Ja’far At-Tahaawee say: I heard my father say: ‘ (and he mentioned the virtues of Abu ‘Ubayd Harbaway and his Fiqh and said) He would ask me about (Fiqh) issues. So one day I gave my answer to one issue, so he said to me: ‘This is not the opinion of Abu Haneefah.’ So I said: ‘O judge (Qaadee), do I have to hold the same opinion for every opinion that Abu Haneefah held?” So he said: ‘I didn’t think you were more than a blind follower.’ I said to him: ‘And does anyone blindly follow someone except he who is a fanatic?’ He said: ‘Or a simple-minded person.’ So this story spread throughout Egypt, such that it became a proverb and the people memorized it.'”

He was educated under many shuyookh, whom he took knowledge and benefited from. He had more than three hundred teachers. He would spend lots of time with those scholars that came to visit Egypt from different parts of the world, such that he would add to his knowledge what knowledge they had. This shows you the extent of the concern he had for benefiting and learning from the scholars, as well as the intense eagerness he had for acquiring knowledge. Many scholars praised him and described him as being reliable, trustworthy, a Faqeeh, intelligent, a good memorizer and a pious worshipper. He had a high proficiency in Fiqh and Hadeeth.

The Scholars’ Praise for Him: 

Ibn Yoonus said: “At-Tahaawee was reliable, trustworthy, a Faqeeh, intelligent, the likes of whom one did not come afterward.”

Imaam Adh-Dhahabee said in his At-Taareekh al-Kabeer: “He was the Faqeeh, the Muhaddith, the Haafidh, one of the elite personalities, and he was reliable, trustworthy, knowledgeable of Fiqh and intelligent.”

Ibn Katheer said in Al-Bidaayah wan-Nihaayah: “He was one of the reliable, trustworthy and brilliant scholars of Hadeeth (Haafidh).”

He served as an intermediary for the knowledge between those who came before (Salaf) and those who came after (Khalaf). The scholars praised him and mentioned him as being a Muhaddith (scholar of Hadeeth), one whose report was reliable and an established narrator. He was distinguished and highly proficient in writing. And he became the most knowledgeable of Fiqh amongst the Hanafis in Egypt. This was even though he had a share in the Fiqh of all of the madh-habs of Fiqh and Hadeeth, and he knew of the various sciences of Islaam.

His Books: 

As for his writings, then for the most part, they are verifications and compilations, containing many benefits. Among his writings is “Al-‘Aqeedah At-Tahaawiyyah”, which we are writing the introduction for now, as well as for its explanation (by Ibn Abee Al-‘Izz). Even though the size of the book is small, its benefits are many and its methodology is that of the Salaf. And you will find that it contains everything the Muslim needs concerning his Creed. There is also his book “Ma’aanee Al-Athaar”, which is a book in which he presents different areas of research in Fiqh along with their evidences. And during the course of his research, he mentions the issues in which there are differences of opinion amongst the scholars. And he lists the proofs and evidences for each opinion and debates them, outweighing which one appears to be the truth according to him. This book will accustom the student of knowledge with understanding Fiqh and it will acquaint him with the areas of difference of opinion.

He left behind many other great works, close to forty different books, amongst which are: Sunan Ash-Shaafi’ee, Mushkil Al-Athaar, Ahkaam-ul-Qur’aan, Al-Mukhtaar, Sharh Al-Jaam’i-ul-Kabeer, Sharh Al-Jaam’i-us-Sagheer, Ash-Shuroot, Nawaadir al-Fiqhiyyah and others.

Imaam At-Tahaawee was well known and famous for commanding good and forbidding evil, for voicing out the truth and returning to that which he held to be the truth without being affected by the (other) scholars, rulers and associates.

Sufficient for us is the agreement of the majority of the scholars upon accepting this Creed, which has been truthfully called: “An Explanation of the Creed of Ahlus-Sunnah wal-Jamaa’ah.” And no one speaks against it except for those who rebel against the Creed held within it such as some remnants from the Mu’tazilah and the people of Hulool and Ittihaad (Sufi belief that Allaah is incarnate within His creation), and those who follow any opinion.

His Death: 

Imaam At-Tahaawee died on a Thursday at the beginning of Dhul-Qa’adah in 321H and was buried in the Qaraafah graveyard in Egypt. May Allaah have mercy on him.

Source: Originally published in al-manhaj .com website ( this site no more exists)

 

Brief Biography: Imam Al-Laalikaa’ee (d.418H)

Imaam Abul-Qaasim Hibatullaah Al-Laalikaa’ee

Source: Intro to the Book “The Creed of Imam Bukhaaree”
Translated by: Dawud Burbank rahimahullaah

He was Abul-Qaasim Hibatullaah, Ibn al-Hasan bin Mansoor ar-Raazee, at-Tabaree, al-Laalikaa’ee. The author of the encyclopedia of the ‘aqeedah of the Salaf called Sharh Usool I’tiqaad Ahlis-Sunnah wal Jamaa’ah.

He lived in a time of great confusion and political strife and division. A time when innovations were widespread and were propagated by their profounder and followers, including the Mu‘tazilah, the Qadariyyah, the Khawaarij, the Murjiah, the Rawaafid and others besides them. Around his time many of the scholars of Ahlus-Sunnah wal-Jamaa’ah stood to author books in defense of the ‘aqeedah of the Companions, the Taabe’een and the Salaf after them and to warn against the widespread innovations.

However, the book of al-Laalikaa’ee is the most comprehensive of all those books and its reader can delight in the abundance of knowledge and guidance contained therein. He reports from more than 180 people and this indicates the large number of Shaykhs he learnt from.

Amongst his students was the famous al-Khateeb al-Baghdaadee who said about him in his Taareekh Baghdaad (14/70): “We wrote from him and he used to understand and memorize (well).”

Ibn Katheer said about him in al-Bidaayah (12/24): “He used to understand and memorize and he (was always) concerned and anxious about hadeeth.” He was known for his precision and his perspicacity in hadeeth. One of his students saw Abul-Qaasim al-Laalikaa’ee after his death in a good dream.

Al-Khateeb al-Baghdaadee mentions this and those after him narrate it from him, ‘Alee bin al-Hasan bin Jadaa al-’Akbaree said: ‘I saw Abul-Qaasim at-Tabaree in a dream and I said to him. What has Allaah done with you?’ He said: ‘He has forgiven me.’ I said: ‘For what reason?’ And it was as if he said in a word in a lowered, subdued voice: ‘The Sunnah.’

He died in the year 418H whilst he was middle-aged, before he became famous for his knowledge and his works, may Allaah have mercy upon him. Refer to the introduction to Sharh Usoolil-Itiqaad (1/65-101) by Ahmad Sa’d Hamdaan for more details.

Source: Originally published in al-manhaj .com website ( this site no more exists)

Scholars Biographies: Shaykh Abdullah al-Qar’aawee

1315H–1389H: Shaikh ‘Abdullaah bin Muhammad Al-Qar’aawee

Author: Fawaaz bin ‘Alee Al-Madkhalee
Source: His compilation “Tareeq-ul-Wusool ilaa Eedaah ath-Thalaathat-il-Usool. Produced By:  Al-Ibaanah.com

He was Shaikh ‘Abdullaah bin Muhammad bin Hamad bin Muhammad Al-Qar’aawee [2] An-Najdee from the district of Qaseem in Najd. He played a great role in Calling to Allaah and spreading the authentic creed, particularly in the southern regions of Saudi Arabia, where this (Salafee) Da’wah thrived and prospered.

He, may Allaah have mercy on him, was born in Dhul-Hijjah of 1315H in the city of ‘Unayzah. His father passed away two months prior to his birth, so he was raised an orphan under the care and auspices of his mother and paternal uncle. He was brought up learning the basic elementary studies, uprightness, purification and memorization of the Qur’aan. During the first part of his life, he occupied himself with conducting business, but he changed to seeking knowledge. He traveled to India twice and then moved throughout the cities of the Kingdom of Saudi Arabia seeking knowledge. So he traveled from Buraydah to Makkah and then to Madeenah, Riyadh, Ihsaa and Qatar. In fact, he even transcended beyond the Arabian Peninsula, visiting Iraq, Egypt and Syria.

Afterward, he commenced his Call to reformation, turning his attention to the southern region of the Kingdom of Saudi Arabia. He settled in Saamitah and made it the center for his Da’wah. So he began calling the people to have Taqwaa of Allaah and to adhere to the beliefs of the pious predecessors (Salaf as-Saalih), with wisdom and fair admonition. Many students would gather around him, and so he would have a large following of people who came to him seeking knowledge. So he held gatherings, teaching them the Qur’aan, Tafseer, Tajweed, Tawheed, Hadeeth, Fiqh, Laws of Inheritance, and some of the sciences of the Arabic language. [3]

Then he focused on some of the neighboring towns of Saamitah and opened various educational institutes, appointing some of his main students as teachers in them – students the likes of Shaikh Haafidh Al-Hakamee (rahimahullaah), about whom he said: “He is one of my students, however he has surpassed me in knowledge by far.”

He would supply these schools with everything that students stood in need of, such as books, notepads and so on, purchasing that with his personal donations. He would also go out in person to visit the neighboring villages on certain days to the point that the people turned towards seeking knowledge under him. The Shaikh’s schools spread out from the district of Tuhaamah to the district of ‘Aseer. He opened many schools and institutes within these regions and appointed his major students to teach in them.

Some of the main objectives of his Da’wah were to rectify the Creed in the people’s souls, to cultivate the true Islaam into the hearts of the Muslim youth and to guide them to the correct path. Prior to his arrival, the community was living upon ignorance and false notions. So the Shaikh, may Allaah have mercy on him, produced students that were strong in their Creed to guide the people and call them to Allaah. So his efforts were crowned with success and many of the people began to perform the obligations at their proper times.

During the last part of his life, he was afflicted with a painful sickness, as a result of which he was forced to move to Riyadh where he was admitted into its central hospital. On Tuesday, the 8th of Jumaadaal-Oolaa, 1389H, the Shaikh passed away, having reached around 73 years of age – a lifetime which he spent serving knowledge, seeking it and spreading it to the people. He, may Allaah have mercy on him, is regarded today as one of the Imaams of the Islamic Da’wah of the 14th Hijree Century, particularly in the districts of Tuhaamah and ‘Aseer, which serve as the birthplace of his Da’wah.

For more about Imaam Al-Qar’aawee, refer to the book “Shaikh Haafidh bin Ahmad Al-Hakamee – His Life and Effects” (pg. 31-35) written by our sheikh, Zayd bin Muhammad Al-Madkhalee, rahimahullaah, and the book “Shaikh ‘Abdullaah Al-Qar’aawee and his Da’wah in the South of the Kingdom” (pg. 12) by As-Sahlee.


Footnotes:

[1] Translator’s Note: This book was compiled by Fawaaz al-Madkhalee from classes Shaikh Zayd Al-Madkhalee (rahimahullaah) gave on the explanation of the famous book “The Three Fundamental Principles” in the First Shaikh ‘Abdullaah bin Muhammad Al-Qar’aawee Educational Seminar, which was held in 1415H in the district of Jaazaan.

[2] Translator’s Note: Al-Qar’aawee was the nickname of his grandfather, which was an ascription to a town he lived in called al-Qar’aa, within the confines of the city of Buraydah. See Fatawaa al-Jaliyyah, footnote 3 on (pg. 5).

[3] Shaikh ‘Abdullaah Al-Qar’aawee served as one of the carriers of the Sunnah and one of the callers to it during that time period. He studied under the noble scholars of his region of Najd and elsewhere. He longed to be one of the callers to Allaah and to be one of those who would revive His Religion, aiding the truth, and guiding the people from deviation to the truth and from Shirk to Tawheed. He yearned to be from those who would warn the people against the evils that are the cause for Allaah’s Anger. So Allaah willed for him to be from those who called to his Path in the southern region of Saudi Arabia. This was due the suggestion of his teacher at that time, the former Muftee of Saudi Arabia, Shaikh Muhammad bin Ibraaheem (rahimahullaah), to go there.

This happened after Shaikh Al-Qar’aawee confided in him a dream he had in which he saw himself go down to the southern regions of Saudi Arabia. So he set out for the south and ended up in Jaazaan in the year 1358H. Thereafter, he advanced to the city of Saamitah, and Allaah benefited the people of these lands through him. So the people of the south learned the Book and the Sunnah from him and they began to understand the Religion of Allaah at his hands.

When he first came to Saamitah, he opened the first Madrasah Salafiyyah (Salafee School) there in Sha’baan 1358H, and began teaching in it shortly thereafter. The school was opened in the house of Shaikh Naasir bin Khaloofah, may Allaah have mercy on him.

At the head of his students, were:

  • Shaikh Haafidh bin Ahmad al-Hakamee,
  • Shaikh Ahmad bin Yahyaa An-Najmee,
  • Shaikh ‘Umar Jardee Al-Madkhalee,
  • Shaikh Muhammad bin Ahmad Al-Hakamee, and
  • other scholars, at whose hands Allaah raised the Sunnah and subdued innovation.

[This excerpt is from footnote 3 on (pg. 5) of Al-Fatawaa al-Jaliyyah, written by the compiler of the book, Hasan bin Muhammad Ad-Dagreeree.]

Scholars Biographies: Shaykh Abdul Muhsin al-Abbaad

1353H-Present: Shaikh ‘Abdul-Muhsin bin Hamad Al-‘Abbaad
Produced By : Al-Ibaanah.com

His Name and Lineage:

He is the great scholar and Muhaddith, Shaikh ‘Abdul-Muhsin bin Hamad bin ‘Abdil-Muhsin bin ‘Abdillaah Al-‘Abbaad Aali Badr. The family of Aali Badr comes from the family of Jalaas, which originates from the ancient tribe of ‘Anazah, one of the descendent tribes of ‘Adnan (descendent of Prophet Isma’eel). His great-grandfather’s nickname was ‘Abbaad and so as a result some of his offspring inherited it from him, such as Shaikh ‘Abdul-Muhsin and his mother, the daughter of Sulaymaan bin ‘Abdillaah Aali Badr.

The Shaikh was born on a Tuesday night after ‘Ishaa prayer in the month of Ramadaan, 1353H in the city of Zulfi, Saudi Arabia. This is the city where he grew up and learned the basics of reading and writing.

His Early Studies:

While in Zulfi, he studied under Shaikh ‘Abdullaah bin Ahmad Al-Manee’, Shaikh Zaid bin Muhammad Al-Munaifee, Shaikh ‘Abdullaah bin ‘Abdir-Rahmaan Al-Ghaith with whom he completed the noble Qur’aan, and Shaikh Faalih bin Muhammad Ar-Roomee.

When the first elementary school opened in Zulfi in 1368H, he joined it in its third year and obtained his primary degree there in 1371H.

After completing his primary studies, he moved to Riyadh and signed up with the Educational Institute there. This was the same year (1372H) that Imaam ‘Abdul-‘Azeez bin Baaz moved to Riyadh from Kharj, where he had served as judge since 1357H, and the first year he taught in this Institute. Amongst the colleagues that he studied with at that time was Shaikh Muhammad Amaan Al-Jaamee, may Allaah have mercy on him.

After graduating from this institute, the Shaikh enrolled with the College of Sharee’ah in the Imaam Muhammad bin Su’ood Islamic University of Riyadh. During his last year at the college, he was appointed a teacher in the Educational Institute of Buraidah in 5/13/1379H. Then towards the end of that final school year, he returned back to Riyadh to take his final examination for the college. Allaah blessed him by granting him the ability to finish first amongst his whole class which consisted of over 80 graduates. They represented the fourth class of graduates from the College of Sharee’ah of the Imaam Muhammad bin Su’ood University. He also finished in the first rank amongst his class during his first three years at the college and when receiving his secondary degree from the Educational Institute of Riyadh.

While in Riyadh, he was able to study under scholars the likes of Shaikh Muhammad bin Ibraaheem Aali Shaikh, Shaikh ‘Abdul-‘Azeez bin Baaz, Shaikh Muhammad Al-Ameen Ash-Shanqeetee, Shaikh ‘Abdur-Rahmaan Al-Afreeqee and Shaikh ‘Abdur-Razzaaq ‘Afeefee both in the University and in local masaajid.

He studied specifically under Shaikh ‘Abdur-Rahmaan Al-Afreeqee in Riyadh in the year 1372H and then studied Hadeeth and its Terminology the following year under him. He would say about him: “He was a sincere teacher and a great scholar, as well as a counselor, guide and good example, may Allaah have mercy on him.”

He also had a special relationship with Shaikh ‘Abdul-‘Azeez bin Baaz ever since the first time they met in 1372H. He studied formally under him in the fourth year of the College of Sharee’ah. Shaikh ‘Abdul-Muhsin mentioned: “Most of the contact I had with him would occur in between classes and in the masjid. I would also visit him in his home.”

In 1380H, he transferred to teach in the Educational Institute of Riyadh. But when the Islamic University of Madeenah opened and the first college to be established there was the College of Sharee’ah, Shaikh Muhammad bin Ibraaheem Aali Shaikh selected him to work there as a teacher. Prior to this, towards the end of 1379H, Shaikh ‘Abdul-Muhsin had requested Shaikh Muhammad bin Ibraaheem, may Allaah have mercy on him, to put him in the teaching profession program, to which he agreed on the condition that when he completed the program he would teach at the Islamic University when it opened. Shaikh ‘Abdul-Muhsin replied that he was fully prepared for the task.

His Role in the Islamic University:

So he began teaching at the Islamic University of Madeenah in 1381H and he was the first to deliver a class there. He accompanied his teacher, Shaikh ‘Abdul-‘Azeez bin Baaz, who taught at the University for the next fifteen years.

He served as a member of the University’s committee from the time of its inception to 1393H. Then in 7/30/1393H, he was appointed vice-president of the Islamic University behind Shaikh ‘Abdul-‘Azeez bin Baaz, the president at that time, who nominated him amongst three candidates for the position, upon which King Faisal, may Allaah have mercy on him, selected him for the job.

Shaikh ‘Abdul-Muhsin stayed in this position up to 10/26/1399H when he was relieved of it at his own request. In the first two of these six years, he was the second-in-charge. Then when Shaikh ‘Abdul-‘Azeez bin Baaz, may Allaah have mercy on him, transferred to become president of the Educational Research and Religious Verdict Administration, he became first-in-charge. During these six years, the Shaikh did not stop giving two weekly classes for fourth-year students at the College of Sharee’ah.

Shaikh ‘Abdul-Muhsin says about this: “I would go to him, i.e. Shaikh Ibn Baaz, before going to the University and sit with him for a little while. Shaikh Ibraaheem Al-Husayyin would also be with him and would read the (chapters on) Mu’aamalaat (business and social dealing between Muslims) to him from after Fajr till the sun rose. On one of these days, he said to me: ‘I had a dream last night where I saw a beautiful camel, which I was pulling and you were riding. And I led it to the Islamic University.’ And all praise be to Allaah, this dream came true for I served as vice-president under him for two years, then assumed his role as interim president after him for four years.”

During the time that he served as president of the University, about five-thousand manuscripts were added to its library. This was the same time that Shaikh Hammaad Al-Ansaaree was hired to bring books from libraries around the world. Shaikh Hammaad said: “A majority of the classical works of the Salaf that were photocopied for the Islamic University were done at the time when Shaikh ‘Abdul-Muhsin served as president there.”

He also said: “I brought five-thousand manuscripts for the Islamic University during my travels. Most of the journeys I took for the purpose of obtaining manuscripts and photocopying them were done during the time that Shaikh ‘Abdul-Muhsin Al-‘Abbaad was president of the University.”

Most of these manuscripts were books of Hadeeth and books on the Creed of the Salaf. To get a clearer picture of the great service that Shaikh ‘Abdul-Muhsin did while president of the Islamic University, look at the following statement of Shaikh Hammaad Al-Ansaaree:

“A historical account should be written about Shaikh ‘Abdul-Muhsin Al-‘Abbaad. He did certain jobs in the University that I wish I could have recorded or taped. There were two times in the day that he would insist on working at his job even though it wasn’t required of him – in the morning and in the afternoon after ‘Asr. I went to visit him one time in his office after ‘Asr when he was president of the University and sat with him. I then asked: ‘Where is the coffee, Shaikh?’ He answered: ‘Its ‘Asr now and there is no one here to make it.’ One time I was determined to get to the University before him so I got in the car and went. When I arrived at the University, there was Shaikh ‘Abdul-Muhsin opening the door to the University before everyone else!”

He would also say: “Relate Shaikh ‘Abdul-Muhsin’s diligence at work to the people for there is no harm in this.”

Shaikh ‘Abdul-Muhsin Al-‘Abbaad was also the reason why Shaikh Hammaad Al-Ansaaree wrote his famous book on Tawassul, which served as a refutation of a book written by ‘Abdullaah Al-Ghumaaree, which Shaikh ‘Abdul-Muhsin had brought back with him from his trip to Morocco.

Amongst the other milestones reached by the University under Shaikh ‘Abdul-Muhsin’s presidency was that it transferred from being a government facility to a private institution, the advanced studies department for the Master’s and Doctorate’s programs were formed, the faculties of Qur’aan and Islamic studies, Hadeeth, and Arabic language were created, the size of the University’s land increased to accommodate a proposed 20,000 students, and the University’s printing department was also established.

Shaikh ‘Abdul-Muhsin continues to teach at the University until this very day even though he is past the compulsory age of retirement. No one has taught longer at the Islamic University than him since he taught from its very first day until now. In addition to this, he also continues to hold lessons in the Prophet’s Masjid.

Sufficient as testimony of the great role Shaikh ‘Adul-Muhsin Al-‘Abbaad has had on the Islamic University of Madeenah is what Shaikh Hammaad Al-Ansaaree said as recorded by his son, ‘Abdul-Awwal, in his biography of his father (2/597): “The Islamic University (of Madeenah) is the university of Al-‘Abbaad, Az-Zayid and Shaikh Ibn Baaz.” And then he began praising the days they spent together.

His Travels:

The first trip that the Shaikh took outside of his hometown of Zulfi was when he went to Makkah for Hajj in 1370H. Then in 1371, he traveled to Riyadh to seek knowledge. He also traveled to Morocco. It is said that Shaikh ‘Abdul-Muhsin Al-‘Abbaad obtained his Master’s Degree from Egypt.

Some of the Shaikh’s profound Sayings:

“I have in my possession notes from the various grades of school beginning from the third year of primary school, which are from the dearest and most precious of what I saved.”

“From the most beloved of deeds to me and the most hoped for by me in the sight of my Lord is my immense love for the Companions of Allaah’s Messenger and my extreme hatred for those who hate them. And Allaah has indeed blessed me with boys and girls as children. I named four of my sons after the four rightly-guided Khaleefahs after first naming one with the name of the chief of Messengers, i.e. Muhammad. And I named some of my daughters after some of the Mothers of the Believers after naming one with the name of the leader of the believing women, i.e. Faatimah. I ask Allaah and seek a way to Him through my love for them and my hatred for those who hate them. And I ask Him to gather me in their company and to increase them in virtue and reward.”

His Students:

Many of today’s scholars and well-known students of knowledge have studied under the Shaikh either through his classes in the University or the lessons he delivers in the Prophet’s Masjid. Amongst the most famous of them are:

1. Shaikh Ihsaan Ilaahee Dhaheer, may Allaah have mercy on him;
2. Dr. ‘Alee Naasir Al-Faqeehee
3. Dr. Saalih As-Suhaymee
4. Dr. Wasee’ullaah ‘Abbaas
5. Dr. Baasim Al-Jawaabirah
6. Dr. ‘Aasim bin ‘Abdillaah Al-Qaryootee
7. Dr. ‘Abdur-Razzaaq Al-‘Abbaad, his son
8. Dr. Rabee’ bin Haadee Al-Madkhalee

His Connection with the Scholars:

He had a special relationship with many people of knowledge, especially those who would teach in the Islamic University, and not to mention those about whom he heard were people of virtue and good standing, As an example, he had a special relationship with Shaikh ‘Umar Fullaata, may Allaah have mercy on him, which can be seen in a lecture he delivered about him after his death, which was later transcribed and published.

His Writings:

Shaikh ‘Abdul-Muhsin Al-‘Abbaad has authored numerous books, some of which were either originally lectures or lessons he gave throughout the course of his life. Below are some of his well-known published books and treatises:

1. ‘Ishroona Hadeethan min Saheeh-il-Bukhaaree [20 Hadeeth from the Narrations of Al-Bukhaaree]

2. ‘Ishroona Hadeethan min Saheeh-il-Imaam Muslim [20 Hadeeth from the Narrations of Imaam Muslim]

3. Min Akhlaaq-ir-Rasool-il-Kareem [From the Manners of the Noble Messenger]

4. ‘Aqeedatu Ahlis-Sunnah wal-Jamaa’ah fis-Sahaabat-il-Kiraam [The Creed of Ahlus-Sunnah wal-Jamaa’ah concerning the Noble Companions] This book is available on Al-Ibaanah.Com as a free downloadable e-book.

5. Fadlu Ahlil-Bait wa ‘Uloo Makaanatihim ‘inda Ahlis-Sunnati wal-Jamaa’ah [The Virtue of the Members of the Prophet’s Household and their High Status amongst Ahlus-Sunnah]

6. ‘Aqeedatu Ahlis-Sunnah wal-Athar fil-Mahdee-il-Muntadhar [The Creed of Ahlus-Sunnah wal-Athar concerning the Awaited Mahdee] This book was originally a lecture the Shaikh gave, which Shaikh ‘Abdul-‘Azeez bin Baaz, was present for and praised, and announced he would publish before it was completed.

7. Ar-Radd ‘alaar-Rifaa’ee wal-Bootee [A Refutation of Ar-Rifaa’ee and Al-Bootee]

8. Al-Intisaar Lis-Sahaabat-il-Akhyaar [Supporting the Excellent Companions – A Refutation of the False Allegations of Hasan Al-Maalikee]

9. Fadlul-Madeenah wa Adaab Suknaahaa wa Ziyaaratihaa [The Virtue of Madeenah and the Etiquettes of Living in it and Visiting it]

10. Sharh ‘Aqeedah Ibn Abee Zaid Al-Qayrawaanee [An Explanation of the Creed of Ibn Abee Zaid Al-Qayrawaanee] This explanation is based on various lesson he would give in the masjid. Shaikh ‘Abdul-Muhsin was one of the first Salafee scholars, if not the first, to explain this book. Shaikh Hammaad Al-Ansaaree, who died in the middle of 1418H said: “No Salafee scholar explained the Creed of Ibn Abee Zaid Al-Qayrawaanee. Only the Asha’rees have explained it.”

11. Min Aqwaal-il-Munsifeen fis-Sahaabee al-Khaleefah Mu’aawiyah [From the Statements of the Impartial on the Companion, the Caliph Mu’aawiyah] This book has been translated and is available in the English language.

12. Rifqan Ahlus-Sunnah bi-Ahlis-Sunnah [Ahlus-Sunnah, be gentle with one another] This book has been published on-line and in book format.

13. Fat’h-ul-Qawee-il-Mateen bi-Sharh-il-Arba’een [Allaah’s Aid in Explaining An-Nawawee’s 40 Hadeeth] An excellent book in which the Shaikh explains An-Nawawee’s 42 hadeeth and Ibn Rajab’s additional 8 hadeeth – 50 in total.

14. Sharh Shuroot as-Salaat [An Explanation of the Conditions, Pillars and Requirements of Prayer] This is a brief explanation of the classical work of Imaam Muhammad bin ‘Abdil-Wahhaab, which is pending publication by Al-Ibaanah Book Publishing.

Shaikh ‘Abdul-Muhsin has many more books and treatises attributed to him, whether from his writings or a transcription of his lectures and lessons, which have not been mentioned here.

The Scholars’ Praise for him:

The great scholar, Hammaad Al-Ansaaree, may Allaah have mercy on him, said about him:

“Verily, my eyes did not see the likes of Shaikh ‘Abdul-Muhsin Al-‘Abbaad in terms of piety.” [Tarjamah Hammad Al-Ansaaree (2/621)]

It is important to note that Shaikh Hammaad said this even though he had met and accompanied great scholars the likes of Muhammad bin Ibraaheem Aali Shaikh, Al-Mu’allimee, Ibn Baaz and Al-Albaanee. So this is a significant testimony.

Since Shaikh ‘Abdul-Muhsin Al-‘Abbaad was well-versed in the field of Hadeeth, the great scholar, Imaam Al-Albaanee, would rely on some of his verifications, as can be seen in his as-Saheehah (5/276). While authenticating a hadeeth about the Mahdee and quoting Ibn Al-Qayyim as saying it was good, he said: “Shaikh Al-‘Abbaad concurred with it in his treatise on the Mahdee.”

He had a very strong relationship with his teacher, Shaikh ‘Abdul-‘Azeez bin Baaz. Whever someone would come from Madeenah (to Riyadh), he would ask them about Shaikh ‘Abdul-Muhsin Al-‘Abbaad, Shaikh Hammaad Al-Ansaaree and Shaikh ‘Umar Fullaata. [Jawaanib min Seerah Ibn Baaz (pg. 261)]

Shaikh Al-Albaanee, may Allaah have mercy on him, said:

“I do not know of anyone equal to him in this era with devotion to the Hadeeth and vast research of it. I cannot do without nor do I see that anyone else can do without his books and benefiting from them.”

Examples of his Piety:

When the Shaikh served as president of the Islamic University of Madeenah, he didn’t abuse his position and take it as an opportunity to oppress the workers and employees. Shaikh Hammaad Al-Ansaaree relates: “I went to the University at the time of ‘Asr when Shaikh ‘Abdul-Muhsin served as its president. And there would be no one in the University except for him and me. So I said to him: ‘Why don’t you bring someone who will open the University for you before you come?’ He replied: ‘I will not make anybody work at this time because it is a time of rest.’ This was at the time of ‘Asr.”

One graduate from the University related that when the Shaikh was president there he would not like to stop the university car on the road to buy things for the house. Meaning: Since the car was just to take him to and from work, he would not like to abuse this by using it for personal reasons.

On another occasion, when his term of presidency ended, his driver saw him standing on the street waiting, so he passed by him as usual and offered to take him home, but he replied: “I wouldn’t think of it. My term as president has ended and I called my son to come and get me.”

Examples of his Humor and Joking:

In his lecture on Shaikh ‘Umar Fullaata’s biography, Shaikh ‘Abdul-Muhsin said:

“From the funny incidents between us is that I would always joke with Shaikh ‘Umar about his age and how old he was even though he did not look it. One year while we were on Hajj, we went inside one of the tents in ‘Arafaat where we saw a man whose hair had become completely white – even his eyebrows. So I told Shaikh ‘Umar: ‘This man is from your peers’ – meaning he is old. After we sat down, the man looked at me and said: ‘I am your student. You taught me during the night courses of the primary school in Riyadh.’ This was around 1374H. While I was studying in Riyadh, I would teach voluntary courses in the evening at that school where most of the students worked during the day. So Shaikh ‘Umar, may Allaah have mercy on him, saw that as an opportunity to turn the tables around on me. Thereafter, he kept asking that man over and over again: ‘You are Shaikh ‘Abdul-Muhsin’s student?’”

His Lessons:

As mentioned before, Shaikh ‘Abdul-Muhsin holds regular lessons at the Prophet’s Masjid in addition to teaching in the University. He also holds some classes in his masjid. From the classical works that he would explain in the Haram during his lessons there and which can be found in the tape library at the Haram:

1. An explanation of the abridgement of al-Alfiyyah of As-Suyootee (57 tapes)
2. An explanation of the Creed of Ibn Abee Zayd Al-Qayrawaanee (14 tapes)
3. An explanation of Saheeh Al-Bukhaaree, which he did not complete (623 tapes)
4. An explanation of Sunan An-Nasaa’ee (414 tapes)
5. An explanation of Sunan Abee Dawood (272 tapes) and still ongoing
6. An explanation of the Book of Fasting from al-Lul’lu wal-Marjaan (7 tapes)
7. An explanation of Adaab-ul-Mashee ilaas-Salaat (14 tapes)

May Allaah reward the Shaikh for his great efforts in educating the Muslims and spreading the truth and may He preserve him. The telephone number of the Shaikh in Madeenah is 04/8475207.

Sources for his Biography:

This biography was taken from various postings on sahab.net.

Published on: September 6, 2007

PS: Slight updates to the above post by AbdurRahman.org

Related Linkhttps://abdurrahman.org/scholars-biographies

 

Scholars Biographies: Shaykh ‘Abdur-Rahmaan ibn Naasir as-Sa’dee

BIOGRAPHY OF THE SHAIKH `ABDUR-RAHMAAN IBN NAASIR AS-SA`DEE -rahimahullaahu ta`aalaa

[Abridged from the book ‘ash-Shaikh `Abdur-Rahmaan ibn Naasir as-Sa`dee wa juhooduhu fee tawdeehil-`Aqeedah’ of Shaikh `Abdur-Razzaaq `Abdil-Muhsin al-`Abbaad]

Firstly: His lineage.

He is the great scholar, the pious person, the Zaahid (one who abstained from the unnecessary things of this world), the jurist, the scholar of the principles of Fiqh. The great scholar of al-Qaseem, and our Shaikh, Aboo `Abdillaah `Abdur-Rahmaan ibn Naasir ibn `Abdillaah ibn Naasir ibn Hamd Aal Sa`dee, from the tribe of Banoo Tameem.

Secondly: His birth.

He was born in `Unayzah, in al-Qaseem, on the twelfth of Muharram 1307H, and he lived as an orphan, without either of his parents.

Thirdly: His upbringing.

His father gave importance to his cultivation, and before his death he instructed his eldest son to look after him, and he took on the task of caring for him in the best manner. So he was equipped with a righteous environment, and with a great desire to seek knowledge, and he exerted in it day and night, day after day.

Fourthly: His characteristics.

(a) His physical characteristics: He was of medium height, his hair was dense; and he had a full, round face, and a dense beard. He was whitish in colour, with a reddish tinge. He had a handsome face, with light upon it, and a pure complexion.

(b) His manners: He was good-humoured, and beloved to the people on account of his good nature.

Anger would not be seen upon his face.

He had a great degree of humility and modesty, and he was amiable, to an extent that is rarely found. He was humble with the young and the old, the rich and the poor.

He had a high level of manners, decency, uprightness, and firm resolve in all his affairs. He abstained from the unnecessary things of this world, and was one who witheld (from asking). He had selfrespect, despite his possessing very little. He felt compassion towards the poor, the needy, and the strangers. He would give money to the poor and needy students, so that they could free themselves from preoccupation with seeking a livelihood.

He loved to bring about peace and rectification between the people. His clothing was moderate in fineness, and avoided conspicuousness.

Fifthly: His life in the field of knowledge.

His overriding concern in his life was to derive the benefit of knowledge, and to utilize his time for that. So he began with memorization of the Qur·aan at an early age, and he had memorized it proficiently by the age of eleven. Then he began acquiring the rest of the branches of Islamic knowledge.

He did not restrict himself whilst seeking knowledge to a single field of knowledge; rather he studied many fields: so he studied Tafseer, Hadeeth, Creed and Belief, Fiqh, Usool, Science of Hadeeth, the sciences of the language, and other than this.

The Shaikh gave a great deal of attention to the books of the two Shaikhs of Islaam: Ibn Taimiyyah and Ibnul-Qayyim; he devoted himself to reading and revising them, and to memorising and understanding them, and to writing and abridging them..

He first sat to teach at the age of twenty three, and he used to divide his time between learning and teaching. He would spend some time in reading to the scholars, and some time in sitting to teach the students. He would also spend some time in referring to the books, and in researching within them. He would not allow any of his time to be lost without his utilising it, to such an extent that teaching in his city fell to him, and all of the students relied upon him with regard to their education.

Sixthly: His Shaikhs.

(1) Shaikh Ibraaheem ibn Hamd ibn Jaasir (1241-1338 H). He was the first Shaikh whom he read to. He learned from him Tafseer and Hadeeth, and the Principles (Usool) of both of them.
(2) Shaikh Muhammad ibn `Abdil-Kareem ash-Shibl (1257-1343 H). He learned from him Fiqh, and its Principles, and the sciences of the Arabic Language.
(3) Shaikh Muhammad ibn ash-Shaikh `Abdil-`Azeez al-Muhammad al-Maani` (1300-1385 H). He learned from him the sciences of the Arabic Language.
(4) Shaikh Muhammad al-Ameen ash-Shanqeetee (1289-1351 H). He learned from him Tafseer, Hadeeth, Science of Hadeeth, and the sciences of the Language.

Seventhly: His students:

(1) Shaikh Muhammad ibn Saaalih al-`Uthaymeen. He took over from his Shaikh in the duty of Imaam of the Congregational Mosque of `Unayzah, and in teaching, admonishing, and delivering the khutbah.
(2) Shaikh `Abdullaah ibn `Abdir-Rahmaan al-Bassaam. Member of the Discretionary Committee in the Western Region.
(3) Shaikh `Abdul-`Azeez ibn Muhammad as-Salmaan. He studied in the Imaamud-Da`wah Institute in ar-Riyaad, and he followed the path of his shaikh in authorship.

Eighthly: His writings:

Shaikh Ibn Sa`dee -rahimahullaah- gave great attention to writing works. He produced many works in the different fields of Islamic knowledge. Some have been printed, while others are, as yet, unprinted. So from the printed works are:

1- ‘al-Adillatul-Qawaati` wal-Baraaheen fee Ibtaal Usoolil-Mulhideen’;
2- ‘al-Irshaad ilaa Ma`rifatil-Ahkaam’;
3- ‘Bahjatu Quloobil-Abraar wa Qurratu `Uyoonil-Akhyaar fee Sharh Jawaami`il-Akhbaar’, and it is presently being prepared and attended to;
4- ‘Tawdeehul-Kaafiyatish-Shaafiyah’;
5- ‘at-Tawdeeh wal-Bayaan lishajaratil-Eemaan’;
6- ‘at-Tanbeehaatul-Lateefah feemahtawat `alaihil-Waasitiyyah minal-Mabaahithil-Muneefah’;
7- ‘Tayseerul-Kareemir-Rahmaan fee Tafseer Kalaamil-Mannaan’;
8- ‘ad-Durratul-Mukhtasarah fee Mahaasin Deenil-Islaam’;
9- ‘Risaalah fil-Qawaa`idil-Fiqhiyyah’;
10- ‘Risaalah Lateefah Jaami`ah fee Usoolil-Fiqhil-Muhimmah’; and it is before your eyes, along with annotations upon it;
11- ‘Tareequl-Wusool ilal-`Ilmil-Ma·mool bima`rifatil-Qawaa`id wad-Dawaabit wal-Usool’;
12- ‘al-Fataawas-Sa`diyyah’.They were gathered after his death -rahimahullaahu ta`aalaa.
13- ‘al-Qawaa`idul-Hisaan li-Tafseeril-Qur·aan’;
14- ‘al-Qawlus-Sadeed fee Maqaasidit-Tawheed’;
15- ‘Manhajus-Saalikeen wa Tawdeehul-Fiqh fid-Deen’;
16- ‘al-Wasaa·ilul-Mufeedah lil-Hayaatis-Sa`eedah’.

Ninthly: His illness and death:

He fell ill in the year 1371 H, i.e. five years before his death, with the illness of high blood pressure and arteriosclerosis, and it would strike him time after time, and he bore it patiently, until he moved on to his Lord, at the time of Fajr, on Thursday the 22nd of Jumaadal-Aakhirah 1376 H – may Allaah forgive him, and his parents, and our parents, and all of the Muslims.

[Compiled by Aboo Talhah Daawood ibn Ronald Burbank]

Source: www.alitisaambissunnah.wordpress.com

Scholars Biographies: Imam Ibn Baz

1330H-1420H: Imaam ‘Abdul-‘Azeez bin ‘Abdillaah bin Baaz

Author : BinBaz.Org.sa
Source: BinBaz.Org.Sa [Abridged and with Additions]
Produced By: Al-Ibaanah.com

His Name and Lineage:

He was the noble and exemplary scholar, ‘Abdul-‘Azeez bin ‘Abdillaah bin ‘Abdir-Rahmaan bin Muhammad bin ‘Abdillaah Aali Baaz, may Allaah have mercy on him. Baaz was a family that had deep roots in knowledge. business, and agriculture. They were known for their virtues and character. Shaikh Sulaymaan bin Hamdaan, may Allaah have mercy on him, said in his book on the biographies of the Hanbalee scholars: “Their origin was in Madeenah, then one of their ancestors moved to Dur’eeyah.”

His Birth and Early Youth:

He was born in Riyadh, the capital city of Najd on the 12th of Dhul-Hijjah, 1330H. This is where he spent his childhood, adolescence and early adult years.

Imaam Ibn Baaz was raised in an environment engrossed in knowledge, since Riyadh at that time was filled with scholars and people of guidance. It was also a place of security and peace since King ‘Abdul-‘Azeez had re-conquered it and established justice there based on the laws of Islaam. This was after Riyadh had been a place of endless turmoil and instability.

Imaam Ibn Baaz first started by learning the Qur’aan as was the custom of the Salaf, who would memorize and master the Qur’aan before moving on to other subjects. So he memorized the entire Qur’aan by heart before reaching the age of puberty. He then went on to study at the hands of the scholars in his area.

It is also important to note that his mother, may Allaah have mercy on her, played a large role in his path towards knowledge, since she would be the one who would constantly encourage and incite him towards acquiring knowledge, as he stated towards the end of one of his lectures, “My journey with the writers”, in which he discussed some examples of his life.

Imaam Ibn Baaz had sight for the first part of his life. Then due to Allaah’s infinite wisdom, He willed that the Imaam’s sight weaken due to an eye disease in 1346H, which eventually lead to him completely losing his eyesight in 1350H when he was close to twenty years of age. However, this did not prevent him from his perseverance and diligence in seeking knowledge, which he continued to do and excel in.

Remarkably, losing his eyesight was a means of benefit for Imaam Ibn Baaz, since he was able to achieve several advantages of which we will mention four, as an example and not to limit:

1. Reward from Allaah: Imaam Al-Bukhaaree reported in his Saheeh a hadeeth qudsee, in which Allaah said: “If my servant is tested with losing his two beloved (eyes), I will substitute them with Paradise.”[Saheeh Al-Bukhaaree: no. 5653]

2. Strong Memorization: Imaam Ibn Baaz was the Haafidh (Memorizer) of this era when it came to Knowledge of Hadeeth. If you were to ask him on a hadeeth found in the Six Collections of Hadeeth or other collections such as the Musnad of Imaam Ahmad, you would find him well versed in the hadeeth’s chain of narration, textual wording, the scholars who spoke on it, its narrators and its explanation.

3. Lack of Interest in Worldly Splendors: Imaam Ibn Baaz refrained from chasing after the pleasures of the worldly life, living an abstentious and humble lifestyle.

4. High Determination: Losing sight, only made Imaam Ibn Baaz more determined and perseverant in his quest for seeking and acquiring knowledge, to the point that he became one of the senior scholars, known throughout the world. Allaah indeed replaced the light in his eyes with light in his heart, love for knowledge, and following of the Prophet’s Sunnah.

His Teachers:

After memorizing the Qur’aan, Imaam Ibn Baaz, may Allaah have mercy on him, went on to study the other Islaamic sciences under many of the scholars of Riyadh, the most prominent of whom were:

1. Shaikh Muhammad bin ‘Abdil-Lateef Aali Shaikh, the great-great grandson of Imaam Muhammad bin ‘Abdil-Wahhaab,
2. Shaikh Saalih bin ‘Abdil-‘Azeez Aali Shaikh, the great-great grandson of Imaam Muhammad bin ‘Abdil-Wahhaab and the Chief Judge of Riyadh,
3. Shaikh Sa’ad bin Hamad Al-‘Ateeq, Judge of Riyadh,
4. Shaikh Hamad bin Faaris, Vice-Chancellor of the Treasury of Riyadh,
5. Shaikh Sa’ad Waqqaas Al-Bukhaaree, from the scholars of Makkah whom he learned the science of Tajweed from in 1355H,
6. Shaikh Muhammad bin Ibraaheem Aali Shaikh, former Chief Muftee of the Kingdom of Saudi Arabia. He attended his study circles for about ten years, learning all of the Islamic sciences from him, from 1347H to 1357H, when his teacher nominated him to be a judge. May Allah have mercy on all of them.

His Educational Life:

When Imaam Ibn Baaz was selected for being the Judge of the Kharj district, he accepted it unwillingly since he had no desire or love for position. But it was due to the encouragement of his teacher, Shaikh Muhammad bin Ibraaheem Aali Shaikh, and the order of King ‘Abdul-‘Azeez that he took up the position. So he went to ad-Dalam, the capital city of the Kharj district at that time, and the people greeted him warmly. As soon as he got out of the car that transported him there, he ascended the Central Mosque and prayed two rak’at, in accordance with the Sunnah. Then he rested for a while in the presence of the Ameer of ad-Dalam at that time, Naasir bin Sulaymaan al-Huqbaanee, may Allaah have mercy on him. Thereafter the people gathered around him and so he gave them a profound admonition. From the things he told them was that he had no desire to be the Judge of their district but that he was ordered and so he must obey the leader.

As soon as he commenced working at his position, Allaah brought much good through his hands and he judged the people with justice and kindness. He served in this position for a little over fourteen years. During this time, the Kharj district became a place of good and uprightness. Imaam Ibn Baaz would attribute this success to the good hearts of the people and their high esteem for virtue and justice. Because the courts were in ad-Dalam, he lived there in the Judge’s Residence given to him by Imaam ‘Abdullaah bin Faysal bin Turkee.

Imaam Ibn Baaz was well known throughout the Muslim world for his religious verdicts (fataawaa) and his beneficial books. He would preside over committees for educational seminars in Saudi Arabia, and give various lectures over the telephone to Muslims outside of the Kingdom. He would also answer the questions of the people over the radio and during the blessed times of Hajj and Ramadaan. And his words would appear in Muslim newspapers, magazines, and articles throughout the world.

His Books and Treatises:

Even though the Imaam was pressed for time as a result of his duties and role in giving da’wah and educating, he still made time to write books and treatises that addressed important issues, which the Muslims were in need of knowledge of. Amongst his most famous works were:

1. The Obligation of Following the Sunnah
2. The Ideological Attack
3. The Life and Call of Imaam Muhammad bin ‘Abdil-Wahhaab
4. Three Treatises on the Prayer
5. The Correct Belief and what Opposes It
6. Important Lessons for the Muslim Ummah
7. A Criticism of Arab Nationalism
8. The Dangers of Tabarruj
9. Two Essays on Fasting and Zakaat
10. The Ruling on Pictures
11. The Ruling on Celebrating the Prophet’s Birthday
12. A Warning against Innovations

And there are many more books, which can be read and printed at the Imaam’s official web site binbaz.org.sa. This was in addition to his many fataawaa (religious verdicts) that were collected, compiled and published, which range in numerous volumes.

His Educational and Religious Positions:
1. He served as a Judge in the Kharj District of Saudi Arabia for fourteen years from 1357H to 1371H.

2. He taught at the Educational Institute of Riyadh in 1372H and in the College of Sharee’ah after its inception in 1373H, covering the subjects of Fiqh, Tawheed and Hadeeth. He remained in this teaching position for nine years until 1380H.

3. In 1381H, he was appointed Vice-Chancellor of the Islamic University of Madeenah, where he served until 1390H.

4. He was then appointed as the Chancellor of the Islamic University of Madeenah in 1390H, after its former Chancellor, Shaikh Muhammad bin Ibraaheem Aali Shaikh died in Ramadaan of 1389H. He remained in this position until 1395H.

5. In 10/14/1395H, the King ordered that Imaam Ibn Baaz be appointed as Head of the Council for Islamic Research, Verdicts, Da’wah and Guidance. He held this position until 1414H.

6. In 1/20/1414H, the King appointed Imaam Ibn Baaz as the Chief Muftee of the Kingdom of Saudi Arabia. He held this position along with being the Head of the Council of Senior Scholars and the Head of the Committee for Islamic Research and Verdicts.

He also held the following positions:

1. Head of the Permanent Committee for Islamic Research and Verdicts,

2. President and Member of the Founding Committee for the Muslim World League,

3. President of the higher World League Council,

4. President of the World Supreme Council for Mosques,

5. President of the Islamic Fiqh Assembly in Makkah, which is under the Muslim World League,

6. Member of the Higher Council of the Islamic University of Madeenah,

7. Member of the Supreme Committee for Islamic Propagation.

His Students:

Imaam Ibn Baaz, may Allaah have mercy on him, had numerous students that would attend his classes and study circles. The most famous and distinguished among them were:

1. Muhammad bin Saalih Al-‘Uthaimeen, former member of the Council of Senior Scholars, may Allaah have mercy on him,
2. ‘Abdullaah bin Hasan Al-Qu’ood, current member of the Permanent Committee for Islamic Research and Fataawaa and of the Council of Senior Scholars,
3. ‘Abdullaah bin ‘Abdir-Rahmaan Al-Ghudayyaan, current member of the Permanent Committee for Islamic Research and Fataawaa and of the Council of Senior Scholars,
4. ‘Abdul-Muhsin Al-‘Abbaad, former Chancellor and Vice-Chancellor of the Islamic University of Madeenah,
5. Saalih bin Fawzaan Al-Fawzaan, current member of the Permanent Committee for Islamic Research and Fataawaa and of the Council of Senior Scholars,
6. Rabee’ bin Haadee Al-Madkhalee,
7. ‘Abdul-‘Azeez bin ‘Abdillaah Ar-Raajihee

His Physical Attributes and Appearance:

The Shaikh, may Allaah have mercy on him, was of medium build, and neither tall nor short. He had a round face and was of a golden-brown color. He had a curved nose and a beard that was short on the cheeks but thick below the chin. His beard used to be black, but when too many white hairs started showing, he dyed it with henna. Indeed, his description resembled that of many of the scholars before him.

He had a beautiful appearance. He would always try to wear white garments, and would love wide clothes, and thawbs that would reach the middle of his shin.

His Humility and Piety:

The Imaam knew his own worth and so he would be very humble before Allaah. So he would treat the people in a kind manner, with gentleness and mercy. He would not transgress over anyone or show arrogance to anyone. He would not give a false impression of grandness nor would he get up to the leave when in the company of the poor and needy, or refrain from walking and intermingling with them. He would also never turn away from listening to the advice of those who were below him.

What also showed his humbleness was that he would answer the invitation of his students and close friends to come to their wedding gatherings. He would always arrive early and ask one of the brothers to recite some ayaat from the Qur’aan, which he would then go on to explain to everyone present.

His Death:

Imaam Ibn Baaz passed away on Thursday, the 27th of Muharram, 1420H (5/13/1999), due to heart failure. He was 89 years old at the time. Millions of people throughout the Kingdom of Saudi Arabia gathered to witness his funeral prayer and he was buried in the ‘Adl Cemetery in Makkah. Muslims throughout the world mourned his loss and it was only a few months later that the Muslim world would lose another great scholar, Imaam Al-Albaanee, may Allaah have mercy on them both.

Scholars Biographies: The Scholars’ Praise for Shaikh Rabee’ Ibn Haadee Al-Madkhalee

The Scholars’ Praise for Shaikh Rabee’ Carrier of the Flag of Al-Jarh wat-a’deel

Compiled by Maktabah Al-Idreesee As-Salafiyyah In San’aa, Yemen. Translated by abu maryam isma’eel alarcon

TABLE OF CONTENTS

Foreword
Introduction
A Brief Biography of Shaikh Rabee’ Ibn Haadee Al-Madkhalee
The Scholars’ Praise for Shaikh Rabee
The Praise of Imaam Al-Albaanee
The Praise of Imaam Ibn Baaz
The Praise of Shaikh Muqbil Ibn Haadee Al-Waadi’ee
The Praise of Imaam Ibn Al-‘Uthaimeen
The Praise of Shaikh Saalih Al-Fawzaan
The Praise of Shaikh Muhammad Al-Bannaa
The Praise of Shaikh Muhammad Ibn ‘Abdillaah As-Subayyal
The Praise of Shaikh Ahmad An-Najmee
The Praise of Shaikh ‘Ubaid Al-Jaabiree
Closing Remarks

FOREWORD

All praise be to Allaah and may the peace and blessings of Allaah be on His Messenger. This book you have before you is a translation of a small pamphlet that was prepared, printed and distributed by Maktabah Al-Idreesee from San’aa, Yemen concerning “The Scholars’ Praise for Shaikh Rabee’ Ibn Haadee Al-Madkhalee.

This treatise was also made available over the Internet as a downloadable file in such sites as rabee.net and alsalafia.com. This is where we obtained our source for this current translation. So we encourage all readers who wish to access the Arabic source for this book to go to the above mentioned web sites and download the file called “Shifaa-ul-‘Aleel fee Thanaa-il-‘Ulamaa ‘alaa Ash-Shaikh Rabee‘”

There were many reasons for selecting this current book for translation and publishing. The first and most important of them was to allow the Muslims to become acquainted with who the scholars of our time are and to get a first hand look at how the scholars of Ahl-us-Sunnah praise and commend one another. Secondly, in recent times there have been big debates amongst the Muslims, especially those of them who adhere to the way of the Salaf, on certain issues concerning this noble Shaikh. We felt that this is largely due to their being unaware of who Shaikh Rabee’ is and what the scholars have said about him. Shaikh Rabee’, as indicated by Shaikh AlAlbaanee, is in our current times, the leading personality in the field of Al-Jarh wat-Ta’deel (i.e. declaring who is reliable, trustworthy and upon the correct way from those who are unreliable and on a deviant way). At times, this field requires those specialized in it to speak about certain popular and renowned figures in order to clarify their mistakes or expose their deviations. So no doubt, Shaikh Rabee’ has spoken against some callers and teachers in the Muslim world that are esteemed by many. But this was only part of his sincere advice, as he was fulfilling his duty of clarifying to the ummah the mistakes of certain people so that the Muslims will not follow them in that. But unfortunately the result of this at times is that the Muslims do not readily accept from him and question his authority, and even go further and ridicule and belittle him. So we felt that it was important, especially amidst the rumors and lies being spread about this noble scholar, to present our Muslim readers with the present treatise.

Furthermore, we ask Allaah to reward all those brothers in charge of putting the book together in its Arabic form, namely the brothers in Yemen. They have also included several footnotes, which add clarification to certain issues and they have categorized the treatise into easy to read and access sections. So may Allaah reward them with the best of rewards and may He make this treatise a source for strengthening and putting light to this blessed da’wah of the Way of the Salaf.

Written by abu maryam isma’eel alarcon

INTRODUCTION

Verily, all praise is due to Allaah, we praise Him, we seek His assistance and we ask for His forgiveness. We seek refuge in Him from the evils of our souls and the evils of our actions. Whoever Allaah guides, no one can lead him astray and whoever is caused to go astray, there is no one that can guide him. I bear witness that there is no deity worthy of worship except Allaah – alone with no partners. And I bear witness that Muhammad is His slave and Messenger.

“O you who believe, fear Allaah as He ought to be feared and do not die except while you are Muslims.” [Surah Aali ‘Imraan: 102]

“O mankind, fear Allaah who created you from a single soul (Adam) and from that, He created its mate (Eve). And from them He brought forth many men and women. And fear Allaah to whom you demand your mutual rights. Verily, Allaah is an ever AllWatcher over you.” [Surah An-Nisaa: 1]

“O you who believe, fear Allaah and speak a word that is truthful (and to the point) – He will rectify your deeds and forgive you your sins. And whoever obeys Allaah and His Messenger has achieved a great success.” [Surah Al-Ahzaab: 70-71]

Indeed, the best of speech is the Book of Allaah, and the best guidance is the guidance of Muhammad, sallAllaahu ‘alayhi wa sallam. And the worst of matters are those that are newly invented, for every newly invented matter is an innovation, and every innovation is a misguidance and every misguidance is in the Hellfire. To Proceed:

Allaah had indeed promised us that He would protect His Religion and that He would preserve His Book and His Prophet’s Sunnah, as He says:

“Verily, We have revealed the Dhikr (Qur’aan and Sunnah) and surely We will preserve it.” [Surah Al-Hijr: 9]

From Allaah’s way of preserving His Religion – as well as His mercy for His servants – is that He has prepared for it men who will continue to pass it down to those that come after them, in its pure and unadulterated form, free from any defects. These are the individuals who recorded the Knowledge and the Religion in books while preserving that in their hearts – not growing weak or tired of doing that until they reached their graves.

These people are the scholars – the adherents to the Qur’aan and the Hadeeth and the inheritors of the Prophets, who defend Allaah’s Religion and fight to clarify His Prophet’s Sunnah.

Allaah has given the scholars a high and lofty position in Islaam, as well as an honorable rank amongst mankind, as He says:

“Allaah will raise those who believe amongst you and who have been given knowledge, many levels.”

And He says:

“Say: Are those who have knowledge equal to those who do not have knowledge?” [Surah Al-Mujaadilah: 11]

Allaah has commanded us to refer our questions to them and to turn back to their sayings. And He made that like a certification on their part, as He says:

“And We have not sent before you except men whom We gave revelation to. So ask the people of dhikr (remembrance, i.e. knowledge) if you don’t know.” [Surah An-Nahl: 43]

The people of dhikr are the scholars – those who have knowledge of what Allaah revealed to His prophets.

Abu Ad-Dardaa, radyAllaahu ‘anhu, reported:

“I heard the Messenger of Allaah, sallAllaahu ‘alayhi wa sallam, say: ‘Whoever treads a path, by which he seeks knowledge, Allaah will pave a way for him to Paradise because of it. Verily, the angels lower their wings out of contentment for the seeker of knowledge. And indeed, everything in the heavens and in the earth – even the fish in the sea – asks forgiveness (from Allaah) for the scholar. The virtue of the scholar over the worshipper is like the virtue of the moon over all the stars. Truly, the scholars are the inheritors of the prophets. And indeed the prophets do not leave behind any deenar or dirham (currency) for inheritance, but rather they only leave behind knowledge as inheritance. So whoever takes hold of it, then he has taken hold of an abundant share (of inheritance).'” [1]

The ayaat, ahaadeeth and athaar (narrations from the Salaf) concerning their high virtue are many. So they have the greatest share and the loftiest portion in terms of virtue and status. [2]

O Brother, listen to the great words of the Imaam of Ahl-us-Sunnah wal-Jamaa’ah, Imaam Ahmad Ibn Hanbal, when he spoke on the characteristics of the scholars and their effect on the people and the people’s effect on them:

“All praise be to Allaah who placed in every era, after the period of the messengers, remnants from the people of knowledge, who call those who deviated to guidance and who have patience with their harm. And with the Book of Allaah, they revive the dead and with the light of Allaah, they cause the blind to see. So how many people, whom the Devil has killed, have they revived? And how many people, who were lost and astray have they guided? So what a great effect do they have upon the people! And what an ugly effect do the people have on them! They (i.e. the scholars) take away from the Book of Allaah, the distortions of the extremists, the false claims of the liars and the wrong interpretations of the ignorant – those who hold high the banners of innovation and unleash the outbreaks of mischief (fitnah). So they are in disagreement with the Qur’aan, they are in opposition to the Qur’aan and they unanimously agree with one another to withdraw themselves from the Qur’aan. They say things about Allaah and about the Book of Allaah without knowledge. They talk about the ambiguous matters in speech and they deceive the ignorant people on matters that are obscure to them. We seek refuge in Allaah from the fitan (trials) of the misguided ones.” [3]

So look at the biographies of the noble and distinguished Scholars and Muhadditheen throughout the history and generations, from the time of the righteous Sahaabah and their Successors (Taabi’een), then those that came after them from the eminent Imaams, to this current day of ours. You will find that they sacrificed their lives, their wealth and their time for the sake of being sincere to Allaah, His Book, His Messenger, the Muslim leaders and their common folk.

So the right that these scholars possess over others is that they (the people) do not mention them except with goodness. And whoever mentions them in an evil way, then he is on other than the Correct Path.

And it is from the principles of Ahl-us-Sunnah and from the requirements of their beliefs, that it is an obligation to love the People of the Sunnah, to praise and speak highly of them and to not criticize them. This is such that the Salaf, may Allaah have mercy on them, considered the criticizing of Ahl-us-Sunnah and those who defend the Sunnah to be from the signs of the people of innovation and misguidance. In fact, they would consider a person to be from the people of innovation by just him criticizing the scholars (alone).

Imaam Ahmad Ibn Hanbal, rahimahullaah, said: “If you see a man slander Hamaad Ibn Salamah then have doubt about his Islaam, for indeed he (Hamaad) was harsh against the innovators.” [AsSiyar (7/447)]

Abu Zur’ah, rahimahullaah, said:

“If you see a man from Koofah speak vilely about Sufyaan Ath-Thawree and Zaa’idah, then no doubt he is a Raafidee. And if you see a person from Shaam speak vilely about Mak-hool and AlAwzaa’ee, then no doubt he is a Naasibee. And if you see a person from Khurasaan speak vilely about ‘Abdullaah Ibn Al-Mubaraak, then no doubt he is a Murji’ee. And know that all of these groups are united in their hatred for Ahmad Ibn Hanbal, because there is no one amongst them except that he has in his heart an arrow (ready) for him, which cannot be recovered from.” [Tabaqaat-ul-Hanaabilah (1/199-200)]

Na’eem Ibn Hamaad, rahimahullaah, said:

“If you see a man from Iraq speak (badly) about Ahmad Ibn Hanbal, then have doubt about his Religion. And if you see a person from Basrah speak (badly) about Wahb Ibn Jareer, then have doubt about his Religion. And if you see a man from Khurasaan speak (badly) about Ishaaq Ibn Raahawaih, then have doubt about his Religion.” [Taareekh Baghdad (6/438) and Taareekh Dimashq (8/132)]

Abu Ja’far Ibn Muhammad Ibn Haaroon Al-Mukhramee, rahimahullaah, said:

“If you see a man attacking Ahmad Ibn Hanbal, then know that he is an innovator, a deviant.” [Taqdimah Al-Jarh wat-Ta’deel (pg. 308-309) and Taareekh Dimashq (5/294)]

Abu Haatim Ar-Raazee, rahimahullaah, said:

“If you see a person from Rayy or anyone else hating Abu Zur’ah, then know that he is an innovator.” [Taareekh Baghdad (10/329) and Taareekh Dimashq (38/31)]

And Abu Haatim, rahimahullaah, also said:

A sign of the people of innovation is their battling against the people of Narrations.” [As-Sunnah of Al-Laalikaa’ee (1/179)]

Imaam Abu ‘Uthmaan As-Saaboonee, rahimahullaah, said:

“The signs of the people of innovation are clear and obvious. The most apparent of their signs is their severe enmity for those who carry the reports of the Prophet.” [‘Aqeedat-us-Salaf (pg. 101)]

As-Safaareenee, rahimahullaah, said:

“And we are not focusing on mentioning the virtues of the people of Hadeeth, for indeed their virtues are well known and their merits are many. So whoever belittles them, then he is despicable and lowly. And whoever hates them, then he is from the backward party of the Devil.” [Lawaa’ih-ul-Anwaar (2/355)]

Among these distinguished scholars and eminent Mujaahideen is the Shaikh, the ‘Allaamah, Abu Muhammad Rabee’ Ibn Haadee ‘Umair Al-Madkhalee, may Allaah continue to let him remain in defense of His Religion and cause us to benefit from this prolonging of his life.

The Shaikh, may Allaah preserve him, has truly worked hard to clarify the Sunnah, and he has struggled intensely to explain what the Correct Way is. All of this is from his sincerity to Allaah, His Book, His Messenger, the Muslims leaders and their common folk. So how many confused people did he cause to see, and how many people who went astray did he direct to the way of guidance? So we ask Allaah to grant him the best reward for what he has done on behalf of Islaam and the Muslims. And we ask Allaah to place him, as well as us, in the company of the prophets, the siddeeqeen (those who believed in the prophets), the martyrs, and the righteous – and what a great company they are.

However, there is no doubt that for every good blessing that exists (for someone) there is someone envious of it, and for every truth, there is someone who rejects or denies it.

Shaikh ‘Abdul-Lateef Aali Shaikh, rahimahullaah, said:

“From the natural habit of the people of innovation is that when they are broke of possessing any proofs and the avenues (of arguing) have become constricted for them, they cast faults and blemishes on the Ahl-us-Sunnah and criticize them, while praising themselves.”

So the Raafidah (group) met their ruin at the hands of the Prophet’s Companions, and so did the people of the Great Slander (against ‘Aa’ishah). And likewise, Ahmad Ibn Abee Duwaad and others from the Mu’tazilah met their destruction with Ahmad Ibn Hanbal. And Ibn Makhloof AlMaalikee met his ruin at the hands of Shaikh-ul-Islaam Ibn Taimiyyah. As-Subkee met his ruin at the hands of Al-Haafidh Adh-Dhahabee and so did Ibn Dihlaan and his followers from the Sufis at the hands of Shaikh-ul-Islaam Muhammad Ibn ‘Abdil-Wahhaab, as well as all the other followers of the Shaytaan who met their fate at the hands of the followers of Ar-Rahmaan.

All of this was due to Allaah testing His servants from Ahl-us-Sunnah to know who the truthful and believing ones were from the lying and hypocritical. And it was so Allaah could increase the reward of these servants of His, due to the criticism they receive from those who are astray and lead others astray.

In order to clarify the truth and to advise the ummah, we decided to distribute and spread these words and recommendations that the noble scholars have given to Shaikh Rabee’ Ibn Haadee AlMadkhalee. This is so that one who is unaware (of the Shaikh) could know his status and so that the hearts of the believers could be at rest and tranquility and so that someone who is ruined at his hands does not fall into such a circumstance without first being informed.

And all praise be to the One, through whose grace, all good deeds are completed. And may the peace and blessings of Allaah be on Muhammad and on his family and Companions. [4]

A BIOGRAPHY OF SHAIKH RABEE’ IBN HAADEE AL-MADKHALEE [5]

His Name and Lineage:

He is the Shaikh, the ‘Allaamah , the Muhaddith, Rabee’ Ibn Haadee Ibn Muhammad ‘Umair AlMadkhalee from the tribe of Mudaakhala, a well-known tribe in the Jaazaan district in the southern part of the Kingdom of Saudi Arabia. This is one of the tribes of Banoo Shabeel. Shabeel was Ibn Yashjab Ibn Qahtaan.

His Birth:

He was born in the village of Jaraadiyah, which is a small village to the west of the town of Saamitah, close to three kilometers away from it. Now, the village is connected to that town. He was born in the year 1351H, towards the last part of the year. His father passed away almost a year and a half after his birth, so he was raised and brought up in the house of his mother, may Allaah have mercy on her. She supervised him and took charge of raising him in the best possible manner, and she taught him good characteristics, such as honesty and trustworthiness and to be motivated about making the prayers. She would make him go pray, while under the supervision of his paternal uncle.

His Educational Upbringing:

When the Shaikh reached the age of eight, he joined the study circles of the village. There, he learned proper handwriting and recitation (of the Qur’aan). From those who taught him handwriting, were Shaikh Shaibaan Al-‘Areeshee and Al-Qaadee Ahmad Ibn Muhammad Jaabir Al-Madkhalee. He also learned under a third person, called Muhammad Ibn Husain Makkee from the town of Sibyaa’. He studied the Qur’aan under Shaikh Muhammad Ibn Muhammad Jaabir Al-Madkhalee, as well as the subjects of Tawheed and Tajweed.

Afterwards he studied in the Salafee School of Saamitah. From the teachers whom he studied under in this school, were: the knowledgeable, Shaikh Naasir Khaloofah At-Tiyaash Mubaarakee, rahimahullaah, who was a famous scholar from the major students of Shaikh Al-Qar’aawee, rahimahullaah. He studied the books Buloogh Al-Maraam and Nuzhat-un-Nadhr of Al-Haafidh Ibn Hajr under him.

Then he joined the educational institute in Saamitah after that, and there he studied under a number of noble Mashaayikh, the most famous of whom, generally speaking, were: Shaikh Haafidh Ibn Ahmad Al-Hakamee – the well-known great scholar, rahimahullaah, and his brother, Shaikh Muhammad Ibn Ahmad Al-Hakamee. He also studied under the great scholar, the Muhaddith, Ahmad Ibn Yahyaa An-Najmee, may Allaah preserve him, and the Shaikh, the ‘Allaamah, Dr. Muhammad Amaan Ibn ‘Alee Al-Jaamee, rahimahullaah. He also studied under the Shaikh, the Faqeeh Muhammad Sagheer Khameesee the book Zaad Al-Mustaqni’ with regard to the subject of Fiqh. And there are many others whom the Shaikh studied under, such as in the subjects of Arabic Language, Literature, Eloquent Speech (Balaagha), etc. In the year 1380H, upon finishing his allotted time, the Shaikh graduated from the educational institute of Saamitah. In the beginning of the year 1381H, he joined the Faculty of Sharee’ah in Riyadh and stayed there for a period of one or two months. Then the Islaamic University of Madeenah opened, so he moved to Madeenah and joined the Islaamic University’s Faculty of Sharee’ah. He studied there for the length of four years and graduated in the year 1384H with a grade of Mumtaz (Excellent).

The teachers whom the Shaikh studied under while in the Islaamic University:

1. The Shaikh, the ‘Allaamah, the former Chief Muftee of the Kingdom of Saudi Arabia, ‘Abdul- ‘Azeez Ibn ‘Abdillaah Ibn Baaz, rahimahullaah, under whom he studied Al-‘Aqeedah AtTahaawiyyah.
2. The ‘Allaamah, the Muhaddith, Shaikh Muhammad Naasir-ud-Deen Al-Albaanee, rahimahullaah, under whom he studied the subject of Hadeeth and its chains of narration.
3. The Shaikh, the ‘Allaamah, ‘Adul-Muhsin Al-‘Abbaad, under whom he studied the subject of Fiqh for three years, with the book Bidaayat-ul-Mujtahid.
4. The Shaikh, the ‘Allaamah, the Haafidh and Mufassir, Muhammad Al-Ameen Ash-Shanqeetee, author of the book Adwaa-ul-Bayaan, under whom he studied the subjects of Tafseer and the Principles of Fiqh for four years.
5. Shaikh Saalih Al-‘Iraaqee, under whom he studied ‘Aqeedah (Creed).
6. The Shaikh, the Muhaddith, ‘Abdul-Ghaffaar Hasan Al-Hindee, under whom he studied the Science of Hadeeth and its terms.

After graduating from the Islaamic University of Madeenah, he worked as a teacher in one of the learning institutes of the Islaamic University for a while. Then he joined the Department for Higher Studies at Umm Al-Qurraa University, where he continued his studies, obtaining his Masters Degree in the subject of Hadeeth in 1397H, by having completed his dissertation, which is well known as “Between the two Imaams, Muslim and Ad-Daaraqutnee.”

Then in the year 1400H, he obtained his Doctorate Degree from Umm Al-Qurraa also, with the grade of Mumtaz (Excellent). And this was because of his checking of the book “An-Nukat ‘alaa Kitaab Ibn As-Salaah” of Al-Haafidh Ibn Hajr, rahimahullaah.

After that, he went back to working as a teacher in the Islaamic University (of Madeenah) in the Faculty of Hadeeth, where he taught Hadeeth and its Sciences. He became head of the Dept. of Sunnah in the Department for Higher Studies several times. Now, he currently holds the position of chair-holding professor.

His Attributes and Characteristics:

The Shaikh, may Allaah preserve him, is distinguished by his great humbleness in front of his (Muslim) brothers, students, questioners and visitors. He is humble with regard to his household, his clothes and his means of transportation – not liking to have luxury in any of these things. He is also always joyful and with a cheerful countenance. He doesn’t fatigue his students with too much talk. And his gatherings are always filled with readings in Hadeeth and the Sunnah and warnings against innovation and its people, to the extent that a person that doesn’t know him well or mix with him, may think to himself that the Shaikh doesn’t preoccupy himself except with doing this! He loves the Salafee Students of Knowledge and he is polite to them and treats them nicely. And he strives to assist them with their needs as much as he is able to, both physically and financially. His home is always open to the students of knowledge, to the point that not one day passes that he is able to eat his breakfast or lunch or dinner by himself. And he inquires about his students and assists them and shares with them.

He is among the persistent and enthusiastic callers to the Qur’aan and the Sunnah and the Creed of the Salaf. Many in these times cannot equal his great zeal and passion for the Sunnah and the Creed of the Salaf. And in our time, he is from those who are defending this methodology of the Salaf As-Saalih, day and night, in hidden and in open, without letting the accusations of critics censure him, for the sake of Allaah.

His Books:

His books are many, all praise be to Allaah. The Shaikh has written on many important and required topics, especially that of refuting the people of innovation and desires in these times, in which the rectifiers are few and the troublemakers are many. His books include:[6]

1. “Between the two Imaams, Muslim and Ad-Daaraqutnee” – It is a large volume, which was his Master’s Dissertation)
2. “An-Nukat ‘alaa Kitaab Ibn As-Salaah” – This was printed in two volumes and was his Doctorate’s Dissertation.
3. A Verification of the book “Al-Madkhal Ilaa As-Saheeh” of Al-Haakim – The first volume of this book was printed.
4. A Verification (checking) of the book “At-Tawassul wal-Waseelah” of Ibn Taimiyyah – In one volume.
5. “Methodology of the Prophets in Calling to Allaah” (Translated and printed in English)
6. “Methodology of Ahl-us-Sunnah wal-Jamaa’ah in Criticizing Men, Books and Groups”
7. “The Categorization of the Hadeeth into Saheeh, Hasan and Da’eef between the actuality of the Muhadditheen and the falsification of the Blind followers” – A Refutation of ‘AbdulFattaah Abu Ghuddah and Muhammad ‘Awaamah
8. “Exposing Al-Ghazaalee’s stance on the Sunnah and Its People”
9. “Preventing the Aggression of the Disbelievers and the Ruling for Seeking Assistance from Non-Muslims”
10. “The Status of Ahlul-Hadeeth”
11. “The Methodology employed by Imaam Muslim in Arranging his Saheeh”
12. “The Ahlul-Hadeeth are the Victorious and Saved Group” – A Discussion with Salmaan Al- ‘Awdah
13. “A Treatise on the Prophetic Hadeeth”
14. “Shedding Islaamic Light on the Creed and Ideology of Sayyid Qutub”
15. “The Abuses of Sayyid Qutub against the Companions of Allaah’s Messenger”
16. “Protection against the Dangers that are found in the Books of Sayyid Qutub”
17. “The Decisive Border between the Truth and Falsehood” – A Discussion with Bakr Abu Zayd
18. “Majaazafaat Al-Hidaad”
19. “The Clear Proof concerning Protecting the Sunnah”
20. One Group (Jamaa’ah) not many Groups (Jamaa’aat) and One Path not Several” – A Discussion with ‘Abdur-Rahmaan ‘Abdul-Khaaliq
21. “An-Nasr-ul-‘Azeez ‘alaa Ar-Radd-il-Wajeez”
22. “The Condemned Form of Fanaticism and its (bad) Effects”
23. “Clarifying the corruption of the standard used to measure” – A debate with a hizbee (sectarian) that conceals himself
24. “Warning of the Falsehoods in Tawdeeh Al-Maleebaari”
25. “A Refutation of the Falsehoods of Musa Ad-Duwaish”
26. “Annihilating the Fabrications of ‘Abdul-Lateef Bashmeel”
27. “The Onslaught of Salafee Blazing Meteors against the Khalafee encampments of ‘Adnaan”
28. “Advice is a Collective Responsibility in Da’wah Work” – This was printed in the magazine “At-Taw’eeyah Al-Islaamiyyah”
29. “The Qur’aan and the Sunnah – their effect, their status, and the need for them in establishing education in our schools” – Printed in the 16th Issue of the Islaamic University Magazine
30. “The Islaamic Ruling concerning the one who reviles Allaah’s Messenger or criticizes some part of His Message” – This is an article that appeared in the Kuwaiti newspaper Al-Qabs (Issue 8576) on 9/5/1977.

The Shaikh has other books that we did not mention here. We ask Allaah to assist him in completing the good and to grant him the ability to do what He loves and is pleased with. Surely, Allaah has power over that and He is Able to do it

THE SCHOLARS’ PRAISE FOR THE SHAIKH, DR. RABEE’ IBN HAADEE ‘UMAIR AL-MADKHALEE

1. The Muhaddith, the ‘Allaamah, Muhammad Naasir-ud-Deen Al-Albaanee:

In a cassette [7] the following question was presented to the Shaikh:

“Despite the stance that the two Shaikhs, Rabee’ Ibn Haadee Al-Madkhalee and Muqbil Ibn Haadee Al-Waadi’ee, have taken in fighting against innovations and the deviant opinions and sayings, some of the youth have doubts as to if the two Shaikhs are upon the Salafee way.”

So the Shaikh, rahimahullaah, answered by saying:

“Without a doubt, we praise Allaah, the Most High, for preparing for this upright Da’wah, which is based on the Qur’aan and the Sunnah according to the methodology of the Salaf As-Saalih, numerous callers throughout the various parts of the Muslim lands. They are the ones who take charge of the communal obligation (fard kifaa’ee), when there are very few who take this responsibility in the Muslim world today. So degrading and belittling these two Shaikhs (Rabee’ and Muqbil), who call to the Qur’aan and the Sunnah and what the Salaf As-Saalih were upon and who wage war against those who oppose this correct methodology. As is quite clear to everyone, it either comes from one of two types of people. Either it comes from someone who is ignorant or someone who follows his desires… If he is ignorant, then he can be taught. But if he is one who follows his desires, then we seek Allaah’s refuge from the evil of this person. And we ask Allaah, Mighty and Sublime, to either guide him or break his back.”

Then the Shaikh, rahimahullaah, said:

“And furthermore, I want to say that what I saw from the writings of the Shaikh, Dr. Rabee’, was that they were beneficial. And I do not recall seeing any error on his part (in these books) nor any deviation from the methodology, which we are in conformity with him on and he with us.”

He, rahimahullaah, also said, commenting on the conclusion of the book “Al-‘Awaasim mimmaa fee Kutub Sayyid Qutb min Al-Qawaasim” (Protection against the Dangers that are found in the Books of Sayyid Qutb):

“Everything that you have refuted Sayyid Qutb in is true and correct. From this, it will become quite clear to every Muslim, who has some sort of Islaamic education, that reads this that Sayyid Qutb was not knowledgeable about Islaam, whether about its fundamental principles (Usool) or its subsidiary issues (Furoo’).[8] So may Allaah reward you, O brother (Rabee’) for fulfilling this obligation of clarifying and exposing his ignorance and deviation from Islaam.”

2. The Imaam, the Muhaddith, the ‘Allaamah, Shaikh ‘Abd-ul-‘Azeez Ibn Baaz:

Shaikh ‘Abdul-‘Azeez Bin Baaz was asked about what he meant by his “Clarification” (a speech he gave), so he responded on (7/28/1412) in a cassette entitled “Explaining the Clarification”:

“This clarification that we spoke about – what was intended by it was the da’wah (call) of everyone – all of the callers and scholars – in a constructive criticism. And our intent was not our brothers in Madeenah from amongst the students of knowledge, teachers and callers. And our intent was not other than them from the people in Makkah or Riyadh or Jeddah. Rather, our intent was that of all the people in a general manner. And our brothers – the well-known mashaayikh in Madeenah – we have no doubt in them. They possess sound Creed and are from the Ahl-usSunnah wal-Jamaa’ah, such as Shaikh Muhammad Amaan Ibn ‘Alee (Al-Jaamee), Shaikh Rabee’ Ibn Haadee (Al-Madkhalee), Shaikh Saalih Ibn Sa’ad As-Suhaymee, Shaikh Faalih Ibn Naafi’ and Shaikh Muhammad Ibn Haadee. All of them are known to us for their perseverance, knowledge and sound Creed…However, the callers to falsehood – those who hunt in murky water (i.e. aimlessly)9 – they are the ones who confuse the people. And they talk about these matters, saying “He meant by it such and such”, and this is not good. It is an obligation to take someone’s words according to the best manner of understanding.”

Also in the tape “Sticking to the Salafee Manhaj”, which was recorded in the masjid of Shaikh ‘Abdul-‘Azeez Ibn Baaz (rahimahullaah) in Taa’if, Shaikh Rabee’ gave a lecture on Thursday (3rd of Muharram 1413) called “Sticking to the Qur’aan and the Sunnah”. In this talk, the Shaikh incited the people to follow these two sources while in the presence of Shaikh Bin Baaz. And after Shaikh Rabee’ finished with his talk, Shaikh Ibn Baaz commented on it saying:

“In the Name of Allaah, and may the peace and blessings of Allaah be on Muhammad, his family, Companions and those who follow his guidance. All of us have listened to the words of the noble Shaikh Rabee’ Ibn Haadee Al-Madkhalee on the subject of sticking to the Book and the Sunnah and warning against what opposes them and (warning against) the causes for splitting and dividing and being fanatical to one’s desires. And he has indeed done well and spoken correctly and benefited us, may Allaah reward him and multiply his reward. This is the obligation upon all of the ummah – to stick to the Book of Allaah and the Sunnah of the Messenger of Allaah and refer to them for judging affairs – whether small or big. So we ask Allaah that He grant the noble Shaikh Rabee’ every good and that He reward him for his talk…”

In the tape “Questions from Sweden”, Shaikh Ibn Baaz was asked about Shaikh Rabee’ and responded by saying:

“Indeed, Shaikh Rabee’ is from the scholars of the Sunnah – (and then he mentioned Shaikh Muhammad Amaan Al-Jaamee with him and said) – the two of them are know to me for their knowledge and virtue.”

Also refer to the book “The Methodology of Ahl-us-Sunnah wal-Jamaa’ah in Criticizing Men, Books and Groups” (of Shaikh Rabee’) to see Shaikh ‘Abdul-‘Azeez Ibn Baaz’s good words for this book.

Truly, we don’t know any man that is upon what Shaikh ‘Abdul-‘Azeez Ibn Baaz was upon – inwardly and outwardly – from love of the Sunnah and support for its people and hatred for innovation and warning against its people, like Shaikh Rabee’ Ibn Haadee is. The Shaikh did not cease to love him, praise him and recommend him – in fact, he granted him permission to something greater than all of this, and it was permission for him to teach in his masjid in Makkah. There he taught his well-known class on Fat’h-ul-Majeed – which continues until today – and this is a proof that the Shaikh died while he was pleased with him and with his manhaj (methodology). [10]

3. The Muhaddith, the ‘Allaamah, Muqbil Ibn Haadee Al-Waadi’ee:

In the cassette entitled “Questions from Hadhramaut”, Shaikh Muqbil was asked: “What is your opinion concerning those who say that Shaikh Rabee’ is mutahawwir (rash and hasty)?” So the Shaikh responded by saying:

“Shaikh Rabee’ has experience in knowing the current state of affairs because he lived with the Ikhwaan Al-Mufliseen for a long period of time. All praise be to Allaah, he is the best at rectifying these affairs and refuting the innovations of the innovators, so I ask Allaah to preserve him.”

And in the cassette “Question regarding the Sunnah posed to the great scholar of the lands of Yemen: Questions from the youth of Taa’if”, the Shaikh said:

“From those who have the most insight and knowledge of the groups (jamaa’aat) and the pollution of these groups in our time is the brother, Shaikh Rabee’ Ibn Haadee, may Allaah preserve him. Whoever Shaikh Rabee’ says about that he is a hizbee (partisan), then you will discover after a few days that he is really a hizbee.[11] You will remember that. An individual may conceal himself in the beginning – he doesn’t want that his true nature be discovered. But when he gains strength and followers and he knows that talk abut him will not harm him, he manifests and reveals what he is truly upon. So I advise that his (Shaikh Rabee’s) books be read and that benefit be derived from them, may Allaah preserve him.”

4. The Shaikh, the ‘Allaamah, Muhammad Ibn Saalih Al-‘Uthaimeen:

In the cassette “Al-‘Uthaimeen’s Meeting with Rabee’ Al-Madkhalee and Muhammad Al-Imaam”, the Shaikh, rahimahullaah, said:

“Indeed, we praise Allaah that He has enabled our brother, Doctor Rabee’ Ibn Haadee AlMadkhalee to visit this province (in Saudi Arabia) so that those who are unaware of certain matters may know that our brother is on the side of the Salafiyyah – the way of the Salaf. May Allaah grant success to him and us. And I do not mean by “salafiyyah” that it is a separate and individual party (hizb) that opposes those apart from it amongst the Muslims. Rather what I mean by “salafiyyah” is that he is following the way of the Salaf in his methodology and especially in comprehending Tawheed and denouncing those who oppose it. And we all know that Tawheed is the foundation of the Message for which reason Allaah sent his messengers… Our Brother Shaikh Rabee’ Ibn Haadee’s visit to this province and specifically to our region of ‘Unayzah, no doubt it will have an effect here. And it will become clear to many of the people what they were unaware of due to their inflaming, propagating and allowing their tongues to talk freely.12 And how many are the people that feel sorrow for what they have stated against the scholars when it becomes clarified to them that they were in fact correct.”

Then on the same tape, one of the people in the gathering said: “There is a question concerning the books of Shaikh Rabee’?”

So he, rahimahullaah, responded: “It is clear that this question is in no need of my response, for as Imaam Ahmad was once asked about Ishaaq Ibn Raahawaih – may Allaah have mercy on them all – so he said: “The likes of me is asked about Ishaaq? Rather Ishaaq should be asked about me!”13 I have already spoken at the start of my talk about what I know of Shaikh Rabee’, may Allaah gave him tawfeeq. And I still insist on what I stated then until now. And his coming here and his talk in which he informed me of what he did – no doubt – are from the things that only increases a person in his love for him and his supplicating for him.”

And in the tape “Shaikh Rabee’s meeting with Shaikh Ibn ‘Uthaimeen concerning the manhaj”, he, rahimahullaah, was asked the following question:

“We know about many of the deviations of Sayyid Qutb, but the only thing that I have not heard about him, but which I heard from one of the students of knowledge and which I am not satisfied with – is that Sayyid Qutb was from those who held the belief in wahdat-ul-wujood. Naturally, this is clear-cut disbelief. So was Sayyid Qutb from those who held the belief in wahdat-ulwujood? I hope for your response and may Allaah reward you. With good.”

So the Shaikh, rahimahullaah, responded: “My examination of the books of Sayyid Qutb is little and I do not know of the condition of this man. However, the scholars have written remarks about his book on tafseer (i.e. Fee Dhilaal-il-Qur’aan), such as the books of Shaikh ‘Abdullaah Ad-Duwaish, rahimahullaah. Also, our brother Shaikh Rabee’ Al-Madkhalee wrote some remarks about Sayyid Qutb concerning his tafseer and other aspects. So whoever wants to refer to them, then he should refer to them.”

He was also asked about Shaikh Rabee’ in the cassette “Questions from Sweden” and responded:

“With respect to Shaikh Rabee’, I do not know anything of him except good. And the man is one who possesses (knowledge and following of) the Sunnah and Hadeeth.”

In another tape entitled “Unveiling the contradictions of Ahmad Salaam”, which was a telephone link-up from Holland, the question was posed to the Shaikh:

“What is your advice to the one who prevents the tapes of Shaikh Rabee’ Ibn Haadee from being distributed claiming that they will lead to fitnah (turmoil), and that in these tapes is praise for the leaders in Saudi Arabia – and this praise of his for the leaders is hypocrisy?”

So the Shaikh answered: “Our view is that this is a mistake and a great error. Shaikh Rabee’ is from the scholars of the Sunnah and from the people of goodness. And his Creed is sound and his methodology is upright. But when he spoke out against some (popular) figures amongst the people of recent times, and he deafened them with (his exposition of) these faults…”

5. Shaikh Dr. Saalih Ibn Fawzaan Al-Fawzaan:

In his introduction to (Shaikh Rabee’s) book “Methodology of the Prophets in Calling to Allaah” (pg. 12-13), the Shaikh says:

“And this is because Islaam calls to gathering together upon the truth, as Allaah says: ‘That you should establish the Religion and not make division within it.’ [Surah Ash-Shooraa: 13]

And Allaah says: ’And hold firmly onto the Rope of Allaah – all of you together – and do not divide (into sects).’ [Surah Aali ‘Imraan: 103]

Since clarifying and explaining this matter is an obligation, a group amongst the scholars – that have protectiveness (of this Religion) and the ability to verify – took the responsibility of cautioning against the errors of these groups. And they took charge of explaining their opposition to the Call towards the Methodology of the Prophets, so that perhaps these groups may return to the truth – for indeed, arriving at the truth is the objective of the believer – and so that those who are unaware of the errors of these groups will not continue to be deceived by them. And from those scholars that have taken charge of this duty, acting on the hadeeth – (‘The Religion is sincerity. Religion is sincerity. Religion is sincerity.’ We said: ‘To who, O Messenger of Allaah?’ He said: ‘To Allaah, His Book, His Messenger, the Muslim leaders and their common folk’) – from those who clarified and advised is Shaikh Dr. Rabee’ Ibn Haadee Al-Madkhalee. In this book, which is before us, entitled “Methodology of the Prophets in Calling to Allaah”, he has explained – may Allaah grant him success and reward him with good – the methodology of the Messengers in Calling to Allaah according to what is stated in the Book of Allaah and the Sunnah of His Messenger. And he has compared this with the methodology of the opposing groups so that the difference between the methodology of the messengers and those various methodologies in opposition to the methodology of the messengers can become clear…”

In his introduction to the book (also by Shaikh Rabee’) “One Group not many groups and One Path, not several”, the Shaikh said:

“However, during recent times, there appeared groups that ascribed themselves to the Da’wah and which were guided by leaders specific to their groups. Each of these groups made a specific methodology for themselves the result of which was dividing, differing and a constant struggle between these groups – all of which the Religion forbids and which the Book and the Sunnah prohibit. So when the scholars refuted this methodology employed by these groups, which was foreign to Islaam, some brothers set out to defend them. And from the people that defended these groups was the Shaikh ‘Abdur-Rahmaaan ‘Abdul-Khaaliq, by way of his printed treatises and recorded cassettes. He did all of this in spite of being advised not to do it by his brothers. Then he added to that, his reproaching and condemnation of those scholars that didn’t agree with him in his actions. And he labeled them with descriptions that were unbefitting of them, and he did not desist from that – not even against some of the sheikhs that taught him! The noble Shaikh, Rabee’ Ibn Haadee Al-Madkhalee took the responsibility of refuting him in this book, which the reader holds before him, by the title ‘One Group not many groups and One Path, not several.’ And I have read it and found that it sufficiently fulfills its objective, all praise be to Allaah.” And in the cassette “Questions from Sweden” (recorded on Rabee’-ul-Aakhira 1417H), the Shaikh said after mentioning Shaikh Rabee’ along with a group of other scholars:

“They are from the prominent scholars that have an active role in the Da’wah (Call) and in refuting those who desire to deviate from the correct way of the Da’wah. So his tapes must be distributed for there is a huge benefit in them for the Muslims.”

6. The ‘Allaamah, Shaikh Muhammad Ibn ‘Abd-il-Wahhaab Marzooq Al-Bannaa:

In his introduction to the book “One Group not many groups and One Path, not several”, the Shaikh, may Allaah preserve him, said:

“I know Dr. Rabee’ Ibn Haadee Al-Madkhalee from the days when I was a student at the Islamic University (in Madeenah) as someone who was anxious to learn the Sunnah and the Way of the Salaf As-Saalih, as well as to follow that methodology and call others to that Straight Path. I graduated with him and the brothers ‘Abdur-Rahmaan ‘Abdul-Khaaliq, ‘Umar Sulaymaan AlAshqar and Shaikh Muhammad Amaan Al-Jaamee along with some Sudanese students that were upon the same methodology of Da’wah in Sudan during the summer recess of that year. And amongst the best of those (of us) who stood firm on this path (of the Way of the Salaf) was Shaikh Rabee’ Ibn Haadee Al-Madkhalee. We ask Allaah that He continue his firmness, for he has filled the gap by defending the Sunnah and clarifying the mistakes of some people whom we bear witness to their virtuousness, yet whom many people are deceived by. This is such as his advice to the son, Shaikh ‘Abdur-Rahmaan (‘Abdul-Khaaliq) in the book ‘One Group not many groups and One Path, not several.’ And in this book, he clarifies the truth that he holds, so may Allaah reward him with the best reward and may He grant us, the brother ‘Abdur-Rahmaan, and all of the brothers, the methodology of the Straight Path. And may He protect us all from the deviant paths. And I have come to know of the death of Shaikh Muhammad Amaan Al-Jaamee, may Allaah forgive him and grant him a spacious place in Paradise. He was indeed among those who defended the Sunnah and who called to following the Way of the Salaf. I ask Allaah that He accept his efforts and that he forgive him and us.”

7. Shaikh Muhammad Ibn ‘Abdillaah As-Subayyal, chief caretaker of the affairs of Masjid Al-Haraam and Masjid An-Nabawee and the Imaam and khateeb of Masjid Al-Haraam:

In the book “An-Nasr-ul-‘Azeez ‘alaa Ar-Radd-il-Wajeez” (pg. 11), he said:

“All praise be to Allaah, and the peace and blessings on the one whom no prophet will come after him, Muhammad, and on his family and Companions. To proceed: Indeed, the noble Shaikh Rabee’ Ibn Haadee Al-Madkhalee, who is a professor at the Islaamic University of Madeenah, is from the well-known scholars and popular callers in the scholarly and educational circles in the Kingdom of Saudi Arabia. He is known for his authority in the sciences of the Sunnah as well as other subjects from the Islaamic Sciences. The Shaikh has a big role in calling to Allaah upon the methodology of the Salaf As-Saalih, defending the correct Salafee Creed and refuting those amongst the people of innovation and desires that oppose it by what is mentioned to him, so he is well thanked for that. So we ask Allaah to continue His blessing on him and that He increase him in his ability and his focus.”

And in the cassette “Unveiling the contradictions of Ahmad Salaam” (tape 1), the following was recorded:

Question: “What is your advice to the one who prevents (the distribution of) the tapes of the well known scholars from Ahl-us-Sunnah, such as Shaikh Muhammad Amaan Al-Jaamee, rahimahullaah, and Shaikh Rabee’ Ibn Haadee Al-Madkhalee, hafidhahullaah, to the point that he says that the Shaikh’s tapes will bring about fitnah?”

The Shaikh answered: “I seek refuge in Allaah, I seek refuge in Allaah…no. Look, the tapes of these two Shaikhs are from the best of tapes. They call the people to the Sunnah and to cling tightly onto the Sunnah, but no one talks bad about them except one who follows his desires. Most of the people that talk about them are the people of sects and parties – those who affiliate themselves with one of the groups or parties. They are the ones who make such statements. As for these two Shaikhs, then they are known for sticking to the Sunnah and for possessing a Creed in accordance with the way of the Salaf. And they are from the best of people.”

8. Shaikh Ahmad An-Najmee:

In the first cassette of the tape set “The Rulings of the Scholars on the Statements of ‘Adnaan ‘Aroor”,[14] the Shaikh said:

“As for Shaikh Rabee’ – he is known for his effort in clarifying the Sunnah and refuting the innovators. May Allaah reward him with good.”

9. Shaikh ‘Ubaid Al-Jaabiree:

He was asked about Shaikh Rabee’ on the cassette “A Clarification of some of the Errors of ‘Adnaan ‘Aroor, and it was said to him: “There is a lot of talk going on about Shaikh Rabee’ – is he considered one of the scholars of the Muslims?”

So he responded: “Shaikh Rabee’, all praise be to Allaah, is well-known with the elite personalities and the scholars. And furthermore, our shaikh (teacher), Shaikh ‘Abdul-‘Azeez Bin Baaz has praised and approved of him. And I would not think that you would present this question to me.”

CLOSING REMARKS

So this is a small treatise containing some of the praises of the scholars for Dr. Shaikh Rabee’ Ibn Haadee Al-Madkhalee, may Allaah preserve him and guard him and make Paradise his and our final abode. These statements are only a small portion of the many praises that the scholars – those living and those who have passed away – have given to this noble scholar (Shaikh Rabee’ Ibn Haadee).

So the testimony of the people of knowledge is sufficient for us as testimony. And Allaah has called on their testimony in His Book concerning the greatest matter that requires one’s testimony and that is Tawheed, as Allaah says:

“Allaah bears witness that No deity has the right to be worshipped, and so do the angels and those who have been given knowledge. (He is always) maintaining His creation with justice. There is no deity worthy of worship except Him, the All-Mighty, the All-Wise.” [Surah Aali-‘Imraan: 18]

And dear brother, do not be like the one about whom Allaah says:

“And when (news of) a matter comes to them concerning (matters of) security or fear, they propagate it…”

But rather implement the saying of Allaah:

“But if they had only returned it back to the Messenger and those in authority amongst them, those amongst them who are able to derive a correct conclusion from it would have understood it (and made it known to them).” [Surah An-Nisaa: 83]

And beware O brother of being from those about whom Allaah says:

“And those who harm the believing men and believing women undeservedly, they bear (on themselves) the crime of slander and plain sin.” [Surah Al-Ahzaab: 58]

And remember the saying of the Prophet, sallAllaahu ‘alayhi wa sallam:

“Whoever says something about a believer that is not true about him will be locked away in the boiling puss of the Hellfire, until he turns back from what he said.” [15]

In these times, the false rumors and claims (against Shaikh Rabee’) have become widespread, but:

“Indeed Allaah will defend those who believe. Verily Allaah does not love every treacherous, ungrateful person.” [Surah Al-Hajj: 38]

So O servants of Allaah, do not listen to what these prejudiced and spiteful people say in their belittling and defaming of the Ahl-us-Sunnah. Rather act on the saying of Allaah:

“O you who believe, if an evildoer comes to you with some news, then verify it, lest some people be afflicted by you due to ignorance and then you will feel remorse for what you did later.” [Surah Al-Hujuraat: 6]

And take heed of the saying of the Prophet: “It is enough of a lie for a person that he narrate everything he hears.”

This is our conclusion and may Allaah send His peace and blessings on our sayyid, Muhammad, his family and Companions.

Footnotes:

[1] Abu Dawood (3641), At-Tirmidhee (2683) and Ibn Maajah (223)

[2] Refer to the book Miftaah Daar As-Sa’aadah of Imaam Ibn Al-Qayyim

[3] See the Introduction to his book “Ar-Radd ‘Alaal-Jahmiyyah waz-Zanaadiqah”

[4]The source of this treatise was originally compiled by Al-Idreesee Salafi Bookstore of San’aa, Yemen under the supervision of the brother, Shaikh ‘Alee Hamood Al-Idreesee, may Allaah preserve him. Then some noble brothers placed additions to it, so may Allaah reward all of them with the best of rewards.

[5] This biography was taken from the book of Shaikh Rabee’ “At-Ta’assub Adh-Dhameem wa Aathaaruhu” (The condemned form of fanaticism and its Effects), with some additions made to it.

[6] Translator’s Note: The titles of the Shaikh’s books have been translated into English, however, this does not mean that they are available in the English language. From the list, we only know of one that has been translated and printed in English and it is “The Methodology of the Prophets in Calling to Allaah.”

[7]Translator’s Note: All cassette titles were translated from Arabic to English. This does not mean that the tape is available in the English language unless otherwise specified.

[8] How can the Qutubi Surroris make this man – Sayyid Qutb – a mujaddid and an Imaam when he was ignorant of the fundamental aspects of Islaam before the subsidiary aspects!! By Allaah, this is something very strange! So abandon your lies O you whom Allaah has tested by means of this man and defending of him. Can someone who is ignorant of the fundamental aspects of Islaam be considered a mujaddid (reviver)?! What will he revive? Rather, this kind of person can only be a mujaddid (reviver) of innovations and a reviver of diseases that are deadly to Islaam and to the Muslims. And this is known from his books, for he has revived the views of the Jahmiyyah and the Mu’tazilah and the views of the Rawaafid and the Khawaarij and the views of the Sufis, such as that of wahdat-ul-wujood (Allaah and the creation are all one existence). This is what Sayyid Qutb has revived, so how can someone who has this condition be considered an Imaam? – unless he is an Imaam of misguidance! And that is what he is, may Allaah protect us from his fitnah and his evil. Many of the scholars have refuted Sayyid Qutb, including Shaikh ‘Abdullaah Ad-Duwaish, Shaikh Rabee’ Ibn Haadee Al-Madkhalee (in four separate books) and Shaikh Mahmood Shaakir. The latter has refuted Sayyid Qutb in the issue of his reviling of the Companions of Allaah’s Messenger. But Sayyid Qutb did not pay heed to the refutation of Shaikh Mahmood Shaakir and instead was proud and stubborn and persisted in his reviling and belittling of the Companions as is quite clear in the Introduction of the book “Mataa’in Sayyid Qutb fee Ashaabi Rasoolillaah” (The Abuses of Sayyid Qutub against the Companions of Allaah’s Messenger) of Shaikh Rabee’ [Second Printing]

[9] The ones whom Shaikh Ibn Baaz, rahimahullaah, is referring to here are: Salmaan Al-‘Awdah, Safar AlHawaali and Muhammad Sa’eed Al-Qahtaanee, as well as all others that stand in need of clarification. And the Shaikh has called them “callers to falsehood” and “those who hunt in murky water (i.e. aimlessly)”, wa laa Hawla wa laa Quwata illaa Billaah!

[10] How can he not be pleased with him and his methodology when it is the methodology of the Salaf AsSaalih (Righteous Predecessors) in protecting the Tawheed and the Sunnah from the distortions and lies of the people of innovations and misguidance?

[11]By Allaah, he has spoken the truth, for Shaikh Rabee’ has informed us of (the condition of) many people and after a while, that which the Shaikh said about them began to manifest itself, may Allaah preserve him.

[12] These are the Hizbees (partisans) from the Ikhwaan Al-Muslimeen and the Suroori Qutubis!

[13] This is an assertion from the great scholar, Ibn ‘Uthaimeen, to the fact that Shaikh Rabee’ is the Carrier of the Flag of Al-Jarh wat-Ta’deel. And also, this is a sign of the Shaikh’s humbleness, may Allaah have mercy on him.

[14] This ‘Aroor has invented false and corrupt principles by which he tries to defend the people of innovation and misguidance. And he is from the extremists with regard to promoting Sayyid Qutb, to the point that he said: “I do not know of any person on the face of this earth that has spoken about the minhaaj (methodology) in the manner that Sayyid Qutb has spoken about it”!!! And he has many statements in which he praises Sayyid Qutb and commends and exalts his books. And ‘Aroor is well known for lying and falsifying information about him (i.e. in favor of Sayyid Qutb), may Allaah protect us from the evil of the Qutubis. And we ask Allaah that He expose them day after day. Many of the scholars have refuted ‘Aroor and have clarified his falsifications, deceptions and lies on the Salafees – not to mention Shaikh Rabee’ from one perspective and ‘Aroor’s excessiveness with regard to Sayyid Qutb from another perspective. So O brothers, strive to find out about ‘Aroor and every misguided innovator so that you can beware of them, especially in these times in which the people of innovations, desires and calamities are many.

[15] See Silsilat Al-Ahaadeeth As-Saheehah (no. 437)

PS: Slighly edited and removed some references by AbdurRahman.Org

Brief Biographies of some of the People of Knowledge

Taken from Siyaar ‘Alaam an-Nubalaa & Thahdheeb at Thahdheeb  And other works
Compiled & Translated  By Abbas Abu Yahya
FollowingTheSunnah.wordpress.com

 From the People of Knowledge

 The Khalifah Umar bin AbdulAzeez

He was the Khalifah and great Imaam Umar bin AbdulAzeez ibn Marwan bin al-Hakm bin Abee al-Aas, his kunya was Abu Hafs and he was from the Quraish. His mother was the granddaughter of Umar bin al-Khattab. He was born in 63 A.H. and passed away in the year 101A.H.

Narrated by AbdulAzeez bin Yazeed al-‘Aylee who said : Sulaiman did Hajj & Umar bin AbdulAzeez was with him, it started to thunder & lightening struck so much that their hearts nearly came out, so Sulaiman said, Abu Hafs, have you ever seen a night like this or even heard of one like this? He answered: O Ameer al-Mumneen! This is the sound of the mercy of Allaah, so how would it be if you heard the sound of the punishment of Allaah! ?

Al-‘Awza’ee said : Umar bin AbdulAzeez wrote a letter to us, no one memorized it except me and Makhool : ‘To proceed, indeed whoever remembers death a lot, then he is pleased with little in this world, and he who adds his speech in comparison to his action, then he lessens his speech except with that which will benefit him and as-salaam.’

Sufyaan bin Saeed ath-Thawree -Rahimullaah

Sufyaan bin Saeed ath-Thawree (161 A.H.) was born in Koofah in a place called Thawr, his kunya is Abu Abdullaah, he narrated many ahadeeth and many scholars say that he was the Ameer ul Mumineen of hadeeth of his time. His father was also a great Muhaddith (Scholar of hadeeth).

Abdullaah ibn Mubarak -Rahimullaah- said: ‘I wrote hadeeth from over 1,100 Shaykhs and I didn’t write from anyone better than Sufyaan.

Sufyaan ath-Thawree said: The Angels are the guardians of the heavens & the Companions of hadeeth (as-haabul hadeeth) are the guardians in the earth.

Refer to Thahdheeb at thahdheeb by Ibn Hajar 2/56 & Siyaar ‘Alaam an-Nubalaa by adh-Dhahabee 7/229.

Maalik ibn Anas -Rahimullaah

Maalik ibn Anas ibn Aamir was born in Madeenah in 93 A.H. & died in 179 A.H. His kunya was Abu Abdullaah, he had the famous title of ‘Imaam Dar ul Hijrah’ which means Madeenah.

His grandfather Aamir was from amongst the major Companions. He was a Muhadith and a Faqih.

He taught hadeeth in Madeenah for 40 years. He did not want his famous book al-Muwatta to become the only book that was relied upon.

Abdullaah bin al-Mubarak -Rahimullaah

Abdullaah bin al-Mubarak al-Hanzaalee at-Tameemee the great Imaam,

AbdulAzeez bin Abee Rizma’ said : There’s no characteristic from the good characteristics except that it was combined in Abdullaah bin al-Mubarak, shyness, hospitality, good behaviour, a good companionship, it is good to sit with him, Zuhud and piety and in everything.

He passed away -Rahimullaah- in 181 A.H.

Imaam Shaafiee -Rahimullaah

Imaam Shaafiee was born in 150 A.H. and grew up in Makkah. He was a beautiful man. Ibn Abdul Barr -Rahimullaah- mentions that he had memorised the Qur’aan by the age 7 and memorised al-Muwatta by 10 years of age, and was giving legal verdicts from 15 years of age.

His ancestry goes back to the Prophet -sallAllaahu alayhi wa sallam- (his grandfather al-Muttalib was the brother of the grandfather of the Prophet.) At the age of 20 he began studying with Imaam Maalik in Madina until Imaam Maalik -Rahimullaah-passed away.

Imaam Ahmad -Rahimullaah- was also his student. He died in 204 A.H. in old Cairo, due to injuries from being stabbed.

Yahya bin Ma’een -Rahimullaah

Abu Zakariya, Yahya bin Ma’een bin ‘Awn al-Ghatfaanee.

It is said that Yahya’s father left Yahya a million dirham in inhaeritance, and Yahya spent all of it in the field of Hadeeth until he did not have shoes to wear.

He was the elder of his peers, from the likes of ‘Alee bin Madeenee, Ahmad bin Hanbal, Ishaaq bin Rah’wayaa & Abu Bakr bin Abee Shayba -Rahimhumullaah.

A man came to Imaam Ahmad & said : O Aba Abdillaah, look at these ahaadeeth indeed there is a mistake in them. So Imaam Ahmad said: Go to Abu Zakariya, for indeed he knows the mistake.

Imaam Ahmad said about Yahya bin Ma’een: Here is a man that Allaah created for this matter, he exposes the lies of the liars.

He died in the year 233 A.H.

Abu Zura’h ar-Razee -Rahimullaah

Abu Zura’h, UbaidAllaah bin ‘AbdulKareem bin Yazeed al-Qurashee ar-Razee.

He started travelling for knowledge when he was 13 years of age, and on his second journey he was away for 14 yrs.

Imaam adh-Dahabee said: He was unique of his time, in memory power, intelligence, and in the Deen, sincerity and knowledge and action.

Yahya bin Manda said: It is said that Abu Huraira Radi Allaahu anhuhad the most powerful memory from this Ummah, then it is Abu Zura’h ar-Razee.

Abu Hatim said: If you saw ar-Razee and others hating Abu Zura’h then know that person is a mubtadi’.

He passed away to the mercy of Allaah in 264 A.H.

Abu Hatim ar-Raazee -Rahimullaah

Abu Hatim, Muhammad bin Idrees bin al-Mundhir al-Qhatfaanee ar-Raazee, who died in 277 A.H.

He first started to memorize narrations when he was 14 years old, he was so knowledgeable that by just looking at the hadeeth he could give a judgement on it, whether it was authentic or not.

Abu Hatim and Abu Zura’h were good friends.

Imaam adh-Dahabee said: If Abu Hatim says someone is thiqa’ (trustworthy), then hold onto his saying, because he does not make anyone thiqa’ (trustworthy) except a narrator who has authentic hadeeth.

an-Nisaa’ee -Rahimullaah

Abu AbdurRahmaan Ahmad bin Shuaib bin ‘Alee al-Khurasaanee an-Nisaa’ee, who died in the year 303 A.H.

It is said that the town from which an-Nisaa’ee came from, was named Nisa’ which means women, and the story behind it’s name is because when the Muslims came to conquer it during the earlier period of Islaam, the men were not present in the town, so the women came out to fight, when the Muslims saw that, they did not fight, because women are not fought against.

Ibn Katheer mentions that Imaam an-Nisaa’ee was very beautiful and his face was like a candle.

He started travelling for knowledge at a young age. Ibn ‘Adee said: I heard Mansoor the Faqhiee and Abu Jafar at-Tahawee say: Abu AbdurRahmaan is a Imaam from the Imaams of the Muslims.

Abu Ya’ala al-Khaleelee said: That his book is added to the books of al-Bukharee, Muslim and Abu Dawood, …and his opinion in Jarh wa Ta’deel (praising and criticising narrators) is relied upon.

He was very strict and firm in Jarh wa Ta’deel (praising and criticising narrators). He -Rahimullaah- died in Makkah and was buried there.

ad-Daraqutni -Rahimullaah

He is the great scholar of Hadeeth, who has collected a ‘Sunaan’ his name is Abul-Hasan, ‘Alee bin Umar bin Ahmad ad-Daraqutni, who died in the year 385 A.H. at the age of 80 years.

He had a tremendous memory, Raja’ bin Muhammad al-Mu’adl said: I said to Daraqutni: ‘Have you ever seen anyone like yourself?’ and he replied that Allaah says : ‘Do not praise your selves.’

Then al-Mu’adl said I leaned towards him and said: ‘I have not seen anyone gather what you have gathered.’

Adh-Dhahabee said: ‘This man never entered into philosophy nor debating, nor did he investigate it but rather he was a Salafee.’

Ibn Salaah -Rahimullaah

He is Ibn Taqi ud-Deen Uthmaan bin Abdurrahman Salaah ud-Deen, He died in 643 A.H. he was a great scholar of hadeeth, especially in the field of the science of hadeeth, Imaam ad-Dhahbee said: ‘He was a Salafee, he had a correct creed, not entering into the ta’weel (interpolation) of the philosophers, he believed in what was established from the texts, neither going too deep, nor over bound.’

Shaykh al-Islaam Ibn Taymeeyah -Rahimullaah

Shaykh al-Islaam Ibn Taymeeyah Taqi ud-Deen Abul-‘Abbaas Ahmad Ibn ‘Abdul-Haleem Ibn ‘Abdus-Salaam Ibn Taymeeyah al-Harraanee al-Hanbalee, was born on Monday the 10th of Rabi’ al-Awwal 66l A.H. at Harraan (northern Iraq).

His grandfather, Abu al-Barkat Majd-ud-Deen ibn Taymeeyah (d.653AH) was a reputed teacher of the Hanbalee School Damascus was the centre of Islaamic studies at that time, and Ahmad Ibn Taymeeyah followed in the footsteps of his father, who was a scholar of Islaamic studies, by studying with the great scholars of his time.

As for the religions sciences, Ibn Taymeeyah studied the Qur’aan, Hadeeth and Sharee’ah. He learnt the Hanbalee Fiqh (law) from his own father.

Ibn Taymiyyah -Rahimullaah- had great love for Tafseer (Qur’aanic exegesis). He read over a hundred commentaries of the Qur’aan.

He completed his studies when he was a teenager and at age 19 he became a professor of Islaamic studies. Who was well versed in Qur’aanic studies, Hadeeth, Fiqh, theology, Arabic grammar and scholastic theology, etc.

The Muslim scholars, like adh-Dhahabee, Ibn Katheer, Ibn al-‘Imad al-Hanbalee and many others praised Ibn Taymiyyah and considered him one of the greatest scholars of Islaam of all time.

Ibn Taymiyyah -Rahimullaah- died in jail in Damascus on the night of Sunday-Monday 20th Dhul-Qa’dah 728 A.H. at the age of 67, and is buried in Damascus.

Bin Abdul Haady al-Maqdasee -Rahimullaah

He is Muhammad bin Ahmad bin Abdul Haady al-Jama ‘alee al-Maqdasee, he died in the 744 A.H., he was born in Palestine. From his Shaykhs were Ibn Taymeeyah, ad-Dahabee & al-Mizzee, amongst others.

He -Rahimullaah- had a great amount of books that he authored; he had an illness for nearly three months before he passed away with the Kalimah (testification) on his lips.

Ibn Katheer mentions about him: he was Mustaqeem on the way of the Salaf, and in following the Book & the Sunnah.

Ibn al-Qayyim -Rahimullaah

He is Muhammad ibn Abee Bakr Ibn Qayyim Shamsud-Deen, Abu Abdullaah, the great scholar Imaam, judge, Mujahid, the famous student of Shaykh ul-Islaam Ibn Taymeeyah -Rahimullaah.

He passed away on the Adhan of ‘esha prayer at the age of 60 years. In the year 751A.H. and is buried next to his father.

He was brought up in an environment of knowledge, studied under his father and under Shaykh ul-Islaam Ibn Taymeeyah -Rahimullaah- for 17years until the death of the shaykh.

He -Rahimullaah- was a great scholar in all the sciences of Islaam, grammar, hadeeth, fiqh, Adaab and Akhlaaq. He was well known for his worship & travelling in pursuit of knowledge.

Ibn Rajab -Rahimullaah

He is Zain ud-Deen AbduRahmaan bin Ahmad, ibn Rajab -Rahimullaah. One of the great scholars of Hadeeth & Fiqh. He died in 795 A.H.

Ibn Hajr -Rahimullaah- said: ‘He perfected the knowledge of Hadeeth, and became the most knowledgeable about the inaccuracies of Hadeeth and tracing their routes from the people of his time.’

Ibn al-Emaad al-Hambalee said: ‘That his gatherings for reminding the hearts would cause shudders & he was beneficial, a blessing for the general people. The different groups would gather under him, their hearts would fill with love and would incline towards him. He has many beneficial works and has authored many books.’

Ibn Hajr al-Asqaalanee -Rahimullaah

He is Shihaab ud-Deen, Abu Fadl, Ahmad bin ‘Alee al-Asqaalanee, he died in 852 A.H.

He was a great scholar of Hadeeth, he was given the title of Ameer ul-Mumineen of Hadeeth in his time.

Ibn Fahad said: ‘Eyes have not seen one like him and he hasn’t seen anyone like himself.’

He used to follow and stick to the Sunnah very firmly in all his affairs. He used to call to the Sunnah with his speech and his writings; he used to warn against opposing it and was severe in his disapproval of Bida’.

He wrote a very famous explanation of the Saheeh of al-Bukharee, called Fath-ul-Bari.

ash-Shawkanee -Rahimullaah

He is Muhammad bin ‘Alee ash-Shawkanee who died in the year 1250 A.H. he lived in Sana’, Yemen.

He studied under his father who was a great scholar of Yemen, and he authored many books in the different sciences of Islaam, in Tafseer he wrote ‘Fathul-Qadeer’, & in the field of hadeeth he wrote ‘Nail awtaar’.

Muhammad NaasirudDeen al-Albaanee -Rahimullaah

Shaykh Muhammad NaasirudDeen al-Albaanee he was born in Albania in the year 1332 A.H. into a poor family. His father and the family made Hijrah to Damascus.

In Damascus Shaykh al-Albaanee completed his initial education and was then taught the Qur’aan, Tajweed, sciences of Arabic language, fiqh of the Hanafee madhab and further branches of the Deen by various Shaykhs and friends of his father.

He also learnt from his father the art of clock and watch repair – and became highly skilled in that and famous for it and derived his earnings through it. He began to specialise in the field of Hadeeth and its related sciences by the age of 20- being influenced by articles in ‘al-Manaar’ magazine.

Since he could not afford many of the books he required he would borrow them from the famous library of Damascus – “al-Maktabah adth Dthaahiriyyah” or sometimes from book sellers.

He became engrossed with the science of Hadeeth to the extent that he would sometimes close up his shop and remain in the library for up to twelve hours – breaking off his work only for prayer – he would not even leave to eat, but would take two light snacks with him.

Eventually the library authorities granted him a special room to himself for his study and his own key for access to the library before normal opening time. Often he would remain at work from early morning until after ‘Ishaa. During this time he produced many useful works – many of which are still waiting to be printed.

The Shaykh faced much opposition in his efforts to promote Tawheed and the Sunnah but he bore this with patient perseverance. His works – mainly in the field of Hadeeth and its sciences number over 100.

His students are many and include many Shaykhs of the present day amongst them:
Shaykh Hamdee ‘Abdul-Majeed, Shaykh Muqbil ibn Haadee al-Waadi’ee, Shaykh Muhammad Jameel Zaynoo, Shaykh ‘Abdur-Rahmaan Abdus-Samad.

The Shaykh -Rahimullaah- passed away on Saturday 22 Jumaadaa ath-Thaaniyah 1420 A.H./2 October 1999. He was 87 years of age. May Allaah -subhaanahu wa ta’aala- have Mercy upon his soul, Aameen.

Muhammad ibn Saalih ibn Uthaimeen -Rahimullaah

He is Abu Abdillaah Muhammad ibn Saalih ibn Uthaimeen al-Wahabee at-Tameemee.

Born in Unayzah, the Kingdom of Saudi Arabia 27th of Ramadan in the year 1347 hijree, he memorized the Qur’aan at a young age and he studied under the shaykh Abdur Rahmaan as-Sa’adee, he studied fiqh, grammar, hadeeth and tafseer.

He also studied under the shaykh Abdul Azeez ibn Baaz. He was also a member of the Council of Eminent Scholars of Saudi Arabia; he wrote over 40 works, he regularly delivered lectures in the masjid al-Haraam in Makka in the Rammadan and Hajj seasons.

He passed away in the year 1421A.H. and is buried in Makkah.

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

Related Links:

Brief Biography : Yahya bin Ma’een (rahimahullaah) d. 233 A.H

Yahya bin Ma’een -Rahimullaah Abu Zakariya, Yahya bin Ma’een bin ‘Awn al-Ghatfaanee.

It is said that Yahya’s father left Yahya a million dirham in inhaeritance, and Yahya spent all of it in the field of Hadeeth until he did not have shoes to wear.

He was the elder of his peers, from the likes of ‘Alee bin Madeenee, Ahmad bin Hanbal, Ishaaq bin Rah’wayaa & Abu Bakr bin Abee Shayba -Rahimhumullaah.

A man came to Imaam Ahmad & said : O Aba Abdillaah, look at these ahaadeeth indeed there is a mistake in them. So Imaam Ahmad said: Go to Abu Zakariya , for indeed he knows the mistake.

Imaam Ahmad said about Yahya bin Ma’een: Here is a man that Allaah created for this matter, he exposes the lies of the liars. He died in the year 233 A.H.

Source: Brief Biographies of some of the People of Knowledge – Taken from Siyaar ‘Alaam an-Nubalaa & Thahdheeb at Thahdheeb And other works – Compiled & Translated By Abbas Abu Yahya

Scholars Biographies: Shaykh Hamad al-Ansaari

A Brief Biography  of  Shaykh, ‘Allaama, al-Muhaddith  Hamad al-Ansaari[1]  -Rahimullaah-
Translated & Compiled  By  Abbas Abu Yahya
Followingthesunnah.wordpress.com

Contents:

  • His Name & Lineage:
  • The Hijra From Mali to Saudi Arabia
  • Nigeria
  • Sudan
  • Makkah
  • Riyadh
  • Madina Nabaweeyah
  • Establishing the Islaamic University
  • The Term ‘al-Munawarah’
  • Manuscripts
  • Shaykh Muhammad Nasir-uddeen al-Albaani
  • Meeting Shaykh Albaani & Muhammad al-Banna
  • He Used to Love the Sunnah
  • From His Students
  • Shaykh’s Death
  • From the Okaz Newspaper

His Name & Lineage:

AbdulAwal bin Hamad al-Ansaari said:

‘Shaykh Hamad bin Muhammad al-Ansaari al-Khazraji as-Sa’adi – in lineage to Sa’ad bin ‘Ubadah al-Ansaari, the noble Companion -Radi Allaahu anhu.

The Shaykh left Africa, – the country of Mali- due to the humiliating colonisation over Africa at that time.  This was the French colonialism which was filthy, unrelenting, and terribly violent. It had eaten up everything whether it was green and alive, or dry and dead. It prevented people from becoming religious and seeking knowledge, it demolished the rights of the people of Islaam, in addition to many other problems, difficulties and types of corruption.’[2]

‘The Shaykh was born in 1344 A.H. in a town called ‘Tadd Makkah’ in West Africa in the country of Mali.’[3]

‘The Shaykh said: I was born in 1344 A.H. and that was the year King AbdulAziz took over al-Madina an-Nabaweeyah.  I came to know this while preparing for Hijra, I asked my mother when was I born? She replied: ‘In the year Ahl-ul-Najd[4] took over al-Madinah.’[5]

‘The Shaykh’s father passed away when he was eight years old, so he was orphaned and lived in the shelter of his uncle, his mother’s brothers and his mother. Also those around him from amongst his relatives both on his father’s side and his mother’s side were students of knowledge, scholars, Muftis and judges.

So he grew up in a purely knowledge based environment, in an environment where there were nothing of the modern day conveniences whatsoever, such as electricity, cars and planes.

He lived in the most beautiful of surroundings, of greenery, forests, pure fresh water, beautiful breezes and clean air.  I heard him say more than once: ‘Indeed no one would wish to leave it due to all the goodness that was there, which was unlimited supplies of food, drink, in addition to recreation and other things.’[6]

‘The people at the time of the Shaykh would memorise the Qur’aan using slates and boards.  The Shaykh of the scribes would write one or four Ayaat and the students would go away and memorise them, and then recite them to the teacher, then the teacher would wipe it clean and write other Ayaat for the students, and this is how they would memorise the whole Qur’aan.’[7]

‘We in my country would share one book between a hundred men, and that was due to the absence of books.  We would divide up one book into sections of papers each person would take a section read it and memorize it.’[8]

The Hijra From Mali to Saudi Arabia

‘The Shaykh used to tell us that he had a book of poetry that he had to leave behind in Africa, he did not bring it with him when he migrated to this blessed land (Kingdom of Saudi Arabia). This was because he left Africa escaping with only a Mus’haf (Qur’aan) fearing the colonialism of the French and the British.  The colonists would not allow anyone from the people of Africa to leave to go to the Haramain (the two major Masajid).  The Shaykh would tell us, that when he prepared to leave with two of his relatives, they had to leave in the night riding an animal, each one of them had a camel and they left, they spent two years on their journey until they reached the port of Jeddah.’[9]

‘I heard my father saying: ‘My journey from my country until I reached the Haramain (Makkah & Madina) was an adventure.’[10]

I heard my father say: ‘When I exited from Mali, there were only two people with me on the journey, Shaykh ‘Amaar and Shaykh Uheed.  We left from the country in the year 1365 A.H. we would walk during the night and sleep during the day – it took us a complete year for the journey.’[11]

Nigeria

‘They passed by many countries like: ‘Niger’, ‘Nigeria’ ‘Sudan’ and others.

My father -Rahimullaah- met with some of the people knowledge in Nigeria, he met the Shaykh, the reviver, the scholar, as-Salafi, Abdullaah bin al-Mahmood ash-Shareef al-Hussni al-Madani, who spread the Dawat-us-Salafeeyah in the deserts of Mali.  Allaah guided nations of people on his hands away from the misguidance of grave worship, Tawwasul[12] with the righteous people, superstitions and Bida’ which had become widespread at their time in some of the African deserts.

Shaykh Abdullaah whom my father -Rahimullaah- met in Nigeria had come over from this blessed country (Kingdom of Saudi Arabia – may Allaah Ta’ala protect it & honour it). Shaykh Abdullaah had from a young age spent this life in al-Madina an-Nabaweeyah, and he was the Imam of the Masjid an-Nabaweeyah ash-Shareef, and he was also a teacher there.’[13]

‘When my father met Shaykh Abdullaah al-Mahmood in Nigeria, he took many benefits and advice from him, the most important being when Shaykh Abdullaah said:

‘O my son, when you reach the land of the Haramain, then adhere to the books of Shaykh ul-Islaam Ibn Taymeeyah and Ibn Qayyim.  And it is upon you to disseminate the ‘Aqeedah of the Salaf and spread their books. It is upon you to teach the people ‘Aqeedah and knowledge.’

AbdulAwal bin Hamad al-Ansaari continues:

‘I heard my father say: ‘I was greatly affected by his advice, and I took that advice and it held a great status in my heart, and I decided to act upon that advice.’

Shaykh Hamad al-Ansaari said:

‘Indeed Shaykh Abdullaah bin al-Mahmood al-Madani took permission from king AbdulAziz -Rahimullaah- to travel to Africa for Dawa’, and he gave him permission. When the Shaykh arrived in Africa he opened a school for learning Qur’aan, and Tawheed as-Salafi, we the younger ones benefitted from it, but the elders did not benefit from it.’

‘The Shaykh gave Dawa’ there for thirty years and he died in 1373 A.H.’

Then my father said:

‘The reason why Shaykh Abdullaah al-Madani left Madina, was because the people of Madina [at that time].  When the Shaykh would go out to lead the prayer [in the Prophet’s Masjid] he would not allow the shops to be left open, he would not lead the people in the Masjid an-Nabawee until they closed their shops. So the people complained to King AbdulAziz about him, when the complaint reached him, the King AbdulAziz -Rahimullaah- wrote to the Shaykh and said: ‘I am certain that the people of Madina are not truthful, however to prevent chaos I hope that you will resign.’ So the Shaykh resigned and wrote to him and after that he went to Mali.’[14]

Sudan

‘My father also met Shaykh Tahir as-Sowakinee in the country of Sudan, and took from him the knowledge of hadeeth and on his hands he became familiar with the books of hadeeth.  Shaykh Tahir was a scholar from the scholars of Sudan in hadeeth and other sciences; he had a great concern for the knowledge of hadeeth. Indeed I heard my father saying:

‘Indeed I was affected by Shaykh Tahir as-Sowakinee in the knowledge of hadeeth, he advised me to learn it, and to acquire its books and to follow the Manhaj of its people.’[15]

Makkah

‘My father met with Shaykh Hamid Faqeeh in Makkah, and was greatly affected by him in more than just his knowledge or spreading the ‘Aqeedah of the Salaf, and his love for the books of Shaykh ul-Islaam Ibn Taymeeyah and his student Ibn Qayyim. Also the books of the Imams of Dawa’ beginning from its Imam Muhammad bin AbdulWahab at-Tameemi -Rahimullaah.’

Shaykh Hamad al-Ansaari said:

‘I entered Makkah and I saw the gathering of Hamid Faqeeh.  I saw that he was strong in Salafi Tawheed, so I sat there until the Adhan of Isha.  Then when I was alone with him I asked him: ‘O Shaykh how did you learn Tawheed?’

He said: your question is excellent.’

Then he narrated the famous story to me.’[16]

The Shaykh also said:

‘I met with Shaykh Hamid Faqeeh once and I said to him: Salafiyoon are a rarity in Egypt, and you are a Salafi, so how did Salafeeyah come to you?’

He said: ‘I had graduated from the university of Cairo or Azhar, and while I was travelling back to my village carrying my university certificate I passed by a farm and I saw an old Shaykh sitting there and I gave him Salam, so he said to me what is that in your hands?’

I said: ‘A graduation certificate.’

Next to the Shaykh was the book ‘Kitab al-Tawheed’ with its explanation of ‘Fath al-Majeed’ the Shaykh stood up and walked off to take care of something and he was away for sometime. I picked up the book to read, then later on the Shaykh returned, I asked him about this book, and I told him that I was amazed by it.  He began explaining the ‘Aqeedah of the Salaf to me.  He said: ‘O my son it is upon you to spread Tawheed and the ‘Aqeedah of the Salaf, because indeed you did not learn that in the university from where you graduated.’

So from then on I began calling to the ‘Aqeedah of the Salaf, and this Shaykh was a farmer in that farm.’[17]

‘He also met Shaykh Yahya al-Muallami, the brilliant scholar of hadeeth the scholar of his time in the knowledge of hadeeth, he adhered to him and took from him love for the knowledge of hadeeth and learning it.’

Hamad al-Ansaari said:

‘My Shaykh AbdurRahman al-Mu’alami -Rahimullaah- would research a very great deal.  He would research into more than one book at one time.  I would sit with him in the library of the Haramain, and he would give me books and say ‘look for such and such thing.’ But I could not find it, when I would give them back he would say to me: ‘Here it is, where are you?’  This was in the year 1367 A.H. at that time I was not paying attention and being hasty.’[18]

‘He also adhered to Shaykh Taqi uddeen al-Hilali, sticking to him for a long time and benefitting from him in more than one science from the sciences of knowledge.’[19]

Riyadh

‘My father travelled to Riyadh in 1373 A.H. and met Shaykh Muhammad bin Ibraheem ‘Ala-Shaykh -Rahimullaah- the general Mufti of this blessed land.  Shaykh Muhammad bin Ibraheem encouraged him to teach in the Jamia Masjid of Riyadh, my father would teach the books of ‘Aqeedah, and hadeeth to the youngsters, as the Shaykh had ordered him to, due to what he saw from my father of knowledge, understanding, cleverness, intelligent and concern for the ‘Aqeedah Salafeeyah.’[20]

Shaykh Hamad said:

‘I came from Riyadh in the year 1385 A.H. and Shaykh at-Tayyib ibn Is’haq had died in 1365 A.H.’

AbdulAwal bin Hamad al-Ansaari said:

‘at-Tayyib bin Is’haq al-Ansaari was one of the senior scholars of the Salafeeyeen in al-Madina an-Nabaweeyah, of those who made Hijra a long time ago from Mali.’[21]

Madina Nabaweeyah

‘Also when my father was in Madina before he went to Riyadh he met Shaykh Ibn Turki – and he was from the scholars of Madina at that time – and my father read ‘Saheeh al-Bukhari’ to him and the ‘Aqeedah of the Salaf and was affected by him.  Shaykh Ibn Turki was very strict, and this was clear and apparent to everyone.  He was a scholar, a Zahid[22], there were very few like him in his Zuhd in Madina Nabaweeyah at that time.’[23]

‘He studied under a number of scholars of al-Madina an-Nabaweeyah in Dar al-Uloom ash-Sharia’, from them were Shaykh al-Khaleel -Rahimullaah- and Shaykh Abu Bakr Shareef al-Timbaktooee – who was a teacher in the Masjid Nabawee Shareef near the Rawdah.’[24]

‘My father taught ‘Sunnan Tirmidhi’ in the Masjid Nabawee until he finished it completely, likewise he taught Arabic grammar, the study of the forms of words, and some sciences and hadeeth.’[25]

‘The reader should know that my father utilized himself from the time he came to this blessed land, in giving service to the knowledge of hadeeth and the ‘Aqeedah Salafeeyah. He was a teacher in the Islamic University, in its institutes, faculties and in higher studies.

He would encourage students of knowledge to spread the ‘Aqeedah Salafeeyah, to learn it, and teach it and he would clarify the ‘Aqeedah Salafeeyah for them with an excellent explanation.’[26]

Establishing the Islaamic University

AbdulAwal bin Hamad al-Ansaari said:

‘I heard him say: ‘When the order came to launch an Islaamic University, there was a difference of opinion of where it should be.  So I suggested to Shaykh Muhammad bin Ibraheem ‘Ala-Shaykh -Rahimullaah: ‘It would be good if you established it in al-Madina since previously there was an Islaamic University in Madina which was none other than Abu Bakr -Radi Allaahu anhu- who represented the Arabs, and Bilal who represented al-Habasha etc.’[27]

The Term ‘al-Munawarah’

Hamad al-Ansaari said:

‘I searched for the origin of what people say these days of al-Madina ‘al-Munawarah’ and I found that the first people to label it ‘al-Munawarah’ were the ‘Uthmaanyoon’.  As for the Companions and the Successors and those after them, then for many centuries they called it al-Madina an-Nabaweeyah.’

AbdulAwal bin Hamad al-Ansaari commented:

‘I noticed from my father -Rahimullaah- that if he saw a person write ‘al-Munawarah’, he would say to him to wipe out the word ‘al-Munawarah’ and write ‘an-Nabaweeyah.’[28]

‘Indeed the people of knowledge apply the term ‘an-Nabaweeya’ to al-Madina.’[29]

The Shaykh also said:

‘Applying the word ‘al-Munawarah’ after the word al-Madina was introduced by the non-Arabs.  What was well known by the Companions and the Successors was the addition ‘an-Nabaweeyah’. Likewise, adding the term ‘al-Mukkarama’ to Makkah is not known.’[30]

Rain in Madina

Hamad al-Ansaari said:

‘Indeed rain is good for the health, now when we have became deprived of it we have become sick.’

Then he said:

‘There used to be a lot of water springs in al-Madina an-Nabaweeyah, and there used to be a spring of water right next to the Masjid Nabawee.  It had fish in it due to the large quantity of water and its great amount, and that was in the year 1369 A.H.

When I came to Madina again in 1385 A.H. I asked about it and it was said to me the water springs had lost their pressure and dried up and were taken away by people digging artesian wells.’[31]

Hamad al-Ansaari said:

‘At our time in al-Madina Nabaweeyah there used to be a well in every house, for those who used to live in houses.’[32]

Manuscripts

Shaykh Hamad al-Ansaari said:

‘During my travels I brought five thousand manuscripts for the Islamic University on their account. Most of my travels which were for acquiring manuscripts and copying them were during the administration of Shaykh AbdulMuhsin al-Abbad of the university.’[33]

Shaykh Muhammad Nasir-uddeen al-Albaani

Shaykh Hamad al-Ansaari said:

‘Indeed Shaykh al-Albaani made ‘al-Musnad’ easy for us, he made it really easy in an excellent manner by which he compiled lists for the Companions mentioned in ‘al-Musnad’ and before this we would have great difficulty in finding the hadeeth.’[34]

The Shaykh also said:

‘Indeed Shaykh al-Albaani studied knowledge abundantly and sufficiently, and he took the trade of mending watches for livelihood just as the Imams in the beginning used to do so. Indeed each one of them used to have a skill for his livelihood, for example Abu Hanifa was a cloth merchant.’[35]

The Shaykh also said:

‘When I was in Damascus I used to visit al-Albaani in his house in ‘Safha, Mount Qassiyoon’.  I would stay awake the night with him after Isha until the end of the night, and that was so I could look into his books and his library was a good size.  Indeed Shaam[36] has been deprived of the Shaykh Nasir al-Albaani, there is none present like him in Shaam, especially in his field of expertise.’[37]

Shaykh Hamad al-Ansaari said:

‘Likewise I also used to phone Shaykh AbdulAziz bin Baz, there is no Muhaddith who exists like him, even though he has many duties which have come between him and being free to specialise in the knowledge of hadeeth.

In addition to this, indeed I would refer to Shaykh Albaani regarding some matters, because he posses vast research in to the knowledge of hadeeth.’

Meeting Shaykh Albaani & Muhammad al-Banna

Shaykh Hamad said:

‘We met two noble generous brothers in Casablanca (Dar al-Bayda), Shaykh Nasir-uddeen Albaani and brother Muhammad al-Banna on their way to London, dispatched to teach in London.  We really enjoyed their company on Wednesday night, the following morning we were to leave the lands of Morocco.  That night was sociable, pleasant, relaxed, filled with the Prophetic Ahadeeth, and splendid guidance.

We also attended, on that Wednesday evening an excellent lecture entitled: ‘Straightening the rows in the prayer is from establishing the prayer’ which was delivered by Shaykh Nasir-Uddeen Al-Albaani in the Masjid al-Muhammadi in Casablanca.’[38]

Muhammad Nasir- Deen Al-Albaani (d.1420A.H) -Rahimullaah- said about him:

‘This is along with my awareness and appreciation of his knowledge, his excellence, and his benefitting the students especially in the Islamic University, may Allaah reward him with goodness.’[39]

He Used to Love the Sunnah

Dr. Waleed al-Firyaanee said:

‘Shaykh Hamad al-Ansaari’s life was not one of play and uselessness or a life of being meek and lethargic, rather it was a living example for a biography of a serious scholar who turned down the enjoyments of this life and its pleasures. He sacrificed his time and effort for knowledge and teaching.  He -Rahimullaah- would exemplify the guidance of the Salaf as-Salih in his look, in his appearance, his character, his manners, his good behaviour, his humility, and him turning away from everything, which may violate and dishonour knowledge and the prestige of the scholars. He had Islaamic awareness, he was a Zahid. He possessed honesty in his tongue, and purity in the heart, and contentment. May Allaah have vast mercy upon the deceased.’[40]

From His Students

Shaykh Hamad al-Ansaari was asked:

‘Is Shaykh Rabee al-Madkhali from your students?’

The Shaykh replied: ‘Yes, he is from my students.’[41]

Shaykh Hamad al-Ansaari said:

‘Indeed Muqbil al-Wada’iee was my student; I was the one who chose the topic [for his Master’s Degree].[42] He would read to me in my house, the days I used to live in Sharqeeyah district.  I used to advise him and say to him O Muqbil, you came from your country to seek knowledge so do not mix with those people[43], leave them and mixing with them, and turn towards that for which you travelled for.  However he was trialled and tested and he fell into that which I warned him against – I used to say to him: ‘I hope that you will be for Yemen in our time as Shawkaani was in his time.

Muqbil was a student the like of whom I have never seen in energy and seeking knowledge.’

AbdulAwal bin Hamad added: ‘When my father said: ‘those people’ he meant those who have something against the Saudi Salafi state.’[44]

AbdulAwal bin Hamad al-Ansaari said:

‘Shaykh AbdurRahman Muhiddeen narrated to me that he was the last person to gain an Ijazah from my father.’

AbdulAwal adds: ‘Ijazah for what my father had of narrations in Hadeeth and other works.’[45]

‘And indeed Shaykh Ali Faqihi is my student, he would adhere to me strongly.  He would come to visit me in Makkah to take from me, and due to his great concern for knowledge, he would sleep in the library next to the books.’[46]

‘Indeed Hafidh Hakami is my student’ – my father means the author of many works and poetry who died along time ago.’[47]

Shaykh’s Death[48]

‘The reader should know that my father -Rahimullaah- sacrificed his wealth, time, his life from a tender age to meet Allaah Ta’ala after suffering from a medical error which led him to fall into a coma that lasted nine months, then he died [1418A.H] and was buried near the graves of the Prophet’s -sallAllaahu alayhi wa sallam- daughters and his wives, near the entrance of Baqia’ al-Gharqad on the left of the entrance.’

‘Also from those who are buried there near that place in that spacious graveyard is the Shaykh, the scholar Umar bin Muhammad al-Falata who used to love and revere my father, and he knew his worth, rank, his knowledge and his extensive research and his love for spreading the ‘Aqeedah of the Salaf and the knowledge of hadeeth.’[49]

‘He was prayed upon in the Masjid Nabawee on Wednesday 21st of Jumada al-Aakhir 1418 A.H. – corresponding to 22nd October 1997.’[50]

From the Okaz Newspaper

‘During these past two weeks al-Madina al-Munnawara has lost two scholars from its senior scholars. Those who were known for research and deriving verdicts, high aspirations in the field of Dawa’ and a large number of the senior scholars of the Kingdom had graduated at their hands. They, who have travelled from our world are the noble Shaykh, Scholar, Muhaddith Hamad bin Muhammad al-Ansaari after suffering from an illness, and likewise the noble Shaykh, the judge, AbdulAziz bin Muhammad ash-Shibal who departed and met his Lord facing Him while he was in Sajda’ in the ‘Rawda ash-Shareef’ in the Masjid an-Nabawee ash-Shareef.

Beginning with the scholar, Muhaddith, Shaykh Hamad al-Ansaari, since indeed a number of the senior scholars of the Kingdom have spoken about him, whereby the noble Shaykh Abdullaah al-Bassam, who is a member of the committee for the Senior Scholars, said about Shaykh Hamad:

‘I have known Shaykh Hamad due to his strength of his knowledge regarding the knowledge of hadeeth whereby he was strong and sturdy in it, and a reference point for every question.  I have known him to be Salafi in ‘Aqeedah upon the Manhaj of the Salaf.  He made great efforts in education and teaching and researching books.  I ask Allaah to forgive him and compensate the students of knowledge with other than him.’[51]

All Praise belongs to Allaah, may His peace  and blessings be upon our final  Prophet Muhammad, his  family, his companions  and all those who  follow his  guidance.

Footnotes:

[1] This Biography is taken from a collection, which was compiled by the Shaykh’s son AbdulAwal bin Hamad al-Ansaari who is a teacher in the faculty of Hadeeth in the prestigious Islaamic University of Madina. The Collection is called: ‘al-Majmoo’ Fee Tarjama al-Allama al-Muhaddith ash-Shaykh Hamad bin Muhammad al-Ansaari -Rahimullaah- wa Seeratahi wa Aqwaalihi wa Rihlatihi’. It is a large two-volume collection of the sayings, wisdom and various biographies of the Shaykh. The statements in this translation are all from his son AbdulAwal unless stated otherwise.
[2] [vol. 1 p. 7]
[3] [vol. 1 p. 30]
[4] Najd is the central eastern region of the Kingdom of Saudi Arabia, like Riyadh & the surrounding areas.
[5] [vol. 1 p. 410]
[6] [vol. 1 p. 8]
[7] [Vol. 1 p. 8]
[8] [Vol.1 p. 445 No. 393]
[9] [Vol. 1 p. 9]
[10] [Vol.1 p. 434  No. 321]
[11] [Vol.1 p. 435  No. 329]
[12] Seeking closeness to Allaah.
[13] [vol. 1 p. 9-10]
[14] [Vol.2 p. 637 No. 250]
[15] [vol. 1 p. 10]
[16] [Vol.2 p. 539  No. 12]
[17] [Vol.2 p.618 No. 157]
[18] [Vol.2 p. 592 No. 8]
[19] [Vol. 1 p. 11]
[20] [vol. 1 p. 12]
[21] [vol. 1 p.420 No.225]
[22]  (One who abstains from the luxuries of the Dunyaa)
[23] [Vol. 1 p. 12-13]
[24] [Vol. 1 p.13]
[25] [vol. 1 p. 14]
[26] [Vol. 1 p. 16]
[27] [Vol.1 p. 428 No. 290]
[28] [Vol.2 p.547-8 No. 434]
[29] [Vol. 2 p.549 No. 443]
[30] [Vol.2 p.552 No.473]
[31] [Vol.2 p.701 No. 130]
[32] [Vol.2 p. 701 No. 131]
[33] [Vol.2 p.775 No.22]
[34] [Vol.2 p. 617 No.151]
[35] [vol.2 p.623 No. 179]
[36] The lands of Syria, Palestine, Jordan were called Shaam.
[37] [Vol. 2 p. 625 No. 190]
[38] [vol. 1 p.346]
[39] [Silsilah Ahadeeth ad-Da’eefah 3/319]
[40] [Vol. 1 p.72, by Dr. al-Waleed bin AbdurRahmaan al-Firyaanee – A member of the committee for teaching in the Faculty of Sharia’ in Riyadh]
[41] [Vol. 2/p.679 No.29]
[42] See: http://followingthesalaf.blogspot.com/2012/03/part-1-ruling-of-dome-built-upon-grave.html
[43] Shaykh Muqbil had left those people after their deviancy became apparent.
[44] [Vol.2 p. 606 No. 95]
[45] [Vol. 2 p.675 No. 1]
[46] [Vol. 2 p.675 No. 3]
[47] [Vol. 2 p. 677 No. 11]
[48] [Footnote: The translator says: ‘The day we received the news of his death early in the morning, there was a great cloud of sadness that hung over everyone in the faculty of Hadeeth in the Islaamic University due to the loss of a scholar of the hadeeth & Sunnah.’]
[49] [vol. 1 p. 18]
[50] [vol. 1 p. 27]
[51] [vol. 1 p. 49]

Biography of Ibn Hajar al-Asqalani – Dr. Saleh as-Saleh [Audio|En]

Listen / Download Mp3 Here (Time 28:19) – Dr Saleh as Saleh

Ibn Hajr al-Asqaalanee -Rahimullaah He is Shihaab ud-Deen, Abu Fadl, Ahmad bin ‘Alee al-Asqaalanee, he died in 852 A.H. He was a great scholar of Hadeeth, he was given the title of Ameer ul-Mumineen of Hadeeth in his time. Ibn Fahad said: ‘Eyes have not seen one like him and he hasn’t seen anyone like himself.’

He used to follow and stick to the Sunnah very firmly in all his affairs. He used to call to the Sunnah with his speech and his writings; he used to warn against opposing it and was severe in his disapproval of Bida’.

He wrote a very famous explanation of the Saheeh of al-Bukharee, called Fath-ul-Bari.

Source for above : Brief Biographies of some of the People of Knowledge Taken from Siyaar ‘Alaam an-Nubalaa & Thahdheeb at Thahdheeb And other works – Compiled & Translated By Abbas Abu Yahya