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:

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.


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

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

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

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

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

At the head of his students, were:

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

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

Scholars Biographies: Shaykh Abdul Muhsin al-Abbaad

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

His Name and Lineage:

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

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

His Early Studies:

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

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

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

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

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

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

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

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

His Role in the Islamic University:

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

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

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

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

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

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

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

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

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

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

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

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

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

His Travels:

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

Some of the Shaikh’s profound Sayings:

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

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

His Students:

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

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

His Connection with the Scholars:

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

His Writings:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Scholars’ Praise for him:

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

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

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

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

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

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

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

Examples of his Piety:

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

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

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

Examples of his Humor and Joking:

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

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

His Lessons:

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

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

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

Sources for his Biography:

This biography was taken from various postings on

Published on: September 6, 2007

PS: Slight updates to the above post by

Related Link


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


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

Firstly: His lineage.

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

Secondly: His birth.

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

Thirdly: His upbringing.

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

Fourthly: His characteristics.

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

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

Anger would not be seen upon his face.

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

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

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

Fifthly: His life in the field of knowledge.

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

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

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

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

Sixthly: His Shaikhs.

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

Seventhly: His students:

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

Eighthly: His writings:

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

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

Ninthly: His illness and death:

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

[Compiled by Aboo Talhah Daawood ibn Ronald Burbank]


Scholars Biographies: Imam Ibn Baz

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

Author :
Source: BinBaz.Org.Sa [Abridged and with Additions]
Produced By:

His Name and Lineage:

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

His Birth and Early Youth:

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

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

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

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

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

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

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

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

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

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

His Teachers:

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

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

His Educational Life:

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

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

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

His Books and Treatises:

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

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

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

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

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

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

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

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

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

He also held the following positions:

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

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

3. President of the higher World League Council,

4. President of the World Supreme Council for Mosques,

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

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

7. Member of the Supreme Committee for Islamic Propagation.

His Students:

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

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

His Physical Attributes and Appearance:

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

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

His Humility and Piety:

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

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

His Death:

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

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

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

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


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


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

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

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

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

Written by abu maryam isma’eel alarcon


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

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

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

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

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

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

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

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

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

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

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

And He says:

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

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

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

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

Abu Ad-Dardaa, radyAllaahu ‘anhu, reported:

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

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

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

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

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

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

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

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

Abu Zur’ah, rahimahullaah, said:

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

Na’eem Ibn Hamaad, rahimahullaah, said:

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

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

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

Abu Haatim Ar-Raazee, rahimahullaah, said:

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

And Abu Haatim, rahimahullaah, also said:

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

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

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

As-Safaareenee, rahimahullaah, said:

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

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

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

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

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

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

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

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

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

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


His Name and Lineage:

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

His Birth:

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

His Educational Upbringing:

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

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

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

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

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

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

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

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

His Attributes and Characteristics:

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

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

His Books:

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

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

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


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

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

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

So the Shaikh, rahimahullaah, answered by saying:

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

Then the Shaikh, rahimahullaah, said:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

8. Shaikh Ahmad An-Najmee:

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

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

9. Shaikh ‘Ubaid Al-Jaabiree:

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

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


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

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

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

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

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

But rather implement the saying of Allaah:

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

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

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

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

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Brief Biographies of some of the People of Knowledge

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

 From the People of Knowledge

 The Khalifah Umar bin AbdulAzeez

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

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

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

Sufyaan bin Saeed ath-Thawree -Rahimullaah

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

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

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

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

Maalik ibn Anas -Rahimullaah

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

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

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

Abdullaah bin al-Mubarak -Rahimullaah

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

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

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

Imaam Shaafiee -Rahimullaah

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

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

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

Yahya bin Ma’een -Rahimullaah

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

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

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

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

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

He died in the year 233 A.H.

Abu Zura’h ar-Razee -Rahimullaah

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

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

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

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

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

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

Abu Hatim ar-Raazee -Rahimullaah

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

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

Abu Hatim and Abu Zura’h were good friends.

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

an-Nisaa’ee -Rahimullaah

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

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

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

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

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

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

ad-Daraqutni -Rahimullaah

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

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

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

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

Ibn Salaah -Rahimullaah

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

Shaykh al-Islaam Ibn Taymeeyah -Rahimullaah

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

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

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

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

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

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

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

Bin Abdul Haady al-Maqdasee -Rahimullaah

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

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

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

Ibn al-Qayyim -Rahimullaah

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

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

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

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

Ibn Rajab -Rahimullaah

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

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

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

Ibn Hajr al-Asqaalanee -Rahimullaah

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

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

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

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

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

ash-Shawkanee -Rahimullaah

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

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

Muhammad NaasirudDeen al-Albaanee -Rahimullaah

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

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

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

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

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

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

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

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

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

Muhammad ibn Saalih ibn Uthaimeen -Rahimullaah

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

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

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

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

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

Related Links:

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

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

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

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

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

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

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

Scholars Biographies: Shaykh Hamad al-Ansaari

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


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

His Name & Lineage:

AbdulAwal bin Hamad al-Ansaari said:

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

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

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

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

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

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

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

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

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

The Hijra From Mali to Saudi Arabia

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

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

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


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

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

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

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

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

AbdulAwal bin Hamad al-Ansaari continues:

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

Shaykh Hamad al-Ansaari said:

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

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

Then my father said:

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


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

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


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

Shaykh Hamad al-Ansaari said:

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

He said: your question is excellent.’

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

The Shaykh also said:

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

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

I said: ‘A graduation certificate.’

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

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

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

Hamad al-Ansaari said:

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

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


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

Shaykh Hamad said:

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

AbdulAwal bin Hamad al-Ansaari said:

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

Madina Nabaweeyah

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

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

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

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

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

Establishing the Islaamic University

AbdulAwal bin Hamad al-Ansaari said:

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

The Term ‘al-Munawarah’

Hamad al-Ansaari said:

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

AbdulAwal bin Hamad al-Ansaari commented:

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

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

The Shaykh also said:

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

Rain in Madina

Hamad al-Ansaari said:

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

Then he said:

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

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

Hamad al-Ansaari said:

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


Shaykh Hamad al-Ansaari said:

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

Shaykh Muhammad Nasir-uddeen al-Albaani

Shaykh Hamad al-Ansaari said:

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

The Shaykh also said:

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

The Shaykh also said:

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

Shaykh Hamad al-Ansaari said:

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

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

Meeting Shaykh Albaani & Muhammad al-Banna

Shaykh Hamad said:

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

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

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

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

He Used to Love the Sunnah

Dr. Waleed al-Firyaanee said:

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

From His Students

Shaykh Hamad al-Ansaari was asked:

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

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

Shaykh Hamad al-Ansaari said:

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

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

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

AbdulAwal bin Hamad al-Ansaari said:

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

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

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

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

Shaykh’s Death[48]

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

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

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

From the Okaz Newspaper

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

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

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

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


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

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

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

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

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

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

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

Scholars Biographies: Shaikh Safiur-Rahman Al-Mubarakpuri

Author of Ar-Raheeq Al-Makhtum: The Sealed Nectar, When the Moon Split, History of Islam, and History of Makkah / Madinah.


All praise is due to Allah, the Rabb of all mankind, Jinn and all that exists. May the peace and blessings of Allah be upon our Prophet, the Seal of all Messengers, Muhammad, his family, Companions and all those who follow him until the Day of Judgement (Aameen).

[The following is an updated outline on the life of Shaykh Safiur-Rahman Mubarakpuri, may Allah have mercy upon him, based on the brief biography detailing his life and professional career presented to the Muslim World League while compiling this book (The Sealed Nectar) for publication.]

Name and Lineage

Name: Safiur-Rahman
Kunyah: Abu Hisham

Lineage: Safiur-Rahman bin Abdullah bin Muhammad Akbar bin Muhammad Ali bin AbdulMumin bin Faqirullah Mubarakpuri, Azami. Date and Place of Birth

I was born in the year 1942 C.E., in Husainabad, a village at a distance of one mile from the north side of Mubarakpur (Azamgarh District), a town famous for cottage industry in the northern province of India.

Educational Background

I started my studies at home reading the Qur’an from my grandfather and uncle. Then I was admitted to Madrasah Arabia Darut-Taleem, in Mubarakpur, and began my basic Islamic education in Arabic and Persian languages.

In Shawwal 1337 A.H. (June 1954 C.E.), I received admission to the Madrasah Ehyaul-Uloom, in Mubarakpur, for further education in Islamic studies and Arabic literature. Two years later, in Shawwal 1375 A.H. (May 1956 C.E.), I joined the Madrasah Faid Aam, Maunath Bhanjan, Azamgarh District for higher studies.

Upon completion of seven years of study in Islamic courses, I received a Master Degree from the same Institute in Sha’ban 1380 A. H. I also received the Certificates of Maulvi in 1959 C.E. and Alim in 1960 C.E. from the Government Education Board on passing their examinations with high grade. After changes in the system of the Arabic schools, I participated in the Fadil Degree examination under the Government Education Board, successfully passed double Fadil examinations in 1976 and 1978 C.E. with high honors.

Professional Life

After completing my studies at the Madrasah Faid Aam in 1961 C.E., I began teaching, preaching, lecturing and delivering sermons. However, unfavorable circumstances did not permit me to stay in one place for long. In March 1963 C.E., I joined the Madrasah Faid Aam in Maunath Bhanjan as a Teacher. Then I was transferred to the Madrasah Darul-Hadeeth in the same city in February 1966 C.E.

In January 1969 C.E., I was appointed as the Principal at the Madrasah Faidul-Uloom at Seoni (M.P.), India. After four years, in 1972 C.E., I was requested to serve in my native Institute Madrasah Arabia Darut-Taleem as Principal. After spending two years, I was invited by Jamiah Salafiyah Banaras to join as a Professor (Ustadh). I was appointed in Shawwal 1394 A.H. (October 1974 C.E.) working in various academic departments till Dhul-Hijjah 1408 A.H. (July 1988 C.E.).

A research institute was established in 1408 Hijrah at the Islamic University of Al-Madinah AlMunawwarah known as “The Center for the Services of the Prophet’s Biography.’’ I was selected to work there and was entrusted the duty of preparing an encyclopedia on the subject of the life history of the Noble Prophet (May the peace and blessings of Allah be upon him), as a research scholar.

Books and Compilations

It is the mercy of Allah Who favored me and provided me the ability of writing from the very beginning of my career. During my teaching period, I wrote and compiled about seventeen books in the Urdu and Arabic languages. When the monthly Urdu magazine Muhaddith of Jamiah Salafiyah was published in 1980 C.E., I was appointed as Chief Editor of the magazine section up to September 1988 C.E., until I joined the Islamic University at Al-Madinah AlMunawwarah. During that period, I wrote a number of articles on social, historical, political and religious topics which were well received by many people. Al-Hamdu lillah!

“O our Rabb , accept from us with goodly acceptance and seek it grow in a good manner.’’


[Source : From the English Book “The Sealed Nectar”  published by dar-us-salam publications]

PS: Shaykh Safiur-Rahmaan Mubarakpuri (rahimahullaah) passed away 1st Dec 2006 C.E., in Mubarakpur, India, after Salaatul-Jumu’ah

Mubarakpuri wrote and compiled seventeen books in Urdu and Arabic. Several books were translated into English, including:

  • Ar-Raheeq Al-Makhtum (English: The Sealed Nectar)
  • When the Moon Split
  • History of Makkah Al-Mukaramah
  • History of Madinah Al-Munawarah
  • Abridged Tafsir Ibn Kathir

Scholars Biographies: Shaikh Ahmad bin Yahyaa An-Najmee

1346H-1429H: Shaikh Ahmad bin Yahyaa An-Najmee

Author: Shaikh Muhammad bin Haadee Al-Madkhalee
Source: His introduction to the Shaikh’s book “Al-Mawrid-ul-‘Adhb az-Zilaal”.  Published by : al-ibaanah. com

His Name and Lineage: 

He is our noble Shaikh, the ‘Allaamah, the Muhaddith, the Faqeeh, the present Muftee of the district of Jaazaan and carrier of the Banner of the Sunnah and Hadeeth in it – Shaikh Ahmad bin Yahyaa bin Muhammad bin Shabeer An-Najmee Aali Shabeer from Banee Hummad, one of the well known tribes of the district of Jaazaan.

His Birth: 

The Shaikh, may Allaah preserve him, was born in the village of Najaamiyyah on the 22nd of Shawaal of 1346H, and was raised in the house of his two righteous parents – which have no equal in comparison.

Because of this, both his parents made a pledge to Allaah on him that they would not burden him with any type of worldly jobs, and Allaah made what they wished come true.

They would both constantly keep guard of their son to the point that they would not even let him play amongst the children. When he reached the age of puberty, they entered him into the schools of the town, where he learned to read and write. He learned to recite the Qur’aan in the national school before the arrival of Shaikh ‘Abdullaah Al-Qar’aawee, rahimahullaah, three times to that area, the last of which occurred in 1358H when he remained there.

He first read the Qur’aan to Shaikh ‘Abdu Ibn Muhammad ‘Aqeel An-Najmee in 1355H. Then he read it to Shaikh Yahyaa Faqeeh ‘Abasee, who was from Yemen and who had come to Najaamiyyah and stayed there. Our Shaikh studied under him in the year 1358H. But when Shaikh ‘Abdullaah Al-Qar’aawee arrived at Najaamiyyah, there occurred a debate between him and this teacher concerning the issue of Allaah’s Rising – for he was an ‘asharee. So Shaikh Al-Qar’aawee defeated him and he fled from the town after that. “And so the roots of the people who did wrong were cut off – all praise be to Allaah, Lord of the Worlds.” [Surah Al-An’aam: 45]

His Educational Upbringing: 

After their ‘asharee teacher left, the Shaikh, along with his two paternal uncles, Hasan bin Muhammad An-Najmee and Husayn bin Muhammad An-Najmee, began to frequently attend Shaikh Al-Qar’aawee’s classes for some days in the city of Saamitah, but this did not last. This was in the year 1359H. In 1360, in the month of Safar to be exact, our Shaikh joined the Madrasah Salafiyyah (Salafee School) and recited the Qur’aan, this time under the order of Shaikh ‘Abdullaah Al-Qar’aawee (rahimahullaah) to Shaikh ‘Uthmaan bin ‘Uthmaan Hamlee (rahimahullaah). This was such that he recited the entire Qur’aan to him with tajweed and memorized the books “Tuhfat-ul-Atfaal“, “Hidaayat-ul-Mustafeed“, “Thalaathat-ul-Usool“, “Al-‘Arba’een An-Nawawiyyah” and “Al-Hisaab.” And he perfected the discipline of handwriting.

He would sit in the study circle, which Shaikh Al-Qar’aawee had set up there, until the time when the younger students departed after the Dhuhr Prayer. Then he would attend the circle for the elder students, which Shaikh ‘Abdullaah Al-Qar’aawee was in charge of personally teaching. So he would sit in this class from after the Dhuhr Prayer till the time of the ‘Ishaa Prayer. Then after praying (‘Ishaa), he would return to his town of Najaamiyyah with his two uncles (Hasan and Husayn).

After four months, Shaikh ‘Abdullaah Al-Qar’aawee granted him permission to be part of his study circle for elder students, which he taught himself. So he read to the Shaikh the following books: “Ar-Raheebah” concerning Laws of Inheritance, “Al-Aajroomiyyah” concerning Arabic Grammar, “Kitaab At-Tawheed”, “Buloogh Al-Maraam”, “Al-Bayqooniyyah”, “Nukhbat-ul-Fikr” with its explanation “Nuzhat-un-Nadhr”, “Mukhtasaraat fee Seerah”, “Tasreef Al-Ghazee”, “Al-‘Awaamil fee An-Nahw”, “Al-Waraqaat” concerning the Principles of Fiqh, and “Al-‘Aqeedat-ut-Tahaawiyyah” with its explanation from Shaikh ‘Abdullaah Al-Qar’aawee – this was before they had seen its explanation from Ibn Abeel-‘Izz. He also studied parts of the book “Al-Alfiyyah” of Ibn Maalik and “Ad-Durar Al-Bahiyyah” with its explanation “Ad-Daraaree Al-Madiyyah” concerning Fiqh – both of which were written by Ash-Shawkaanee (rahimahullaah). This goes as well for other books – those they were assigned to study, like the books mentioned above, those concise treatises and small pamphlets they studied for cultural education, or those books they would reference when researching such as Nayl-ul-Awtaar, Zaad Al-Ma’aad, Noor-ul-Yaqeen, Al-Muwatta and Al-Ummahaat.

In 1362H, Shaikh ‘Abdullaah (rahimahullaah) distributed portions of the Umahaat (Hadeeth Books) he had present in his library to his students, which consisted of Saheeh Al-Bukhaaree, Sunan Abee Dawood, Sunan An-Nasaa’ee, and the Muwatta of Imaam Maalik. So they (his elder students) began to read these books to him, but they weren’t able to complete them since they had to depart due to a drought.

In 1364H, they returned and read them to him. This is when Shaikh ‘Abdullaah gave him the ijaazah (religious authorization) to report from Al-Umahaat as-Sittah.

In 1369H, he studied two books under Shaikh Ibraaheem bin Muhammad Al-‘Amoodee, (rahimahullaah), the Judge of Saamitah at that time, which were: (1) “Islaah-ul-Mujtami’” and (2) the book of Shaikh ‘Abdur-Rahmaan bin Sa’adee (rahimahullaah) on Fiqh, which is organized in the form of questions and answers, entitled: “Al-Irshaad ilaa Ma’rifat-il-Ahkaam.”

Also, at the order of Shaikh ‘Abdullaah Al-Qar’aawee, he studied Grammar under Shaikh ‘Alee Ibn-ush-Shaikh Ziyaad As-Sumaalee, going over the book “Al-‘Awaamil fin-Nahwi Mi’ah“, as well as other books on Grammar and Morphology.

In 1384H, he attended the study circles of the (former) Muftee of the Saudi Lands, Shaikh Muhammad bin Ibraaheem Aali Shaikh (rahimahullaah) for the length of close to two months. In these circles, Imaam Aali Shaikh would teach Tafseer Ibn Jareer At-Tabaree with the recitation of ‘Abdul-‘Azeez Ash-Shalhoob. In the same year, he also attended the gatherings of our teacher, the Imaam, Shaikh ‘Abdul-‘Azeez Ibn Baaz (rahimahullaah), for the length of close to a month and a half. This class was on Saheeh Al-Bukhaaree and occurred between the Maghrib and ‘Ishaa prayers.

His Teachers: 

From what you have read above, it is clear that his teachers, in order, include:

1. Shaikh Ibraaheem bin Muhammad Al-‘Amoodee – the judge of Saamitah in his time.
2. Shaikh Haafidh bin Ahmad Al-Hakamee, may Allaah have mercy on him.
3. The Caller and Reformer (mujaddid) of the southern regions of the Kingdom of Saudi Arabia, Shaikh ‘Abdullaah Al-Qar’aawee, may Allaah have mercy on him.
4. Shaikh ‘Abdu bin Muhammad ‘Aqeel An-Najmee.
5. Shaikh ‘Uthmaan bin ‘Uthmaan Al-Hamlee.
6. Shaikh ‘Alee Ibn Ash-Shaikh ‘Uthmaan Ziyaad As-Sumaalee.
7. The Imaam and former Muftee of the lands of Saudi Arabia, Shaikh Muhammad bin Ibraaheem Aali Shaikh, may Allaah have mercy on him.
8. Shaikh Yahyaa Faqeeh ‘Abasee Al-Yemenee

His Students: 

Our Shaikh, may Allaah preserve him, has many, many students. For someone who has spent the amount of time he spent teaching, which is almost half a century, you can just imagine how many students he will have. If we were to list their number, that would require a large book in itself. So I will only mention a short example of them, by which one can go by in determining his other students. So from among his students are:

1. Our Shaikh, the ‘Allaamah, the Muhaddith, the Defender of the Sunnah, Rabee’ bin Haadee Al-Madkhalee
2. Our Shaikh, the ‘Allaamah, the Faqeeh, Zayd bin Muhammad Haadee Al-Madkhalee
3. Our Shaikh, the Noble Scholar, ‘Alee bin Naasir Al-Faqeehee

It is sufficient to just mention these three names here. And this is due to the widespread fame they have in the circles and gatherings of knowledge, so no one can blame us for doing so.

His Aptitude and Intelligence: 

The Shaikh possesses a very high level of intelligence. The following is a story that indicates the intelligence and good memory he had since childhood:

The uncle, Shaikh ‘Umar bin Ahmad Jardee Al-Madkhalee said:

“When Shaikh Ahmad would attend classes at the Salafee School in Saamitah, along with his two uncles, Hasan An-Najmee and Husayn An-Najmee, during 1359H when he was 13, he would listen to the classes that Shaikh ‘Abdullaah Al-Qar’aawee gave to his elder students and would memorize them.”

`I say: This is what caused Shaikh ‘Abdullaah Al-Qar’aawee to let Shaikh Ahmad join his classes for adults, which he was in charge of teaching himself. This was because of what the Shaikh (Al-Qar’aawee) saw of his superiority, quickness in memorizing and intelligence.

His Works: 

Our Shaikh, may Allaah preserve him, worked as a volunteer teacher in the schools of his Shaikh ‘Abdullaah Al-Qar’aawee. When the salary positions began, he was assigned the duty of a teacher in his town of Najaamiyyah. This was in 1367H. Then in 1372H, he transferred to being Imaam and teacher in the town (masjid) of Abu Subaila in Baalhurrath.

In 1/1/1374H, when the educational institute (ma’ahad) of Saamitah opened, he was assigned the position of a teacher in it, where he served until the year 1384H.[1] Then he resigned from this post with the hopes of getting the opportunity to teach in the Islamic University of Madeenah, so he traveled there. [2] However, certain circumstances took place that didn’t allow that to occur, so he returned back to his district and Allaah decreed for him to be appointed the position of religious admonisher and guide for the Ministry of Justice of the District of Jaazaan. So he took the role of admonishing and advising in the best of manners.

On 1/7/1387H, he returned to being a teacher at the educational institute in the city of Jaazaan at his request. Then at the beginning of the school year of 1389H, he returned to teaching at the institute of Saamitah. He remained there as a teacher until he retired in 1/7/1410H.

Since that time up until the time that I am writing these lines, he has kept himself busy teaching in his home, in his local masjid and in other masaajid of the district, holding weekly classes as well as taking on the role of providing fataawaa (for questions).

In doing all of this, he has acted in accordance with the final advice of his teacher, which was to remain constant in teaching and in taking care of the students, especially the foreign ones among them who left their families (to study). He had remarkable patience in accomplishing this, so we ask Allaah that He reward him on our behalf.

He also abided by his teacher, Shaikh Al-Qar’aawee’s final advice by continuing in his studies and researching and learning from others. This is especially with regard to the sciences and principles of Hadeeth and Fiqh, for it was such that he surpassed his colleagues and had a powerful command in that matter. May Allaah bless his life and knowledge and benefit us with his efforts.

His Books of Knowledge: 

Our Shaikh, may Allaah preserve him, has written many books, some of which have been printed and some which have not. We ask Allaah to facilitate the publishing of those books so that benefit can be attained from them. Some of his books include:

1. Awdah-ul-Ishaarah fee Ar-Radd ‘alaa man abaaha Al-Mamnoo’ min-az-Ziyaarah.
2. Ta’sees-ul-Ahkaam Sharh ‘Umdat-ul-Ahkaam – only a very, very small portion of it was printed.
3. Tanzeeh-ush-Sharee’ah ‘an Ibaahat-il-Aghaanee al-Khalee’ah.
4. Risaalat-ul-Irshaad ilaa Bayaan-il-Haqq fee Hukm-il-Jihaad (A book explaining the ruling on Jihaad)
5. Risaalatun fee Hukm-il-Jahr bil-Basmalah (The Ruling on pronouncing Bismillaah out loud in prayer)
6. Fat’h-ur-Rabb-ul-Wadood fil-Fataawaa war-Rudood (A collection of verdicts)
7. Al-Mawrid-ul-Adh’b az-Zilaal feemaa intaqada ‘alaa ba’ad-il-manaahij ad-da’wiyyah min Al-‘Aqaa’id wal-‘A’amaal. (A book refuting two modern-day deviant sects: the Tablighi Jama’at and the Ikhwaan-ul-Muslimoon).

He also has other beneficial books that he has put forth for the Muslims, may Allaah reward him with the best of rewards and benefit Islaam and the Muslims with him. And may the peace and blessings of Allaah be on our prophet, Muhammad, his family and Companions, Ameen.

Written by his student
Muhammad bin Haadee bin ‘Alee Al-Madkhalee
A Lecturer in the Faculty of Hadeeth
of the Islaamic University of Madeenah


[1] Translator’s Note: He taught at this school alongside Shaikh Haafidh Al-Hakamee and Shaikh Naasir Khaloofah

[2] Translator’s Note: The Shaikh says about this in his book al-Fataawaa al-Jaliyyah (pg. 7): “I strongly desired to join the Islamic University as a teacher, especially since at that time, Shaikh Muhammad Naasir-ud-Deen Al-Albaanee, the well known Muhaddith, and Shaikh ‘Abdul-‘Azeez bin Baaz, who was the Assistant Principal of the school, were both there. I wanted to be close to the two of them and take knowledge from them. I strongly desired this, but Allaah did not will it for me. So after that, I tried to enroll in the University (of Madeenah) but Allaah did not decree that for me either.”

Scholars Biographies : Shaikh Muhammad Khaleel Harraas

1335H-1395H: Shaikh Muhammad Khaleel Harraas


His Name and Birth:

Muhammad bin Khaleel Hasan Harraas was born in Egypt in 1335H (1915) in a small town known as Sheen which was part of the city, Kafr El-Sheikh. At that time Kafr El-Sheikh was the capital city of the Gharbia governorate. Today, Kafr El-Sheikh is a governorate in its own right while Tanta has now become the capital of the Gharbia governorate.

His Upbringing and Early Studies:

The Shaikh was raised in a religious environment as he received his primary formal education in the Azhari school system in 1926. After successfully completing these primary studies, he enrolled in the College of Usool-ud-Deen of Al-Azhar University where he studied until he graduated in 1940 receiving the highest honors.

Afterward, he enrolled in the advanced studies program and in 1945 he obtained his doctorate’s degree basing his dissertation on the subject: “Ibn Taimyyah and his Critique of the Methods employed by the Theorists.”

This shows that he had embraced the methodology of the Salaf at a very early stage in his life, i.e. before completing his academic studies.

His Duties and Positions:

After graduating from Al-Azhar’s collegiate program, Shaikh Muhammad Khaleel Harraas began teaching in the Educational Institute at Zakazik.

Then when he obtained his doctorate’s degree, he was hired as a professor in the College of Usool-ud-Deen in Al-Azhar University, teaching the subject of Islamic Creed.

He also served as head of the Ansaar-us-Sunnah al-Muhammadiyyah Organization in Zakazik, until he was later put in charge of the organization’s branch in Tanta after he helped establish it.

He was then selected to serve as deputy to the main head of the Ansaar-us-Sunnah al-Muhammadiyyah Organization of Egypt at that time, Shaikh ‘Abdur-Rahmaan Al-Wakeel. This nomination took place in a general assembly meeting held on the 15th of Muharram, 1385H (7/9/1960).

Afterward, he was selected to teach in the College of Sharee’ah of the Umm-ul-Qurraa University in Makkah where he spent seven years. While there, he established a branch for the subject of Creed in the Advanced Studies department and served as head of this branch up until he passed away.

Al-Azhar University showed great opposition to his transfer to the Kingdom of Saudi Arabia to the point that King Faisal, may Allaah have mercy on him, had to insist upon his request for him. In the end, lieutenant general, ‘Abdur-Rahmaan Ameen, intervened and the government of Egypt finally agreed to his transfer. Al-Azhar opposed his transfer because they knew Shaikh Harraas would bear the banner of the methodology of the Salaf in full force and fight against the tactics of the theorists and misguided sects.

He also served as the head of the Islamic Da’wah Organization in the Gharbia governorate after founding it with Dr. ‘Abdul-Fattaah Ibraaheem Salaamah in 1393H.

His Scholarly Status:

Shaikh Muhammad Khaleel Harraas held a distinguished scholarly position for he was known throughout the circles of knowledge for his deep and intricate understanding of the issues of Creed, the proponents of rhetoric, and the philosophical ideologies of the east and west. He was systematic in his research, precise in his comprehension, organized in his presentation, and completely well-versed in the subject he intended to clarify. And he was unique in his ability to solve problems and clarify ambiguities with regard to scholastic issues.

He was unrelenting when it came to clarifying the truth, presenting evidences, broadening understandings, and silencing opponents. This could be seen from him in his lectures ‘ which would last hours ‘ as well his writings and performance in the classroom while teaching.

One particular lecture he delivered in Al-Azhar that was comprehensive and later published by Al-Azhar amongst their collections of lectures, courtesy of Muhammad Al-Bahee, may Allaah have mercy on him, was the lecture: ‘The Divine Attributes according to Ibn Taimiyyah.’

In his introduction to the Shaikh’s explanation of al-‘Aqeedat-ul-Waasitiyyah, Shaikh ‘Abdur-Razzaaq ‘Afeefee said: ‘The book of Shaikh Muhammad Khaleel Harraas is one of the most valuable, clear, and concise explanations (of al-‘Aqeedat-ul-Waasitiyyah).’

Shaikh Abul-Fidaa, Sayyid ‘Abdul-Maqsood bin ‘Abdir-Raheem Al-Atharee said in his introduction to the Shaikh’s book Fasl-ul-Maqaal fee Nuzool ‘Eesaa: ‘The author has done an excellent job in refuting those who hold this belief, i.e. those who reject what is authentically attributed on the Prophet (sallAllaahu ‘alayhi wa sallam) with regard to that. In spite of this treatise being small in size, it comprises the evidences and refutes the opponents. So may Allaah have mercy on the author and reward him greatly on behalf of Islaam.’

The publisher of one of the Shaikh’s books, Da’wat-ut-Tawheed, ‘Abdul-Fattaah Az-Zainee said: ‘It is only proper that Dr. Muhammad Khaleel Harraas, head of the Creed and Philosophy department in Al-Azhar University and one of the callers of Ansaar-us-Sunnah in Egypt, author a book such as this, for how many lectures of his did I hear from him personally and benefited from immensely in which he would explain the Tawheed that the messengers called to. And I saw him in the last part of his life, may Allaah have mercy on him, defending the Sunnah and refuting those who reject ahaadeeth found in Al-Bukhaaree and Muslim based on their intellects. So may Allaah have mercy on him and all of the Muslim scholars.’

In his biographical account of the Shaikh, ‘Alawee bin ‘Abdil-Qaadir As-Saqaaf said: ‘He, may Allaah have mercy on him, was Salafee in his Creed, strict with regard to the truth, and strong in his ability to establish proof and clarify matters. He spent his entire life teaching and writing. And he spread the Sunnah and the Creed of Ahlus-Sunnah wal-Jamaa’ah.’

Amongst the scholars of his time that he had met and kept a good relation with and who would praise him and advise people to read his books were: Shaikh ‘Abdur-Razzaaq ‘Afeefee, Shaikh ‘Abdul-‘Azeez bin Baaz, Shaikh Haamid Al-Fiqqee, Shaikh ‘Abdur-Rahmaan Al-Wakeel and Shaikh Muhammad Amaan Al-Jaamee.

His Efforts in Spreading the Creed of the Salaf:

Dr. Muhammad Khaleel Harraas lived a life full of sacrifice and struggle all in the name of trying to establish the balanced and true methodology and to reinforce the Call to the Way of the Salaf.

He worked hard to fight against polytheism, innovation, misguided groups, destructive beliefs, and deviant ideologies. He would employ all avenues and use any opportunity presented to him in order to achieve this, such as within the classes he gave at the institutes and universities, his general lectures, his articles for the al-Hadee-un-Nabawee magazine, his publication of books and treatises, and so on and so forth.

After the death of Dr. Harraas, Muhammad ‘Abdul-Hameed Ash-Shaafi’ee, former head of the Ansaar-us-Sunnah al-Muhammadiyyah of Egypt, said about him: ‘And so Khaleel has passed on like this and therefore a noble Salafee scholar has died. For how long did he carry the weight of calling to Allaah and struggling in His path on his shoulders! He would wage war against idolatry with every ounce of strength in him. And he would concentrate all his energy and time in teaching the Sunnah and warning against innovation. He would face such hardships from oppressors, endure such plots from innovators and experience such atheism from heretics the likes of which no one would be able to tolerate except for the patient and forbearing.

He was in truth a sincere caller ‘ neither lethargic nor lazy. Rather, he was always moving, active and untiring wherever he was, whether in the village, the city or other places he traveled to.

Dr. Muhammad Khaleel Harraas’s connection with the Ansaar-us-Sunnah al-Muhammadiyyah Organization began around 1360H during the time of its founder, Shaikh Muhammad Haamid Al-Fiqqee. This was while Shaikh Harraas was still a teacher at the Religious Institute in Zakazik, the place where he first began spreading the call to Tawheed. During this point in his life, he was also busy preparing his doctorate’s dissertation on the subject of Ibn Taimiyyah, may Allaah have mercy on him.

Afterward in 1945, while in the College of Usool-ud-Deen at Al-Azhar University, Shaikh Muhammad Khaleel Harraas obtained his doctorate’s degree and was subsequently appointed as a professor in the same college (of Usool-ud-Deen) within the University (Al-Azhar). He would toil tirelessly to spread the Creed of the Salaf throughout the classrooms of Al-Azhar and launched a full-scale offensive against the beliefs of the people of rhetoric, clarifying how they deviated away from the beliefs of Ahlus-Sunnah wal-Jamaa’ah. Most of his material would be extracted from the works of Shaikh-ul-Islaam Ibn Taimiyyah and his student Ibn Qayyim Al-Jawziyyah.

He would also deliver exhaustive scholarly lectures filled with narrative and intellectual evidences. This includes the lecture he delivered in Al-Azhar which was published amongst Al-Azhar’s lectures under the supervision of Dr. Muhammad Al-Bahee with the title: ‘As-Sifaat-ul-Ilaahiyyah ‘inda Ibn Taimiyyah‘ [The Divine Attributes according to Ibn Taimiyyah].

Dr. Harraas was diligent and eager to produce a generation of students that would understand the Creed of the Salaf to the point that it flowed from them like blood from their veins. This was so that they could in turn carry its banner after learning from him and proclaim it to their people, family and communities. So he would not deliver lectures to just give pure information, rather he would add a spiritual and doctrinal aspect to it.

Amongst his efforts in manifesting the way of the Salaf while at the University of Al-Azhar and demonstrating his firmness upon it was the fact that he based his research paper for obtaining his professor’s degree on the subject: ‘Ibn Taimiyyah, the Salafee.’

The Shaikh encountered great opposition and harm due to this enthusiasm and zeal of his for following the way of the Salaf. He endured many problems and obstacles from both the University of Al-Azhar’s administration and some of his teachers and colleagues. An example of this is the one mentioned previously when Al-Azhar at first refused to transfer him to Saudi Arabia.

However, no matter who you ask, Dr. Harraas played a prominent role and exerted tremendous effort in spreading the Creed of the Salaf in Al-Azhar.

His Articles in the Al-Hadee-un-Nabawee Magazine:

Dr. Muhammad Khaleel Harraas also worked at spreading the methodology of the Salaf by way of contributing serialized articles that he would write regularly for the Ansaar-us-Sunnah Organization’s magazine at that time ‘al-Hadee-un-Nabawee.’ This magazine served as the voice of the organization during that era and it would traverse the farthest regions of the Muslim world, spreading the call to the Way of the Salaf, bearing the banner of Tawheed, and raising high the slogan of the Sunnah.

The Shaikh would write articles for three ongoing segments in the magazine where he would clarify the Creed and refute those affected by the ideologies of intellectualism and innovation who would reject ahaadeeth. The titles of these segments were:

1. The Creed of the Qur’aan and Sunnah: Under this segment, the Shaikh set out to clarify the correct creed derived from the two pure sources of the Book of Allaah and the Sunnah of His Messenger (sallAllaahu ‘alayhi wa sallam).

Amongst the subjects he presented in this series was: Allaah’s Existence in two parts and Allaah’s Oneness in more than forty parts. In these articles, he discussed issues related to Allaah’s Lordship, Allaah’s Oneness in worship, certain acts of worship such as supplication and seeking assistance from Allaah, Allaah’s Oneness in His Names and Attributes and so on.

2. Allaah rises over His Throne even though the Deniers may Hate it: This consists of a refutation of an article written in the al-‘Itisaam magazine. In these series of articles, the Shaikh clarifiedsthe creed of Ahlus-Sunnah wal-Jamaa’ah with regard to Allaah rising over His Throne, while refuting the people of rhetoric and philosophy.

3. The Pillar of the Sunnah

His Religious Verdicts in the Al-Hadee-un-Nabawee Magazine:

Shaikh Muhammad Khaleel Harraas was put in charge of answering readers questions sent in the al-Hadee-un-Nabaweemagazine after the death of Professor Abul-Wafaa Muhammad Darweesh, may Allaah have mercy on him. Questions would be sent in from all parts of the Muslim world the magazine would reach and they would cover a wide range of topics and sciences.

There is no doubt that taking charge of such a duty requires a great deal of researching and examining of the books of the scholars in order to prepare answers for these numerous questions on distinct subjects. A portion of these questions would also be on issues pertaining to Creed, Tawheed and the Sunnah. Dr. Harraas continued to fulfill this most important duty up until the time that the magazine seized publication, which was in 1387H.

His Lectures in the Organization’s Center as well as in the Cities, Villages and Colleges:

From the methods and ways employed by the Ansaar-us-Sunnah Organization to spread the call to Tawheed and the Prophetic Sunnah were the weekly lectures and programs they would hold in their main center on Sundays and Wednesdays.

Dr. Muhammad Khaleel Harraas had an active role in organizing these lectures. He would deliver talks that would focus on clarifying the Creed of the Salaf, backing that up with proofs from the Qur’aan and Sunnah and statements of the Companions, Taabi’een and Muslim Imaams. His lectures would be widely circulated.

With regard to the cities and villages, the center would organize outings in which they would go visit the various branches of the organization throughout the cities and villages of Egypt to give academic lectures and lessons, to attend general assembly meetings to select administrative boards for those branches, or to participate in specific events such as opening a masjid or announcing a new branch.

Shaikh Harraas played a big part in this area as he would participate in these da’wah, administrative and inspectional trips.

He would also deliver academic lectures in universities, taking advantage of those opportunities to present the Call to the Way of the Salaf to the audience members, which would consist of teachers, students and faculty members.

At times, he would also give valuable points of advice to the youth of Al-Azhar close to the end of the school year so that they could go back to their towns and families properly equipped with the creed of the Qur’aan and Sunnah.

His Formation of the Ansaar-us-Sunnah al-Muhamadiyyah Organization in Tanta:

After Shaikh Muhammad Khaleel Harraas embraced the methodology of the Salaf, he began to proclaim the Call to Allaah in the institutes, universities, cities and villages. Amongst these cities was his town of Tanta. However, when he realized that the call of individuals dies with the death of those individuals, he worked to form a branch for the Ansaar-us-Sunnah al-Muhammadiyyah Organization in Tanta. After forming this branch, he assumed its leadership and as a result was able to spread Tawheed, revive the Sunnah, demolish polytheism, and exterminate innovation.

Shaikh Fat’hee Ameen ‘Uthmaan said: ‘When Shaikh Harraas formed the Ansaar-us-Sunnah al-Muhammadiyyah Organization in Tanta, he would give lectures there in which he would fight against innovation and call to the Sunnah in a good manner while using proofs from the Qur’aan and Sunnah. This had a great effect in bringing many people back to the truth.

Another of its effects was that the wrath of the enemies of the truth surpassed its limits and so they began to complain about him to the authorities by distorting his methodology. They based their argument on the precipice that he hated the awliyaa (close friends of Allaah). However, the matter fell into the hands of a smart man who quickly saw the truth and realized the objective behind their complaints. So he advised them to refrain from this because the Shaikh was only calling to the truth.

Shaikh Harraas would deliver sermons to the people in the masjid on Fridays and lectures in the evenings for the organization as well as during any other occasion in which he would get the opportunity. And his call found general acceptance amongst the people. From among his biggest aides and supporters was Dr. ‘Abdul-Fattaah Salaamah.

His Authoring of Books and Support of the Methodology of the Salaf:

Shaikh Muhammad Khaleel Harraas is considered one of the most prolific writers amongst the scholars of Ansaar-us-Sunnah on the subject of the Creed of the Salaf. This was since he began writing about it ever since he began acquiring knowledge. This is seen clearly in the fact that his doctorate’s dissertation was titled: ‘Ibn Taimiyyah and his Critique of the Methods employed by the Theorists.’ He also based the thesis for achieving his professor’s certificate on the subject: ‘Ibn Taimiyyah, the Salafee.’

From amongst Dr. Muhammad Khaleel Harraas’ biggest efforts in spreading the call to the way of the Salaf was his explanation of the book ‘al-‘Aqeedat-ul-Waasitiyyah‘ of Shaikh-ul-Islaam Ibn Taimiyyah, which is distinguished by its clarity, conciseness, referencing of the Qur’aan and Sunnah and statements of the Salaf, past and present, in numerous places, and mention of the opinions of the various sects along with a response to their false ideologies.

In his introduction to this book, Shaikh ‘Abdur-Razzaaq ‘Afeefee said: ‘The book of Shaikh Muhammad Khaleel Harraas is one of the most valuable, clear and concise explanations (of al-‘Aqeedat-ul-Waasitiyyah).’

This explanation continues to be used in the curriculum of some schools and institutes today.

After this, comes his book ‘Da’wat-ut-Tawheed‘ [The Call to Monotheism] which is distinguished by its simplicity and ease. This book discusses some of the most important issues of Creed such as the definition of Tawheed, its categories and effects, an explanation of Allaah’s Attributes, and the call of the prophets from the time of Nooh to the time of Muhammad. It also talks about the appearance of the following sects: the Qadariyyah, the Murji’ah, the Jahmiyyah, the Mu’atazilah and so on. The book also discusses the Sufis and their dangers and refutes them. It is from the most widespread books of the Shaikh in which he exerted a great deal of effort in clarifying the call to Tawheed.

Then there is his book ‘Sharh al-Qaseedat-un-Nooniyyah‘ [An Explanation of the Nooniyyah Poem] of Ibn Al-Qayyim. The explanation of this book is considered a form of spreading the beliefs of the Salaf since it consists of a clarification of the creed of Ahlus-Sunnah wal-Jamaa’ah on various issues and mentions the opinions of the sects, while refuting them in a smooth and firm poetic manner. The explanation along with the original text was published in two volumes.

Among his significant works was his book “Fasl-ul-Maqaal fee Raf’ ‘Eesaa Hayyan wa Nuzoolihi Li-Qatl-il-Maseeh-id-Dajjaal” [The Final Word on Jesus Ascending Alive and Descending to Kill the Antichrist]. This book consists of a refutation against those who follow the intellectual school of thought as well as those who tread their path and were influenced by them, particularly in that which is related to rejecting the descending of Prophet Jesus. No doubt this is considered one of his efforts in stopping that violent wave that opens the floor for those with evil intentions and desires to play around with the issues of Creed.

In his introduction to this book, Shaikh Muhammad Khaleel Harraas said (pg. 5): ‘To proceed: Since the beginning of this century or a little before it, there appeared a group that called to free thinking, leading a religious reformation movement and working to revive the correct understanding of the Religion in the souls of the Muslims. However, in their efforts to achieve this, they began rejecting many aspects of the Unseen that have been mentioned in the clear and well-known texts of the Qur’aan and Sunnah, which only further confirms their authenticity and establishment. And they have no support for this rejection of theirs except for the defiance and self-delusion of their intellects”

There is also the book “Al-Harakat-ul-Wahhaabiyyah” [The Wahhabi Movement] in which he refutes an article from Dr. Muhammad Al-Bahee. This book is one of the significant efforts made in order to expel the biased misconceptions and claims concerning the call of Shaikh Muhammad bin ‘Abdil-Wahhaab, which is considered one of the Islamic reformation movements that spread the spirit of the methodology of the Salaf throughout the Muslim ummah.

In this book, Dr. Harraas said (pg. 32): ‘The movement only calls to returning back to the way of the Salaf with regard to beliefs, which represent the fundamentals, since the Salaf were united upon it in one single view against the people of desires, such as the Khawaarij, the Shee’ah, the Qadariyyah, the Murji’ah, the Jahmiyyah, and their likes.’

Verifications and Explanations:

Dr. Muhammad Khaleel Harraas took on the task of verifying and explaining some of the books of the Salaf on various subjects, such as Creed, Hadeeth, Prophetic Biography, Jurisprudence, and so on.

Verifying and distributing the books of Creed is considered one of the efforts in serving the methodology of the Salaf since the material found in these books is confined to explaining the correct creed and pure monotheistic beliefs that the pious predecessors (Salaf-us-Saalih) were upon.

As for the work and effort he did in books on other subjects, Dr. Harraas’ explanations and comments to these texts would still focus primarily on clarifying the Creed of the Salaf and calling others to adhere to it.

List of his Written Works and Verifications:

His written works include:

1. Da’wat-ut-Tawheed [The Call to Monotheism]
2. Sharh al-‘Aqeedat-ul-Waasitiyyah [An Explanation of the Waasitee Creed of Ibn Taimiyyah]
3. Ibn Taimiyyah wa Naqduhu li-Masaalik al-Mutakallimeen fee Masaa’il-il-Ilaahiyaat [Ibn Taimyyah and his Critique of the Methods employed by the Theorists on Theological Issues]
4. Ibn Taimiyyah As-Salafee: This is the thesis he wrote for obtaining his Professor’s certificate from Al-Azhar University.
5. Sharh al-Qaseedat-in-Nooniyyah [An Explanation of the Nooniyyah Poem of Ibn Al-Qayyim]: This is considered one of his greatest works. It was published several times in two volumes. It also goes by the name ath-Thimaar-ush-Shahiyyah fee Sharh-in-Nooniyyah [The Tantalizing Fruits: An Explanation of an-Nooniyyah]
6. Fasl-ul-Maqaal fee Raf’ ‘Eesaa Hayyan wa Nuzoolihi Li-Qatl-il-Maseeh-id-Dajjaal [The Final Word on Jesus Ascending Alive and Descending to kill the Antichrist].
7. Sharh at-Targheeb wat-Tarheeb [An Explanation of at-Targheeb wat-Tarheeb of At-Tabreezee]
8. Sharh as-Seerat-un-Nabawiyyah Libn-Hishaam [An Explanation of the Prophet’s Biography of Ibn Hishaam]
9. Al-Harakat-ul-Wahaabiyyah [The Wahhabi Movement]
10. As-Sifaat-ul-Ilaahiyyah ‘inda Ibn Taimiyyah [The Divine Attributes according to Ibn Taimiyyah]: This was a lecture he delivered in Al-Azhar University, which was published amongst a collection of Al-Azhar’s lectures courtesy of Muhammad Al-Bahee.

Amongst the classical books that he verified were:

1. Al-Khasaa’is-ul-Kubraa also known as Kifaayat-ut-Taalib-il-Labeeb fee Khasaa’is-il-Habeeb of As-Suyootee
2. Al-Amwaal of Abu ‘Ubaid Al-Qaasim bin Salaam
3. At-Tawheed of Ibn Khuzaimah
4. Al-Mughnee of Ibn Qudaamah
5. Subul-us-Salaam of As-San’aanee

His Students:

Due to the Shaikh’s active role in teaching and especially due to his position in Umm-Qurraa in Makkah, many students were produced under his supervision, particularly those with professional and specialized degrees. From amongst those who learned at his hands were:

1. Dr. Mahmood Muhammad Mazroo’ah: Professor of Creed at the Umm-ul-Qurraa University of Makkah.
2. Dr. Ahmad ‘Atiyyah Az-Zahraanee: Former head of the Creed department at the Umm-ul-Qurraa University of Makkah.
3. Dr. Ahmad ‘Atiyyah Al-Ghaamidee: Professor of Creed at the Islamic University of Madeenah.
4. Dr. ‘Alee Naasir Al-Faqeehee: Former professor of Creed at the Islamic University of Madeenah; now retired from teaching.
5. Dr. Muhammad Amaan Al-Jaamee [D. 1416H]: Former head of the Creed department at the Islamic University of Madeenah.
6. ‘Abdul-Fattaah Salaamah: Head of the Tafseer Department in the Advanced Studies section of the Islamic University of Madeenah.

His Death:

The Shaikh was particularly very active in the last year of his life as he delivered many lectures that year in Tanta, Mahalla and the Ansaar-us-Sunnah’s main center. Shaikh Muhammad Khaleel Harraas passed away in 1395H (Sept. 1975) when he was close to sixty after having lived a life full of calling to Allaah, teaching and writing. May Allaah have mercy on him and grant him a lofty abode in Paradise.

Recently, a student named Moosaa bin Waasil As-Sulamee based his thesis for obtaining his master’s degree from the College of Da’wah and Usool-ud-Deen at the Umm-ul-Qurraa University in Makkah on the subject: ‘Shaikh Khaleel Harraas and his Efforts in Establishing the Creed of the Salaf.’

The researcher chose Shaikh Harraas as the subject for his thesis, in his own words: ‘Due to the fact that the writings of the Shaikh are characterized with profuse knowledge, a clear technique, and a deep understanding of the beliefs of those who oppose the Creed of the Salaf, which makes the attempt to divulge on these efforts of his a source of great benefit and good.’

In summary, the study shows that Shaikh Muhammad Khaleel Harraas:

1. Was distinguished by his strong ability to use texts from the Qur’aan and Sunnah as evidence for his points, which indicate his firm and well-grounded knowledge.
2. Adhered strictly to the Qur’aan and Sunnah and would refer to them and judge by them in all affairs.
3. Showed great concern for the principles upon which the theorists and philosophers based their beliefs on with regard to matters of Creed.

Sources used for his Biography:

The sources used for this particular biography were the biographical accounts of the Shaikh found in the Dar-ul-Minhaaj 2003 edition of Sharh al-Qaseedat-un-Nooniyyah, the Dar-ul-Imaam Ahmad 2008 edition of the same book and ‘Abdul-Fattaah Salamaah’s biography of him found in the Dar-ush-Sharee’ah 2004 edition of Fasl-ul-Maqaal.

Published on: November 3, 2007

Praise of the ‘Ulema for Shaykh Abu AbdurRahmaan Muqbil bin Haadee al-Waadi’ee

Compiled & Translated by Abbas Abu Yahya hafidhahullaah

1- The ‘Allamaa The Muhadith Muhammad Nasr ud-Deen al-Albaani

Shaykh al-Albaani says;

‘….As for the people who know about this science then they do not have any doubt in the weakness of this type of hadeeth.  Here we have Shaykh Muqbil bin Haadee al-Yemani who mentions in his checking of ‘Ibn Katheer’ (v1 p.513) after briefly speaking about the narrators of the isnaad one by one;’ the hadeeth is weak due to a break in the isnaad and because of the weakness of UbaydAllaah bin Waleed ar-Rasaafee’

Taken from ‘Silsilah ad-Da’eefah  V5 p.95’

Shaykh al-Albaani was asked about Muqbil bin Haadee al-Waadi’ee and Rabee bin Haadee al-Madkhalee he answered with;

‘We, by no doubt praise Allaah Azza wa Jal that He has subjected/provided for this righteous Dawa’, which stands upon the Book, the Sunnah and the methodology of the Salaf as-Saalih, many callers to Islaam in the different Islaamic countries who establish the duty which is established by very few of the people in the Islaamic world today.

Therefore these two shaykhs are a blessing, the two callers to the Book, the Sunnah and what the Salaf as-Salih were upon, who battle against those who oppose this correct Manhaj.  As everyone knows (regarding those who oppose these two shaykhs) – that this certainlyemanates from two types of people; ‘either from an ignorant person or a person who follows his desires’.  As for the ignorant person then it is easy to guide him, since he thinks that he has some knowledge-so when correct knowledge is explained to him he is guided.

This is why I have said on many occasions that many of the organisations which are prevalent today, even though they have deviated away from our Dawa’, we find amongst them those who have sincerity – which is more beloved to me than some of those in our Dawa’.  Although it becomes clear that they are not with us in the sincerity which is a condition for the acceptance of all good actions.

As for the one who follows his desires, then we have no other way for him except that Allaah Tabaraka wa Ta’ala guides him.  So those who criticise the two Shaykhs, are as we mentioned either ignorant, so they are educated, or he who follows his desires, then Allaah’s refuge is sought from this person’s evil, and we request from Allaah that He either guides him or He breaks his back.

As for Shaykh Muqbil, I have not read much of his works, unlike the case of our brother Rabee.  What seems apparent is that Rabee is more active in writing than Shaykh Muqbil and vice versa in Dawa’, (Shaykh Muqbil is more involved in) mixing with the people and inviting them to the Book and the Sunnah, admonishing them and directing them more so than Shaykh doctor Rabee.

As for Shaykh Muqbil then the people of Makkah know their pastures better – the news that reaches us from you is the best testimony that Allaah has blessed him with ability which is probably unparalleled when compared to some of the other callers to Islaam on the face of the earth today. So we ask Allaah Azza wa Jal that He grants the Muslims the capability to acknowledge firstly their (i.e. the two shaykhs’) religion and that they are far from following their desires.’

Taken from ‘Silsilah hudaa wa Noor No. 851   Date 1416/7/9’

2) The Allaama The Faqeeh Ash-Shaykh AbdulAzeez bin Baz

A questioner from Yemen asked the Shaykh where he should go to study knowledge.

The Shaykh answered: ‘Go to Shaykh Muqbil.’

When Shakyh Bin Baz spoke about the history of the Dawa’ in Yemen he mentioned: ‘this is the result of the fruits of honesty and sincerity.’

Shaykh Bin Baz would accept references -from Shaykh  Muqbil.

Shaykh Muqbil mentioned: At that time a person escaped to Riyadh and he said to Shaykh Bin Baz: O Shaykh I’m from Ahlus-Sunnah but I don’t have any documents.

Shaykh Bin Baz said to him: ‘Prove to me that you’re from Ahl-us-Sunnah.’

The man took out a piece of paper with a reference from me, upon that the Shaykh wrote a letter for him with which he could travel to wherever he wanted.’

Taken from ‘Rathaa shaykhina libin Baz p. 16’

3) Shaykh the Faqeeh Uthaymeen.

Shaykh Uthaymeen said:

‘Tell him that I regard him as a reviver of Islaam.’

Taken from ‘Nubtha Mukhtasira’ (p.9) by Umm Abdullaah the daughter of Shaykh Muqbil

4) Shaykh Muhaddith Rabee bin Haadee al-Madkhalee

Shaykh Rabee also said:

‘He is a reviver of Islaam in the country of Yemen. There has not been, since the time of AbdurRazaq as-Sanaani until our time, anyone who has established the Dawa’ and revived it like al-Waadi’ee.’

Taken from ‘Nubtha Mukhtasira’ (p.9) by Umm Abdullaah the daughter of Shaykh Muqbil

He also said in his advice to the Salafis of Yemen and in poetry he recited when mourning for the Shaykh:

‘This is what we express as condolence about the flag bearer of the Sunnah and Tawheed, that caller to Allaah, the reviver in truth in the land of Yemen. The effects of his Dawa’ reached to many regions of the earth.

I say to you what I believe, that your country, after the best generations, came to know the Sunnah and the Manhaj of the Salaf as-Saalih.  The Sunnah appeared at different periods of time with strength, yet still I do not know of any period like this, with which Allaah has blessed you and the people of Yemen at the hands of this righteous man, theMuhadith, the Zahid, the Wara’ who stamped the world and its adornment under his feet.’   Dated: 1422/5/1

Taken from ‘al-Abhaaj bitarjamat al-Allama al-Muhadith Abee Abu AbdurRahmaan Muqbil bin Hadi al-Waadi’ee wa Dar al-hadeeth bi-Damaj’ p.163

Shaykh Rabee also said: On the death of our Shaykh the Imam Muqbil bin Haadee al-Waadi’ee may Allaah have mercy on him:

‘May Allaah make your reward great and give good condolences, may He forgive your dead.  Allaah gives and takes what is His and everything has an appointed time.  This is the Sunnah of AllaahTabaraka wa Ta’ala and all praise belongs to Allaah.

I ask Allaah that He covers this man with His mercy and is pleased with him. This man Zahid, the pious, whom I regard InshAllaah as a reviver in our time from the revivers of Islaam.  May Allaah have mercy on him.  He was burdened with carrying the Dawa’ and he handled its responsibility, its difficulties and toiling with patience,Zuhud and piety.  All these means helped in spreading his Dawa’ and raising his status InshAllaah with his Lord and with the Muslims.

It is obligatory on his students that they continue on the path of the noble Messenger -alayhi as-sallat wa sallam – in the light of the Book and the Sunnah and upon the Manhaj of the Salaf as-Salih – upon the actions of the Manhaj of this man who you saw with your eyes, witnessed with your sight and came to know.

I hope that his example was a living example for you to follow in theDeen and to hold onto in piety and Zuhud and with patience at theharm faced in making the word of Allaah Tabaraka wa Ta’ala high and spreading the Deen of Allaah Azza wa Jal.

Taken from ‘al-Abhaaj bitarjamat al-Allama al-Muhadith Abee Abu AbdurRahmaan Muqbil bin Hadi al-Waadi’ee wa Dar al-hadeeth bi-Damaj’ p.164

5) Shaykh Ahmad bin Yahya an-Najmee

The Mufti of the south said when he came to visit Dar al-hadeeth in Dammaj after the shaykh passed away. His visit was on 3rd Jumad al-Akhir 1422 A.H.:

‘Praise belongs to Allaah on His Qada and His Qadr.  It is necessary to have patience since all people will die.  However whoever leaves behind the likes of this then he is not regarded as one who has died, since he has established something, he has reformed, he has invited and he has exerted himself.

We love that he is regarded (as being) of the virtuous people and of the pious from the highest of the Awliyah.  This is how we regard him and Allaah will take all of us to account.

However we see all this, we see it with our own eyes, and feel it with our senses.

And we know – alhamdulillah – that he did a lot of good, very few people can reach what he did.

All these centres of learning which emanated from Yemen are goodness from his good deeds, rather from some of his good deeds. Every person who is in charge of a centre is from his students and all of them are examples to be followed.

There is no doubt that anyone who establishes good or does a good action and whoever follows that good action, then the person who initiated that good deed will have a reward as well as the reward of the one who acts upon that deed.

Like the Prophet – sallAllaahu alayhi wa sallam – said, “whoever calls to goodness then he will be rewarded and he will have the reward of the one who acts upon what he calls to from goodness.  Whoever originates misguidance or calls to it then upon him is the sin and the sin of the one who acts upon that evil.”

We ask Allaah for forgiveness and goodness. This gathering, which we see, is nothing except from the good deeds of this great Shaykh who called to Allaah and was patient and steadfast.  He sacrificed all that was dear and every precious thing in gathering these faces, encouraging them to study knowledge and placing them on the correct path-the path that Allaah Subhanahu Ta’ala ordered to follow since He says:

((And verily, this is My Straight Path, so follow it, and follow not (other) paths,

for they will separate you away from His Path. This He has ordained for you that you may become Al-Muttaqoon (God fearing)))

The last of our call is that we ask Allaah Azza wa  Jal that He forgives our dead and our afflicted Ummah altogether. That Allaah forgives him and pardon his mistakes.

We ask Allaah Azza wa Jal to forgive him his mistakes.  We are completely convinced InshAllaah that the like of these deeds are a reason for Allaah forgiving His slave.

We ask Allaah that He forgives Shaykh Muqbil and that He gives usthe ability to take him as an example in these good deeds and that we follow the path he followed in giving the correct Dawa’ to the Book of Allaah, to the Sunnah of the Messenger of Allaah -sallAllaahu alayhi wa sallam – and to the actions of the Salaf as-Salih.  We ask for the ability to follow this Salafi Manhaj, which is the methodology of theSalaf -may Allaah be pleased with them.  May Allaah send prayers upon our Prophet Muhammad and his Family and his Companions.’

Taken from ‘al-Abhaaj bitarjamat al-Allama al-Muhadith Abee Abu AbdurRahmaan Muqbil bin Hadi al-Waadi’ee wa Dar al-hadeeth bi-Damaj’ p.164-166

6) Shaykh Salih ibn Fawzan al-Fawzan

He was asked about the Aqeedah of Shaykh Muqbil, and he replied with:

‘Yes, Shaykh Muqbil – may Allaah have mercy on him- studied here in this country, in the Islamic University.  He learnt Tawheed and went to Yemen.  He called to Allaah and to Tawheed.  His Dawa’ is good, as far as I have heard and as far as the fruits from that Dawa’go.  Allaah caused him to benefit.  May Allaah have mercy on him.’

Taken from ‘’ audio link

Scholars Biographies: Shaikh Muqbil bin Haadee Al-Waadi’ee

Died 1422H: Imaam Muqbil bin Haadee Al-Waadi’ee

AUTHOR: Shaikh Muqbil bin Haadee Al-Waadi’ee (Autobiography)
SOURCE: Tarjamah Abee ‘Abdir-Rahmaan (pg. 16-29, with minor abridgement) [2nd Edition; 1999] PRODUCED BY:

I come from Waadi’ah, which is a place to the east of the city of Sa’adah from the valley of Dammaaj. My name is Muqbil bin Haadee bin Muqbil bin Qaa’idah al-Hamdaanee al-Waadi’ee al-Khallaalee, from the tribe of Aali Raashid. [1] 

All praise due to Allaah, most of the people of Waadi’ah, who neighbor Sa’adah defend me and the Da’wah. Some of them wish to defend the Religion while others defend their tribal devotion. If it were not for Allaah first, then them, the enemies of the (Salafi) Da’wah, particularly the Shee’ah of Sa’adah, would not have left behind any signs or traces of us.

I will mention some examples of them for which I ask Allaah to reward them, one of which was when I faced severe opposition in the Haadee Mosque because I turned people away from the (Shiite) Da’wah there. So some men from Waadi’ah and others stood by me to the point that Allaah saved me through their hands. The Shiites desired to rule against me. This was at the time of Ibraaheem Al-Hamdee. And evil people amongst the Communists and Shiites raised their heads and imprisoned me for a period of eleven days during Ramadaan. About fifty of the youth from Waad’iah would come to visit me in prison during some of the nights, while another hundred and fifty of their men would also go to the prison caretakers during these nights, so much so that the caretakers got fed up and released me from jail, all praise be to Allaah.

Another example is that the enemies of the Da’wah would sometimes come to Dammaaj with their weapons, so the people of Dammaaj would drive them away and they would be forced to leave in humiliation.

Another example is during our journeys. When I would say: “We wish to travel”, they would compete with one other, may Allaah preserve them, to see who would accompany and guard me. So sometimes we would go out on some of our travels in about 15 cars!

During these days, the Da’wah was progressing in a superb manner because, all praise be to Allaah, I had grown older. Perhaps at this point I have reached about 62 years of age. So it was the calamities and the advice from those who love the Da’wah that drove me to have kindness and to not keep up with the enemies, who don’t have anything but insults and abuses.

Also, due to my teaching, writing and giving Da’wah, I was not able to find time to keep up with those enemies. So let them say what they want for my sins are many, and perhaps because of their slander, my sins will be lightened for me and instead fall upon their shoulders.

My Studies and Teachers:

I studied at school until I completed the school’s curriculum. Then a long time passed without me seeking knowledge since there was no one who would encourage me or assist me in seeking knowledge. And I used to love seeking knowledge. So I sought knowledge from the Al-Haadee Mosque but I was not assisted in that.

After some time, I left my homeland (of Yemen) and went to the sacred lands (Makkah/Madeenah) and Najd. I would listen to the speakers and be fascinated by their sermons. So I sought the advice of some of the speakers on what beneficial books I should buy? They advised me to get Saheeh Al-Bukhaaree, Buloogh al-Maraam, Riyaadh as-Saaliheen, and Fath-ul-Majeed, the explanation of Kitaab at-Tawheed. And they gave me copies of the textbooks from the Tawheed courses.

At that time, I used to work as a security guard in a building in Makkah, and so I would cling tightly to those books, and the material would stick to my head because what the people in our country did was the opposite of what was in these books, especially Fath-ul-Majeed. After some time had passed, I returned to my country and began to rebuke everything I saw that contradicted what was in those books, such as offering sacrifices to other than Allaah, building shrines over the graves, and calling unto the deceased. So news of this reached the Shiites and they began to censure what I was upon. One of them would say (the hadeeth): “Whoever changes his religion, then kill him.” Another one sent a letter to my relatives saying: “If you don’t prevent him, we will imprison him!” But after that, they agreed to let me enter the Haadee Mosque in order to study with them, so that they may (perhaps) remove the misconceptions that had clung to my heart.

So after that, I was admitted to study with them in the Haadee Mosque. The head of education there was the Judge Mutahhir Hanash. I studied the book Al-‘Aqd-uth-Thameen and ath-Thalaatheen Mas’alah, along with its explanation by Haabis. From the teachers that taught me there was Muhammad bin Hasan al-Mutamayyiz. One time we were discussing the subject of seeing Allaah in the Hereafter, so he began to mock and ridicule Ibn Khuzaimah and other Imaams of Ahlus-Sunnah, but I used to conceal my creed. Despite that, I was too weak to put my right hand over my left hand during prayer, and I would pray with my hands by my side. We studied the text of al-Azhaar up to the section on Marriage.

I also studied an explanation of the Laws of Inheritance from a large book that was above the standard level, but I did not benefit from it. So I saw that the assigned books were not beneficial, except for Grammar, since I studied the books al-Aajroomiyyah and Qatar an-Nadaa with them. Then I asked the Judge, Qaasim bin Yahyaa ash-Shuwayl, to teach me Buloogh al-Maraam. So we started it, but then we were disapproved of, so we left it.

So when I saw that the assigned study books were of a Shiite and Mu’tazlite nature, I agreed to only take from the books of Grammar. So I studied Qatar an-Nadaa several times under Isma’eel al-Hatbah, may Allaah have mercy on him, in the masjid that I would live in and he would pray in. And he would give us a lot of time and attention. One time, Muhammad bin Hooriyyah came to the masjid and I advised him to abandon astrology (tanjeem). So he advised the people there to kick me out of the study program, but they interceded on my behalf and he kept quiet.

Some of the Shiites would pass by me while I was studying Qatar an-Nadaa and say something with the meaning that education would not have any effect on me. But I would just remain silent and benefit from the books on Grammar. I did this until the revolution started in Yemen, when we left our country and settled in Najraan. There I studied with Abul-Husayn Majd-ud-Deen al-Mu’eed and benefited from him particularly in the Arabic Language. I stayed in Najraan for the length of two years. Then when I became sure that the war between the Republic party and the King’s party (in Yemen) was all for the sake of worldly reasons, I resolved to travel to the sacred lands (Makkah/Madeenah) and to Najd. I lived in Najd for one and a half months in a school for Qur’aanic memorization, which was run by Shaikh Muhammad bin Sinaan Al-Hadaa’ee. He was very hospitable to me because he saw that I benefited from the knowledge. And he advised me to stay for a while until he could send me to the Islamic University (of Madeenah). But the environment in Riyaadh changed for me and I decided to travel to Makkah.

I used to work whenever I found work, and I would seek knowledge at night, attending the lessons of Shaikh Yahyaa bin ‘Uthmaan al-Paakistaanee on Tafseer Ibn Katheer, Saheeh Al-Bukhaaree and Saheeh Muslim.

I would go over several books and there I met two noble Shaikhs from the scholars of Yemen:

First: The Judge, Yahyaa al-Ashwal. I would study Subul-us-Salaam of as-San’aanee with him and he would teach me any subject that I asked him about.

Second: Shaikh ‘Abdur-Razzaaq ash-Shaahidhee al-Muhwaytee. He would also teach me whatever I asked him about.

Then the educational institute in Makkah opened and I took the entrance exam with a group of students, and I passed, all praise be to Allaah.

The most distinguished of our teachers there was Shaikh ‘Abdul-‘Azeez as-Subayyal. I, along with a group of students from the institute, would also study with Shaikh ‘Abdullaah bin Muhammad bin Humayd, may Allaah have mercy on him, the book at-Tuhfah as-Saniyyah after ‘Ishaa at the Haram. He, may Allaah have mercy on him, would bring many points of benefit from Ibn ‘Aqeel and other scholars’ explanation. The lessons were above the level of my colleagues, so they began to slip away until he eventually stopped the class.

I also studied along with a group of students with Shaikh Muhammad as-Subayyal, may Allaah preserve him, the subject of the Laws of Inheritance.

After staying in the institute for some time, I left to go to my family in Najraan. Then I brought them to live with me in Makkah. We resided there together for the length of my studies in the institute and the Haram itself, which lasted six years.

The blessing of studying in the masaajid is well known. Do not ask about the friendly environment and relaxation we felt while in the masaajid. The Prophet (sallAllaahu ‘alayhi wa sallam) indeed spoke the truth when he said: “A group of people do not gather together in one of the Houses of Allaah, reciting the Book of Allaah and studying it amongst themselves, except that tranquility descends upon them, angels surround them, mercy engulfs them, and Allaah mentions them to those by Him.” 

So I would spend the day studying in the institute, and all of the lessons would assist my Creed and Religion. Then from after ‘Asr till after the ‘Ishaa prayer, I would go to the Haram and drink from the Zamzam water, about which the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Verily, it is a drink that satiates and a cure for diseases.”

And we would listen to the speakers that came to Makkah from different lands to perform Hajj or ‘Umrah.

From the teachers that we learned from at the Haram between Maghrib and ‘Ishaa was Shaikh ‘Abdul-‘Azeez bin Raashid an-Najdee, author of the book “Tayseer-ul-Wahyain fil-Iqtisaar ‘alal-Qur’aani was-Saheehain”, in which he has errors that we don’t agree with him on. He, may Allaah have mercy on him, used to say: “The authentic ahaadeeth that are not found in the two Saheeh Collections can be counted on one’s fingers.” This statement of his stuck to my mind since I had objections to it. This was all the way until I decided to write “As-Saheeh-ul-Musnad mimmaa laysa fis-Saheehain” after which I became more certain about the falsehood of his statement, Allaah have mercy on him.

However, he was a man of Tawheed, who had strong knowledge of the Science of Hadeeth and was able to distinguish the authentic from the weak and the defective from the pure with regard to hadeeth. What amazed me about him was that he would call people away from taqleed (blind-following), to the point that he wrote a treatise called “At-Tawaagheet-ul-Muqanna’” [Masked Deities of Falsehood]. So the government, and likewise some of the senior scholars, thought that he intended them by it. So the committee of senior scholars gathered together to debate with him. They said: “Did you intend us and the government with this book?” So he replied: “If you feel that you possess the characteristics that I mentioned in the book, then it includes you. And if you feel that you do not possess those characteristics that I mentioned in the book, then it doesn’t include you.” Thereafter, the book was banned from entering into the Kingdom. I was informed about this.

One night, he was asked to give a class, but it was as if to only test him. So he began his class with Allaah’s statement: “Follow that which has been revealed to you from your Lord and do not follow false gods besides Him. Little do you remember.” [Surah Al-A’raaf: 3] He followed that with numerous ayaat that prove the prohibition of taqleed (blind-following). After this, he was restricted from teaching at the Haram, and we ask Allaah’s aid.

And from my teachers at the Grand Mosque (Haram) of Makkah who I benefited from was Shaikh Muhammad bin ‘Abdillaah as-Sumaalee, for I attended his lessons for about seven or more months. And he was an ayah (manifest sign) in terms of knowledge of the narrators used by the two Shaikhs (Al-Bukhaaree and Muslim). I benefited immensely from him in the Science of Hadeeth. All praise to my Lord, since I started seeking knowledge, I didn’t love anything except knowledge of the Book and the Sunnah.

After I completed the intermediate and secondary levels of the educational institute in Makkah, and after completing all of my religious lessons, I moved to Madeenah to go to the Islamic University there. Most of us transferred to the Faculty of Da’wah and Usool-ud-Deen. The most distinguished of those who taught us there were: Shaikh as-Sayyid Muhammad al-Hakeem and Shaikh Mahmood ‘Abdul-Wahhaab Faa’id, both from Egypt. When vacation time came, I feared that time would go by wasted so I joined the Faculty of Sharee’ah, due to two reasons, the first of which was to acquire knowledge:

This was since some of the classes there were successive while others were combined. So it was a like a repetition of what we had studied in the Faculty of Da’wah. I completed both Faculty courses, all praise be to Allaah, and I was given two degrees. However, all praise be to Allaah, I give no regard to certificates; what merits recognition in my opinion is knowledge.

In the same year that I finished the two College courses, an advanced studies program opened in the Islamic University, which they called the Masters program. So I went for the interview exam and passed, all praise be to Allaah. The advanced studies course was on the Science of Hadeeth. All praise be to Allaah, I studied the subject that I loved the most. The most prominent of those who taught us there was Shaikh Muhammad al-Ameen al-Misree, may Allaah have mercy on him, Shaikh As-Sayyid Muhammad al-Hakeem al-Misree, and during the last part of my studies, Shaikh Hammaad bin Muhammad al-Ansaaree. On some nights, I would attend the classes of Shaikh ‘Abdul-‘Azeez bin Baaz in the Prophet’s Mosque (in Madeenah) on the subject of Saheeh Muslim. I would also attend the gatherings of Shaikh Al-Albaanee, which were specified to only the students of knowledge, in order to learn from him.

While I was in Makkah, I would teach some of the students of knowledge from the books Qatar-un-Nadaaand at-Tuhfah as-Saniyyah. And while I was in Madeenah, I would teach some of my brothers the book at-Tuhfah as-Saniyyah in the Prophet’s Mosque. Then I promised my Muslim brothers that I would hold classes on the Jaami’ (Sunan) of at-Tirmidhee, Qatar-un-Nadaa and Al-Baa’ith-ul-Hatheeth for them in my house after ‘Asr.

So a great wave of Da’wah spread from Madeenah, which filled the world in the time-span of six years. It was some righteous people who were ones who took on the task of financing it, while Muqbil bin Haadee and his Muslim brothers were the ones who took on the task of teaching their fellow brothers. As for traveling for the purpose of Calling to Allaah throughout all regions of the Kingdom, then this was shared between all of the brothers – the student of knowledge so that he can acquire knowledge and benefit others, and the common person so that he could learn. This was such that many of the common folk benefited and grew to love the (Salafi) Da’wah.

One of our Muslim brothers from amongst the students of knowledge was an Imam of a masjid in Riyadh. One time some people of knowledge rebuked him for using a sutrah. So he said: “We are unable to in front of you, but by Allaah, no one but a common person will get up to teach you the ahaadeeth of the Sutrah.” So he called a brother from the general folk who loved the Da’wah and had memorized the ahaadeeth of the Sutrah from “Al-Lu’lu wal-Marjaan feemataffaqa ‘alayhi ash-Shaikhaan.” So he got up and narrated these ahaadeeth, after which the opposers felt ashamed and stayed quiet.

After this, the blind followers and the scholars of evil began to set in motion, and the reason for this stirring of the blind-followers, who were considered scholars in the eyes of the people, was because whenever they would find a young student of knowledge amongst our students and they would use a hadeeth as proof, the student would say to them: “Who reported the hadeeth?” And this was something they were not accustomed to. Then he would say to them: “What is the status (i.e. grading) of the hadeeth?” This was something that they also weren’t accustomed to. So they would embarrass them in front of the people. And sometimes the student would say to them: “This is a weak hadeeth. There is so and so in its chain of narration and so and so declared him weak.” So upon hearing this, it is as if the earth would become constricted beneath these blind-followers. And they would then go about spreading lies that these students were Khawaarij, when in fact the brothers were not from the Khawaarij who make it lawful to shed a Muslim’s blood and who deem a Muslim a disbeliever on the count of sins.

However, there would occur some errors on the part of some of the new brothers, and this was because the beginner is almost always overwhelmed with excessive zeal. At that time, I was preparing my Master’s dissertation, when all of a sudden one night, before I knew what was happening, they arrested me and arrested almost one hundred and fifty others. Some people were able to escape, but the earth trembled between those who opposed and those who agreed with out arrest. We remained in prison for a month or a month and a half. After that we were set free, all praise be to Allaah.

Shortly after this, the treatises from Juhaymaan were released and a group of us were again arrested. [2] During the interrogation, they asked me: “Where you the one who wrote this?” What, Juhaymaan can’t write? So I denied this, and Allaah knows that I didn’t write it nor did I assist in any part of it. But after staying in jail for three months, an order was made for foreigners to be deported.

When I arrived at Yemen, I went back to my village and stayed there for a while teaching the children Qur’aan. Before I knew it, it seemed like the whole world was in an all-out battle against me. It was as if I had come out to destroy the country, the Religion and the rulership. At that time, I didn’t know any leader or tribal chief. So I would say: “Allaah is sufficient for me and the best of Guardians.” When things would get tight, I would go to San’aa or to Haashid or to Dhimmaar, and also to Ta’iz, Ibb and Hudaydah to give Da’wah and to visit the Muslims brothers.

After some days, some good-doers sent me my library from Madeenah. They sent the books to Sa’adah where the head of shipments there was malicious of the Sunnah. Some of our companions went to request the books from him, so he said: “Come back after Dhuhr, Allaah willing.” But he didn’t return after Dhuhr. Instead, some Shiites mobilized and requested the caretakers to confiscate the books because they were Wahaabbi books!

Do not ask about the monetary fees, hardships and injustice that occurred to me as a result of trying to get my books! Many of the brothers from the inhabitants of my country made great efforts to follow that up, including Shaikh ‘Abdullaah bin Husayn al-Ahmar, Shaikh Hazaa’ Dab’aan, the caretakers of the Guidance and Counseling Center, such as the Judge Yahyaa al-Fasayyal, may Allaah have mercy on him, and brother ‘Aa’id bin ‘Alee Mismaar. After a long difficulty, the people of Sa’adah sent a telegraph to the President ‘Alee bin ‘Abdillaah bin Saalih, so he assigned the case to the judge, ‘Alee as-Samaan. The judge sent me a letter and promised that he would turn over the library to me. And he said: “The people of Sa’adah are very strict. They call the scholars of San’aa disbelievers.” So I went to San’aa to get my books. Allaah decreed that my books arrive there while the judge ‘Alee Samaan was out of the country on a mission. So when some of the brothers went to ask for it, the head of the Ministry of Endowments told them: “These books need to be inspected.” So some of our Muslim brothers at the Center for Guidance and Counseling mobilized and went to request the books. So they said: “These books are under our jurisdiction. We must examine them, so whatever is upright, we will hand over to al-Waadi’ee and whatever violates the Religion, we will keep it with us.” So by doing this, they discovered that the books were in fact purely religious and turned the them over to me without inspecting them, so may Allaah reward them.

I brought the books into my country, all praise be to Allaah. And my close ones, may Allaah reward them, built a small library and a small masjid. And they said: “We will pray Jumu’ah here to avoid hardships and problems. Sometimes we would pray there with only six people present.

One time the governor Haadee al-Hasheeshi asked for me, so I went to Shaikh Qaa’id Majlee, may Allaah have mercy on him, who then called him and said: “What do you want from al-Waadi’ee?” He said: “Nothing, except to get to know him.” So he said: “We will look for him in his institute.”

In another instance, some other leader asked for me and so Husayn bin Qaa’id Majlee went with me to see him. He (Majlee) began to talk against the Shee’ah and explain to him that we call to the Qur’aan and the Sunnah and that the Shee’ah hate us because of that because they fear that the truth will come out about them, so this leader said: “Indeed, the Shiites have tainted the history of Yemen, so as long as your Da’wah (call) is as you say it is, then call to it and we are with you.”

After this I spent some time with my library. Only a few days had passed when some Egyptian brothers came and we started classes on some of the books of Hadeeth and the Arabic Language. After this, students continued to come from Egypt, Kuwait, the Sacred Lands (Makkah and Madeenah), Najd, ‘Aden, Hadramaut, Algeria, Libya, Somalia, Belgium, and other Muslim and non-Muslim countries.

The number of students has now reached between six to seven hundred students, amongst which are a hundred and seventy families.[3] And Allaah is the One who provides them with sustenance. And all of this is not because of our might or power, nor due to the amount of knowledge we have or because of our courage or eloquence in speech. Rather, this is something that Allaah willed to be. So He was the One, all praise to Allaah, that granted us this blessing.

[End of Translation of Shaikh Muqbil’s Autobiography]

His Death:

Shaikh Muqbil bin Haadee Al-Waadi’ee passed away on the 2nd of Jumaadal-Oolaa, 1422H (7/21/2001) due to a liver disease that he was suffering from for a long time, and due to which he traveled to America, Germany and Saudi Arabia during the last part of his life to seek treatment for. He was around seventy years of age when he died in Jeddah. His funeral prayer was held in Makkah and he was buried in the Al-‘Adl Cemetery near the graves of Shaikhs Ibn Baaz and Ibn Al-‘Uthaimeen, may Allaah have mercy on all of them.

The Scholars’ Praise for him:

Shaikh Muhammad bin Saalih Al-‘Uthaimeen said:

“Tell him that I consider him to be a mujaddid.”

Shaikh Al-Albaanee said:

“So degrading and belittling these two Shaikhs (Rabee’ and Muqbil), who call to the Qur’aan and the Sunnah and what the Salaf As-Saalih were upon and who wage war against those who oppose this correct methodology. As is quite clear to everyone, it either comes from one of two types of people. Either it comes from someone who is ignorant or someone who follows his desires… If he is ignorant, then he can be taught. But if he is one who follows his desires, then we seek Allaah’s refuge from the evil of this person. And we ask Allaah, Mighty and Sublime, to either guide him or break his back.” [The Audio series Silsilah al-Hudaa wan-Noor: 1/851]

 Shaikh Rabee’ Al-Madkhalee said about him:

“He is the mujaddid in the lands of Yemen” and that he said: “there can’t be found from the time of ‘Abdur-Razaaq as-San’aanee to this present day someone who established the Da’wah and revived it as the likes of Al-Waadi’ee.” [4]


[1] Translator’s Note: In her biographical account of her father, Umm ‘Abdillaah Al-Waadi’iyyah said:

“His father died while he was young and he didn’t know him. So he grew up as an orphan and under the care of his mother for a period of time. She would ask him to work to make money and order him to look at the state of his community so that he could be like them. But he would turn away from this and say: ‘I will go out to study.’ So she would say: ‘May Allaah guide you.’ She would supplicate for him to be guided, as several women who were around at that time informed me. Perhaps her supplication coincided with the time when supplications are accepted since he became one of the guided, guiding others.” [Nubdhah Mukhtasarah: pg. 18]

[2] Translator’s Note: This refers to Juhaymaan bin Muhammad al-‘Utaybee, a deviant from Saudi Arabia who took over the Grand Mosque of Makkah with hundreds of followers in 1979, and held it for several days, after which the senior scholars allowed force to be used in the sacred site of the Ka’bah in order to regain it. The Saudi National Guard subdued them about two weeks later after much blood was shed and casualties were lost on the part of the rebels and the Saudi army. The remaining dissidents that were captured were later beheaded. Shaikh Al-Albaanee (rahimahullaah) mentioned this Juhaymaan in his book as-Saheehah (5/872), saying: “…And like the followers of the Saudi Juhaymaan, who caused the fitnah in the Grand Mosque in Makkah at the beginning of the 1400’s (Hijree). He claimed that the awaited Mahdee was with him and sought from those present in the Mosque to give him bay’ah (allegiance). Some of the simple-minded, heedless and evil people followed him. Then Allaah put an end to their fitnah after they had shed much of the Muslims’ blood.”

[3] Translator’s Note: It must be re-emphasized here that this statement comes from the second edition of his autobiography, which was printed in 1999.

[4] Translator’s Note: These quotes are from the book Nubdhah Mukhtasarah of Shaikh Muqbil’s daughter Umm ‘Abdillaah (pg. 46}

Note :  Some of the Translator’s comments removed.

Biography of Dr. Muhammad Muhsin Khan

Dr. Muhammad Muhsin Khan was born in the year 1345 Al-Hijri, in Qasur, a city of the Punjab Province, in Pakistan.

His grandfathers emigrated from Afghanistan escaping from the wars and ribal strifes. Dr. Muhammad Muhsin belongs to the famous Afghanese tribe AlKhoashki Al-Jamandi. The residence place of his tribe was the valley of Afghastan south east of the city of Kandhar (Afghanistan).

He had most of his education in that city, then he continued his education till he gained Degree in Medicine and Surgery from the University of Punjab, Lahore. Then he worked in the University Hospital in Lahore, after that he traveled to England and stayed there for about four years, where he got the Diploma of Chest Diseases from the University of Wales. Then he worked in the Ministry of Health, in the Kingdom of Saudi Arabia. He came during the period of late King Abdul Aziz A’l-i-Saud. He stayed in the Ministry of Health for about 15 years, most of that period was in At-Ta’if, where he worked as the Director of El-Sadad Hospital for the Chest Diseases, then he moved to AlMadinah, where he worked as a Chief of the Department of Chest Diseases in the King’s Hospital. Then lastly, he worked as the Director of the Islamic University Clinic, Al-Madinah.

Allah (glory is to Him) helped him to share with Dr. M. Taqi-ud-Din Al-Hilali in the translation of the meanings of the Ahadith of the Book Sahih Al-Bukhari and the Book Al-Lulu wal Marjan and the meanings of the interpretation of the Qur’an into the English.

Source: The Interpretation of The Noble Qur’an,  Dar-us-Salaam English publication

Scholars Biographies : Shaykh Muhammad Taqiudeen al-Hilali al-Maghribi

Dr. Al-Hilali was born in the year 1311 (A.H.) in a village called Al-Fidah in a valley near Sajalmasah in Morocco (N. Africa). His grandfather migrated to this place from Al-Qairawan (Tunis), a long time ago. He was a person endued with religious knowledge and so was his father and so was his family. Dr. Al-Hilali belongs to the family of Husain bin Ali – the family of Prophet Muhammad (SallAllahu ‘alayhi wa sallam) . His real name is Muhammad Taqi-ud-Din, his Kunyah is Abu Shakib.

He memorized the Qur’an while a boy of 12 years. Then he studied Arabic grammar and Tajwid and other Arabic knowledge of Ahadith of the Prophet (SallAllahu ‘alayhi wa sallam) .

He also learned well the English and German languages. He traveled widely all over the world in search of knowledge (India, Iraq, Egypt, Saudi Arabia, etc.). He worked as a teacher in these countries. He got his secondary school education in Al-Qarawiyyth University, completed his education in Egypt, and got his doctorate from the Berlin University (Germany). He worked in Baghdad University, as an assistant professor, then a professor. Lastly, he worked as a professor in the Islamic University, Al-Madinah (Saudi Arabia). Dr. Al-Hilali had widespread experience in the field of preaching, has written many books and had done many religious and good deeds. May Allah reward him for all that. He was possessed with true Islamic Monotheist Faith and had been inviting people to this Faith and used to reply back those who used to oppose this doctrine. He had a good way of tackling the problems with wisdom and knowledge, which made him reach a high place in the field of knowledge.

He shared with Dr. Muhammad Muhsin in the translation of the meanings of the interpretation of the Qur’an and Sahih Al-Bukhari and the book Al-Lulu-wal Marjan into the English language during the period of his stay et the Islamic University (Al-Madinah Al-Munawwarah).

He died in the year 1408 Hijrah. May Allah shower His Blessings on him.

Source: The Interpretation of The Noble Qur’an,  Dar-us-Salaam English publication

Related Link:

Scholars Biographies: Shaykh ‘Abdus-Salam Bin Barjas Ali ‘Abdil-Karim

Shaykh ‘Abdus-Salam Bin Barjas Ali ‘Abdil-Karim (rahimahullaah)
Written by Haanee bin Saalim Al-Husaynee Al-Haarithee

This biography was written by Haanee bin Saalim Al-Husaynee Al-Haarithee in Jeddah and was distributed in the Saudi newspaper “al-Jazeerah”

Ahlus-Sunnah wal-Jamaa’ah were shocked when the news reached them about the death of the noble shaikh, Dr. ‘Abdus-Salaam bin Barjas bin Naasir Aali ‘Abdil- Kareem (born 1387h) who had died on a Saturday night on 3/12/1425H in a terrible car accident while on his way from Ahsaa to Riyadh.

Shaikh ‘Abdus-Salaam was well known to the scholars and shuyookh of this blessed country (i.e. Saudi Arabia). The proof for this was the large amount of scholars and teachers that attended his funeral prayer. And I indeed heard some of the people of knowledge and virtue say about him: “The level of knowledge of Shaikh ‘Abdus-Salaam surpassed his age.” [1]

And it was also said about him: “Had he lived long, he would have been an ayah (proof/sign).” And I have seen a large amount of scholars and students of knowledge affected by his loss. This was since he was a defender of the Sunnah, safeguarding it with his life, pen and wealth.

Allaah blessed me by allowing me to be close to the Shaikh for a period of time, which is considered short in comparison to the number of close friends and loved ones he had. During my closeness to him, whenever I would hear anything from him concerning his biography and personal information, I would write it down. So, after a while, I had collected several pieces of information about him. And every time I would gather with him, I would remind him about that, and he would say to me: “I am not one whose biography should be recorded. I am less (significant) than that.”

However, I now feel that it is the least of my duties to him that I bring out this biography even though it has deficiencies in it. So I say, while seeking assistance from Allaah:

His Name and Lineage:
He was Abu ‘Abdir-Rahmaan ‘Abdus-Salaam bin Barjas bin Naasir Aali ‘Abdil- Kareem. He was born in Riyadh in 1387H as confirmed in his personal identity card. He was raised under the care of his parents and their home was a place of religiousness and righteousness. Ever since his youth, the Shaikh was intelligent, determined, diligent and hard-working.

His Early Studies:
He memorized the Qur’aan and began seeking knowledge at the age of 13. His teachers observed distinguishing and distinctive signs in him, thus giving him special attention and importance.

The Shaikh studied at the hands of a number of scholars in this blessed country, the likes of:

1. The Imaam and great scholar, Shaikh ‘Abdul-‘Azeez bin ‘Abdillaah bin Baaz (D. 1420H), may Allaah have mercy on him, whom he accompanied for a period of time, attending a number of his lessons, particularly his classes on Buloogh-ul- Maraam of Ibn Hajr, Tafseer Ibn Katheer and other books.

2. And among them was the scholar of Fiqh and Usool, Muhammad bin Saalih bin ‘Uthaimeen (1421H), may Allaah have mercy on him. Shaikh ‘Abdus-Salaam traveled to him between the years 1401H and 1403H during the regular school breaks. He also maintained close contact with him when Shaikh Muhammad began his classes in Al-Masjid-ul-Haraam in Makkah in 1402H. He would also live with him before he accompanied the Shaikh and his family to Makkah. This also includes the other times he spent with him. He studied Kitaab at-Tawheed with him, as well as al-‘Aqeedah al-Waasitiyyah and some statements from Zaad al- Mustaqni’ on Fiqh, al-Ajroomiyyah on Grammar, Shaikh Muhammad’s abridgement of al-Qawaa’id of Ibn Rajab and almost half of Saheeh Al-Bukhaaree. Shaikh Muhammad would have great respect and esteem for Shaikh ‘Abdus- Salaam. I even saw this for myself.

3. He also kept close company with Shaikh ‘Abdullaah bin ‘Abdir-Rahmaan Ibn Jibreen, whom he accompanied for a period of four years in which he read and studied the book at-Tawheed of Ibn Khuzaimah under him, as well as an- Nooniyyah of Ibn Al-Qayyim along with its explanation by Ibn ‘Eesaa. Shaikh ‘Abdus-Salaam memorized almost one thousand lines from it. He also studied Zaad al-Mustaqni’ along with (its explanation) Ar-Rawd al-Murabbi’ and Ma’aarijul- Qabool of Shaikh Haafidh Al-Hakamee. Shaikh ‘Abdus-Salaam benefited immensely from Shaikh Ibn Jibreen.

4. Also amongst his teachers was the great scholar and Muhaddith, ‘Abdullaah bin Muhammad Ad-Duwaish (D. 1409H). He studied the Alfiyyah of Al-‘Iraaqee and a portion of Sunan Abee Dawood under him during his scheduled school breaks in Buraidah.

5. He also studied under Shaikh Saalih bin ‘Abdir-Rahmaan Al-Atram in the College of Sharee’ah of the Imaam Muhammad bin Sa’ood University. He studied the notes on ar-Rawd by Ibn Qaasim and attended his lessons in the masjid.

6. His teachers also include Fahd Al-Humain, may Allaah preserve him, under whom he studied Tawheed and Fiqh.

7. He also studied under Shaikh ‘Abdullaah bin Qu’ood whom he read Fat’h-ul- Majeed with.

8. Also amongst his teachers was the scholar of Fiqh and Usool, ‘Abdullaah bin ‘Abdir-Rahmaan bin Ghudayaan whom he studied under while in the higher institute of judicial education.

9. Amongst them was Saalih bin Ibraaheem Al-Baleehee (D. 1410H). He attended his classes on Zaad al-Mustaqni’ along with his notes to it, which is called as-Salsabeel fee Ma’rifat-id-Daleel.

10. Amongst them also was the Shaikh, Dr. ‘Abdul-Kareem Al-Khudair under whom he studied Nayl-ul-Awtaar of Ash-Shawkaanee and the Alfiyyah of Al- ‘Iraaqee on Hadeeth Terminology.

11. His teachers also include A. D. ‘Abdul-Muhsin bin Muhammad Al-Muneef under whom he studied ar-Rahbiyyah on the Laws of Inheritance while in Makkah in 1405H during Ramadaan.

His Positions and Advanced Studies:

These are just some of the teachers the Shaikh studied under with the determination of the people of knowledge. As for his organized studies, the Shaikh acquired his education in the city of Riyadh. There, he began his primary level studies. Then he joined an educational institute under the auspices of the Imaam Muhammad bin Su’ood University. After that, he moved on to the College of Sharee’ah at the same university and graduated from it in 1410H. Upon his graduation, he was appointed as a teacher in the educational institute in Qaway’iyyah, which is located about 170 kilometers west of Riyadh on the road to Makkah.

He then aspired to continue his education with higher studies, so he joined the higher institute for judicial education and completed his Masters there. The title of his Master’s thesis was “at-Tawtheeq bil-‘Uqood fil-Fiqh-il-Islaamee.”

He was then appointed a judge in the Ministry of Justice, but he asked to be excused from this position. He was finally granted his request after much hard struggle. He was then nominated to work in the bureau of complaints and injustices in the city of Jeddah. However, he only stayed in that position for one week. He then abandoned the bureau out of dislike for it and looking to absolve himself from it. He returned to Riyadh as a lecturer for the higher institute of judicial education. And he obtained his Doctorate’s degree in 1422H due to his verification of the book “al-Fawaa’id-ul-Muntakhabaat Sharh Akhsar-ul- Mukhtasaraat” of ‘Uthmaan bin Jaami’ (D. 1240H) in conjunction with others. The person that supervised him in this project was the current head Muftee of Saudi Arabia, Shaikh ‘Abdul-‘Azeez Aali Shaikh.

After this, he was appointed an assistant professor, a position he held up until his death, may Allaah have mercy on him.

His Manners:

He was profound in his good manners and humbleness, and he was known for his gentleness, amiability and cheerfulness with his parents, teachers, family members and colleagues. Everyone that associated with him knew him to be this way. This is why there were so many people that were affected and griefstricken upon hearing news of his death. We ask Allaah to unite us with him in His honourable abode. [2]

Shaikh ‘Abdus-Salaam was also an excellent poet. His poetic verses were of the highest quality and at the uppermost level of precision. He has recorded poetic talks. His poetry shows his naturalness at this talent and that he had no need for writing it down (i.e. he would make poetry off the top of his head). He would use poetry in his regular conversations and it would be limited to his friends and loved ones. If we were to try to collect all these poems, they would fit into a moderatesized volume – may Allaah assist the one who compiles it.

His Books and Writings:

Shaikh ‘Abdus-Salaam possessed a fluent writing style and used elegant expressions. He has authored numerous books which have spread far and wide, going to the east and the west, and producing much benefit. He wrote his first book before reaching eighteen years of age. His books are valuable and of great benefit. I will now mention those books he wrote, which I am aware of, including both those that are printed and those that are not:

1. Al-Qawl-ul-Mubeen fee Hukm-il-Istihzaa bil-Mu’mineen (The Clear Statement on the Ruling of Mocking the Believers) – printed in a concise treatise.
2. Eeqaaf-un-Nabeel ‘alaa Hukm-it-Tamtheel (Alerting the Noble Person on the Ruling of Plays) – published in an average-sized paperback. [3]
3. At-Tamannee (Hope) – published.
4. ‘Awaa’iq-ut-Talab (Obstacles in the Path of Seeking Knowledge) – published.
5. Al-I’laam bi-Ba’adi Ahkaam-is-Salaam (A Notification of Some of the Rulings on Greeting with Salaam) – published as a small treatise.
6. Al-Hujaj-ul-Qawiyyah ‘alaa annaa Wasaa’il ad-Da’wah Tawqeefiyyah (Sound Proofs that the Means of Da’wah are Based on Revelation) – published as a shortsized paperback.
7. Daroorat-ul-Ihtimaam bis-Sunan (The Need for Giving Importance to the Aspects of the Sunnah) – published as a small paperback treatise.
8. Al-Abyaat al-Adabiyyah al-Haasirah (Confined Poetic Verses on Ethics) –published twice.
9. Al-Abyaat-ul-‘Ilmiyyah al-Haasirah – The Shaikh mentioned it in his introduction to his afore-mentioned book, stating that he has yet to finish it. I asked him five months before his death about it, and he told me it was still not complete. If it were to be completed it would indeed be something amazing. The Shaikh let me review two sections from it. If it were to be printed in the manner that the Shaikh left it, it would still be very beneficial.
10. Al-Mu’taqid-us-Saheeh Al-Waajib ‘alaa Kulli Muslim I’tiqaadu (The Correct Creed that Every Muslim must Believe in) – Originally, this treatise was a lecture that the Shaikh gave in the Central Mosque. Shaikh ‘Abdul-‘Azeez bin Baaz commented on this talk and praised Shaikh ‘Abdus-Salaam, may Allaah have mercy on both of them. One of the noble mashaayikh suggested to the Shaikh to print the book, so he did so. It was published several times and much benefit came from it.
11. Ibtaal Nisbat-ud-Deewaan al-Mansoob Li-Shaikh-il-Islaam Ibn Taimiyyah (The Falsehood of Ascribing ad-Deewaan to Ibn Taimiyyah) – published in a small paperback.
12. Majmoo’ Shi’r Shaikh-il-Islaam Ibn Taimiyyah (A Compilation of Poems from Ibn Taimiyyah) – published as an appendix in the afore-mentioned book.
13. Mu’aamalat-ul-Hukaam fee Daw’-il-Kitaab was-Sunnah (Interacting with the Rulers in Light of the Qur’aan and Sunnah) – This book was printed several times. Much benefit came from it. It is a book that is unique in its subject.
14. Al-Amr bi-Luzoom Jamaa’at-il-Muslimeen wa Imaamihim wat-Tahdheer min Mufaaraqatihim (The Obligation of Sticking to the Unified Body of Muslims and their Imaam and a Warning on Splitting from them) – The source for this book is a chapter in the afore-mentioned book. One of the mashaayikh close to him advised him to publish it separately due to its importance.
15. Bayaan al-Mashroo’ wal-Mamnoo’ min at-Tawassul (A Clarification of the Legislated and Prohibited Forms of Tawassul) – published.
16. At-Tawtheeq bil-‘Uqood fil-Fiqh-il-Islaamee (Authenticating Contracts according to Islamic Jurisprudence) – This was a scholastic research which the Shaikh presented in order to receive his Master’s Degree in the higher institute for judicial education. It has not been published.
17. Qat’-ul-Miraa fee Hukm-id-Dukhool ‘alaal-Umaraa (Removing Arguments on the Ruling of Entering in the Presence of Rulers) – The Shaikh wrote this book at the request of one of the noble mashaayikh. It has been published in a small volume.
18. Al-Ahaadeeth an-Nabawiyyah fee Dhamm-il-‘Unsuriyyah al-Jaahiliyyah (The Prophetic Ahaadeeth on the Censure of the Nationalism of the Days of Ignorance) – This was published in a medium-sized booklet.
19. Al-Khiyaanah: Dhammuhaa wa Dhikru Ahkaamihaa (Deception: Its Disapproval and a Discussion on its Rulings) – This book has been formatted and is ready for printing. The Shaikh told me this about four months before his death.
20. Mashroo’iyyah Hibbat-ith-Thawaab (The Legality of Presenting Rewards) – It is formatted and ready for print.
21. Al-Muhaadaraat fid-Da’wah wad-Du’aat (Lectures on the Call and the Callers) – The book consists of nearly thirteen lectures the Shaikh delivered, which I took the task of transcribing along with a brother, Mansoor bin Mubaarak As-Safaree. The Shaikh then reviewed it and made corrections to it. It was then formatted and is now ready for publication.
22. Sharh Al-Muharrir fil-Hadeeth li-Ibn ‘Abdil-Haadee (D. 744H) – The Shaikh devoted a lot of time to this book, loved it and had a strong desire to complete its explanation. However, Allaah willed that he not complete it. He was only able to finish the chapter on Purification and most of the chapter on Prayer.
23. Tadween-ul-‘Aqeedah As-Salafiyyah: Juhood A’immat-il-Islaam fee Nashr-il- ‘Aqeedat-il-Islaamiyyah (The Recording of the Salafee Creed: The Efforts of the Muslim Imaams in Spreading the Islamic Creed) – It is a wonderful book containing lots of benefit. It consists of a list of the books of the Salaf on Creed along with brief biographies for each of their authors. The Shaikh originally intended to make the book two volumes, the first one consisting of books from the first century to the end of the seventh century, and the second one from the beginning of the eighth century to modern times. The Shaikh completed the first volume. As for the second volume, he did not begin writing it, according to my limited knowledge. The first volume is formatted and ready for publication. I have a photocopy of it in my library.
24. A book on Fiqh – The Shaikh would mention it often and he said he was revising it and examining it in depth. I don’t know how much he cut off from it.
25. Taraajim Li-Ba’ad-il-‘Ulamaa (Biographies of Some of the Scholars) – I do not have any information on this book other than that the noble Shaikh, ‘Abdul- Kareem bin Muhammad Al-Muneef mentioned it to me and told me that Shaikh ‘Abdus-Salaam told him about it.
26. Bayaan Mashroo’iyyat-id-Du’aa ‘alaal-Kaafireen bil-‘Umoom (A Clarification on the Legality of Supplicating against the Disbelievers in General) – This is a small booklet on this subject printed in eight pages and widespread.
27. Darb-ul-Mar’ah baina Hukm-ish-Shara’ wa Waaqi’-in-Naas (Hitting Women between its Legal Ruling and the Actions of People). There may be other books that I am not aware of. [4]

The Shaikh has also written numerous articles which have been distributed in newspapers and magazines.

His Verifications:

The Shaikh also gave special importance and time to verifying, spreading and working hard to distribute the books of the scholars of Najd. He deserves credit, after that of Allaah, for reprinting the book: “Majmoo’-ur-Rasaa’il wal-Masaa’il An- Najdiyyah.” This book was originally published in 1346H. He, may Allaah have mercy on him, also took on the task of verifying many of the treatises that were published in two volumes, the first with the title “Silsilat Rasaa’il wa Kutub ‘Ulamaa Najd-il-A’laam”, and the second with the title “Min Rasaa’il ‘Ulamaa Najd Al-Fiqhiyyah.”

They are as follows:
1. Dahd Shubuhaat ‘alaat-Tawheed of Shaikh ‘Abdullaah Abaa Butayn
2. Al-Fawaa’id-ul-‘Udhaab of Shaikh Hamad bin Mu’amar
3. Ar-Radd ‘alaal-Qubooriyeen of Shaikh Hamad bin Mu’amar
4. Ad-Diyaa-ush-Shaariq of Shaikh Sulaymaan bin Sahmaan
5. Su’aal wa Jawaab fee Ahamm-il-Muhimmaat of Shaikh ‘Abdur-Rahmaan bin Sa’dee
6. Tuhfat-ut-Taalib wal-Jalees of Shaikh ‘Abdul-Lateef Aali Shaikh
7. As-Sawaa’iq-ul-Mursalah ash-Shihaabiyyah of Shaikh Sulaymaan bin Sahmaan
8. Ar-Radd ‘alaa Shubuhaat Al-Musta’iyeeneen bi-Ghairillaah of Shaikh Ahmad bin ‘Eesaa
9. Kashf-ush-Shubhatain of Shaikh Sulaymaan bin Sahmaan
10. Iqaamat-ul-Hujjah wad-Daleel of Shaikh Sulaymaan bin Sahmaan
11. Shifaa-us-Sudoor fir-Radd ‘alaal-Jawaab-il-Mashkoor of Shaikh Muhammad bin Ibraaheem
12. Ar-Radd ‘alaa Jareedat-il-Qiblah of Shaikh Sulaymaan bin Sahmaan
13. At-Tuhfat-ul-Madaniyyah fil-‘Aqeedat-is-Salafiyyah of Shaikh Hamad bin Mu’amar
14. Usool wa Dawaabit fit-Takfeer of Shaikh ‘Abdul-Lateef Aali Shaikh
15. Naseehah Muhimmah fee Thalaatha Qadaayaa of several scholars
16. Minhaaj Ahlul-Haqqi wal-Ittibaa’ of Shaikh Sulaymaan bin Sahmaan
17. Ar-Rasaa’il-ul-Hisaan of Shaikh ‘Abdullaah bin Humaid
18. Naseehah fit-Tahdheer min al-Madaaris al-Ajnabiyyah of Shaikh ‘Abdur- Rahmaan bin Sa’dee
19. At-Ta’sees wat-Taqdees fee Kashf Talbees Duwaad bin Jarjees of Shaikh ‘Abdullaah Abaa Butayn
20. Al-Jahr bidh-Dhikr ba’adas-Salaat of Shaikh Sulaymaan bin Sahmaan
21. Munaasaht-ul-Imaam Wahb bin Munabbih of Shaikh Sulaymaan bin Sahmaan
22. Al-Fawaa’id-ul-Muntakhibaat fee Sharh Akhsar al-Mukhtasaraat of Ibn Jaami’ An-Najdee – The Shaikh verified this book and presented it to the advanced judicial institute to obtain his Doctorate’s Degree in Comparative Fiqh. He verified the book from its beginning to the end of the chapter on gifts. The person in charge of supervising this treatise was the current Muftee, Shaikh ‘Abdul-‘Azeez Aali Shaikh, may Allaah prolong his life.

There are other books that the Shaikh verified but which have not been printed yet.

Shaikh ‘Abdus-Salaam was eager to spread the books of knowledge in general and the books of the scholars of the Salafee Da’wah in particular. He would at times make photocopies of manuscripts or strive to obtain them for those who would take on the task of verifying them. More than thirty books and treatises were counted in which the verifiers mentioned that they used some of the manuscript copies that were found in the Shaikh’s library for their verifications.

There are many other stories and reports which are hard to confine here. May Allaah facilitate their compilation and arrangement.


[1] Translator’s Note: This means he had more knowledge than was typical for his young age.
[2] Translator’s Note: It is important to note that the Shaikh also was diligent and active in the field of Da’wah as he would travel throughout Saudi Arabia to participate in conferences and seminars. This also includes his trips to the United Kingdom in which he delivered several lectures and lessons for the benefit of the Muslims there.
[3] Translator’s Note: In his introduction to this treatise, Shaikh Saalih Al-Fawzaan said: “I have reviewed the valuable book written by Shaikh ‘Abdus-Salaam bin Barjas bin Naasir Aali ‘Abdil-Kareem with the title ‘Eeqaaf-un-Nabeel ‘alaa Hukm-it-Tamtheel’, which consists of evidences for the prohibition of such an act. In it, he mentions the arguments used by those who allow it, so I found it, all praise be to Allaah, to be a valuable treatise, comprehensive in its subject. It will solve a current problem that has affected many scholars and teachers. Shaikh ‘Abdus-Salaam, may Allaah reward him, has clarified the truth in it, leaving no room for doubt concerning the prohibition of plays.” Shaikh Rabee’ Al-Madkhalee said: “I reviewed this valuable knowledge-based research, which was actively put together by the noble youth, the one with enthusiasm for the Religion, Shaikh ‘Abdus-Salaam bin Barjas.”
[4] Translator’s Note: This does not include the many lectures he gave which were later transcribed and published as booklets.

Related Links:

The Correct Creed – Based upon the book of Shaykh al Burjiss – Dr.Saleh as Saleh (rahimahullaah)
To learn more about him, you can listen to The Correct Creed – Introduction

Scholars Biographies : Shaikh Muhammad Amaan bin ‘Alee Al-Jaamee

1349H-1416H: Shaikh Muhammad Amaan bin ‘Alee Al-Jaamee

Source:  Excerpted from with slight updates

His Name and Birth:

His name was Muhammad Amaan bin Alee Jaamee Alee; and he went by the nickname Abu Ahmad. He was born and raised in Ethiopia in the district of Harer, town of Taga Tab. According to his official documents, he was born in 1349H.

His Early Studies: 

The Shaikh grew up in the town of Taga Tab (Ethiopia) where he learned the Noble Qur’aan. After completing the Qur’aan, he began studying the books of Fiqh according to the madh-hab of Imaam Ash-Shaafi’ee, may Allaah have mercy on him. He also studied Arabic in his hometown with Shaikh Muhammad Ameen Al-Hareree.

He then justify his hometown as was the custom of the inhabitants of that area, and moved to another town where he met with a man who would become his colleague in seeking knowledge and migrating to Saudi Arabia, Shaikh Abdul-Kareem. So the ties of Islamic brotherhood were formed between the two of them. After meeting, they would go together to study under a teacher called Shaikh Moosaa under whom they studied Nadham-uz-Zubd of Ibn Raslaan. They then studied the text of al-Minhaaj under Shaikh Abaadir. While in this town, they learned several disciplines of Islamic knowledge.


The pair then had a desire to travel to the holy land of Makkah to seek knowledge and fulfill the obligation of Hajj. So they justify from Ethiopia and headed for Somalia where they boarded a ship and headed for Aden (Yemen). There they experienced many hardships and perils on both land and sea but they continued on to Hudaidah by foot and fasted the month of Ramadaan there.

They then departed for Saudi Arabia and passed through Saamitah and Abi ‘Areesh until they got permission to enter Makkah, which they walked to on foot. While in Yemen, some teachers warned them against the Salafi Dawah, which they called Wahhaabee.

His Studies while in Saudi Arabia: 

After the Shaikh performed Hajj in 1369H, he began to seek knowledge in the study circles held in the precincts of Al-Masjid-ul-Haraam. There, he learned from Shaikh Abdur-Razzaaq Hamzah, may Allaah have mercy on him, Shaikh Abdul-Haqq Al-Haashimee, may Allaah have mercy on him, Shaikh Muhammad bin Abdillaah As-Sumaalee and others.

While in Makkah, he came to know Shaikh Abdul-Azeez bin Baaz and accompanied him in his journey to Riyadh when the Educational Institute was opened. This was in the early seventies (i.e. 1370H).

Some of the colleagues he studied with while undergoing secondary studies at the Educational Institute was Shaikh Abdul-Muhsin bin Hamad Al-Abbaad and Shaikh Alee bin Mahnaa, former judge in the Central Courthouse of Madeenah. At the same time, he would attend the many circles of knowledge in Riyadh.

He also benefited and was influenced by the (former) Muftee, the great scholar of Jurisprudence and Principles, Shaikh Muhammad bin Ibraaheem Aali Shaikh, may Allaah have mercy on him.

He would stick closely to Shaikh Abdur-Rahmaan Al-Afreeqee, may Allaah have mercy on him, as well as Shaikh Abdul-Azeez bin Baaz, may Allaah have mercy on him, whose vast knowledge and noble manners he was able to absorb.

In Riyadh, he studied under Shaikh Muhammad Al-Ameen Ash-Shanqeetee, may Allaah have mercy on him, and the Muhaddith, Shaikh Hammaad Al-Ansaaree, may Allaah have mercy on him.

He was also greatly influenced by Shaikh Abdur-Razzaaq Al-Afeefee, even in his manner of teaching. Likewise, he benefited from and was influenced by Shaikh Abdur-Rahmaan bin Naasir As-Saadee, may Allaah have mercy on him, since they would write letters to each other. However, it should be known that he did not study under Shaikh As-Saadee. He also learned under Shaikh Muhammad Khaleel Harraas, may Allaah have mercy on him, whom he was greatly influenced by, and Shaikh Abdullaah Al-Qaraawee, may Allaah have mercy on him.

His Scholastic Accreditation: 

He completed his secondary studies at the Educational Institute in Riyadh, then joined the College of Shareeah and obtained his diploma in 1380H. He then received the equivalent of a Masters Degree in Shareeah from the University of Punjab (Pakistan) in 1974 and thereafter a Doctorates Degree from Daar-ul-Uloom in Cairo.

His Scholarly Status and the Scholars Praise for him: 

The Shaikh held a high status amongst the people of knowledge and virtue as they would mention good things about him and rely on him. In fact, reliance upon his knowledge and Creed reached the point that when he was a student in Riyadh, and his teacher Shaikh Abdul-Azeez bin Baaz, saw his superiority and enthusiasm for knowledge, he referred him to Shaikh Muhammad bin Ibraaheem, may Allaah have mercy on him, which resulted in him being appointed a teacher at the Educational Institute in Saamitah in the district of Jaazaan.

What also proves the trustworthiness of his knowledge and Creed and his high regard amongst the scholars was the fact that when the Islamic University in Madeenah was opened, he was appointed to teach in it after being selected by Shaikh Abdul-Azeez bin Baaz, may Allaah have mercy on him.

It is well known that the Islamic University of Madeenah was founded in order to disperse the Creed of the Pious Predecessors. And this same University entrusted him to teach this Creed, first in the secondary institute and then in the College of Shareeah, due to their trust in his Creed, knowledge and methodology and so that he could participate in achieving the Universitys goals.

Below are some of the statements of the trustworthy scholars that they wrote about Shaikh Muhammad Amaan Al-Jaamee, may Allaah have mercy on him:

In a letter written (no. 64) by the former Muftee of the Kingdom of Saudi Arabia, Shaikh Abdul-Azeez bin Baaz, may Allaah have mercy on him, on 1/9/1418H, he said about Shaikh Muhammad Amaan: “He is known to me for possessing knowledge, virtue, a good Creed, and activeness in Calling to Allaah and warning against innovations and misconceptions. May Allaah forgive him, grant him an abode in Paradise and keep his progeny upright. And may He gather us, you and him in the abode of His honor. Verily, He is All-Hearing and All-Near.”

In a letter dated 3/3/1418H, Shaikh Saalih bin Fawzaan Al-Fawzaan said:

“Shaikh Muhammad Amaan as I knew him: Indeed, the students and those who hold various type of higher degrees are many, but there are only a few from whose knowledge and personality you could truly benefit from. Shaikh Muhammad Amaan was one of these few rare scholars who employed their knowledge and efforts in order to benefit Muslims and guide them by calling them to Allaah upon knowledge. This was via the classes he would give while at the Islamic University and the Prophets Masjid as well as during the excursions he would undertake inside and outside of the Kingdom in order to give lessons and lectures on various topics. He would call to Tawheed and propagate the correct Creed, and he would direct the Muslim youth towards the methodology of the pious Predecessors (Salaf as-Saalih) while warning them about destructive principles and deviant calls.

Whoever did not know him personally should get to know him by way of his beneficial books and numerous tapes, which consist of a deluge of the great amount of knowledge and immense benefit he possessed.

Shaikh Abdul-Muhsin bin Hamad Al-Abbaad, a teacher at the Prophets Masjid, may Allaah preserve him, said: “I came to know Shaikh Muhammad Amaan bin Alee Al-Jaamee when he was a student in the Educational Institute of Riyadh and then when he was a teacher in the Islamic University of Madeenah in the secondary level and then in the university level. I knew him to have a good Creed and following a safe course. He dedicated himself to clarifying the Creed upon the beliefs of the Predecessors and to warning against innovations by way of his classes, lectures and writings. May Allaah forgive him, have mercy on him and grant him an immense reward.”

The Director of the Islamic University of Madeenah, Dr. Saalih bin Abdillaah Al-Abood, said in a letter written on 4/15/1417H: The brother, Shaikh Mustafaa bin Abdil-Qaadir, asked me to write something about Shaikh Muhammad Amaan Al-Jaamee, may Allaah have mercy on him, that I know personally about him and his good qualities. So I complied with his request by writing these brief words even though I was not one of his students or close companions throughout the times I met him and mixed with him. However, there were some meetings that took place between him and I, may Allaah have mercy on him, from which I benefited and which resulted in us getting to know each other better and love for the sake of Allaah to develop between us, not to mention a firm conformance with the methodology of the Salaf-us-Saalih in matters of Creed and refuting opposition.

Muhammad bin Alee bin Muhammad Thaanee, a former teacher in the Prophets Masjid, may Allaah have mercy on him, said in a letter dated 1/4/1417H: He was a Salafee scholar of first class rate in sacrificing himself for the Islamic Call. He was also very active in giving lectures in mosques and educational seminars both in and out of the country (of Saudi Arabia). He authored many books on Creed and other subjects. May Allaah reward him on behalf of Islaam and the Muslims with the best of rewards.

Muhammad bin Abdil-Wahhaab Marzooq Al-Bannaa, may Allaah preserve him, said about him: He, may Allaah have mercy on him, was upon good, which we love, such as good manners, sound Creed and pleasant companionship. I ask Allaah to shower him with His Mercy, grant him an abode in Paradise, and gather us together there as brothers upon thrones facing one another.

Shaikh Umar bin Muhammad Fulaata, a teacher in the Prophets Masjid and Director of the Daar-ul-Hadeeth branch, may Allaah have mercy on him, said in a letter dated 2/8/1417H: In general, he, may Allaah have mercy on him, was honest in speech, immense in his ascription to the beliefs of Ahlus-Sunnah, and strong in his desire to call to Allaah through speech and action. He was reserved in speech, strong in clarifying, and quick to get angry when Allaahs laws were violated. The gatherings he would hold in the Prophets Masjid, the books he would distribute, and the travels he would undergo speak on his behalf.

I accompanied him one time on a journey and what a great friend he was! He himself accompanied the great scholar Muhammad Al-Ameen Ash-Shanqeetee, may Allaah have mercy on him, author of Adwaa-ul-Bayaan and other books, on a journey and also served as a good companion for him. A journey is that in which the true nature of a man becomes revealed. He would not flatter others, nor would he be hypocritical. He would not argue or dispute with others. If the proof was with him, he would openly proclaim it. And if the opposite of what he adhered to became apparent to him, he would take on that view and recant from his prior position. This is the common practice of the believers as Allaah says: The only saying of the faithful believers when they are called to Allaah and His Messenger to judge between them is that they say: We hear and we obey! Such are the successful. [Surah An-Noor: 51]

I call upon Allaah as a witness to the fact that he, may Allaah have mercy on him, fulfilled many times over his duty of serving the Religion and spreading the Sunnah of the chief of messengers (i.e. Prophet Muhammad). As a result he encountered much harm and was subjected to plots and conspiracies, but he did not give in nor was he dissuaded from his goal until he met Allaah. The last words he uttered were the testimonies of Laa Ilaaha illaaAllaah and Muhammadur-Rasoolullaah.

Shaikh Umar Fulaata, may Allaah have mercy on him, also said: I came to know Shaikh Muhammad Amaan bin Alee Al-Jaamee, may Allaah have mercy on him, since a long time ago, after he came to this country (of Saudi Arabia) seeking knowledge, searching for good, and looking to learn the Creed of Ahlus-Sunnah wal-Jamaaah.

I met him in 1372H in the home of our teacher, example, and fatherly figure, Shaikh Abdur-Rahmaan bin Yoosuf Al-Afreeqee, may Allaah have mercy on him and us, in Riyadh, since he would spend a lot of time with him and benefit from him. When I asked about him, I was informed that he had come from Saamitah where he would teach and participate in examinations in the educational institute and faculties under the Aali Shaikh family.

What caused me to notice him at that time was his vigor, zeal, superiority and great concern for speaking the pure Arabic language as well as his ability to explain clearly some of the problematic Fiqh issues, which showed that he was a well-versed student of knowledge.

Not much time passed since then until it was conveyed to me that our teacher, Shaikh Abdur-Rahmaan Al-Afreeqee, presented him with the opportunity of becoming part of his family by way of him marrying his wifes sister. So based on this, the ties between them became strengthened and the connection and love between them increased.

The professor, Dr. Muhammad Hamood Al-Waailee, teacher in the Prophets Masjid and Islamic University of Madeenah as well as its headmaster for Advanced Studies and Educational Research, said in a letter dated 5/29/1417H: I began my acquaintance of the Shaikh in 1381H when this noble country of Saudi Arabia first opened the Islamic University in Madeenah. He was one of the first to teach there and I was one of his students. He was from a number of teachers that would give their students special attention, which was not restricted to just that of a student-teacher relationship in class.

He would devote a great amount of attention in most of his classes to the Creed of the Pious Predecessors, may Allaah be pleased with them, and would not let any opportunity pass in which he would not explain its status and high position. This was the same whether his lessons were on Creed or on other subjects.

When he would discuss the Creed of the pious Predecessors and attempt to implant it into the souls of his students a majority of who came from all places abroad he would speak with profound experience and knowledge of this Creed, as he had tasted its sweetness and treaded its path, to the point that those listening and watching him would feel as though their hearts would become soft with love and affection for it.

He would undergo journeys in order to spread the Call and teach outside of the Kingdom of Saudi Arabia. He would not let any occasion or opportunity pass without clearly explaining the loftiness, purity and nobility of this Creed. Anyone who reads the books and treatises that he wrote will come to realize the truth of his Call.

I attended the deliberation of his doctorates dissertation in Dar-ul-Uloom, which falls under the University of Cairo in Egypt. In most of his research, he strove to clarify the purity of the Creed and the soundness of the methodology of the pious Predecessors. His academic persona became apparent throughout the discourse in his ability to expose the falseness of every methodology that deviated from the methodology of the pious Predecessors

In summary, he may Allaah have mercy on him, had great love for the Creed of the pious Predecessors and he was sincere in calling to it and dedicated to defending it. Nothing prevented him from speaking the truth about it not even people turning away from him and boycotting him. May Allaah have mercy on him and forgive him.

Dr. Muhammad bin Abdir-Rahmaan Al-Khumayyis, teacher at the Imaam Muhammad bin Suood Islamic University in Riyadh wrote: The noble Shaikh, Muhammad Amaan bin Alee Al-Jaamee, may Allaah have mercy on him, from what I knew about him, was from the strongest at defending and calling to the Creed of the pious Predecessors. He would defend it in books, lectures and seminars. And he was strict in refuting those who opposed the Creed of the pious Predecessors.

It is as if he sacrificed his entire life for this Creed in terms of learning it, teaching it, instructing it and calling to it. He realized the importance that this Creed has on the life and uprightness of a human being. And he acknowledged the danger that innovations which opposed this Creed have on the livelihood of society and individuals. So may Allaah have mercy on him and forgive him and all of the Muslims.

The afore-mentioned statements of people of knowledge and virtue about Shaikh Muhammad Amaan Al-Jaamee show his academic status and his efforts and struggle in calling to Allaah for close to his last forty years. His strong love and interest for clarifying and teaching the Creed of the Salaf brought him to high levels of distinction to the point that he became known amongst the scholars for his devotion to it. But apart from Creed, he was also very well-versed in the subjects of Tafseer, Jurisprudence, and the Arabic language.

His Books and Writings: 

The Shaikh authored several books and delivered many lectures and classes, which were transcribed before and after his death and published. Below is a list of some of his most famous and highly regarded works:

1. As-Sifaat-ul-Ilaahiyyah fil-Kitaab was-Sunnah an-Nabawiyyah fee Daw-il-Ithbaat wat-Tanzeeh [The Divine Attributes in the Quraan and Prophetic Sunnah in light of Affirming and Absolving] This is one of the larger books of the Shaikh, which is highly beneficial in its subject.

2. Adwaa alaa Tareeq ad-Dawah ilaal-Islaam [Illuminations upon the Path of Calling to Islaam] This book consists of a number of lectures he gave, which affirm the Creed of the Salaf, present the status of the Call to Islaam in Africa, discuss the problems faced by the Call and the Callers in current times and their solutions, and provide a refutation of the Sufees.

3. Al-Muhaadarah ad-Difaaiyyah an-is-Sunnah al-Muhammadiyyah [A Lecture in Defense of the Sunnah of Muhammad] The source of this book was a lecture he delivered in 1383H in Sudan in which he refutes the atheist Mahmood TaHa.

4. Haqeeqat-ud-Dimuqratiyyah wa annahaa laisat minal-Islaam [The Reality of Democracy and a Clarification that it is not from Islaam] The source of this treatise was a lecture he gave in 1412H.

5. Haqeeqat-ush-Shooraa fil-Islaam [The Reality of Shooraa in Islaam] This is a small treatise.

6. Al-Aqeedat-ul-Islaamiyyah wa Taareekhuhaa [The Islamic Creed and its History] An excellent treatise on the progression and evolution of the recording of Creed and the formation of deviant groups throughout the history of Islaam.

7. Nidhaam-ul-Usrah fil-Islaam [The Structure of the Muslim Family] A short treatise which was originally a lecture he gave in Africa. The book was translated and published in English.

Many of the lessons and classes the Shaikh would give explaining classical works on Creed and Jurisprudence were also transcribed and published on the Internet and in book format. Amongst these works are his explanations of:

1. Tajreed-ut-Tawheed of Al-Maqreezee
2. Thalaathat-ul-Usool of Muhammad bin Abdil-Wahhaab
3. Shuroot-us-Salaat of Muhammad bin Abdil-Wahhaab
4. Al-Usool-us-Sittah of Muhammad bin Abdil-Wahhaab
5. Al-Aqeedat-ut-Tadmuriyyah of Ibn Taimiyyah
6. Al-Qawaaid-ul-Muthlaa of Ibn Al-Uthaimeen and more.

His Students: 

It is hard to imagine that a man of such a high regard amongst the scholars and who expended such great efforts in his call to Allaah and his love for the Creed of the Salaf would be void of any students. Many students studied under him to the point that it is difficult to confine their amount due to their large number. However, from the most outstanding of them are:

1. Dr. Rabee bin Haadee Al-Madkhalee;
2. Shaikh Zayd bin Haadee Al-Madkhalee;
3. Dr. Alee bin Naasir Al-Faqeehee, teacher in the Prophets Masjid;
4. Dr. Muhammad Hamood Al-Waailee, teacher in the Prophets Masjid and headmaster of the Islamic Universitys Advanced Studies department;
5. The Muhaddith, Shaikh Abdul-Qaadir bin Habeebillaah As-Sindee, may Allaah have mercy on him;
6. Dr. Saalih bin Saad As-Suhaymee, teacher in the Prophets Masjid and Islamic University;
7. Dr. Ibraaheem bin Aamir Ar-Ruhaylee, teacher in the Islamic University;
8. Dr. Bakr bin Abdillaah Abu Zaid, member of the Committee of Senior Scholars;
9. Dr. Falaah Ismaeel, teacher in the University of Kuwait.

Some of his Noble Characteristics: 

1. His Sincerity: He, may Allaah have mercy on him, was sincere to Allaah, His Book, His Messenger, the Muslim Imaams and their common-folk. This becomes apparent with just the slightest bit of reflection, since if one looks at his life, he will see that the Shaikh sacrificed his entire life in affirming what our Lord is deserving of in terms of His Lordship, Worship, and Names and Attributes according to the understanding of the pious Predecessors. This can be seen in his lessons, writings, lectures, and refutations against those who opposed the Quraan and Sunnah. Furthermore, he was just and balanced when refuting his opponents steering clear from partisanship and vain desires.

2. His Mixing Little with People: He, may Allaah have mercy on him, was known to mix little with people unless it was for good. So as a result most of his time and his days would be reserved. His manner of doing this was well known since he would go out from his home to work in the Islamic University, then return home, then go to the Prophets Masjid to give classes there after Asr, after Maghrib, after Ishaa and after Fajr. He would continue to follow this schedule up until he was bedridden when his illness worsened.

3. His Reserved Tongue: He, may Allaah have mercy on him, was also reserved in speech, He would not speak ill, throw blame or backbite others. In fact, he would not allow anyone to backbite others while in his presence nor would he permit anyone to convey gossip and people’s defects to him.

If any students of knowledge fell into error, he would request the tape or the book (containing the error) and would listen or read it. If it became apparent to him that it was in fact an error, he would fulfill his requirement of advising that person.

4. His Forgiving Nature and Forbearance: He would react to those who treated him badly by displaying forbearance and forgivingness.

Many times people would come up to him on the street or while in the Prophets Masjid and ask his forgiveness for speaking bad about him and attacking his honor, and he would say to them: I hope Allaah will not cause anyone to enter the Hellfire because of me.

He would also pardon those who sought to destroy his reputation, saying: There is no need for anyone to come to me to seek my pardon, for I have already pardoned everyone. And he would request those in his gatherings to convey this from him.

5. His Concern and Care for His Students: He, may Allaah have mercy on him, was from those who gave special to his students, which would not stop with the end of his classes. He would attend their special functions, ask about their situations, take care of some of their needs, and help them out with some of their family problems or some of the hardships of life that they encountered. In general, he would make use of his money, reputation, and time in order to assist those students of his that were needy.

These actions of his justify a profound effect on his students and as a result, he would earn true love from them. His students felt the great gap in this aspect after he died. The truth is that the Shaikh, may Allaah have mercy on him, possessed many good characteristics, all of which cannot be mentioned here.

Some of his Wise Sayings: 

The Shaikh said: It is upon our youth to take advantage of their free time by spending it on studying books that cure the diseases of the heart. This will cause a person to try to adhere to the ways and practices of the pious Predecessors in being steadfast and upright, and not just practicing it outwardly. Practicing Islaam on the outside is of no use by itself. Wearing a short garment (thawb) and growing a long beard are two things that Allaah has prescribed and encouraged. However, if there cannot be found any Islamic concept and understanding behind that, these outward features are of no use or benefit. [The tape: Sharh Asbaab Inshiraah-us-Sadr]

His Salafee Creed: 

What proves that the Shaikh was upon a sound Salafee Creed was that fact that he would teach from the classical books of Creed from the pious Predecessors, such as: al-Waasitiyyah, al-Fataawaa al-Hamawiyyah al-Kubraa, at-Tadmuriyyah, Sharh al-Aqeedatut-Tahaawiyyah of Ibn Abil-Izz, al-Eemaan, Thalaathat-ul-Usool, Fath-ul-Majeed, Qurratu Uyoon-ul-Muwahhideen, al-Usool-us-Sittah, al-Waajibaat-ul-Mutahattimaat, al-Qawaaid-ul-Muthlaa and Tajreed-ut-Tawheed of Al-Maqreezee. These lessons were recorded and are widely available in cassette form. He would explain some books several times such as Thalaathat-ul-Usool.

He would also refute the people of innovation, such as the Sufees, the Sheeah, and the Rawaafid as can be witnessed in his books, the articles he would write for scholastic magazines, and the lectures and classes he would give. As an example, refer to his book: Adwaa alaa Tareeq ad-Dawah ilaal-Islaam [Illuminations upon the Path of Calling to Islaam].

His Sickness and Death: 

During the last part of his life, he was stricken with a terminal illness to the point that he was bedridden for almost a year. But he endured it with patience and forbearance.

Shaikh Umar Fulaata, may Allaah have mercy on him, said: In the last part of his life, he was stricken with chronic illnesses, but endured them. One of his children related to me that before he died, he gathered his family together, advised them and emphasized in counseling them to be conscious and fearful of Allaah (Taqwaa), to maintain family ties, and to strive upon the Salafee Creed up until the time that they meet Allaah. The last thing he said before he died was the testimony that: There is no deity that is worshipped in truth except Allaah and Muhammad is the Messenger of Allaah.

On a Wednesday morning, on the 26th of Shabaan 1416H, his soul returned back to its Creator. His funeral prayer was held on that day after Dhuhr and he was then buried in the Baqee-ul-Gharqad Cemetery in Madeenah. A large group of people were present at his funeral including amongst them many scholars, judges, and students of knowledge. His death put the ummah at a loss, since they were now lacking a great and hard-working scholar, may Allaah grant him a spacious abode in Paradise.

Sources for his Biography: 

Refer to the biographical account of the Shaikh written by his student, Mustafaa bin Abdil-Qaadir Al-Fulaanee in 3/5/1419H as found in the book: The Islamic Creed and its History (pg. 5-22) with alterations and additions.

Published on: August 31, 2007

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