Saheeh al-Bukhâree & Imam al-Bukhâree – Shaykh Uthaymeen

Bismillaah

“Saheeh al-Bukhaaree” :

This book was given the title: “al’Jaami’ as-Saheeh” by its author. In it, he recorded six hundred thousand Hadeeth and he exerted great effort in revising them, editing them, and scrutinizing them to determine their authenticity. He was so concerned that he would not place any Hadeeth within his collection without first washing and praying to units of prayer seeking Allaah’s guidance in the decision to include it. He did not include any report or narration unless it was authentically reported from the Messenger of Allaah (صلّى الله عليه وسلّم) with a clear, connected chain of narrators, all known for their trustworthiness and preciseness.

He completed his work over a span of sixteen years. After which, he presented it to Imaam Ahmad, Yahyaa Ibn Ma’een, ‘Alee Ibn al-Madeenee, and others. They admired it and approved of it and attested to its authenticity.

Since then, scholars of every time period have accepted this collection of Hadeeth. al-Haafith athThahabee said, “It is the best and most significant book in Islaam after the Book of Allaah (سُبْحَانَهُ وَ تَعَالَى).”

This collection consists of seven thousand, three-hundred ninety-seven (7,397) Hadeeth including the ones that are repeated, yet placed in different chapters. Excluding the repeated Hadeeth, there are two thousand, six hundred two (2,602) individual Hadeeth as al-Haafith Ibn Hajar pointed out.

al-Bukhaaree

He is Abu ‘Abdullaah Muhammad Ibn Ismaa’eel Ibn Ibraaheem Ibn al-Mugheerah Ibn Bardizbah [1] al-Ja’fee, originally of Persian origin.

He was born in Bukhaaraa (in present-day Uzbekistan) in the month of Shawwaal (the 10th month of the Islaamic calendar) in the year 194 Hijrah. He was raised as an orphan (without his father) in the care of his mother. He began traveling throughout different lands, seeking out Hadeeth in the year 210. He resided for six years in various lands including ash-Shaam (the lands of Palestine, Syria, Jordan, etc.), Egypt, the Arabian Peninsula, Basra, Koofah, and Baghdad (all three in Iraaq). He was very proficient in memorizing and it was even said that he was able to memorize a book after seeing it only once. He was one who abstained from useless worldly things. He was pious and did not mix much with the kings, princes, or leaders. Yet, he was brave and generous. Scholars of his time and thereafter have praised him. Imaam Ahmad said of him, “No one even close to him has ever come from (the land of) Khuraasaan.” Ibn Khuzaymah said, “There is no one under the sky more knowledgeable of Hadeeth of Allaah’s Messenger (صلّى الله عليه وسلّم), nor one having memorized more than Muhammad Ibn Ismaa’eel al-Bukhaaree.” He was also diligent in deducing rulings and had an amazing ability to derive rulings and benefits from Hadeeth as can be witnessed from the manner in which he organized his authentic collection.

He died in a place known as Khartank near Samarqand (in Uzbekistan) on the night of ‘Eed al-Fitr (the Islaamic holiday to conclude fasting in the month of Ramadhaan) in the year 256 Hijrah. He was thirteen days away from the age of sixty-two years old. He left an enormous amount of knowledge behind in his writings. May Allaah have mercy upon him an reward him on behalf of his contribution to the Muslims.

Footnotes:

[1]  Bardizbah: A Persian word meaning cultivator or someone who grows crops.

Source: Biographies of the Famous Hadeeth Scholars and an Introduction to Their Collections – Shaykh Uthaymeen (rahimahullaah) | Translated by: Abu az-Zubayr Harrison (rahimahullaah)

Related Links:

Al-Hasan Al-Basree – Siyar A`laamin Nubalaa of Imaam adh-Dhahabee | Dawud Burbank

Bismillaah

AL-HASAN IBN ABIL HASAN AL-BASREE

(Abridged from ‘Siyar A`laamin Nubalaa·’ of Imaam adh-Dhahabee)
Translated by Abu Talha Dawud Burbank rahimahullaah

“al-Hasan ibn Abil-Hasan Yasaar:

The Imaam, Shaikhul-Islaam, Aboo Sa`eed al-Basree. It is said that he used to be a mawlaa (slave) belonging to Zayd ibn Thaabit, and it is said: a slave belonging to Jameel ibn Qutbah.

His mother was Khayrah, the slave-girl of Umm Salamah.

He grew up in al-Madeenah; and memorized the Qur·aan in the Khilaafah of `Uthmaan, and heard him give the Khutbah many times.

On the day of the killing of `Uthmaan he was fourteen years old.

Then he grew older and was constant upon Jihaad, and constant upon knowledge and action. He was one of the courageous folk who were mentioned for that…

In the rule of Mu`aawiyah he was a scribe for the governor of Khuraasaan – ar-Rabee` ibn Ziyaad.

He narrated from `Uthmaan, `Imraan ibn Husayn, al-Mugheerah ibn Shu`bah, `Abdur-Rahmaan ibn Samurah, Samurah ibn Jundub, Jundub al- Bajalee, Ibn `Abbaas, Ibn `Umar, Aboo Bakrah, `Amr ibn Taghlib, Jaabir, and many others.

Those who narrated from him include: Qataadah, Ayyoob (as- Sakhtiyaanee), Ibn `Awn, Yoonus (ibn `Ubayd), Khaalid al-Hadhdhaa·, Hishaam ibn Hassaan, Humayd at-Taweel, Jareer ibn Haazim, Shaybaan an- Nahawee, Yazeed ibn Ibraaheem at-Tusturee, Mubaarak ibn Fadaalah, ar- Rabee` ibn Sabeeh, Abaan ibn Yazeed al-`Attars, Qurrah ibn Khaalid, and many others besides them.

Ibn Sa`d said: “He was a comprehensive scholar, lofty, reliable a proof, trustworthy, a worshipper, one who performed frequent acts of worship and sacrifice. He was abundant in knowledge; spoke eloquently, and was handsome”…, until he said: “He is not a proof in those narrations which he narrated in ‘mursal’ form, and he was a ‘mudallis’. So when he says ‘From..’ with regard to those he did not meet, then he is not taken as proof.”

He sometimes performed ‘tadlees’ from those he had met, omitting the intermediary between himself and them, and Allaah knows best.

However he was a great memorizer, a great scholar; from the oceans of knowledge; a jurist concerning the soul; of tremendous status; having no equal. His reminders were beautiful. His admonitions were eloquent and penetrating. He was a chief in the various types of good; and I have written a biography for him in a single volume which I have entitled ‘az-Zukhruful- Qasriyy’.

He died in the year 110 H at the age of 88 –rahimahullaahu ta`aalaa.” [‘Tadhkiratul-Huffaaz’: (1/71-72)].

His father Yasaar was a slave taken captive in Maysaan [North of Basrah, in Southern Iraaq]. He settled in al-Madeenah, and was set free, and married.

al-Hasan was born two years before the end of the Khilaafah of `Umar and he grew up in Waadee al-Quraa.

adh-Dhahabee said: “He was the noblest of the people of his time, in knowledge and action.”

Mu`tamir ibn Sulaymaan said: My father used to say: “al-Hasan is the Shaikh of the people of Basrah.”

He learned the recitation of the Qur·aan from Hittaan ibn `Abdillaah ar- Raqaashee.

adh-Dhahabee said: “He was a man who was of perfect build. His form was fine, and he was handsome; and he was described as being one of those who were courageous.

Aboo Burdah said: “I did not see anyone who more closely resembled the Companions of Muhammad (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) than him.”

Humayd ibn Hilaal said: Aboo Qataadah said to us: “Adhere to this Shaikh, for I have not seen anyone closer in opinion to `Umar than him – meaning al-Hasan.”

Jurthoomah said: “I saw al-Hasan dyeing his beard yellow every Jumu`ah.”

Qataadah said: “I never compared the knowledge of al-Hasan to that of anyone from the scholars except that I found him having superiority over him; except that if anything was problematic for him he would write to Sa`eed ibn al-Musayyib, asking him about it; and I never sat with a jurist except that I saw the superiority of al-Hasan.”

Humayd and Yoonus said: “We did not see anyone more perfect in behavior than al-Hasan.”

Yoonus ibn `Ubayd said: “I have not seen anyone whose speech more closely matches his actions than al-Hasan.”

ar-Rabee` ibn Anas said: “I used to go to al-Hasan for ten years, or as Allaah wished, and there was not a single day except that I would hear from him something which I had not heard before.”

Hawshab narrated from al-Hasan that he said:

“O son of Aadam! By Allaah! If you recite the Qur·aan and then truly believe in it, then your grief in this world will be lengthened, your fear in this world will become severe, and your weeping in this world will be plentiful.”

[‘Siyar A`laamin-Nubalaa·’ (4/563-588)]

Zaa·idah ibn Qudaamah: from Hishaam ibn Hassaan: al-Hasan said: “When a man used to seek knowledge, then (its effect) would soon be seen upon what he looked at, upon his humility and submission, upon his tongue, upon his ties of kinship, and upon his avoidance of the unnecessary things of the world (zuhd).” He said: “And al-Hasan used to say: “Do not sit with the people of the innovated sects (Ahwaa·); do not debate with them; and do not listen to anything from them.

[‘Tahdheebul-Kamaal’]

Posted from  the Appendix of :
Tafseer Soorat-in-Naba’- from the works of numerous mufassireen.
Compiled and translated by Abu Talhah Dawud Burbank rahimahullaah

Related Links:

https://abdurrahman.org/scholars-biographies

Mujaahid ibn Jabr (مُجَاهِدْ بِنْ جَبْر) – Siyar A`laamin Nubalaa of Imaam adh-Dhahabee | Dawud Burbank

Bismillaah

MUJAAHID IBN JABR

“Mujaahid ibn Jabr, the Imaam. Abul-Hajjaaj al-Makhzoomee – their mawlaa (freed-slave), al- Makkee, the reciter, the Mufassir, al-Haafiz. The slave belonging to as-Saa·ib ibn Abis-Saa·ib al-Makhzoomee. He learned from Sa`d, `Aa·ishah, Aboo Hurairah, Umm Haani·, `Abdullaah ibn `Umar, and Ibn `Abbaas and he closely accompanied him for some time, and he learnt the reading of the Qur·aan from him and Tafseer and Fiqh. He was one of the stores of knowledge.

Those who narrated from him included `Ikrimah, Taawoos, and `Ataa· – and they were his contemporaries; and `Amr ibn Deenar, Abuz-Zubayr, alHakam ibn `Utaybah, Ibn Abee Najeeh, Mansoor ibn al-Mu`tamir, Sulaymaan ibn A`mash, Ayyoob as-Sakhtiyaanee, Ibn `Awn, `Umar ibn Dharr, Ma`roof ibn Mushkaan, Qataadah ibn Di`aamah, al-Fadl ibn Maymoon, Ibraaheem ibn Muhaajir, Humayd al-A`raj, Bukayr ibn alAkhnas, al-Hasan al-Fuqaymee, Khusayf, Sulaymaan al-Ahwal, Sayf ibn Sulaymaan, `Abdul-Kareem al-Jazaree, Aboo Haseen, al-`Awwaam ibn Hawshab, Fitr ibn Khaleefah, an-Nadr ibn `Arabee, and many others.

A group learned the recitation from him, including Ibn Katheer ad-Daaree, Aboo `Amr ibn al-`Alaa·, and Ibn Muhaysin.

Mujaahid said:

“I read the entire Qur·aan to Ibn `Abbaas three times, stopping at each Aayah and asking what it was sent down concerning and how it was.”

Qataadah said:

“The most knowledgeable one remaining with regard to tafseer is Mujaahid.”

Ibn Juraij said:

“To have learned from Mujaahid would have been more beloved to me than my family and my wealth.”

Khusayf said:

“The most knowledgeable of them concerning tafseer is Mujaahid.”

Sufyaan ath-Thawree said:

“Take Tafseer from four: Mujaahid, Sa`eed ibn Jubayr, `Ikrimah, and ad-Dahhaak.”

adh-Dhahabee said: It is said that he settled in Koofah at the end of his life, and he used to frequently travel and move about.

al-A`mash said:

“When I used to see Mujaahid I would think little of him; he would be wearing worn-out clothing, as if he were a mule-driver who had lost his donkey and was concerned about it; but when he spoke, pearls [[of wisdom]] came out from his mouth.”

…A number of people said: he died in the year 103 H.

al-Waaqidee narrated from Ibn Jurayj that he said: “He reached the age of eighty three.”…”

Ya`laa ibn `Ubayd: from al-A`mash: from Mujaahid that he said:

“I do not know which of the two favours is greater: that He guided me to Islaam, or that He saved me from these innovated sects.” [adh-Dhahabee said: Such as those of the Raafidah, the Qadariyyah, and the Jahmiyyah.”]

Yahyaa ibn Sulaym said: `Abdul-Wahhaab ibn Mujaahid narrated to us, saying: I was with my father when his son Ya`qoob came and said:

‘O my father, we have companions who claim that Eemaan of the inhabitants of the heavens and the inhabitants of the earth is one (and the same.) So he said: “O my son, those people are not my companions. Allaah does not make a person who is drowned in sins just like a person who has no sin.”

Aboo Nu`aym said: Mujaahid died whilst prostrating in the year 102 H…

Ibn Hibbaan said: “He died in Makkah in the year 102 or 103 H in prostration having been born in the year 21 H in the Khilaafah of `Umar.”

Sufyaan ath-Thawree said: “If tafseer comes to you from Mujaahid then that is enough for you.” Therefore his tafseer was relied upon by ash-Shaafi`ee, al-Bukhaaree and others from the people of knowledge, and likewise by Imaam Ahmad and others who complied works of tafseer: they repeatedly bring chains of narration from Mujaahid; more often than from anyone besides him.

[‘Tahdheebut-Tahdheeb’, ‘Majmoo`ul-Fataawaa’ (13/332), ‘Siyar A`laamin-Nubalaa·’ (4/449-457), ‘Tadhkiratul-Huffaaz’ (1/92)]]

Posted from  the Appendix of :
Tafseer Soorat-in-Naba’- from the works of numerous mufassireen.
Compiled and translated by Abu Talhah Dawud Burbank rahimahullaah

Related Links:

Abdullaah ibn `Amr ibn al-`Aas (radiyallaahu `anhumaa) – Siyar A`laamin Nubalaa of Imaam adh-Dhahabee | Dawud Burbank

Bismillaah

`ABDULLAAH IBN `AMR –radiyallaahu `anhumaa

(Abridged from ‘Siyar A`laamin Nubalaa·’ of Imaam adh-Dhahabee)
Translated by Abu Talha Dawud Burbank rahimahullaah

`Abdullaah ibn `Amr ibn al-`Aas ibn Waa·il ibn Haashim ibn Sa`eed ibn Sa`d ibn Sahm ibn `Amr ibn Husays ibn Ka`b ibn Lu·ayy ibn Ghaalib, the Imaam, the great scholar, the worshipper. The Companion of Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) and the son of his Companion.

Aboo Muhammad and it is said: Aboo `Abdir-Rahmaan, and it is said: Aboo Naseer; al-Qurashee, as-Sahmee.

His mother was Raa·itah bint al-Hajjaaj ibn Munabbih as-Sahmiyyah.

His father was no older than him except by eleven years or thereabouts.

It has reached us that he accepted Islaam before his father; and it is said that his name was ‘al-`Aas’ [the disobedient one], so when he accepted Islaam the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) changed it to `Abdullaah.

He possessed many merits and virtues, and had a high position with regard to knowledge and action. He carried a great deal of knowledge from the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم).

He was one of those who performed the Hijrah along with his father prior to the conquest of Makkah. His father was only eleven years older than him.

The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) used to prefer him over his father, and in the time of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) he was a person who fasted a great deal, stood in (Night) Prayer a great deal, and recited the Qur·aan a great deal, and who sought a great deal of knowledge.

He wrote down a lot of knowledge from the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), and Aboo Hurairah acknowledged the great amount of knowledge he possessed, and said: “Because he used to write things down from the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) and I had not used to write.”

The ahaadeeth he narrates from the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) reach seven hundred in number. al-Bukhaaree and Muslim were united in reporting seven of his ahaadeeth, al-Bukhaaree was alone in reporting eight, and Muslim twenty.

He wrote down a great deal of narrations with the permission of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم)…

`Abdullaah also narrated from Aboo Bakr, `Umar, Mu`aadh, Suraaqah ibn Maalik, and his father `Amr, and `Abdur-Rahmaan ibn `Awf, Abud-Dardaa· and a group; also from the people of the Book, and he closely examined their books and gave attention to that.

He was a person of excellence and was earnest in his affairs, and he criticized his father for taking part in affairs in the time of tribulation; however he feared falling into the sin of disobedience if he abandoned his father, so he was therefore present at the battle of Siffeen, but he did not unsheathe a sword.

He acquired a number of the books of the People of the Book and closely examined them, and found some amazing things in them.

His father left him a vast amount of property, and he possessed slaves and servants. He also had a garden in Taa·if called al-Waht that was worth a thousand thousand (1,000,000) dirhams.

The people of Egypt took a great deal of knowledge from him.

He passed away in Egypt in the year 65 H, during the nights of the siege of the capital –al-Fustaat– so when he died they were not able to take his funeral out because of the war between Marwaan ibn al-Hakam and the army of Ibn az-Zubayr. So he was buried in his home –radiyallaahu `anhu.

Those who narrated from him included Ibn al-Musayyib, `Ikrimah, Aboo `Abdir-Rahmaan al-Hubulee, `Urwah, Wahb, Ibn Abee Mulaykah, and Aboo `Amr Shu`ayb ibn Muhammad his grandson.

Those who narrated from him were: his son Muhammad – even though there is dispute about this, and narrations of Muhammad from him are reported in Aboo Daawood, at-Tirmidhee and an-Nasaa·ee; and his freed-slave Aboo Qaaboos, and his grandson Shu`ayb ibn Muhammad – who reported a great deal from him; and he served him and kept his company constantly, and he was brought up in his apartment because Shu`ayb’s father Muhammad died in the life time of his father `Abdullaah.

His students were many and included: his freed-slave Ismaa`eel, and his freed-slave Saalim, and Anas ibn Maalik, Aboo Umaamah ibn Sahl, and Jubayr ibn Nufayr; and Sa`eed ibn al-Musayyib, `Urwah, Aboo Salamah ibn `Abdir-Rahmaan, Zirr ibn Hubaysh, Humayd ibn `Abdir-Rahmaan ibn `Awf, Khaythamah ibn `Abdir-Rahmaan al-Ju`fee, Taawoos, ash-Sha`bee, `Ikrimah, `Ataa·, Mujaahid, al-Hasan al-Basree, `Abdullaah ibn Buraydah, Ibn Abee Mulaykah, `Abdur-Rahmaan ibn Jubayr, `Ataa· ibn Yasaar, `Uqbah ibn Muslim, `Amr ibn Deenaar, Masrooq ibn al-Ajda`, Aboo Burdah ibn Abee Moosaa.

Qataadah said: “He was a stout man.”

Hammaad ibn Salamah narrated: from `Alee ibn Zayd [[ibn Jud`aan]]: from al-`Uryaan ibn al-Haytham who said: “I came in a deputation along with my father to Yazeed. So a very tall man came. He was reddish and had a large belly. So he sat down. I said: ‘Who is this?’ So it was said: `Abdullaah ibn `Amr.”…

Yahyaa ibn Ayyoob narrated: from Aboo Qabeel: from `Abdullaah ibn `Amr that he said: “We used to write down what Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said in his presence.”..

[[…Yoosuf ibn Maahak: from `Abdullaah ibn `Amr who said: I used to write down everything which I heard from Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), wanting to memorize it. So the Quraish forbade me and said: ‘Do you write everything when Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) is a man, and speaks when angry and when pleased!’ So I stopped writing, and then mentioned it to Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), so he indicated with his finger to his mouth and said: << Write, for by the One in Whose Hand is my soul, nothing comes out of it except what is true. >> (Saheeh: as-Saheehah: no. 1532)]]

It is established from `Amr ibn Deenaar: from Wahb ibn Munabbih: from his brother Hammaam that he heard Aboo Hurairah say: “No Companion of Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) had more ahaadeeth than me, except for `Abdullaah ibn `Amr, because he used to write and I do not write.”…

Qutaybah narrated: al-Layth narrated to us, along with someone else: from `Ayyaash ibn `Abbaas: from Aboo `Abdir-Rahmaan al-Hubulee: I heard `Abdullaah ibn `Amr say:

“That I should be the tenth of ten poor people on the Day of Resurrection is more beloved to me than that I should be the tenth of ten wealthy people; for those with most will be the ones with the least on the Day of Resurrection, except for those who do like this and like this: meaning: they give in charity to the right and to the left.”

[[al-Bukhaaree narrated in his ‘Saheeh’ (no. 5052): Moosaa narrated to us: Aboo `Awaanah narrated to us: from Mugheerah: from Mujaahid: from `Abdullaah ibn `Amr who said:

“My father got me married to a woman of a noble family, so he often used to ask my wife about me. So she said: ‘What a fine man he is, for a man who does not come to my bed, nor has he approached me since he married me.’ So when that continued for a long time he mentioned it to the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) who said: << Let me meet him. >> So I met him afterwards and he said: << How do you observe fasting? >> So I replied: “I fast every day.” He said: << How long does it take you to complete reading the Qur·aan? >> I said: “I do so every night.” He said: << Fast for three days every month and recite the Qur’aan once every month. >> I said: “I have strength to do more than that.” He said: << Then fast the most excellent fast: the fast of Daawood: Fasting one day and refraining from fasting the next day; and finish the recitation of the whole Qur·aan once in seven nights. >> Would that I had accepted the concession of Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), as I have become a weak old man.”

So he used to recite one seventh of the Qur’aan to some of his family during the day to make sure that he remembered it for the night; and whenever he wanted to gain some strength he would abstain from fasting for some days, count them and fast them later on for he disliked leaving something which he used to do during the time of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم)]]

I [i.e. adh-Dhahabee] say: He inherited a very great deal of Egyptian gold from his father, so he was one of the kings amongst the Companions. …`Abdullaah accepted Islaam, and migrated after the seventh year and took part in some of the battles.

Aboo `Ubayd said: “He was in command of the right flank of the army of Mu`aawiyah on the day of Siffeen.”

Khaleefah ibn Khayyaat mentions him as one of Mu`aawiyah’s governors of Koofah. He said: Then he removed him from that position and replaced him with al-Mugheerah ibn Shu`bah.

There occurs in the ‘Musnad’ of Ahmad: Yazeed narrated to us: al- `Awwaam related to us: Aswad ibn Mas`ood narrated to me: from Hanzalah ibn Khuwaylid al-`Anbaree who said: “I was in the presence of Mu`aawiyah when two men came to him disputing with regard to the head of `Ammaar – radiyallaahu `anhu, so each one of them was saying: ‘I killed him.’ So `Abdullaah ibn `Amr said: “Each one of you should be pleased that it was his companion who killed him, and not himself, for I heard Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) say: << The transgressing party will kill him. >> So Mu`aawiyah said: “O `Amr! Will you not spare us this crazy person of yours? Then why are you with us?!” He [i.e. `Abdullaah ibn `Amr] said: “My father made a complaint to Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), so he said to me: << Obey your father as long as he lives. >> So therefore I am with you, but I will not fight.”

[[‘Saheeh’: ‘as-Saheehul-Musnad’ of Shaikh Muqbil]]

Naafi` ibn `Umar related: from Ibn Abee Mulaykah who said: `Abdullaah ibn `Amr –radiyallaahu `anhumaa– said: “What have I to do with Siffeen! What have I to do with fighting against the Muslims! I wish that I had died twenty years – or he said: ten years-before it. Yet even so, by Allaah, I did not strike a sword, nor fire any arrow”; and it is mentioned that he held the flag.”

Husayn al-Mu`allim related: from Ibn Buraydah: from Sulaymaan ibn ar- Rabee’ al-`Adawee: that he performed Hajj in the time of Mu`aawiyah amongst a group of the reciters: so it was told to us that `Abdullaah [ibn `Amr] is to be found in the lower part of Makkah. So we went towards him and found a very great party of people and baggage, with three hundred camels: one hundred for riding and two hundred for carrying, whereas we used to be told that he was one of the most humble of people. So we said: ‘What is all this?’ They said: ‘It is for his brothers; he conveys them, and whoever stays as a guest with him upon them.’ So we were surprised. So they said: He is a wealthy man, and they told us where to find him in the Masjidul-Haraam. So we went to him and found that he was a short man with mucus upon his eye-lids, and he was wearing a simple cloak and waistwrapper and a turban, and he let his shoes hang at his left side.”

…Yahyaa ibn Bukayr said: “`Abdullaah ibn `Amr died in Egypt, and was buried in his small house, in the year 65 H.” This saying about the year of his death was also stated by Khaleefah, Aboo `Ubayd, al-Waaqidee, al- Fallaas and others.

Posted from  the Appendix of :
Tafseer Soorat-in-Naba’- from the works of numerous mufassireen.
Compiled and translated by Abu Talhah Dawud Burbank rahimahullaah

Related Links:

Sufyaan ath-Thawree – Siyar A`laamin Nubalaa of Imaam adh-Dhahabee | Dawud Burbank

Bismillaah

SUFYAAN IBN SA`EED IBN MASROOQ, ATH-THAWREE

(Abridged from ‘Siyar A`laamin Nubalaa·’ of Imaam adh-Dhahabee)
Translated by Abu Talha Dawud Burbank rahimahullaah

“Sufyaan ibn Sa`eed ibn Masrooq, the Imaam, Shaikhul-Islaam, The chief of the memorizers, Aboo `Abdillaah, ath-Thawree: from Thawr of the tribe of Mudar, not Thawr of Hamadaan; al-Koofee, the Jurist (Faqeeh).

He narrated from his father, and from: Zubayd ibn al-Haarith, Habeeb ibn Abee Thaabit, al-Aswad ibn Qays, Ziyaad ibn `Ilaaqah, Muhaarib ibn Dithaar, and their level.

Those who narrated from him included: Ibn al-Mubaarak, Yahyaa alQattaan, Ibn Wahb, Wakee`, al-Firyaabee, Qabeesah, Aboo Nu`aym, Muhammad ibn Katheer, Ahmad ibn Yoonus al-Yarboo`ee, and very many others.

Shu`bah, Yahyaa ibn Ma`een, and a group said: Sufyaan is the Chief of the Believers in Hadeeth.”

Ibn al-Mubaarak said: “I wrote (narrations) from one thousand one hundred Shaikhs, and there was not amongst them anyone more excellent than Sufyaan.”

Shu`bah used to say: “Sufyaan is a better memorizer than me.

Warqaa· said: “ath-Thawree did not see the like of himself.”

Ahmad said: “No one takes precedence over him in my heart.”

al-Qattaan said: “I have never seen a better memorizer then him: if you asked him about a question or about a hadeeth which he did not possess, it would trouble him greatly.”

`Abdur-Razzaaq said: Sufyaan said: “I never stored anything in my heart and then found it letting me down.”

al-Awzaa`ee said: “No one whom the Ummah is united upon in their being pleased with him and holding him to be correct remains except for Sufyaan.”

Ibn al-Mubaarak said: “I do not know anyone upon the face of the earth who is more knowledgeable than Sufyaan.”

Wakee` said: “Sufyaan was an ocean.”

al-Qattaan said: “Sufyaan is above Maalik in everything.”

Aboo Usaamah said: “Whoever informs you that he has seen the like of Sufyaan, then do not believe him.”

Ibn Abee Dhi·b said: “I have not seen in Iraaq anyone who resembles your Thawree.”

ath-Thawree said: “I would love that I am saved regarding knowledge: so that it is neither for nor against me; and there is no action which I fear more for myself than it – meaning Hadeeth.”

Yahyaa ibn Yamaan said: I heard Sufyaan say: “The scholar is the doctor of the Religion and dirhams are the disease for the Religion. So if the doctor catches the disease, then when will he be able to treat others?!”

al-Khuraybee said: “I heard ath-Thawree say: “Seeking Hadeeth (itself) is not a preparation for death, rather it is an ailment which a man prescribes himself with.”

I (i.e. adh-Dhahabee) say: ‘He has spoken the truth, by Allaah. Seeking Hadeeth is something other than Hadeeth itself. So seeking Hadeeth is a term commonly used to cover a number of affairs which are additional to actually acquiring Hadeeth itself, and many of them are just steps towards knowledge; and most of these are affairs which the narrator of hadeeth becomes engrossed with, such as: acquiring fine manuscripts; seeking shorter chains; increasing the number of one’s Shaikhs; being overjoyed at titles and praise; and hoping for a long life so that he can narrate more; and loving to be alone in narrating something; and many affairs which are closely allied to personal goals, and not to actions for the Lord. So if your seeking the Prophetic Hadeeth is surrounded by these calamities, then when will you escape from them towards acting purely and sincerely for Allaah. Then if the knowledge of narrations can be tainted, then what do you think about the knowledge of logic, controversial debating, philosophy of the earlier peoples; which strip away Eemaan and produce doubts and throw a person into confusion. These were not, by Allaah, from the knowledge of the Companions, nor the Taabi`een, nor from the knowledge of alAwzaa`ee, ath-Thawree, Maalik, Aboo Haneefah, Ibn Abee Dhi·b, or Shu`bah; nor, by Allaah, were they known by Ibn al-Mubaarak; nor by Aboo Yoosuf who said: “Whoever seeks the Religion through rhetorical theology (al-kalaam) will become an evil heretic”; nor by Wakee`, Ibn Mahdee, Ibn Wahb, ash-Shaafi`ee, `Affaan, Aboo `Ubayd, Ibn al-Madeenee, Ahmad Aboo Thawr, al-Muzanee, al-Bukhaaree, al-Athram, Muslim, anNasaa·ee, Ibn Khuzaymah, Ibn Suraij, Ibn al-Mundhir, and their like. Rather their knowledge was the Qur·aan, the Hadeeth, Fiqh, Grammar, and the like. Yes Sufyaan also said, in what al-Firyaabee heard from him: “There is no action more excellent than seeking the Hadeeth, as long as the intention is correct regarding it.”

He said: And I heard him say: “If we wanted to narrate Hadeeth to you exactly as we heard it, then we would not narrate a single hadeeth to you.”

al-Firyaabee said: I heard Sufyaan say: “I entered upon al-Mahdee and I said: “It reached me that Ibn `Umar spent twelve deenars upon his Hajj, and you are involved in what you are involved in.” So he became angry and said: ‘Do you want me to be as you are?!’ So I said: ‘If you are not as I am, then at least reduce from what you are doing. “Damurah said: I heard Maalik say: “Iraaq used to wage war upon us with dirhams and garments, and then it waged war upon us with Sufyaan ath-Thawree.”

I say: The virtues of this Imaam occur in a volume complied by Ibn alJawzee; and I have abridged it and brought a good quantity of that in my ‘Taareekh’.

Saalih Jazarah said: “Sufyaan was a greater memorizer and had more hadeeth than Maalik. However Maalik carefully selected the narrators; and Sufyaan was a greater memorizer then Shu`bah. His ahaadeeth amounted to thirty thousand, whereas the ahaadeeth of Shu`bah were about ten thousand.

“Sufyaan was born in the year 97 H. He began seeking Hadeeth whilst he was a youth, since his father was one of the scholars of Koofah. He (Sufyaan) died in Basrah, in hiding from al-Mahdee, since he was one who spoke out with the truth and strongly criticized. He died in Sha`baan in the year 161 H -radiyallaahu `anhu.

It is authentic from Ma`daan: from ath-Thawree, regarding His Saying -He the Most High:

[Sooratul-Hadeed (57): 4]
[[Meaning: And He is with you]], so he said: “His knowledge,” and this is what is reported from a group of the people of Tafseer.

al-Laalikaa·ee in ‘as-Sunnah’: al-Mukhallis related to us: Abul-Fadl Shu`ayb ibn Muhammad related to us: `Alee ibn Harb ibn Bassaam related to us: I heard Shu`ayb ibn Harb say: I said to Sufyaan ath-Thawree:

‘Tell me a saying about the Sunnah, through which Allaah will benefit me, and when I stand in front of Him and He asks me about it I can say: ‘O my Lord! Sufyaan told this to me.’ So that I will be saved and you will be taken.’

He said: “Write: In the name of Allaah, the Extremely Merciful, the Bestower of Mercy. The Qur·aan is the Speech of Allaah. It is not created. It came from Him, and it will return to Him. Whoever says other than this then he is an Disbeliever; and Eemaan is statement and action and intention, it increases and decreases; and to give precedence to the two Shaikhs [i.e. Aboo Bakr and `Umar]…” until he said: “O Shu`ayb, what you have written will not benefit you until you hold wiping over the leather socks, and until you hold reciting ‘Bismillaahir-Rahmaanir-Raheem’ quietly (in the Prayer) to be better than reciting it loudly; and until you have Eemaan in Pre-Decree (al-Qadr); and until you hold praying behind every righteous or sinful (imaam); and that the Jihaad continues until the Day of Resurrection; and having patience under the flag of the ruler, whether he is tyrannical or just.”

So I said: ‘O Aboo `Abdillaah, is that every Prayer?’ He said: “No, rather the Jumu`ah Prayer, and the two `Eid Prayers: pray them behind whoever you reach. As for the rest of that, then you have a choice, so do not pray except behind one whom you trust in, and you know that he is from the people of the Sunnah.

If you stand before Allaah and He asks you about this, then say: “O my Lord, Sufyaan ibn Sa`eed related it to me; and then leave me to my Lord – the Mighty and Majestic.”

This is established from Sufyaan, and the Shaikh of al-Mukhallis is reliable -may Allaah have mercy upon them.

[‘Tadhkiratul-Huffaaz’ (1/203-207)]

[[For the full narration, and a longer biography of Sufyaan refer to the book ‘Mountains of Knowledge.’]]

Posted from  the Appendix of :
Tafseer Soorat-in-Naba’- from the works of numerous mufassireen.
Compiled and translated by Abu Talhah Dawud Burbank rahimahullaah

Related Links:

Abdullaah ibn `Abbaas (radiyallaahu `anhumaa) – Siyar A`laamin Nubalaa of Imaam adh-Dhahabee | Dawud Burbank

Bismillaah

`ABDULLAAH IBN `ABBAAS -radiyallaahu `anhumaa

(Abridged from ‘Siyar A`laamin Nubalaa·’ of Imaam adh-Dhahabee)
Translated by Abu Talha Dawud Burbank rahimahullaah

“`Abdullaah ibn `Abbaas ibn `Abdul-Muttalib -radiyallaahu `anhumaa- the Imaam, the ocean of knowledge, the great scholar (habr) of the Ummah, and the Imaam of Tafseer.

Abul-`Abbaas, al-Haashimee, the son of the paternal uncle of Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), and the father of the khulafaa· [i.e. the later `Abbaasid caliphs.]

He was born in the mountain pass of Banoo Haashim, three years before the Hijrah. He accompanied the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) for about thirty months, and Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) died when he was thirteen years old. The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) supplicated for him that Allaah should grant him knowledge and understanding of the Religion, and should teach him explanation of the Book.

Khaalid al-Hadhdhaa· said: from `Ikrimah: from Ibn `Abbaas who said:

“The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) stroked my head and supplicated for wisdom for me.”

-Aboo `Aasim: Shabeeb ibn Bishr related to us: `Ikrimah related to us: from Ibn `Abbaas who said:

“Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) went to relieve himself, then he moved away and found a covered pot (of water), so he said: << Who brought this? >> So `Abdullaah (ibn `Abbaas) said: “It was I”, so he said: << O Allaah teach him explanation of the Qur·aan. >> [Saheeh: ‘Sharhut-Tahaawiyyah’ (no. 180), ‘as-Saheehah’ (no. 2589)]

-al-A`mash: from `Abud-Duhaa: from Masrooq who said: Ibn Mas`ood said:

“What a fine explainer of the Qur·aan is Ibn `Abbaas! If he had reached our age, then none of us would have attained a tenth of his knowledge.”

-al-A`mash: from Aboo Waa·il:

“`Alee placed Ibn `Abbaas in charge of the Hajj, so he gave a khutbah that day which was such that if it had been heard by the Turks and the Romans they would have accepted Islaam. Then he recited Sooratun-Noor to them and began explaining it.”

He narrated a good number of narrations from the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), and from `Umar. `Alee, Mu`aadh, his father al-`Abbaas, `Abdur-Rahmaan ibn `Awf, Aboo Sufyaan Sakhr ibn Harb, Aboo Dharr, Ubayy ibn Ka`b, Zayd ibn Thaabit, and a large number of others.

He recited Qur·aan with Ubayy (ibn Ka`b) and Zayd (ibn Thaabit). Mujaahid, Sa`eed ibn Jubayr, and a group took the recitation from him.

Those who narrated from him are: his son `Alee, the son of his brother `Abdullaah ibn Ma`bad, and his freed slaves: `Ikrimah, Miqsam, and Aboo Ma`bad Naafidh; and Anas ibn Maalik, Abut-Tufayl, Aboo Umaamah ibn Sahl, and his brother Katheer ibn `Abbaas; and `Urwah ibn az-Zubayr, `Ubaydullaah ibn `Umar, Taawoos, Abush-Sha`thaa· Jaabir, `Alee ibn al- Husayn, Sa`eed ibn Jubayr, Mujaahid ibn Jabr, al-Qaasim ibn Muhammad, Aboo Saalih as-Sammaan, Aboo Rajaa· al-`Utaaridee, Abul-`Aaliyah, `Ubayd ibn `Umayr and his son `Abdullaah `Ataa· ibn Yasaar, Ibraaheem ibn `Abdullaah ibn Ma`bad, and Arbadah at-Tameemee – the companion of the ‘Tafseer’, and Aboo Saalih Baadhaam, Taleeq ibn Qays al-Hanafee, `Ataa· ibn Abee Rabaah, ash-Sha`bee, al-Hasan, Ibn Seereen, Muhammad ibn Ka`b al-Qurazee, Shahr ibn Hawshab, Ibn Mulaykah, `Amr ibn Deenaar, `Ubaydullaah ibn Abee Yazeed, Aboo Jamrah Nasr ibn `Imraan ad-Duba`ee ad-Dahhaak ibn Muzaahim, Abuz-Zubayr al-Makkee, Bakr ibn `Abdullaah al-Muzanee, Habeeb ibn Abee Thaabit, Sa`eed ibn Abil-Hasan, Ismaa`eel as-Suddee, and many others besides them.

And ‘at-Tahdheeb’ mentions a hundred and ninety seven people who narrated from him.

-al-Madaa·inee: from Nu`aym ibn Hafs: that Aboo Bakr said:

“Ibn `Abbaas came to us in Basrah, and there was not anyone the like of him amongst the `Arabs in his body, his knowledge, his explanation , his handsomeness and his completeness.”

-`Abdur-Razzaaq: from Ma`mar who said:

“The greater part of the knowledge of Ibn `Abbaas was taken from three men: `Umar, `Alee and Ubayy ibn Ka`b –radiyallaahu `anhum.

-Aboo Bakr ibn `Ayyaash: from Muhammad ibn `Amr: from Aboo Salamah: from Ibn `Abbaas who said:

“I used to hear that a man would have a hadeeth, so I would go to him and sit until he came out. So then I would ask him; and if I had wished I could have got him to come out to me.”

-Zaa·idah: `Abdur-Rahmaan ibn `Abdullaah ibn al-Asbahaanee related to us: that `Abdullaah ibn Shaddaad, will you not be amazed? A boy came to me after I had laid down to take the noon siesta, and said: ‘There is a man at the door requesting permission to enter.’ So I said: “He must have come for some need, so grant him permission to enter.” He said: So he entered and said: ‘Will you not inform me about that man.’ So I said: “Which man?” So he said: ‘`Alee ibn Abee Taalib: when will he be returned to life?’ So I said: “Subhaan Allaah! (I declare Allaah free of all imperfections!) When everybody in the graves is resurrected.” So he said: ‘I do not see except that you are saying the same as those stupid people.’ So I said: “Get him out or I will beat him.”

-Ma`mar: from Qataadah: from Mutarrif who said: “I heard Ibn `Abbaas say:

“Revising knowledge for an hour is better than spending the whole night awake (in Prayer).”

His mother was Ummul-Fadl Lubaabah bint al-Haarith ibn Huzn ibn Bujayr al-Hilaaliyyah, descended from Hilaal ibn `Aamir.

He had a group of children; the eldest being al `Abbaas -after whom he took his kunyah; and `Alee -the father of the khulafaa· and he was the youngest of them, and al-Fadl, and Muhammad, and `Ubaydullaah, and Lubaabah and Asmaa·.

He was a person who was pleasant-looking and handsome, tall in stature, imposing, complete intellect, quick in understanding, a man complete in his characteristics.

His children al-Fadl, Muhammad and `Ubaydullaah died without offspring; whereas Lubaabah produced children and descendants from her husband `Alee ibn `Abdullaah ibn Ja`far ibn Abee Taalib; and his other daughter Asmaa·, who was married to her paternal cousin `Abdullaah ibn `Ubaydullaah ibn al-`Abbaas, gave birth to Hasan and Husayn.

Ibn `Abbaas went with his parents to the place of Hijrah [al-Madeenah] in the year of the Conquest, having accepted Islaam before that. So it is established from him that he said: “I and my mother were from the weak ones (who were excused from migrating): I was a child and my mother from the women.”

Khaalid al-Hadhdhaa·: from `Ikrimah: from Ibn `Abbaas that he said:

“The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) wiped my head and supplicated for wisdom for me.

[[al- Bukhaaree’s narration (no. 75) is: “Once the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) embraced me and said: << O Allaah bestow upon him knowledge of the Book >>.]]

Ibn Shihaab narrated: from `Ubaydullaah: from Ibn `Abbaas who said:

“I came riding an ass, and I was close to puberty, and Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) was leading the people in Prayer in Minaa.” [[al-Bukhaaree: no. 492]…

Aboo Sa`eed ibn Yoonus said: Ibn `Abbaas went on military expedition to Africa with Ibn Abee Sarh; and fifteen of the people of Egypt narrated from him.”

Aboo `Abdillaah ibn Mandah said:

“His mother was Ummul-Fadl, the sister of Ummul-Mu·mineen Maymoonah, and he was born two years before the Hijrah.”

He was light-skinned and tall; his complexion was tinged with yellow. He was stout and he was handsome, fair of face, and he had hair up to the ears. He dyed with henna, and the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) supplicated for wisdom for him.

I say: He was the maternal cousin of Khaalid ibn al-Waleed al- Makhzoomee.

Sa`eed ibn Saalim narrated: Ibn Jurayj narrated to us, saying: we were sitting with `Ataa· in al-Masjidul-Haraam and were speaking about Ibn `Abbaas. So `Ataa· said:

“I never see the moon on the fourteenth night [[i.e. when full and bright]] except that it reminds me of the face of Ibn `Abbaas.”

Ibraaheem ibn al-Hakam ibn Abaan narrated: from his father: from `Ikrimah who said:

“When Ibn `Abbaas passed along a path-way the women in the walled gardens would say: ‘Is it musk that has gone by, or was it Ibn `Abbaas?’.”…

Hammaad ibn Salamah and others narrate: from `Abdullaah ibn `Uthmaan ibn Khuthaym: from Sa`eed ibn Jubayr: from `Abdullaah [Ibn `Abbaas who said:

“I spent the night in the house of my maternal aunt Maymoonah and I placed some water for the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) to take a bath, so he said: << Who has placed this? >> So they said: ‘`Abdullaah’, so he said: << O Allaah grant him knowledge of explanation, and grant him understanding of the Religion. >> [[Saheeh: Ahmad, at-Tabaraanee…]]

Aboo Zur`ah ad-Dimashqee reports in his ‘Taareekh’ from Ibn `Umar that he said:

“He [i.e. Ibn `Abbaas] is the most knowledgeable of the people regarding that which Allaah sent down to Muhammad.”

Aboo Nu`aym reports in ‘al-Hilyah’ from Shaqeeq who said:

“Ibn `Abbaas delivered a khutbah to us whilst he was in charge of the Hajj. So he started reciting Sooratul-Baqarah. So he would recite and then explain. So I began saying to myself: I have never seen or heard the speech of a man the like of it; if the Persians and the Romans were to hear it they would enter into Islaam. ….

Saalih ibn Rustum al-Khazzaaz narrated: from Ibn Abee Mulaykah: I accompanied Ibn `Abbaas from Makkah to al-Madeenah. So when he camped at a place he would spend half of the night standing in Prayer. So Ayyoob asked him: ‘How had his recitation used to be?’ He said: He recited:

وَجَاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ ۖ ذَٰلِكَ مَا كُنتَ مِنْهُ تَحِيدُ

[[Meaning: And the stupor of death will come in truth: this is what you sought to flee from]]. [Soorah Qaaf (50): 19]

So he would recite it slowly and carefully, and be sobbing a great deal.”

Ibn Jurayj narrated: from Ibn Abee Mulaykah: that Ibn `Abbaas said: “The people have passed away and the apes remain.” It was said: ‘What are the ‘apes’?’ So he replied: “Those who resemble the people but are not people.”

Ibn Taawoos narrated: from his father: from Ibn `Abbaas:

“Mu`aawiyah said to me: ‘Are you upon the way of `Alee?!’ So I replied: ‘No, nor upon the way of `Uthmaan. I am upon the way of Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم).”

From Taawoos who said:

“I did not see anyone greater in the respect they showed to Allaah’s prohibitions than Ibn `Abbaas [and whenever I remember him I wished I would weep].

Jareer ibn Haazim narrated: from Ya`laa ibn Hakeem: from `Ikrimah: from Ibn `Abbaas who said:

“When Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) passed away, I said to a man from the Ansaar: “Come let us ask questions of the Companions of Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) because they are many at this time.” So he said: ‘How surprising of you, O Ibn `Abbaas! Do you think that the people will come to need you, when there are amongst the people the Companions of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) those whom you see?!’ So he left that ,and I began asking. So whenever I heard that a man had a hadeeth I would go to him whilst he was taking the noon siesta. So I would place my cloak as a pillow at his door, and the wind would blow dust over me. Then the man would come out and see me and say: “O cousin of Allaah’s Messenger! Why didn’t you send a message so that I should come to you?’ So I would say: “It is more fitting that I should come to you and ask you.” So the man [of the Ansaar] remained until he found the people gathering around me, so he said ‘This youth was more intelligent than me.’”

`Abdul-Malik ibn Abee Sulaymaan narrated from Sa`eed ibn Jubayr who said:

“Some men of the Muhaajiroon felt that they had a grievance with `Umar because of the fact that he brought Ibn `Abbaas close to him [in gatherings] and did not do so with them; and he used to question him. So `Umar said: “Today I will show you something that will cause you to recognize his excellence.” So he asked them about this Soorah:

إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ

[When comes the Help of Allah (to you, O Muhammad (Peace be upon him) against your enemies) and the conquest (of Makkah)] [Sooratun-Nasr (110)]

So some of them said: ‘It is a command from Allaah for His Prophet that when he saw them entering into Allaah’s Religion in crowds he was to praise Him and seek His forgiveness.’

So `Umar said: ‘O Ibn `Abbaas! Speak!’ So he said: “He informed him when he was going to die. Meaning: It will be a sign for the approach of your death, so praise your Lord and seek His forgiveness.” [[So `Umar said: I do not know about it except what you have said.]]

Yazeed ibn Ibraaheem narrated: from Sulaymaan al-Ahwal: from Taawoos: from Ibn `Abbaas that he said:

“Concerning a single matter I would ask thirty of the Companions of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم).”

[Its chain of narration is ‘Saheeh’…]

From `Ikrimah: I heard Mu`aawiyah say to me:

“Your master [i.e. Ibn `Abbaas], by Allaah, is the most knowledgeable one of those who have died and those who are alive.”

And it is related from `Aa·ishah that she said:

“The most knowledgeable person about the Hajj who remains is Ibn `Abbaas.”

I say: And he used to hold Hajj Tamattu` as being what is essential.

..Ibn Jurayj narrated: from Taawoos who said:

“I did not see anyone with more piety than Ibn `Umar, nor anyone more knowledgeable than Ibn `Abbaas.”

Mujaahid said:

“I never saw anyone the like of Ibn `Abbaas; and he was, at the time he died, the great scholar of this Ummaah.”

al-A`mash narrated: from Mujaahid who said:

“Ibn `Abbaas used to be called ‘the ocean’ (al-Bahr) because of his extensive knowledge.”…

Masrooq narrated, saying:

“When I would see Ibn `Abbaas I would say: ‘He is the most handsome of the people’, and when he uttered something I would say: ‘He is the most eloquent of the people’, and when he talked I would say: ‘He is the most knowledgeable of the people.’

al-Qaasim ibn Muhammad said: “I never saw anything futile in the gathering of Ibn `Abbaas.”…

Aboo `Awaanah narrated: from Abul-Juwayriyah who said:

‘I saw the Izaar of Ibn `Abbaas half way down his shins, or above that and he had a roman cloak upon him and he was praying.’…

Ibn Hazm said in his book ‘al-Ihkaam’: Aboo Bakr Muhammad ibn Moosaa ibn Ya`qoob ibn al-Ma·moon, one of the imaams of Islaam, gathered together the verdicts of Ibn `Abbaas in twenty volumes.

The debate of Ibn `Abbaas -radiyallaahu `anhumaa- with the Khawaarijee which resulted in the majority of them returning from their innovation to the truth:

AT-TABARAANEE reported in ‘al-Mu`jamul Kabeer’ (no. 10598): “Ishaaq ibn Ibraaheem ad-Dabaree narrated to us: from `Abdur-Razzaaq. Further Isnaad: And `Alee ibn `Abdil-`Azeez narrated to us: Aboo Hudhayfah Moosaa ibn Mas`ood narrated to us: both of them from `Ikrimah ibn `Ammaar that Aboo Zameel al-Hanafee narrated to us: that `Abdullaah ibn `Abbaas narrated to us, saying:

“When the (Khawaarij) separated themselves off in Haarooraa and gathered themselves together in some abode. So I said to `Alee: “O Ameerul Mu·mineen pray the Prayer in its earliest time so that I can then go and speak to those people.” So he said: ‘I fear for you from them.’ So I dressed in the best clothes I could and wore this Yemeni cloak. So I went to them and entered upon them whilst they were resting at the time of the start of the afternoon heat. So I entered upon a people who were such that I have never seen a people who strove harder in worship than them. Their hands were like the knees of camels, and their faces were scarred with the traces of prostration. So when I entered they said: ‘Welcome, O Ibn `Abbaas, what has brought you here?’ So he said: “I came to narrate to you from the Companions of Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم): the Revelation came down and they know best about its explanation.” So some of them said: ‘Don’t speak with him’ and others said: ‘Rather we will speak with him.’ He said: I said: “Tell me the criticism you have of the son of the uncle of Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), his son in law, and the first of those who believed in him; and the Companions of Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) are along with him.” They said: ‘We criticize him for three things.’ I said: “What are they?”

They said: ‘The first of them is that he caused men to pass judgement in Allaah’s Religion, whereas Allaah said:

إِنِ الْحُكْمُ إِلَّا لِلَّهِ

[[Meaning: Judgement is only for Allaah]].’ [Soorah Yoosuf (12): 40]

He said: “And what else?”

So they said: ‘He fought but did not take any females captured as slaves girls, nor did he seize war-booty. So if the enemy were Disbelievers, then their property was lawful for us; and if they were Believers, then it was forbidden for us to shed their blood.’

He said: I said: “And what else?”

They said: ‘He erased his title ‘Ameerul-Mu·mineen’ (chief of the Believers), so if he is not the chief of the Believers, then he must be the chief of the Disbelievers.’

He said: I said: “What do you think if I recite to you from the decisive Book of Allaah, and I narrate to you from the Sunnah of your Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) that which you cannot deny, will you turn back?” They said: ‘Yes’. He said: So I said:

“As for your saying that he caused men to judge in Allaah’s Religion, then He says:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْتُلُوا الصَّيْدَ وَأَنتُمْ حُرُمٌ ۚ وَمَن قَتَلَهُ مِنكُم مُّتَعَمِّدًا فَجَزَاءٌ مِّثْلُ مَا قَتَلَ مِنَ النَّعَمِ

up to His Saying:

 يَحْكُمُ بِهِ ذَوَا عَدْلٍ مِّنكُمْ

[[Meaning: O you who believe, do not kill game whilst in a state of ihraam; and whoever of you does that intentionally, then the penalty is a sacrifice equal to the animal killed, as adjudged by two just men among you.]] [Sooratul-Maa·idah (5): Aayah 95]

And said, with regard to a woman and her husband:

وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُوا حَكَمًا مِّنْ أَهْلِهِ وَحَكَمًا مِّنْ أَهْلِهَا

[[Meaning: If you fear a breach between the husband and wife then send an arbitrator from his family and an arbitrator from her family]] [Sooratun-Nisaa· (4): 35]

I adjure you by Allaah; does the judgement of men for the sparing of their blood and their persons and rectification of relations between them have more right, or their judgement with regard to a rabbit whose price is a quarter of a dirham?” They said: ‘O Allaah: For sparing their blood and rectifying between them.’ He said: “Have you abandoned this criticism?” They said: ‘O Allaah, yes.’

Then as for your saying that they fought but did not take captured females as slave-girls and did not take war-booty: then would you take your mother as a slave-girl and make lawful from her that which you make lawful regarding other then her, for in that case you would be Disbelievers; and if you claim that she [i.e. `Aa·ishah-radiyallaahu `anhaa] is not your mother, then you are Disbelievers and have left Islaam because Allaah -the Mighty and Majestic-says:

النَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ ۖ وَأَزْوَاجُهُ أُمَّهَاتُهُمْ

[[Meaning: The Prophet has more right upon the Believers than their own selves, and his wives are as their mothers]] [Sooratul-Ahzaab (33): 6]

so you are between two deviations and may choose whichever of them you please. Do you abandon this argument?” They said: ‘O Allaah, yes.’

He said: “As for your saying that he erased his title of ‘Ameerul- Mu·mineen’, then Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) called, on the day of Hudaybiyyah to write an agreement between him and them. So he said: << Write: This is the judgement agreed to by Muhammad, the Messenger of Allaah. >> So they said: ‘By Allaah, if we knew you to be Allaah’s Messenger we would not prevent you from the House, nor would we have fought against you. But rather write: Muhammad the son of `Abdullaah.’ So he said: << By Allaah I am the Messenger of Allaah even if you reject me. Write, O `Alee: Muhammad the son of `Abdullaah. >> So Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) was more excellent than `Alee. So do you abandon this criticism?” They said: ‘O Allaah, yes.’

So twenty thousand of them returned and four thousand remained and were killed.”

[Hasan: ‘as-Saheehul-Musnad min Fadaa·ilis-Sahaabah’ of Mustafaa al- `Adawee (pp. 427-428)].

Ibn `Abbaas died in Taa·if in the year 68 H, and Muhammad ibn al- Hanafiyyah [the son of `Alee ibn Abee Taalib and Khawlah bint al- Hanafiyyah] lead the funeral prayer over him, and said: “Today the wise scholar (rabbaanee) of this Ummah has died.” -radiyallaahu `anhumaa.

Posted from  the Appendix of :
Tafseer Soorat-in-Naba’- from the works of numerous mufassireen.
Compiled and translated by Abu Talhah Dawud Burbank rahimahullaah

Related Links:

Aboo Hurairah (radiyllaahu `anhu) – Siyar A`laamin Nubalaa of Imaam adh-Dhahabee | Dawud Burbank

Bismillaah

ABOO HURAIRAH -radiyallaahu `anhu

(Abridged from ‘Siyar A`laamin Nubalaa·’ of Imaam adh-Dhahabee)
Translated by Abu Talha Dawud Burbank rahimahullaah

“Aboo Hurairah ad-Dawsee, al-Yamaanee, the great memorizer, the jurist, the Companion of Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم): `Abdur-Rahmaan ibn Sakhr in the most well-known saying.

His name in the times of ignorance was `Abd-Shams. He said: “My father gave me the ‘kunyah’ of Aboo Hurairah (‘Father of the kitten’) because I used to tend some sheep and I found some wild kittens. So when he saw them and heard them he said: ‘You are the father of the cat,’ and my name was `Abd-Shams.”

at-Tabaraanee said: His mother -radiyallaahu `anhaa- was Maymoonah bint Sabeeh.

Aboo Hurairah performed hijrah and arrived at the time of the conquest of Khaybar in the seventh year.

He memorized a huge amount of knowledge from the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), no one else acquired as much as him. He also took from Aboo Bakr, `Umar, Ubayy ibn Ka`b and Ka`b.

Those who narrated from him included al-Agharr Aboo Muslim, Sa`eed ibn al-Musayyib, Basheer ibn Naheek, Hafs ibn `Aasim, Humayd ibn `AbdirRahmaan az-Zuhree, Humayd ibn `Abdir-Rahmaan al-Himyaree, Aboo Saalih as-Sammaan, Khallaas ibn `Amr, Saalim Abul-Ghayth, Sa`eed alMaqburee -and his father Aboo Sa`eed, Sa`eed ibn Marjaanah, Salmaan alAgharr, Aboo Haazim Salaman al-Ashja`ee, Aboo Yoonus Sulaym ibn Jubayr, Sulaymaan ibn Yasaar, Shahr ibn Hawshab, Saalih mawlaa atTaw·amah, Damdam ibn Jaus, Taawoos, ash-Sha`bee, Aboo Idrees alKhawlaanee, Aboo `Uthmaan an-Nahdee, `Abdur-Rahmaan al-A`raj, Iraak ibn Khaalid, `Ikrimah, `Urwah, `Ataa·, Mujaahid, Ibn Seereen, Muhammad ibn Ziyaad al-Jumahee, Muhammad ibn Ka`b, Moosaa ibn Wardaan, Nu`aym al-Mujmir, Naafi` mawlaa Ibn `Umar, Hammaam ibn Munabbih, and a very great number of people.

He was one of the treasure-houses of knowledge, and one of the major imaams in verdicts, along with his great dignity and excellence, his worship and his humility.

al-Bukhaaree said: “Eight hundred people narrated from him.”

It is said: He was yellowish-brown, broad-shouldered, having his central incisor teeth widely spaced, he had two locks of hair and he used to dye with red dye. He was a poor man from the people of ‘as-Suffah’, he experienced hunger and need.

Then after the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) his condition improved and his wealth increased, and he was a person who worshipped and remembered Allaah a great deal. He came to be the governor of al-Madeenah and deputed for Marwaan in his leadership, and he used to pass through the market of al-Madeenah with a bundle of firewood, saying: “Make room on the path for the chief”, and he used to joke -radiyallaahu `anhu.

Abul-Qaasim ibn Nahhaas: I heard Aboo Bakr ibn Abee Daawood say:

“I saw Aboo Hurairah in a dream, whilst I was in Sijjistaan and was compiling his ahaadeeth, and he had a thick beard, was brown, and was wearing coarse clothes. So I said to him: “I love you”. So he replied: “I am the first student of ahaadeeth in the world.”

Ismaa`eel ibn Abee Khaalid: from Qays: from Aboo Hurairah who said:

“When I migrated to the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) I said along the way: ‘Oh what a long wearing night; yet it brought about rescue from the land of Unbelief’.” He said: “And a slave belonging to me ran away. So when I came and gave the pledge of allegiance the slave appeared, so the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: << This is your slave, O Hurairah. >> So I said: “He is free for the Face of Allaah”, so I set him free.” [al-Bukhaaree: (no. 2531)]

-Ayyoob: from Muhammad: that Aboo Hurairah used to say to his daughter:

“Do not wear gold, because I fear for you the blazing flame.”

-Saalim ibn Hayyaan: from his father: from Aboo Hurairah that he said:

“I grew up as an orphan, and performed Hijrah as a poor man, and I used to be a hired worker for the daughter of Ghazwaan and my wages were food for my stomach and a turn upon the riding beast. So I would drive the camels along when they rode, and I would collect firewood when they stopped somewhere. So All praise is for Allaah Who gave strength and authority to the Religion and Who made Aboo Hurairah an Imaam.”

-az-Zuhree: from Saalim: that he heard Aboo Hurairah say:

“A people in the state of ihraam asked me about people not in the state of ihraam giving them as a gift some game that had been hunted, so I told them to eat it. Then I met `Umar and informed him of this, so he said: ‘If you had given them a different verdict I would have punished you’.”

-Qays ibn Abee Haazim: from Aboo Hurairah who said: “I came on the day of Khaybar after they had finished fighting.”

-Ibn Seereen said: Aboo Hurairah said:

“I would sometimes faint between the grave and the minbar because of severe hunger to the extent that the people would say: ‘He is possessed’, so a man would sit upon my chest. So I would raise up my head and say: “It is not what you think, it is just hunger.”

-Ahmad narrated in his ‘Musnad’ from Aboo Katheer as-Suhaymee from Aboo Hurairah who said: Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said:

<< O Allaah make this slave of yours -meaning Aboo Hurairah- and his mother beloved to your believing servants, and make them beloved to the two of them. >> [Muslim: (2491)]

-Ibn Abee Dhi·b: from al-Maqburee: from Aboo Hurairah who said:

“ I preserved two sack-fulls of knowledge from Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). So as for one of them, then I distributed it amongst the people; and as for the other one, then if I had opened it, then my throat would have been cut off.”

[[alBukhaaree: (no. 120): Ibn Hajr said in ‘Fathul-Baaree’: The scholars understand the sack of knowledge which he did not spread to be the ahaadeeth which gave the names of the evil rulers, and their conditions, and their times; and Aboo Hurairah used to allude to some of that but not state it plainly, out of fear of them for himself.]]

-al-A`mash: from Aboo Saalih as-Sammaan who said:

“Aboo Hurairah was one of the greatest memorizers amongst the Companions of Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم).”

-ash-Shaafi`ee said:

“Aboo Hurairah was the greatest memorizer who narrated hadeeth in his time.”

Kahmas narrated from `Abdullaah ibn Shaqeeq who said: Aboo Hurairah said:

“I do not know anyone from the Companions of Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) who memorized more of his ahaadeeth than me.”

-Aboo Daawood at-Tayaalisee: `Imraan al-Qattaan related to us: from Bakr ibn `Abdillaah: from Aboo Raafi`: from Aboo Hurairah that he met Ka`b and began narrating to him and asking him. So Ka`b said:

“I have not seen anyone who has not read the Tawraat having better knowledge of what is contained in it than Aboo Hurairah.”

-Hushaym: from Ya`laa ibn `Ataa·: from al-Waleed ibn `Abdir-Rahmaan: from Ibn `Umar that he said:

“O Aboo Hurairah: You were the one amongst us who most closely accompanied Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) and the most knowledgeable of us of his ahaadeeth.”

-Hammaad ibn Zayd: from `Abbaas al-Jurayree: I heard Aboo `Uthmaan anNahdee who said:

“I took Aboo Hurairah as a guest for seven days; so he, his wife and his servant followed each other, dividing the night into three. One would pray and then awaken the next who would pray, and would then awaken the third.”

-Ibraaheem ibn Yoosuf related to us: Ibn Rawaahah related to us: as-Silafee related to us: Ibn al-Busree related to us: as-Sukkaree related to us: asSaffaar related to us: ar-Ramaadee related to us: `Abdur-Razzaaq related to us: Ma`mar related to us: from Muhammad ibn Ziyaad who said:

“Mu`aawiyah used to appoint Aboo Hurairah to be the governor of alMadeenah, but if he became angry with him he would send Marwaan to replace him, but it would not be long before he would re-appoint Aboo Hurairah and remove Marwaan. So he said to a black slave: “Stand at the door and do not prevent anyone from entering except Marwaan. So the servant did so. Then later when it became the turn of Marwaan he entered and said: “We were prevented (from entry)!” So he replied: ‘‘The one having the most right that I should not deny him is you.”

Khuthaym ibn `Iraak narrated from his father: from Aboo Hurairah that he said:

“The Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) had gone off to Khaybar when I came as a muhaajir to al-Madeenah. So I prayed the Dawn Prayer behind Sibaa` ibn `Urfutah whom he had left in charge and in the first rak`ah he recited Soorah Maryam, and in the other one [Sooratul-Mutaffifeen] So I said: “Woe to my father! How rare it is to find a man in the land of the Azd except that he has two measures: a measure for himself and another one to short-change the people with.”

Humayd ibn `Abdir-Rahmaan al-Himyaree said: “He accompanied (the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) for four years.”

He suffered hunger and poverty, and adhered to the mosque. When he migrated he had a slave of his along with him but he fled and got away.

Hishaam: from Muhammad [i.e. Ibn Seereen] who said: we were in the presence of Aboo Hurairah [and he was wearing two linen garments dyed with red clay], and he blew his nose and wiped it upon his upper garment and said:

“All praise is for Allaah who has provided Aboo Hurairah with linen to blow his nose on! For I have seen a time when I would faint between the house of `Aa·ishah and the minbar because of severe hunger. So then a man would pass by and sit upon my chest [thinking that I had become possessed]. So I would raise up my head and say: “It is not what you think, it is just hunger.”[[al-Bukhaaree: no. 7324]]

I [i.e. adh-Dhahabee] say: Those who saw him would think that he was possessed, and so sit on him to recite ‘ruqyah’ upon him, or the like.

…from `Aamir: from Aboo Hurairah that he said:

“I was in as-Suffah [[a shaded place at the rear of the mosque of the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) where the poor and those with no accommodation would stay]] so Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) sent some `Ajwah dates to us, so we would take two dates together because of our hunger; and when one of us wanted to take two dates at a time he would say to his companion: I am taking two dates at a time, so do likewise.”[[‘as-Saheehah’: 2323]]

Mujaahid narrated: that Aboo Hurairah used to say:

“By Allaah, besides Whom none has the right to be worshipped, I used to lay down on the ground resting upon my liver because of hunger, and I used to tie a stone upon my belly because of hunger. One day I sat by the way where the people would come out, and Aboo Bakr passed by. So I asked him about an Aayah from the Book of Allaah, and I only asked him so that he would satisfy my hunger, but then he carried on and did not do so. Then `Umar passed by me and so I asked him about an Aayah from the Book of Allaah, and I only asked him so that he would satisfy my hunger, but then he carried on and did not do so. Then Abul-Qaasim (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) passed by me and smiled when he saw me and recognized what was in my heart and on my face. He said: << O Aboo Hirr! >> I replied: “At your service, O Messenger of Allaah.” He said: << Follow me >>. So he proceeded and I followed him, and he entered his house. So I requested permission to enter and was admitted. So he entered and found some milk in a bowl. So he said: << Where is this milk from? >> So they said: ‘It was presented as a gift by such and such man, or such and such woman.’ He said: << O Aboo Hirr! >> I said: “At your service, O Messenger of Allaah!” He said: << go to the people of ‘Suffah’ and call them to me >> and the people of ‘Suffah’ were the guests of Islaam: they did not have families, wealth or any person to support them. So whenever some charity came to him he would send it to them, and he would not take anything from it himself; and whenever something was sent to him as a gift he would send something to them and take some of it himself, and cause them to share in it. So his order upset me and I said (to myself): ‘How will this small quantity of milk be enough for the people of ‘as-Suffah’?!’ I felt I was more entitled to drink from that milk in order to strengthen myself by it. But if they came, then he would command me to give it to them; and then what would remain of that milk for me?!’ However I could not but obey Allaah and obey His Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). So I went to them and invited them and they came. So they sought permission to enter and he admitted them. So they took their seats in the house. He said: << O Aboo Hirr! >> I said “At your service, O Messenger of Allaah!” He said: << Take it and give it to them. >> So I took it and started by giving it to one man who drank until he was full, and then he returned it to me. Then I gave it to the next man who drank until he was full and then returned it to me, until I came to the Prophet (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) and all of the people had drank until they were full. So he took the bowl and placed it upon his hand, then he looked at me and smiled, and said: << O Aboo Hirr! >> I said: “At your service, O Messenger of Allaah!” He said: << There remain I and you. >> I said: “You have spoken the truth, O Messenger of Allaah.” He said: << Sit down and drink. >> So I sat down and drank. He said: << Drink! >> So I drank, and he kept on saying: “Drink!” until I said: “No, by the One Who sent you with the truth, I have no more room for it.” He said: << Hand it to me. >> So I gave him the bowl, and he praised Allaah and mentioned Allaah’s Name upon it and drank the remainder.” [al-Bukhaaree: (no. 6452)]

…Aboo Katheer as-Suhaymee and his name was Yazeed ibn `AbdirRahmaan narrated: that Aboo Hurairah narrated to me, saying:

“By Allaah, Allaah has not created a true Believer who hears of me except that he loves me.” I said: ‘How do you know that?’ He said: “My mother was a Mushrik woman, and I used to call her to Islaam but she would not accept it from me. So I called her one day but she said something disagreeable to me about Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم). So I went to Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) and I was weeping. So I informed him and asked him to supplicate for her, so he said: << O Allaah guide the mother of Aboo Hurairah. >> So then I went out running to give her the good news. So I arrived and the door was closed and I heard the splashing of water, and she heard the sound of my footsteps. So she said: ‘Wait as you are!’ Then she opened the door, and she had put her gown on, and had been too hasty to put on her khimaar. So she said: ‘I testify that none has the right to be worshipped except Allaah, and that Muhammad is His Slave and His Messenger.’ He said: “So I went back to Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) weeping with joy just as I had wept from sorrow, and I informed him, and I said: “Make supplication to Allaah that he should cause me and my mother to be beloved to His believing servants. So he said: << O Allaah make this slave of Yours and his mother beloved to Your believing servants, and cause them to be loved by these two. >>” –“Its chain of narration is ‘hasan’.” [[Reported by Ahmad (2/319-320), and Muslim (no. 2491)]]

Ibn Shihaab: from Sa`eed [Ibn al-Musayyib] and Aboo Salamah: that Aboo Hurairah said:

“You people say that ‘Aboo Hurairah narrates too many ahaadeeth from Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم)! And you say that why is it not the case that the Muhaajiroon and the Ansaar do not narrate like him!’ But my brothers from the Muhaajiroon were busy in the markets, and my brothers from the Ansaar were busy working upon their property. But I was a poor man from the poor people of ‘as-Suffah’. I used to adhere to Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) and be content with what filled my stomach. So I would be present when they were absent, and remember when they would forget; and Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said to us one day: << No one will spread out his garment till I have finished what I am saying, and then gather his garment upon himself except that he will preserve whatever I say. >> So I spread out a striped cloak which I had upon me until he finished what he was saying, and then gathered it upon my chest. So I did not forget anything from that narration.” [[al-Bukhaaree (no. 2047) and Muslim (no. 2492)]]

az-Zuhree, also: from al-A`raj: from Aboo Hurairah who said:

“You claim that I narrate excessively from Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم)! Whereas the truth is known by Allaah. I was a poor man who accompanied Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) and contented myself with whatever filled my stomach. So he narrated to us one day and said: << Whoever will spread out his garment, will never forget anything which he heard from me. >> So I did so, and by the One Who sent him with the truth I have never forgotten anything which I heard from him.” [[al-Bukhaaree (nos. 118 & 2350); Muslim (no. 2492)]]

…al-Maqburee: from Aboo Hurairah who said: I said:

“O Messenger of Allaah who will be the most fortunate of people to attain your intercession?” He said: << I thought that none would ask me about this before you, because I have seen your eagerness upon learning hadeeth: The most fortunate of the people to attain my intercession on the day of resurrection will be whoever says: ‘None has the right to be worshipped except Allaah’, sincerely from his heart. >> [[al-Bukhaaree (no. 99)]]

ash-Shaafi`ee said:

Aboo Hurairah was the best memorizer of those who narrated hadeeth in his time.”

…from Hammaam [ibn Munabbih] who said: I heard Aboo Hurairah say:

“There is no one from the Companions of Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) who has more hadeeth than me, except for `Abdullaah ibn `Amr because he used to write, whereas I did not write.” [[al-Bukhaaree (no. 113)]]

`Abdul-Waahid ibn Ziyaad and others: `Aasim ibn Kulayb narrated to us: My father narrated to us that he heard Aboo Hurairah, and he used to begin narrating hadeeth by saying:

“Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم) said: << Who ever lies upon me deliberately, then let him take his place in the Fire. >>” [[Ahmad: (2/413)]]

…from Ibn `Umar that he said to Aboo Hurairah:

O Aboo Hurairah! You were the one from us who most closely adhered to Allaah’s Messenger (صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّم), and the one from us who best memorized his ahaadeeth.” [[‘Saheeh Sunanit-Tirmidhee (no. 3836)]]

Aboo Hurairah passed away in the year 58 H, and this was stated by a group; and others said: 59 H; and it was said: 57 H -radiyallaahu `anhu- at the age of 78.”

Posted from  the Appendix of :
Tafseer Soorat-in-Naba’- from the works of numerous mufassireen.
Compiled and translated by Abu Talhah Dawud Burbank rahimahullaah

Related Links:

 

Biographies of The Authors of The Books of Tafseer – Dawud Burbank

BismillaahAPPENDIX ONE: BIOGRAPHIES OF THE AUTHORS OF THE BOOKS OF TAFSEER:

AT-TABAREE:

Muhammad ibn Jareer ibn Yazeed, Aboo Ja`far at-Tabaree: “The imaam, the outstanding scholar, the Mujtahid. The scholar of his time: Aboo Ja`far at-Tabaree, the author of excellent works.

He was from the people of Aamul in Tabaristaan (a town 80 miles NE of Tehran in Persia). He was born in the year 224 H, and began seeking knowledge after the year 240 H. He travelled greatly and met the preeminent men. He was singular amongst the people of his time in knowledge, intellect and in the great number of his works. It is rare that anyone the like of him is seen…

Al-Khateeb al-Baghdaadee said of him: ‘He gathered such branches of knowledge as were not attained by anyone from the people of his time. He had memorised the Book of Allaah; he was knowledgeable of the different modes of recitation; he had insight of the meaning; he was a learned jurist with regard to the rulings contained in the Qur·aan; he was a scholar of the details of the Sunnah and of its chains of narration; the authentic and the unauthentic; he knew the abrogating texts and the abrogated texts; he was knowledgeable of the sayings of the Companions and the Taabi`een; he was well-acquainted with the past events and history of the peoples, and he compiled the famous book: ‘Narratives and history of the nations’; and he compiled his ‘Tafseer’: the like of which has not been written. He also wrote a book entitled ‘Tahdheeb-Aathaar’, and I have not seen a similar work the like of it, but he did not complete it. He also wrote many books about the principles and details of Fiqh, and his preferred sayings from the sayings of the jurists. He had certain verdicts specific to him which were preserved’.” [‘Siyar A`laamin-Nubalaa·’ of adh-Dhahabee: (14/267-)].

Concerning his Tafseer (printed in thirty volumes) Aboo Haamid alIsfaraayeenee said: “If a person were to travel to China to obtain the Tafseer of Muhammad ibn Jareer it would not be too much.”

Shaikhul-Islaam Ibn Taimiyyah said: “As for the Tafseers that the people have with them, then the most authentic of them is the Tafseer of Muhammad ibn Jareer at-Tabaree, because he mentions the sayings reported from the Salaf with established chains of narration, and it does not contain innovation, and he does not report from those accused of being liars such as Muqtaatil ibn Bukayr and al-Kalbee.” [‘Majmoo`ul-Fataawaa’:13/385]

Ibn Katheer said, concerning his ‘Tafseer’: “He authored a complete Tafseer which is such that it has no equal,” and concerning him: “He had high standing in worship, zuhd (abstaining from the unnecessary things of this world), piety, and establishing the truth: not being prevented from that by the blame of anyone. He had a fine voice in recitation, along with complete knowledge of the modes of recitation – upon the finest characteristics. He was one of the major righteous people, and one of the scholars of hadeeth who gathered in Egypt in the time of Ibn Tooloon; and they were: Muhammad ibn Ishaaq ibn Khuzaymah – the imaam of the imaams, Muhammad ibn Nasr al-Marwazee, Muhammad ibn Haaroon arRuwayaanee, and this one: Muhammad ibn Jareer at-Tabaree…” [‘al-Bidaayah wan-Nihaayah’ (11/156-)].

Al-Firghaanee said: “Muhammad ibn Jareer was of those who did not care about the blame of anyone for Allaah’s sake, along with the very great harm he suffered and the slanders he received from the ignorant, envious and apostates; but as for the people of knowledge and Religion, then they do not deny his knowledge, his abstinence with regard to this world and how he renounced it. He sufficed himself with a small inheritance left for him by his father in Tabaristaan.” And al-Firghaanee said: “I heard him say: “My father’s inheritance has been delayed, so I had to remove the sleeves of my robe and sell them.” [‘Tabaqaatush-Shaafi`iyyah’: (3/120), quoted in Dr. `Abdullaah at-Turkee’s introduction to ‘Jaami`ul-Bayaan’.]

It was mentioned about him that everyday for forty years he would fill forty pages with his writing; and that he originally proposed dictating his ‘history’ of a length of thirty thousand pages, and his Tafseer of similar length, but was dissuaded by his students and so reduced each of them to a tenth of the intended size, saying: “Indeed we belong to Allaah! Peoples’ eagerness has died!”

as-Suyootee said in ‘al-Itqaan’ (2/476): “So if you were to say: ‘Which of the tafseers do you direct us towards, and tell a person to rely upon?’ Then I say: The tafseer of Aboo Ja`far ibn Jareer at-Tabaree, about which the reputable scholars have agreed that its like has not been written in the field of tafseer. an-Nawawee said in his ‘Tahdheeb’: ‘No one has written the like of the book of Ibn Jareer in tafseer’.”

He passed away at the time of Maghrib on the night of the 28th of Shawwal in the year 310 H, at the age of 86 -rahimahullaah.


AS-SAM`AANEE:

“The imaam, the outstanding scholar, the Muftee of Khuraasaan, Shaikh of the Shaafi`ees; Abul-Muzaffar Mansoor ibn Muhammad ibn `Abdil-Jabbaar ibn Ahmad, at-Tameemee, as-Sam`aanee, al-Marwazee, previously alHanafee, then ash-Shaafi`ee. He was born in the year 426 H…

He went out on foot to perform Hajj at a time when riding parties were prevented from travelling, so he and a group of people were captured by brigands. So he bore this with patience until Allaah freed him from these bedouins, and he performed Hajj and accompanied az-Zanjaanee.

He used to relate: < They took us captive, so I used to tend their camels. So it happened that their chief wanted to marry off his daughter, so they said: we will have to travel to a town to find someone to perform the marriage for us. So one of their men said: ‘The man who tends our camels is the jurist of Khuraasaan.’ So they asked me about some matters, and I answered them, and I spoke to them in correct Arabic, so they became embarrassed and excused themselves. So I performed the marriage for them, and said the (marriage) address, so they were happy and asked me to accept some reward from that, but I refused. So they conveyed me to Makkah in the middle of the year. >

`Abdul-Ghaafir said in his ‘Taareekh’: “He was the singular scholar of his age in excellence and behaviour, and in zuhd and piety. He came from a household of knowledge and zuhd. He acquired knowledge of Fiqh from his father, and he became one of the foremost amongst the people of speculation. He then studied the books of hadeeth, performed Hajj and returned, and abandoned the way upon which he had debated for thirty years and became a Shaafi`ee. He manifested this in the year 468 H and the people of Marw were thrown into turmoil and the common folk became perplexed. So letters were sent concerning him by the Ameer of Balkh which spoke harshly against him. So he left Marw in the company of DhulMajdayn Abul-Qaasim al-Moosawee and a group of students, and he was attended to by a number of the jurists. So he went to Toos, and proceeded on to Naysaaboor. So he was met by the students with a great reception in the time of Nizaamul-Mulk, and `Ameedul-Hadrah Aboo Sa`d. So they honoured him and gave him a position of great respect, and a gathering for admonition was established for him in the Shaafi`ee school; and he was an ocean with regard to admonition and he was a great memorizer, so he was greatly accepted by the people. He attained firmness and prominence in the Shaafi`ee madhhab and then he returned to Marw and taught there in the Shaafi`ee school, and an-Nizaam gave him precedence over his peers, and his students became apparent. Then he went off to Asbahaan in a state of high standing.

He wrote the book ‘al-Istilaam,’ and the book ‘al-Burhaan,’ and ‘alAmaalee’ in Hadeeth, and he stood firmly with the people of the Hadeeth, the Sunnah and the Jamaa`ah; and he was a thorn in the eyes of the opponents, and a proof for the people of the Sunnah.

[His grandson] Aboo Sa`d said: ‘My grandfather wrote a work of Tafseer, and in Fiqh, Usool and Hadeeth. His Tafseer is of three volumes’ … The Imaam Aboo `Alee ibn as-Saffaar said: ‘When I debate with AbulMuzaffar then it is as if I am debating with an imaam from the Taabi`een, because of the signs of the righteous people which I see in him.’ He also said about himself: “I never forgot anything which I had memorized.”

… He died in the year 489 H, having lived for sixty-three years – rahimahullaah.” [‘Siyar A`laamin-Nubalaa·’ (19/114-119)] Ibn al-`Imaad said about him in ‘Shadharaatudh-Dhahab’ (3/393): “The imaam, the eminent scholar, Abul-Muzaffar as-Sam`aanee Mansoor ibn Muhammad, at-Tameemee, al-Marwazee, al-Hanafee, then ash-Shaafi`ee. He learned Fiqh from this father and from others, and he was the imaam of his age in the madhhab of Aboo Haneefah. But when he performed Hajj, that which necessitated his moving to the madhhab of ash-Shaafi`ee became clear to him in al-Hijaaz. So when he returned to Marw he suffered great harm because of his changing over. He wrote many books regarding the Shaafi`ee madhhab and he wrote in refutation of the opponents, and he wrote ‘at-Tabaqaat’ which he excelled in, and he wrote a good and fine Tafseer…” -rahimahullaah.


AL-BAGHAWEE:

“Shaikhul-Islaam, the outstanding exemplary scholar, the Haafiz: ShaikhulIslaam, the reviver of the Sunnah, Aboo Muhammad al-Husayn ibn Mas`ood ibn Muhammad ibn al-Farraa·, al-Baghawee, ash-Shaafi`ee: the scholar of Tafseer; the compiler of works such as ‘Sharhus-Sunnah,’ ‘Ma`aalimut-Tanzeel,’ ‘al-Masaabeeh’ and the book ‘at-Tahdheeb’ upon the madhhab, and ‘al-Jam`u baynas-Saheehayn,’ and ‘al-Arba`eena hadeethan’ and other works.

He acquired knowledge of Fiqh from the Shaikh of the Shaafi`ees al-Qaadee Husayn ibn Muhammad al-Marwaroodhee, the author of ‘at-Ta`leeqah,’ before the year 460 H….

Al-Baghawee was given the title ‘Muhiyyus-Sunnah’ (the reviver of the Sunnah), and the ‘the pillar of the Religion’, and he was a person of nobility and an Imaam. He was a person of knowledge and outstanding scholar. He abstained from the superfluous things of this world and was satisfied with a little. He used to eat dry bread on its own, but was criticised by people for that, so he began accompanying it with oil. His father used to make and sell fur garments (al-Farraa·). He was granted blessing in his writings, and granted complete acceptance with regard to them: this was on account of his fine resolve, and true and sincere intention. The scholars vied in acquiring his works, and he would not deliver a lesson except in a state of purification. He was moderate in his dress: he wore a crude robe, and a small turban – upon the way of the Salaf- which he wore and tied as they did. He was firmly established in Tafseer, and fully proficient in Fiqh -may Allaah have mercy upon him…” [‘Siyar A`laamin-Nubalaa·’ of adh-Dhahabee: (19/439-)]

He was born in the town of Bagh (30 miles NW of Herat in Afghanistan) in Khuraasaan, and travelled throughout Khuraasaan seeking knowledge, finally settling in Marw ar-Roodh (SE Turkmenistan) where he taught and compiled his works, and died in the year of 516 H at over eighty years of age.

Ibn Katheer said: “…He excelled in the branches of knowledge, and he was the foremost scholar of his time in them. He adhered to the Religion, was pious, a ‘zaahid,’ and a righteous worshipper.” -rahimahullaah. [‘al-Bidaayah wan-Nihaayah (12/206).’]


IBN KATHEER:

“He is Abul-Fidaa·, `Imaadud-Deen, Ismaa`eel ibn (ash-Shaikh Abee Hafs Shihaabud-Deen) `Umar – who was the ‘khateeb of his village – ibn Katheer ibn Daw· ibn Katheer ibn Zar’ al-Qurashee, al-Basrawee in origin, adDimashqee with regard to his upbringing, nurturing and education. He was born in the town of Mijdal, in the district of the town of Busraa, to the [north-] east of Damascus, in the year of 701 H, and his father was a khateeb. His father died when he was four years old, so he was brought up by his brother, the Shaikh `Abdul-Wahhaab, and he learned Fiqh from him at the beginning of his affair.

Then he moved to Damascus in the year 706 H, at the age of five. He then acquired knowledge of Fiqh from Shaikh Burhaanuddeen Ibraaheem ibn

`Abdur-Rahmaan al-Fazaaree, well known as Ibn al-Firkaah – who died in the year 729 H.

He also heard in Damascus from `Eesaa ibn al-Muta“im, and from Ahmad ibn Abee Taalib – who lived more than a hundred years and who was well known as Ibnush-Shihnah, and also known as al-Hajjaar -who died in year 730 H. Also from al-Qaasim ibn `Asaakir, and Ibnush-Sheeraazee, Ishaaq ibn al-Aamidee, and Muhammad ibn Zarraad. He closely accompanied the Shaikh Jamaaluddeen Yoosuf ibn az-Zakiyy al-Mizzee – the author of ‘Tahdheebul-Kamaal’ and ‘Atraaful-Kutubis-Sittah’ who died in the year 742 H; and he greatly benefited from him and became proficient in knowledge, and he married his daughter.

He also studied a great deal with Shaikhul-Islaam Taqiyyuddeen Ibn Taimiyyah, who died in the year 728 H. He closely accompanied him, loved him and benefited from his knowledge. He also studied with the Shaikh, the Haafiz, the historian Shamsuddeen adh-Dhahabee Muhammad ibn Ahmad ibn Qaaymaaz, who died in the year 748 H.

He was granted ‘ijaazah’ (permission to narrate) in Egypt by Aboo Moosaa al-Qaraafee, and al-Husaynee, and `Alee ibn `Umar al-Waanee, Yoosuf alHutanee and others. Al-Haafiz Shamsuddeen adh-Dhahabee said of him in ‘al-Mu`jamulMukhtass’: “The imaam, the muftee, the outstanding muhaddith, the precise jurist, the critical and precise scholar of tafseer. He has a number of beneficial works.”

Al-Haafiz Ibn Hajr said of him in ‘ad-Durarul-Kaaminah’: “He became occupied with hadeeth, carefully studying its texts and narrators. He could quote a great deal from memory and was delightful in speech. His works spread widely in his lifetime, and people benefited from them after his death. He was not upon the way of those muhadditheen who merely seek briefer chains of narration, and seek to distinguish shorter from longer chains of narration and other such disciplines of theirs; rather he was from the jurists of the muhadditheen.’…”

“His works included:

(1) ‘Tafseerul-Qur·aanil-Kareem,’ and it was one of the most beneficial books of tafseer based upon narrations. He would explain the Qur·aan with the Qur·aan, and then with the famous ahaadeeth from the dependable sources of the muhadditheen – along with their chains of narration. He discussed the chains of narration with the terms of rejection and acceptance, and made clear anything the narrations contained with regard to strangeness, being contrary to what is authentic, or confliction with the reliable reports. Then he would mention the reported sayings from the Companions and the Taabi`een.

As-Suyootee said: “The like of it, similar in form, has not been written.”

(2) His history entitled ‘al-Bidaayah wan-Nihaayah,’ in which he mentioned the stories of the Prophets and the previous nations, based upon what occurs in the Noble Qur·aan and the authentic narrations…then he carefully detailed the Prophetic Seerah, and the history of Islaam to his time. Then he went on to mention the tribulations, signs of the Last Hour, the forthcoming battles and the conditions in the Hereafter….

He died on Thursday, the 26th of Sha`baan in the year 774 H, at the age of 74; and al-Haafiz Ibn Hajr said: He lost his eyesight at the end of his life – rahimahullaah wa radiyallaahu `anhu.”

[Taken from the introduction to ‘al-Baa`ithul-Hatheeth’; the biography was compiled by Shaikh Muhammad `Abdur-Razzaaq Hamzah.]

Ibn al-`Imaad said in ‘Shadharaatudh-Dhahab’ (6/231/232): “…He had many students; from them was Ibn Hajjee who said about him: ‘He was the greatest memorizer of the texts of hadeeth that we have come across, and the one best acquainted with their defects, and their narrators, and the authentic and the unauthentic from them, and his peers and his Shaikhs acknowledged that for him. I do not think, despite the frequency with which I went to him, that I ever met him except I took benefit from him.’ Others, as Qaadee Shahbah mentioned in his ‘Tabaqaat’ stated that he was a particularly close student of Ibn Taimiyyah, and used to defend him and follow many of his views; and he used to give verdict with his view regarding divorce, and he was put to trial because of it and suffered harm. He died in Sha`baan, and was buried…next to his Shaikh, Ibn Taimiyyah.” -rahimahullaah.


ASH-SHAWKAANEE:

Muhammad ibn `Alee ibn Muhammad ibn `Abdullaah, ash-Shawkaanee, then as-San`aanee [the capital of Yemen]. He was born on Monday the 28th of Dhul-Qa`dah in 1173 H in the town of Hijrah Shawkaan.

He grew up in the manner of students of legislated knowledge, memorizing the Qur·aan and becoming proficient in it, and he memorized many of the texts before he began serious study by the age of ten. Then he sat with the major Shaikhs, and he greatly occupied himself with studying history in the sciences of the language. His father did not allow him to occupy himself with other than knowledge, nor to leave San`aa. He sat to deliver verdicts at the age of twenty, and he had thirteen lessons each day: some he delivered, and others he studied with his Shaikhs. [‘al-Badrut-Taali`’: (2/215, 218-219)]

He authored 278 works, including works of Tafseer, Fiqh, Usoolul-Fiqh, the `Aqeedah of the Salaf, and in refutation of blind-following (taqleed). al-`Allaamah Hasan ibn Ahmad al-Bahkalee said…: (start of quote): “In the year 1250 H, in the month of Jumaadal-Aakhirah, our Shaikh Muhammad ibn `Alee ash-Shawkaanee passed away. He was the judge of the whole community, Shaikhul-Islaam, the verifier, the `Allaamah, the imaam, sultaan of the scholars, imaam of the world….

So in summary, he did not see anyone the like of himself; nor did he see anyone who had seen the like of him in knowledge, piety and establishment of the truth with strength of spirit and eloquence of tongue…. He was born on Monday, the 28th of the sacred month of Dhul-Qa`dah in the year 1172 H….

He studied under his father, and studied continuously under the Qaadee, imaam of the details of Fiqh in his time Ahmad ibn Muhammad alHaraazee, and he derived benefit from him in Fiqh… He learned Arabic grammar and morphology from as-Sayyid al-`Allaamah Ismaa`eel ibn Hasan, and al-`Allaamah `Abdullaah ibn Ismaa`eel an-Nahmee, and al- `Allaamah al-Qaasim ibn Muhammad al-Khawlaanee… and in many of the branches of knowledge he studied constantly with the reviver of his time as Sayyid `Abdul-Qaadir ibn Ahmad al-Kawkabaanee; and in the science of hadeeth he took from al-Haafiz `Alee ibn Ibraaheem ibn `Aamir, and from other Shaikhs besides them….

He authored magnificent, delightful, beneficial, and useful works in most branches of knowledge; from them ‘Naylul-Awtaar’ – a commentary upon ‘Muntaqal-Akhbaar’ of [Majduddeen `Abdus-Salaam] Ibn Taimiyyah – rahimahullaah- in four volumes the like of which is not to be seen in these times with regard to its careful verification and precision. He gave each matter its due right, with justice and fairness; and did not adhere to blindfollowing. He quoted the positions of the later scholars and of the Predecessors. His noble Shaikhs and other prominent scholars related it from him, and it spread throughout the lands in his lifetime. It was read to him many times, and the scholars derived benefit from it; and it was the only one out of his works that he was personally satisfied with, because of its high level of accuracy, and its close adherence to proof in the best manner. He wrote it during the lifetime of his Shaikhs, and they were able to point out certain points, which he edited.

He also wrote the large Tafseer entitled ‘Fathul-Qadeer’ which combined the sciences of narration of hadeeth, and its understanding… … And I [i.e. his student Hasan ibn Ahmad al-Bahkalee] learned from him in many of the fields of knowledge, and I took from him most of his noble works, and with his death the shining lamp of Yemen was extinguished for them; and I do not think that in precision and verification they will see the like of him.” (end of quote.)

And the Lord of creation, the One free of all imperfections-blessed this Qaadee and Imaam from the vast ocean of His Generosity with three things which I do not know to have been combined in these later times for anyone besides him: Firstly: Vast and deep knowledge of all the different branches, types and forms of knowledge; secondly: the great number of students he had who were verifiers, people of nobility and precision: people of discerning intellect, and outstanding virtues…; thirdly: the great number of his skilled and precise works, and his intricate treatises and responses which in their number outstripped great scholars, and whose precision and exactness reached every possible limit…”-rahimahullaah.

[‘at-Taajul-Mukallal’ (pp.452-461) of `Allaamah Siddeeq Hasan Khaan alQanoojee; and the introduction to ‘Fathul-Qadeer.’]


AS-SA`DEE:

“Ash-Shaikh Aboo `Abdillaah `Abdur-Rahmaan ibn Naasir ibn `Abdillaah ibn Naasir Aal-Sa`dee, from the tribe of Tameem. He was born in the town of `Unayzah in the district of al-Qaseem [Saudi Arabia], on the 12th of Muharram 1307 H and his mother died when he was four years old. Then his father died when he was seven years old, so he grew up as an orphan. However he had a fine up bringing and it was noticed that from an early age he was distinguished by intelligence and a desire to learn. He read the whole Qur·aan after the death of his father and then memorized it completely, and he was fully proficient in it at the age of eleven. Then he occupied himself with acquiring knowledge from the scholars of his land, and from those who came to his land. So he strove and exerted himself until he acquired a good portion of every branch of knowledge. Upon reaching the age of twentythree he sat to teach. So he would learn and also teach, and spend all of his time in that. This continued until the year 1350 H, when he took charge of all teaching in his town, and all students referred back to him. He took knowledge from Shaikh Ibraaheem ibn Hamd ibn Jaasir, and he was the first teacher he studied with. He described his Shaikh as a memorizer of hadeeth, and he would speak about his piety and how he used to love and take care of the poor. Often a poor person would come to him in winter and he would take off one of his two garments and give it to the poor person, even though he himself needed it and possessed very little himself – rahimahullaah.

Also from his Shaikhs was Muhammad ibn `Abdul-Kareem ash-Shibl, with whom he learned Fiqh, sciences of Arabic language and other than that. He also studied with ash-Shaikh Saalih ibn `Uthmaan al-Qaadee, the judge of `Unayzah. He learnt from him Tawheed, Tafseer, Fiqh: its Usool and its details, and the sciences of the Arabic language. He was the one whom he studied with the most, and he kept his company constantly until he passed away -rahimahullaah.

He also studied with Shaikh `Abdullaah ibn `Aayid, and Shaikh Sa`b alQuwayjaree, and Shaikh `Alee as-Sinaanee, and Shaikh `Alee an-Naasir Aboo Waadee with whom he studied hadeeth, and took the six books and others from him with ‘ijaazah’ (permission to narrate).

He also studied with Shaikh Muhammad ibn ash-Shaikh `Abdul-`Azeez Aal Muhammad al-Maani` (the director of cultural/educational affairs in the Kingdom of Saudi Arabia at present); he studied with him in `Unayzah. Also from his Shaikhs was Shaikh Muhammad ash-Shanqeetee (who settled in the Hijaaz…) when he came to teach in `Unayzah. He studied with him Tafseer, Hadeeth, the sciences of Hadeeth, and the sciences of the language – such as grammar, morphology and so on.

He was upon a high level of virtuous manners, showing humility with the young and the old, and the rich and the poor. He used to spend some of his time sitting in gatherings with whoever wished to attend, so the gathering would be a gathering of knowledge. He was keen that these gatherings should discuss matters of knowledge and social affairs, and the people of the gatherings would derive great benefit from the useful discussions they involved themselves in. So their recreational gatherings were turned into gatherings of worship and knowledge. He would speak to each person with whatever befitted him, and would discuss with him matters that would be beneficial to his worldly life and his Hereafter.

He would frequently resolve dispute in a just manner which satisfied both sides.

He had great concern for the poor, the needy, and strangers and he would personally assist them as far as he was able, and he would encourage the wealthy people – those whom he knew to love doing good – to be compassionate towards them.

He was upon a very high level of good manners, chastity, purity of spirit, and firmly resolved and serious in all his affairs.

He was also the best of people in his manner of teaching, and the best at causing his students to understand…

He occupied himself most of all and benefited most from the books of Shaikhul-Islaam Ibn Taimiyyah and his student Ibnul-Qayyim. This benefited him greatly with regard to knowledge of Usool, Tawheed, Tafseer, and Fiqh and other branches of beneficial knowledge…

He was especially proficient in Tafseer, having read a number of Tafseers and excelling in it. He authored a fine Tafseer, in a number of volumes…entitled ‘Tayseerul-Kareemir-Rahmaan fee Tafseer KalaamilMannaan’.… He passed away at the age of 69 in the year 1376 in the town of `Unayzah – rahimahullaah…”

[Abridged from the biography written by one of his students and included as a preface to his Tafseer].

Posted from :
Tafseer Soorat-in-Naba’- from the works of numerous mufassireen.
Compiled and translated by Abu Talhah Dawud Burbank rahimahullaah

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

Related Links

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.]