Verily, the (human) Self is inclined to Evil, except when my Lord bestows His Mercy – Imam as-Sa’di | Abbas Abu Yahya

Bismillaah

Chapter 7: The Soul Inclines Towards Evil

The saying of Allaah Ta’ala:

إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي

<< Verily, the (human) self is inclined to evil, except when my Lord bestows His Mercy (upon whom He wills). >> [Yusuf: 53]

This is evidence for the description of the essence of the soul – it does not leave this description of inclining towards evil except with Allaah’s mercy and concern from Him, because the soul is oppressive and ignorant. Nothing comes from oppression and ignorance except every evil. Therefore, if Allaah has mercy on His slave and blesses him with beneficial knowledge and makes him follow a path of justice in his manners and his actions, then his soul loses this description, finds tranquility in the obedience of Allaah and His remembrance and does not command its companion except to do good, and this leads to the grace of Allaah and His reward. Allaah Ta’ala said:

يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ  ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً  فَادْخُلِي فِي عِبَادِي  وَادْخُلِي جَنَّتِي

<<(It will be said to the pious): ‘O (you) the one in (complete) rest and satisfaction! ‘Come back to your Lord, Well-pleased (yourself) and well-pleasing unto Him! ‘Enter you, then, among My honoured slaves, “And enter you My Paradise!’>> [Fajr: 27-30]

Therefore, it is upon the slave of Allaah to work on himself to rectify his soul, and to take this despised characteristic out of it, which is that the soul inclines towards evil. This is done by striving and having the best of manners, asking Allaah to be continuous upon that and repeating the following narrated supplication plentifully:

O Allaah guide me to the best of actions and manners, no-one guides to the best of them except You, and turn me away from evil actions and evil manners no-one can turn me away from their evil except You.

[Collected by Muslim & Tirmidhi]

[PS: Arabic version of the above supplication is added below by AbdurRahman.Org for memorization of this important supplication]

اللَّهُمَّ اهْدِنِي لِأَحْسَنِ الْأَعْمَالِ وَأَحْسَنِ الْأَخْلَاقِ لَا يَهْدِي لِأَحْسَنِهَا إِلَّا أَنْتَ

وَقِنِي سَيِّئَ الْأَعْمَالِ وَسَيِّئَ الْأَخْلَاقِ لَا يَقِي سَيِّئَهَا إِلَّا أَنْتَ


Posted with Permission from the brother, May Allaah bless him, ameen

Visit the below Link to read/download the 81 Page free PDF eBook:
Benefits Derived from the Story of Yusuf
By the Shaykh ‘Allama AbdurRahman bin Nasr as-Sa’adi | Translated by Abbas Abu Yahya
https://followingthesunnah.com/2016/07/26/benefits-derived-from-the-story-of-yusuf/

Related Link: https://abdurrahman.org/translations/abbas-abu-yahya

Abu Bakr as-Siddeeq (radi Allahu anhu) – The Strongest of the Companions in Eemaan

BismillaahThe Strongest of the Companions in Eemaan
Taken from the book
‘The Life of the Greatest Man After the Prophets & Messengers: Abu Bakr as-Siddeeq’

Compiled By Muhammad Uthmaan al-Anjaaree
Translated by Abbas Abu Yahya

1- On the authority of Abu Huraira -Radi Allaahu anhu- who said the Messenger of Allaah – sallAllaahu alayhi wa sallam- prayed the morning prayer, then he faced the people and said: ‘While a man was leading a cow, he began to ride it and beat it. So the cow said to him: ‘we were not created for this, rather we were created for ploughing.’

So the people said: ‘Subhana Allaah a cow spoke!’

The Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘Indeed I believe this, me and Abu Bakr and Umar.’ Even though they were not present.

The Messenger -sallAllaahu alayhi wa sallam- continued: ‘While a man was with some sheep, suddenly a wolf attacked them and took away one sheep from amongst them. The shepherd called the sheep as if trying to rescue it from the wolf. The wolf said to him: ‘You want to rescue it from me, so who will protect it on the day when the predatory animal comes, the day when it has no shepherd other than me.’

So the people said: ‘Subhana Allaah, a wolf spoke.’

The Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘Indeed I believe this, me and Abu Bakr and Umar.’ Even though they were not present.[1]

* Hafidh Ibn Hajr said: ‘It is possible that the Prophet -sallAllaahu alayhi wa sallam- said that due to what he knew of their overwhelming Eemaan and the strength of their certainty.[2]

2- On the authority of Abu Huraira -Radi Allaahu anhu- who said the Messenger of Allaah – sallAllaahu alayhi wa sallam- said: There was a man walking wearing a garment whose appearance impressed his own self. Allaah made the ground swallow him up and he kept tumbling down into it until the Day of Judgement.’ Abu Bakr and Umar testified to it, while Abu Bakr and Umar were not present.[3]

3- On the authority of Ayyoob who said: that AbdurRahmaan bin Abu Bakr said to his father (Abu Bakr): I saw you on the day of Uhud but I avoided you. So Abu Bakr said: ‘if I had seen you I would not have avoided you.’[4]

4- On the authority of Umar: ‘If the Eemaan of Abu Bakr was weighed against the Eemaan of the people of the earth, the Eemaan of Abu Bakr would outweigh the others.’ [5]

5- On the authority of Aa’ishah who said: ‘I swear by Allaah that Abu Bakr left drinking alcohol in pre-Islaamic times and he did not doubt in Allaah after having accepted Islaam.’[6]

6- On the authority of Ibn Shihaab who said: ‘From the excellence of Abu Bakr is that he never ever doubted in Allaah – Azza wa Jal – even for an hour.’[7]

7- On the authority of Bakr bin Abdullaah who said: ‘Indeed the people did not prefer Abu Bakr because he would pray and fast more than them, rather they preferred him due to something his heart.’[8]

‘Aboo Bakr did not have excellence over the people ( lam yafdulin-naasa) on account of praying and fasting more than them, but rather he had excellence over them on account of something which was in his heart.’ -And I think the reference should be Narrated by Imam Ahmad in ‘Fadail as-Sahabah’ with this wording (1:141) no. 118 .

[Taken from the book: ‘The Life of the Greatest Man After the Prophets & Messengers: Abu Bakr asSiddeeq’ P.190-191]

References:

[1] Narrated by Bukhari no.3285 and Muslim (15/156 Nawawee).

[2] Fath al-Bari 7/18

[3] Narrated by Imam Ahmad in ‘Fadail as-Sahabah’ with this wording (1:112) no. 92. Its researcher WaseeAllaah bin Muhammad Abbas said: Its Isnaad is Saheeh. Narrated by Bukhari no.5453 & Muslim (14/63 Nawawee). By AbdurRazzaq (11:82) no. 19983 but they did not mention ‘Abu Bakr and Umar testified to it.’ This extra wording was mentioned by Musadad as in ‘al-Mutalib al-‘Aaleeyah’ (4:35)

[4] Narrated by Ibn Abee Shaybah (14:408) no. 18642 and Ibn Hajr said in ‘Talkhees al-Habeer’ (4:101): its narrators are
trustworthy along with Irsaal.

[5] Narrated by al-Bayhaqi in ‘al-Jamia’ lashu’ab al-Eemaan’ (1:18) and its narrators are trustworthy.

[6] Narrated by Abu Na’eem in ‘al-Ma’arifah’ 91;179) no. 108

[7] Narrated by Abdullaah in his Zawaid of al-Fadail (1:126) no. 96. Its researcher WaseeAllaah bin Muhammad Abbas said: Its Isnaad is Saheeh till az-Zuhri.

[8] Narrated by Imam Ahmad in ‘Fadail as-Sahabah’ with this wording (1:114) no. 118 Its researcher WaseeAllaah bin Muhammad Abbas said: Its Isnaad is Saheeh.

Related Links:

https://abdurrahman.org/sahaba

Abu Bakr turned around and he was crying [Inspirational Story]

Bismillaah

‘Silsilah al-Ahadeeth as-Saheehah’.
By The Muhaddith, Shaykh, Allamaa’ Muhammad Nasur uddeen al-Albaani. Translated by Abbas Abu Yahya


3258 – On the authority of Rabeeyah al-Asslamee who said : I used to serve the Messenger of Allaah sallAllaahu alayhi wa sallam and he gave me some land, and he gave Abu Bakr some land, and when it came to dividing the land, we differed over a cluster of dates from a date palm tree. Abu Bakr said : this is on my side of the land! And I said : It is on my side! There used to be a problem between me and Abu Bakr, and Abu Bakr said a statement to me which I hated but he regretted saying it, so he said to me: ‘O Rabeeyah! Say something to me similar to what I said to you, so that it can be a requital.’

So I said : ‘I will not say it.’

Abu Bakr said : ‘You will say it or I will request the Messenger of Allaah sallAllaahu alayhi wa sallam to order you to say it.

So I said : ‘I will not say it.’

Abu Bakr left that portion of the land for me and went off to the Prophet sallAllaahu alayhi wa sallam and I followed him. The people from my tribe followed us and said to me: ‘May Allaah have mercy on Abu Bakr, why is he going to the Messenger of Allaah sallAllaahu alayhi wa sallamabout you, and he said what he said about you.’

So I said : ‘Do you know who this is?? This is Abu Bakr as-Siddeeq, he is one of the two who were in the cave, he is one who has grown old as a Muslim ( one of the elders of the Muslims), beware he does not turn around and see you assisting me against him and becomes angry and he meets the Messenger of Allaah sallAllaahu alayhi wa sallam , and the Messenger of Allaah sallAllaahu alayhi wa sallam will become angry due to him being angry, and then Allaah Azza wa Jal becomes angry due to them being angry and then Rabeeyah will be destroyed.’

They said : ‘What do you order us to do?’

I said : ‘Go back.’

Abu Bakr –RadhiAllaahu anhu- went off to the Messenger of Allaah sallAllaahu alayhi wa sallam , so I followed him by myself, until he reached the Prophet sallAllaahu alayhi wa sallam and he told him the story as it was. The Prophet sallAllaahu alayhi wa sallam raised his head towards me and said: ‘O Rabeeyah what’s the matter between you and as-Siddeeq?’

I said : ‘O Messenger of Allaah sallAllaahu alayhi wa sallam such and such happened, and he said a statement to me which I disliked, then he said to me, say something similar to what I said to you so that it can be requited, but I refused.’

Then the Messenger of Allaah sallAllaahu alayhi wa sallam said: ‘Yes, do not say a word back to him, but say: May Allaah forgive you O Abu Bakr. May Allaah forgive you O Abu Bakr.’

Hasan said: ‘Abu Bakr turned around and he was crying.’


Posted from: A Selection of Ahaadeeth and their benefits taken from ‘Silsilah al-Ahadeeth as-Saheehah’
By The Muhaddith, Shaykh, Allamaa’ Muhammad Nasur uddeen al-Albaani
Translated by Abbas Abu Yahya

Check other Inspirational Stories:
https://abdurrahman.org/inspirational/

A Brief Overview of the Asha’aree Sect – Shaykh AbdulMuhsin & Shaykh Ahmad Yahya an-Najmi

Compiled & Translated By Abbas Abu Yahya

1 – Shaykh AbdulMuhsin bin Hamd al-Abbaad al-Badr said:

‘All praise belongs to Allaah the Lord of all the Worlds, and the praise, peace and blessings of Allaah be upon His Messenger and upon his Family and his Companions.

To proceed:

In response to the question about the Asha’irah: Are they from the Ahl-ul-Sunnah wal-Jamaa’ah or not?

I say: ‘The Ahl-ul-Sunnah wal-Jamaa’ah are the Noble Companions Radi Allaahu anhum, and those who followed their path, just as the Prophet -sallAllaahu alayhi wa sallam- said in explaining the ‘Firqat an-Najeeyah’ (the Saved Sect): ‘They are those who are upon what I am upon and my Companions.’

Their belief in the Names of Allaah – the All-Mighty and the Magnificent – and His Characteristics (Sifaat) is that they affirm for Allaah –Azza wa Jal- what is affirmed in the Book and the Sunnah from the Names and Characteristics in the way which they befit Allaah -Subhanahu Ta’ala- without explaining how they are, or resembling them with anything else, or with Tamtheel (to liken Allaah or His Characteristics to that of the creation), or Tahreef (alteration and distortion of wording or meaning), or Ta’weel (metaphorical interpretation) of them or cancelling them.  Just as Allaah -Azza wa Jal- said:

<< لَيۡسَ كَمِثۡلِهِۦ شَيۡءٞۖ وَهُوَ ٱلسَّمِيعُ ٱلۡبَصِيرُ >>

<< There is nothing like unto Him and He is the All-Hearing the All-Seeing>> [Shura : 11]

In this Ayaah there is the affirmation that Allaah Ta’ala has the two Sifaat (Characteristics) of Hearing and Seeing, which is in His statement: << and He is the All-Hearer, the All-Seer.>>, and not likening Allaah to resembling anyone with Him as is in His statement: <<There is nothing like unto Him>>

The Asha’irah are those who ascribe to the Madhab (School of Thought) of Abul-Hasan al-Asha’ari -Rahimullaah- who was born in the year 270 A.H. and died in the year 330 A.H.  That Madhab on which he was before he came back to the Madhab of Ahl-ul-Sunnah wal Jamaa’ah.  That Madhab which was on Ta’weel (metaphorical interpretation) of most of the Sifaat (Characteristics of Allaah), which is opposite to the Madhab of Ahl-ul-Sunnah wal Jamaa’ah.

Therefore, the Asha’irah are from the deviated Islaamic sects, they are deviated from what Ahl-ul-Sunnah wal Jamaa’ah are upon.  It is not perceivable to the intellect that the truth was hidden from the Companions, and the Successors but then after that the truth had occurred in following a belief which was born after their time.

Al-Hafidh Ibn Hajr in his book ‘Fath al-Bari’ (13/407) quoted many statements from the Salaf about the authentic Aqeedah which is established upon the Book and the Sunnah and the understanding of the Salaf of the Ummah, he summed it up by saying:

‘Many quotes have preceded from the people of the third period of time and they are the Fuqaha (scholars) of the different lands, like Thawri, al-Awzaiee, Malik, al-Layth and those who lived at their time, and likewise those who took from them, from the other Imams. So how can a person not trust what the people of the first three generations agreed upon, and they are the best generations, with the testification of the owner of the Sharia?’

Ibn Hajr also quotes from al-Hasan al-Basari that he said:

‘If what al-Ja’ad is saying is true, then the Prophet -sallAllaahu alayhi wa sallam- would have conveyed it.’

Al-Ja’ad is Ibn Dirham the founder of the Madhab al-Jahmeeyah.[1]

I will say the like of what al-Hasan al-Basari -Rahimullaah- said:

‘If what the al-Asha’irah and other than them from the philosophers say is true, then the Messenger -sallAllaahu alayhi wa sallam- would have conveyed it.’

[Taken from: ‘Takeed al-Musalamaat as-Salafeeyah’ p. 5]


2- Shaykh Ahmad Yahya an-Najmi said:

‘The truth of which there is no contention about, is that the Asha’irah and Matroodeeyah are from the groups of the Ahl-ul-Bida’.  It is not allowed for anyone to say that they are from the Ahl-ul-Sunnah and whoever claims that these two groups are from the Ahl-ul-Sunnah wal Jamaa’ah then he has squeezed himself between a grave and serious mistake, and a humiliating danger, and he will be questioned on the Day of Judgement about his statement before he is freed to go on his path.

Shaykh ul-Islaam Ibn Taymeeyah said in Majmoo’ al-Fatawa in (3/347) after speaking about this issue:

‘With that it becomes clear that the people with the most right to be the Firqat Najeeyah (the saved sect) are the Ahl-ul-Hadeeth and Sunnah those who do not have someone they biasedly follow except the Messenger of Allaah -sallAllaahu alayhi wa sallam- and they are the most knowledgeable of the people regarding his statements, his situations, and they are the greatest in distinguishing between the authentic and weak of those statements and situations. Their Imams are scholars regarding those statements and situations and they are the people of knowledge of its meanings, and they follow them, with truth, action, love, with loyalty to the one who is loyal to it and have enmity to the one who has hatred to it. . . . [until he said]… and whatever the people differed over in regards to the issues of Sifaat (Characteristics of Allaah), al-Qadr (pre-destiny), al-Waeed (threat of punishment), Names of Allaah, enjoining the good, forbidding evil and other issues, then here they would return those issues to Allaah and His Messenger. They would refer to the Tafseer (explanation) of those general wordings of which the people of sects and differences differed over and whatever was in agreement with the Book and the Sunnah they would affirm that, and whatever was in opposition to the Book and the Sunnah they would regard that as false. They would not follow speculation or what their souls inclined and desired, because following speculation is ignorance, and following one’s desires without guidance from Allaah is oppression, and together that is evil: ignorance and oppression.’

How can those who apply the intellect in issues of al-Eemaan, which are well-established in the Book and the Sunnah be from the Ahl-ul-Sunnah wal Jamaa’ah, when they accept what they want from the Book and the Sunnah and reject what they want?!

This is why the Asha’irah and Matroodeeyah only affirm seven Sifaat of Allaah from His Sifaat, and they metaphorically interpret all the other Sifaat of Allaah, which in turn leads to cancelling out the Sifaat of Allaah.

How can that person be from the Ahl-ul-Sunnah wal Jamaa’ah when he metaphorically interprets the saying of Allaah Ta’ala: <> by saying [Isteewa means] Allaah conquered His Throne, so it is as if this person is saying that someone else had taken Allaah’s Throne and then after that Allaah had to conquer it?!

How can that person be from the Ahl-ul-Sunnah wal Jamaa’ah when he metaphorically interprets the hadeeth that Allaah descends the last third of the night which is established in the Prophet -sallAllaahu alayhi wa sallam- saying:

‘Allaah –Azza wa Jal- descends every night to the heavens of the Dunyaa, at the second half of the night, or at the third of the night and says: who is making Dua’ to Me so that I can respond to him; who is asking of Me so that I can give him it; who is seeking forgiveness from Me so that I can forgive him until Fajr comes in.’

[Collected by Ahmad, and it is originally in Bukhari and Muslim]

So the person who metaphorically interprets this, says it means: ‘Allaah’s command descends,’ [and not Allaah Himself] even though Allaah’s –Azza wa Jal- command descends at every time and moment.

How can that person be from Ahl-ul-Sunnah wal Jamaa’ah who metaphorically interprets Allaah’s Two Hands to mean Allaah’s blessings, even though Allaah –Subhana wa Ta’ala- connected/linked/explained that thing which is specific for the hand, which is spending, Allaah –the Most Magnificent- said:

وَقَالَتِ ٱلۡيَهُودُ يَدُ ٱللَّهِ مَغۡلُولَةٌۚ غُلَّتۡ أَيۡدِيهِمۡ وَلُعِنُواْ بِمَا قَالُواْۘ بَلۡ يَدَاهُ مَبۡسُوطَتَانِ يُنفِقُ كَيۡفَ يَشَآءُۚ

<< The Jews say: ‘Allaah’s Hand is tied up (i.e. He does not give and spend of His Bounty).’ Be their hands tied up and be they accursed for what they uttered. Nay, both His Hands are widely outstretched. He spends (of His Bounty) as He wills. >>[2]  knowing that the blessings which the Noble (Jaleel) Lord confers upon His worshippers are so many they cannot be enumerated?!

Allaah the Magnificent said:

<< وَإِن تَعُدُّواْ نِعۡمَةَ ٱللَّهِ لَا تُحۡصُوهَآۗ  >>

<< And if you would count the graces of Allaah, never could you be able to count them. >>[3]

How can that person be from Ahl-ul-Sunnah wal Jamaa’ah when he metaphorically interprets the Hadeeth: ‘Allaah does not look at the one who drags his garment below his ankles out of pride.’

[Agreed upon by Bukhari and Muslim] and other Hadeeth with this meaning; he metaphorically interprets ‘Allaah looking’ in this Hadeeth that the meaning of ‘looking’ is metaphorical for mercy, meaning that Allaah will not have mercy upon them?!

There are other deviated metaphorically interpretations, which transfer the texts present from Allaah –Azza wa Jal – in His Book or upon the tongue of His Messenger, which comprise of lofty meanings, which are befitting Allaah –Azza wa Jal- and they metaphorically interpret them with a false interpretation.

If we think about it, what has obligated them to metaphorically interpret the Sifaat like this, then we find that they claim that the condition and state of the intellect is that this is how Allaah should be characterized with those [distorted] characteristics; because they made and took the foundations of the people of Kalam (rationalistic theology & philosophy) as the foundation, and they used this foundation above that of the texts of the Sharia’, which came in the Book of Allaah, and in the Sunnah of the Messenger -sallAllaahu alayhi wa sallam- which affirm for Allaah –Azza wa Jal- Names and Characteristics which befit His Majesty.

So the Asha’irah and Matroodeeyah made those foundations rationalistic theology (Kalam), which was taken from the philosophers, and the people of logic (Mantiq) those who were drowned in knowledge of rationalistic theology, and they spent their time in it, and wasted their lives in it, and their end result was confusion.’

[Taken from: ‘Takeed al-Musalamaat as-Salafeeyah’ p. 7]

Footnotes:

[1] A sect, which rejects the Characteristics of Allaah.

[2] Soorah Maidah: 64

[3] Soorah Nahl: 18

Posted from:

https://followingthesunnah.com/2013/08/30/a-brief-overview-of-the-ashaaree-sect/

Related Links

The Story of Yusuf: The Dream of the Two Young Men in the Prison – Imam as-Sa’di

Benefits Derived from the Story of Yusuf
Chapter 1: The Dream of the Two Young Men

As for the dream of the two young men, where one of them said:

وَدَخَلَ مَعَهُ السِّجْنَ فَتَيَانِ ۖ قَالَ أَحَدُهُمَا إِنِّي أَرَانِي أَعْصِرُ خَمْرًا ۖ وَقَالَ الْآخَرُ إِنِّي أَرَانِي أَحْمِلُ فَوْقَ رَأْسِي خُبْزًا تَأْكُلُ الطَّيْرُ مِنْهُ

‘Verily, I saw myself (in a dream) pressing wine.’ The other said: ‘Verily, I saw myself (in a dream) carrying bread on my head and birds were eating thereof.’  [Yusuf: 36]

They were kind to Yusuf so that he would inform them of the interpretation of their dream. This is due to what they witnessed of his being good to things and to the creation.

Yusuf –alayhi sallam- interpreted the dream of the one who saw that he was pressing wine to be that he would be saved from the prison and would return to his status of serving his master, so he would press grapes for his master, resulting in wine. He interpreted the other dream to be that person being killed, then crucified and birds eating from his head. As for the first dream then it came in a literal form. As for the other dream, then it came in the form of a similitude; that he would be killed, and even though he would have been killed, he would still be crucified and would not be buried until birds had eaten from his head.

This is an amazing insight, which gives precise meanings, as it is the custom that a person who is killed is buried straight away, such that it would not be possible for beasts and birds to eat from him. However, Yusuf –alayhi sallam- understood that this person would be killed and not buried quickly so that he reached this state.

This is the humiliation of that man, and his despicable, evil worldly destiny which causes the skin to tremble. He knew that this dream was real and would definitely take place. Yusuf said to them:

قُضِيَ الْأَمْرُ الَّذِي فِيهِ تَسْتَفْتِيَانِ
‘Thus is the case judged concerning which you both did inquire.’ [Yusuf: 41]

This is from his complete knowledge of interpreting dreams, which are not interpreted based on suspicion and delusion, rather they are interpreted upon knowledge and certainty.

As for the appropriateness of the interpretation of this dream, it is that birds do not come close to living things, rather they eat from the deceased if there is no one close to the dead body, and this takes place after the person has been killed and crucified.

From the perfection of Yusuf, his advice and his amazing intelligence is that he was careful in interpreting their dreams when they narrated them to him and he promised them that he would interpret the dreams at the earliest time. Yusuf said:

لَا يَأْتِيكُمَا طَعَامٌ تُرْزَقَانِهِ إِلَّا نَبَّأْتُكُمَا بِتَأْوِيلِهِ قَبْلَ أَن يَأْتِيَكُمَا

No food will come to you (in wakefulness or in a dream) as your provision, but I will inform (in wakefulness) its interpretation before it (the food) comes. [Yusuf: 37]

He promised them the interpretations before the first meal was to be brought for them from outside the prison so that they would be calm and eager to hear the interpretations. Yusuf did this so he would be able to give them Da’wah before he gave them the interpretations so that they would be more receptive to accepting the Da’wah to Allaah because calling them to Allaah was more important than interpreting their dreams.

He called them to Allaah using two means:

Firstly: through his own self, in how he was and in his beautiful description that made him reach this noble station.

Yusuf –alayhim as-Salaam- said:

ذَٰلِكُمَا مِمَّا عَلَّمَنِي رَبِّي ۚ إِنِّي تَرَكْتُ مِلَّةَ قَوْمٍ لَّا يُؤْمِنُونَ بِاللَّهِ وَهُم بِالْآخِرَةِ هُمْ كَافِرُونَ

وَاتَّبَعْتُ مِلَّةَ آبَائِي إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ ۚ مَا كَانَ لَنَا أَن نُّشْرِكَ بِاللَّهِ مِن شَيْءٍ ۚ ذَٰلِكَ مِن فَضْلِ اللَّهِ عَلَيْنَا وَعَلَى النَّاسِ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَشْكُرُونَ

This is of that which my Lord has taught me. Verily, I have abandoned the religion of a people that do not believe in Allaah and are disbelievers in the Hereafter (i.e. the Kan’âniun of Egypt who were polytheists and used to worship the sun and other false deities).

‘And I have followed the religion of my fathers, – Ibraheem, Ishaaq and Ya’qoob, and never could we attribute any partners whatsoever to Allaah. This is from the Grace of Allaah to us and to mankind, but most men are not thankful.[Yusuf: 37-38]

The second matter: He called them through natural, real evidences.

He said :

يَا صَاحِبَيِ السِّجْنِ أَأَرْبَابٌ مُّتَفَرِّقُونَ خَيْرٌ أَمِ اللَّهُ الْوَاحِدُ الْقَهَّارُ

مَا تَعْبُدُونَ مِن دُونِهِ إِلَّا أَسْمَاءً سَمَّيْتُمُوهَا أَنتُمْ وَآبَاؤُكُم مَّا أَنزَلَ اللَّهُ بِهَا مِن سُلْطَانٍ ۚ إِنِ الْحُكْمُ إِلَّا لِلَّهِ ۚ أَمَرَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ ۚ ذَٰلِكَ الدِّينُ الْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

‘O two companions of the prison! Are many different lords (gods) better or Allaah, the One, the Irresistible? ‘You do not worship besides Him but only names which you have named (forged), you and your fathers, for which Allaah has sent down no authority. The command (or the judgement) is for none but Allaah. He has commanded that you worship none but Him, that is the (true) straight religion, but most men do not know.  [Yusuf: 39-40]

Indeed The One who is singled out with perfection from all angles, and with complete control over all the world, the upper and the lower, The One Who is deserving of complete worship, Who created the creation for His worship and He ordered them to do it, He has the command over His slaves in this world and the Hereafter. He is the One Whom it is necessary to worship Alone, other than Whom there are things that are worshipped which are deficient and of different types – those things which many people claim divinity for, but they do not have anything of the real meaning of divinity nor are they deserving of worship, rather they are titles which they have defined and names without any meanings.

So, Yusuf saw that calling them to Allaah was foremost rather than the interpretation of their dreams and it was more beneficial for them and other than them.


Posted with Permission from the brother, May Allaah bless him, ameen

Visit the below Link to read/download the 81 Page free PDF eBook:
Benefits Derived from the Story of Yusuf
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What Shaykh Hamad al-Ansaari said about The Rafidah (Shia)

What Shaykh Hamad al-Ansaari[1] said About The Rafidah (Shia)[2]
Compiled & translated By Abbas Abu Yahya

1 – Rawafidah (Shia)

‘The Rafidah are  the Munafiqoon (hypocrites) of this Ummah.’[3] 

2- From the Non-Arabs

‘Indeed Rafd (the religion of the Shia) came from the non-Arabs, as for the Arabs they were not Rawafid, but after the non-Arabs had mixed with the Arabs there occurred Rawafidah amongst them.

The reason for the spread of ignorance in the 7th, 8th, 9th and 10th century amongst the Arabs caused them to be lost, and they became an easy morsel in the hand of the one who wanted them.  However, when they were busy with knowledge it was not possible for anyone to divide them up and overcome them.’[4]

3 – Zaydeeyah

‘Whoever investigates the situation of the Rawafidah, will find that no one says what they say except the Kuffar.  The majority of scholars make Takfeer of the Rawafidah. The Zaydeeyah are Mubtadia’(Innovators), the term is not given except to the Zaydeeyah and also whoever becomes a Shi’ee. The Zaydeeyah do not have Asaneed (chains for narrations), rather their reliance is upon books which do not  have Isnaad.’[5]

4 – Rawafidah (Shia) and the Jews

‘During the seventh and eighth century you would not find except the Rawafidah (Shia) in Madina and likewise in Makkah, this is what Ibn Taymeeyah, Dhahabi and Sakhawi mention.  I believe that there is no enemy of the Muslims the likes of the Rawafidah (Shia) and the Jews. The founding father of the Rawafidah was Abdullaah bin Saba and he was a Jew.  Shaykh ul-Islaam wrote a chapter in the book ‘Minhaj as-Sunnah’ explaining the resemblance of the Rawafidah (Shia) to the Jews. If the leaders from the Muslims had not used politics to deal with the Rawafidah and the Jews, they would not have been secure from their cunning evil.  The Rawafidah do not know anything about Islaam.’[6]

‘a – The Rawafidah took their religion from the Jews, and their attacking the Companions is attacking Islaam.

b – When the Asha’areeyah[7] affirmed seven Sifaat (Attributes) of Allaah, they did not do this because it is present in the Qur’aan, rather they affirmed them because the intellect did not oppose them, if they had affirmed them due to the Qur’aan then they would have affirmed the rest of the Sifaat.’[8]

5 – The Term ‘Rawafidah’

‘The evidence of the Ahl-ul-Hadeeth that the Ahadeeth which mention the word ‘ar-Rawafid’ are Ahadeeth which are lies, whereby this title was not applied except at the time of the Abbaseeyeen.’[9]

6 – Takfeer of the Rafidah[10]

‘Indeed when Imam Ahmad was asked about the Rafidah he answered that they were Kuffar.’

Then my father said: ‘Some of the people of knowledge have said that the Rafidah are Mubtadia’(people of Bida’)’

Then my father said: ‘This statement that they are people of Bida’ is a light statement about them, since their actions are the actions of the Kuffar and likewise are their statements.’[11]

‘The Rafidah say that Ali Radhi Allaahu anhu will be sent before the Day of Judgement.’  They mean in place of Isa -alayhi as-Sallaam.’[12]

Footnotes:

[1]For a Brief Biography of the Shaykh refer to Here

The statements here were taken from the biography of the Shaykh, 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  quoting his father unless stated otherwise.

[2] For a brief exposition of the Rafidah & Shia see:

A Warning Against the Spread of the Deen of the Rawafidh (Shia) in Algeria and Other Muslim Lands – Shaykh Rabee

https://followingthesunnah.wordpress.com/2012/06/06/evidence-that-proves-the-falsehood-of-the-shia-madhab/

http://www.shia.bs/

[3] [Vol.2 p. 477  No. 5]

[4] [Vol.2 p. 704  No.156]

[5] [Vol.2 p.498  No. 159]

[6] [Vol.2 p. 697 No.108]

[7]  See: https://followingthesunnah.wordpress.com/2013/08/30/a-brief-overview-of-the-ashaaree-sect/

[8] [Vol.2 p. 499  No. 161]

[9] [Vol.2 p.511  No.212]

[10]  – The Statements of the Scholars Regarding the Reality of the Disbelief  Of the Rawafidah (Shia) – Compiled by Abbas Abu Yahya

[11] [Vol.2 p.521  No.268]

[12] [Vol.2 p.523  No.279]

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The Statements of the Scholars Regarding the Reality of the Disbelief  Of the Rawafidah (Shia)

Part One

Compiled by Abu Abdurahman Makki
Translated by Abbas Abu Yahya

Praise be to Allaah, may praise and peace be upon the Messenger of Allaah, upon his family, his Companions and those who follow his guidance.

1 – al-Imam ‘Aamir ash-Sha’abee (d. 105 A.H.) – rahimullaah – said:

‘I warn you against misguided desires, and the most evil of them are the Rafidah. That is because from them there are Jews who immerse themselves into Islaam to try to prepare it to enter their misguidance just like when Paul the son of the King of the Jews immersed himself into Christianity in order to enter their misguidance into it.’

Then ash-Sha’abee said: ‘The Rawafid did not enter into Islaam out of desire or from awe of Allaah but rather out of hatred for the people of Islaam.’[1]

2 – Talha bin Mussarraf (d. 112 A.H.) -rahimullaah – said:

Regarding the Rafidah, their women are not to be married nor is the meat from the animal they slaughter to be eaten because they are apostates.’[2]

3 – Abu Hanifa (d. 150 A.H.) -rahimullaah – said:

‘The Jamaah is to prefer Abu Bakr, Umar, Ali and Uthmaan, and they do not belittle or find anyone deficient from amongst the companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam.’[3]

4 – The Imam of Dar-al-Hijra Malik bin Anas al-Asbahi (d. 179 A.H.) -rahimullaah – said:

‘Whoever curses the companions of the Prophet -sallAllaahu alayhi wa sallam- then he has no part, [or he said: no share] in islaam.’[4]

5 – Al-Lailka’ee narrated that Imam Malik said:

‘Whoever curses the companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam- then he has no reward.

(a) Allaah – Azza wa Jal – says:

لِلْفُقَرَاءِ الْمُهَاجِرِينَ الَّذِينَ أُخْرِجُوا مِنْ دِيَارِهِمْ وَأَمْوَالِهِمْ يَبْتَغُونَ فَضْلًا مِنَ اللَّهِ وَرِضْوَانًا

<<(And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property, seeking Bounties from Allah and to please Him.>>[5]; the Ayaah.

These were the companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam- who migrated with him.

(b) Then Allaah said:

والذين تبؤوا الدار والإيمان

<<And those who, before them, had homes (in Al-Madinah) and had adopted the Faith, love those who emigrate to them>>[6] the Ayaah.

These were the Ansaar.

والذين جاءوا من بعدهم يقولون ربنا اغفرلنا ولأخواننا الذين سبقونا بالإيمان

Then Allaah said: <<And those who came after them say: ‘Our Lord! Forgive us and our brethren who have preceded us in Faith>>[7]

So the reward is for these three types, but whoever curses the companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam- then he is not from these three and he has no truthful right to be amongst these three.’[8]

6 – Al-Qadi Abu Yusuf -rahimullaah – (d.182 A.H.) said:

I do not pray behind a Jahmi, nor a Rafidi, nor a Qadri.’[9]

7 – AbdurRahman bin Mahdi -rahimullaah – (d. 198 A.H.) said:

They are two nations: al-Jahmeeyah and Rafidah.’ (Meaning not from the Muslim Ummah)[10]

8 – Imam Shaafi’ee -rahimullaah – (d. 204 A.H.) said:

A Rafidi has no intercession, this is only for a Muslim.’[11]

9 – Muhammad bin Yusuf al-Faryaabi – rahimullaah- (d. 212 A.H.) said:

‘I hold the opinion that the Rafidah and the Jahmeeyah are nothing but heretics (unbelievers).’[12]

10 – Ahmad bin Yunus – rahimullaah – (d. 227 A.H.) said:

Indeed we do not eat the meat of the animal slaughtered by a Rafidi, because to me he is an apostate.[13]

11 – Ahmad bin Yunus also said:

‘If a Jew slaughtered a sheep and a Rafidi slaughtered one as well, then I would eat from the meat slaughtered by the Jew, and I would not eat from the meat slaughtered by the Rafidi because he has apostated from Islaam.’

Imam Ahmed bin Hanbal said to a person about Ahmad bin Yunus: ‘Go to Ahmad bin Yunus since indeed he is Shaykh ul-Islaam.’[14]

12 – Imam as-Sunnah Ahmad bin Hanbal – rahimullaah – (d. 241 A.H.) was asked by his son Abdullaah bin Ahmad:

‘I asked my father about a person who curses a person from the companions of the Prophet -sallAllaahu alayhi wa sallam, so he said:  ‘I hold the view that he is not upon Islaam.’[15]

13 – From Abu Bakr al-Marwathi who said: I asked Abu Abdullaah about the person who curses Abu Bakr, Umar and Aeysha?

He replied: ‘I hold the view that they are not upon Islaam.’[16]

14 – From Abu Bakr al-Marwathi who said: I heard abu Abdullaah saying that Malik said:

Whoever curses the Companions of the Prophet – sallAllaahu alayhi wa sallam – then he has no share, or he said: no share in Islaam.’

Al-Khalaal said: AbdulMalik bin AbdulHameed informed me, who said, I heard Abu Abdullaah saying:

Whoever cursed [the Companions] I fear disbelief upon him, like that of the Rawafid.’

Then he said:

‘Whoever cursed the Companions of the Prophet -sallAllaahu alayhi wa sallam- then we do not find any security for him that he has indeed exited from the Deen.’[17]

15 – Al-Khalaal said: Abdullaah bin Ahmad bin Hanbal said: ‘I asked my father about a person who curses a man from the companions of the Prophet -sallAllaahu alayhi wa sallam, so he said:

‘I do not hold him to be upon Islaam.’[18]

16 – Imam Ahmad also said about the Rafidah:

‘They free themselves from the Companions of Muhammad -sallAllaahu alayhi wa sallam- they curse them, belittle them and they make Takfeer (excommunication) of their leaders except four of them: Ali, Amaar, al-Miqdad and Sulayman, and the Rafidah have nothing to do with Islaam.’[19]

17 – Imam al-Bukhari -rahimullaah – (d. 256 A.H.) said:

‘I do not care if I prayed behind a Jahmi and a Rafidi, or prayed behind a Jew and a Christian, and they are not given Salam, nor are they visited, or married into, nor is their testimony accepted and their slaughtered animals are not eaten.’[20]

18 – Abu Zura’a ar-Raazi (d. 264 A.H.) -rahimullaah- said: –

‘If you see a man belittling any one from the Companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam; then know that he is a Zindeeq, and that is because to us the Messenger -sallAllaahu alayhi wa sallam- is upon the truth, and the Qur’aan is true.  Indeed the Companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam- conveyed to us the Qur’aan and the Sunnan, indeed they want to criticise our witnesses so that they can invalidate the Book and the Sunnah, and these (critics) are foremost to be criticised and they are Zanadiqa (heretics).[21]

19 – Al-Lalka’ee narrated by way of AbduRahman bin Abi Hatim, that he asked his father and Abu Zura’a about the Madhab of the Sunnah and their beliefs which the people of knowledge found them upon in every country , and what was mentioned from what they said is:

‘And indeed the Jahmeeyah are Kuffar, and indeed the Rafidah, rejected Islaam.[22]

20 – Abdullaah Ibn Qutayba ad-Daynoori al-Baghdadi (d. 276 A.H.) said:

‘As for the extremism of the Rafidah in love for Ali which they exemplify in placing him in front of those whom the Messenger of Allaah -sallAllaahu alayhi wa sallam- and his Companions placed.

Their claim is that Ali had a partnership with the Prophet -sallAllaahu alayhi wa sallam- in his Prophet hood, and they also claim that the Rafidah Imams have knowledge of the unseen of when someone will give birth and similar false statements, and secret matters.

These matters are gathered in that they are lies, kufr, extreme ignorance and stupidity.’[23]

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

Footnotes:

[1] [al-Lalka’ee in Sharh Usool Itiqaad ahl ul Sunnah 8/1461 & Khalaal in as-Sunnah 1/497]

[2] Collected by Ibn batta al-Ukbaree [‘al-Ibannah as-Sugrah p.161]

[3] [‘al-‘Inteeqa fee fadail ath-Thalathata al-Aaimma al-Fuqaha p.163]

[4] [‘as-Sunnah’ by Khalaal 3/493]

[5] [Hashr: 8]  <<(And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property, seeking Bounties from Allaah and to please Him. And helping Allaah (i.e. helping His religion) and His Messenger (Muhammad). Such are indeed the truthful (to what they say)>>

[6] [Hashr: 9] <<And those who, before them, had homes (in Al-Madinah) and had adopted the Faith, love those who emigrate to them, and have no jealousy in their chests for that which they have been given (from the booty of Bani An-Nadir), and give them (emigrants) preference over themselves, even though they were in need of that. And whosoever is saved from his own covetousness, such are they who will be the successful.>>

[7] [Hashr: 10] <<And those who came after them say: ‘Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.>>

[8] ‘Sharh Usool Itiqaad ahl ul Sunnah’ (7/1268)

[9] [Sharh Usool Itiqaad ahl ul Sunnah 4/733]

[10] Bukhari quoted it from him.  See ‘Khalq Afaal al-Ibaad’ (p.125)

[11] [‘al – Kafaaya’ by al – Khateeb (1/126)]

[12] [Sharh Usool Itiqaad ahl ul Sunnah (8/1457)]

[13] [ Sharh Usool Itiqaad ahl ul Sunnah 8/459]

[14] [Saarim al-Maslool p. 570]

[15] [‘As-Sunnah’ by Khalaal 1/493]

[16] [Collected in ‘as-Sunnah’ by Khalaal 1/493]

[17] [‘As-Sunnah’ by Khalaal 3/493]

[18] [As-Sunnah by Khalaal 3 / 493]

[19] [Usool as – Sunnah p.82]

[20] [ Khalq af-faal al-Eebaad p.125]

[21] [From: ‘al-Kafaaya fee ilm ar-Rawhyya p.49]

[22] [From sharh Usool Itiqaad ahl ul Sunnah 1/178]

[23] [‘Al-Ikhtilaaf fee al-Lafdh wa rud ala al-Jahmeeyah wal Mushabsha p.47]

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What Shaykh Hamad al-Ansaari said About Al-Ikhwan al-Muslimoon

What Shaykh Hamad al-Ansaari[1] said About Al-Ikhwan al-Muslimoon[2]Compiled & translated By Abbas Abu Yahya

1 – al-Ikhwan al-Muslimoon & the Rafidah

a) ‘In the past I heard about the group al-Ikhwan al-Muslimoon who had gathered in the era of King Farooq [3] and agreed upon a point that they clarify, which is that the Rafidah (the Shia) are regarded as a school of thought from the schools of thought of the Muslims, and therefore, they must be included amongst the al-Ikhwan al-Muslimoon.  This is why they were the ones who aided the Khomeni revolution and were happy with it, and they said there is no Islaam except with him (Khomeni).’[4]

b) Shaykh Hamad al-Ansaari said:

‘Indeed the Ikhwan al-Muslimoon are from the helpers of Khomeni and the Rafidah (Shia).’[5]

3 – Are al-Ikhwan al-Muslimoon & the Tableegh from the Ahl-ul-Sunnah?

Shaykh Hamad al-Ansaari was asked:

‘Who are the Ahl-ul-Sunnah wal Jammah?’

He answered:

‘They are those who adhere to what the Companions were upon.’

Then the questioner asked: ‘Are the Salafiyoon, the Ahl-ul-Sunnah wal Jammah?’

The Shaykh said:

‘Yes, as-Salafeeyah[6] is the Sunnah and the Jammah; because the meaning of Salafeeyah is adhering to what the Salaf as-Salih were upon in the past.’

The questioner said:

‘O Shaykh, regarding the Ikhwan group and the Tableegh are they from the Ahl-ul-Sunnah?’

The Shaykh said:

‘Everyone who is upon a thought which opposes the Ahl-ul-Sunnah, then he is not from them, therefore the Ikhwan group and the Tableegh are not from the Ahl-ul-Sunnah, because they have thoughts which oppose the Ahl-ul-Sunnah.’[7]

4 – Doubts

‘Do not come close to Jamat al-Ikhwan al-Muslimoon since everything they have is doubtful.’[8]

5 – Sayyid Qutb

a) A man asked Shaykh Hamad al-Ansaari:

‘There are some people who identify Sayyid Qutb with the title ‘Reviver’?’

The Shaykh disapproved of this title and said:

‘What did Qutb revive? Did he revive Tawheed? Meaning did he call to Tawheed?  Or did he revive the call to judge by what Allaah has revealed, and that was by authoring a book, actually all his speech was philosophy.’[9]

b)  Shaykh Hamad al-Ansaari said:

‘Indeed Sayyid Qutb has a lot of Hizbeeyah and many customers.’[10]

6 – Muhammad Qutb

‘Indeed Muhammad Qutb the blood brother of Sayyid Qutb is a dangerous Ash’ari.  He authored a book of Tawheed for the Saudi education ministry and this book was all rhetoric and philosophy.’[11]

7 – Surooreeyah

‘Indeed the Surooreeyah are a group from the al-Ikhwan al-Muslimoon who broke away from them and live in London.’[12]

Footnotes:

[1] For a Brief Biography of the Shaykh refer to  Here

[2] The statements here were taken from the biography of the Shaykh, 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.

[3] King of Egypt died in 1965 C.E

[4] [Taken from: al-Majmoo Hamad al-Ansaari 2/p.698 no.111]

[5] [Taken from: al-Majmoo Hamad al-Ansaari 2/p.699 no.118]

[6] [For a brief explanation see here]

[7] [Taken from: al-Majmoo Hamad al-Ansaari 2/p.762 no. 22]

[8] [Vol.2 p.561  No. 60]

[9] [Taken from: al-Majmoo Hamad al-Ansaari 2/p.763 no. 24]

[10] [Vol.2 p.636 No. 245]

[11] [Vol.2 p.617 No. 150]

[12] [Taken from: al-Majmoo Hamad al-Ansaari 2/p.765 no. 40]

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Brief Biographies of some of the People of Knowledge

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

 From the People of Knowledge

 The Khalifah Umar bin AbdulAzeez

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

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

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

Sufyaan bin Saeed ath-Thawree -Rahimullaah

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

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

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

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

Maalik ibn Anas -Rahimullaah

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

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

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

Abdullaah bin al-Mubarak -Rahimullaah

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

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

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

Imaam Shaafiee -Rahimullaah

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

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

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

Yahya bin Ma’een -Rahimullaah

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

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

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

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

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

He died in the year 233 A.H.

Abu Zura’h ar-Razee -Rahimullaah

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

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

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

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

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

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

Abu Hatim ar-Raazee -Rahimullaah

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

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

Abu Hatim and Abu Zura’h were good friends.

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

an-Nisaa’ee -Rahimullaah

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

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

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

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

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

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

ad-Daraqutni -Rahimullaah

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

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

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

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

Ibn Salaah -Rahimullaah

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

Shaykh al-Islaam Ibn Taymeeyah -Rahimullaah

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

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

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

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

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

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

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

Bin Abdul Haady al-Maqdasee -Rahimullaah

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

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

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

Ibn al-Qayyim -Rahimullaah

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

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

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

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

Ibn Rajab -Rahimullaah

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

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

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

Ibn Hajr al-Asqaalanee -Rahimullaah

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

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

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

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

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

ash-Shawkanee -Rahimullaah

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

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

Muhammad NaasirudDeen al-Albaanee -Rahimullaah

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

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

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

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

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

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

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

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

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

Muhammad ibn Saalih ibn Uthaimeen -Rahimullaah

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

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

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

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

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

Related Links:

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

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

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

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

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

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

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

Scholars Biographies: Shaykh Hamad al-Ansaari

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

Contents:

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

His Name & Lineage:

AbdulAwal bin Hamad al-Ansaari said:

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

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

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

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

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

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

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

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

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

The Hijra From Mali to Saudi Arabia

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

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

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

Nigeria

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

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

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

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

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

AbdulAwal bin Hamad al-Ansaari continues:

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

Shaykh Hamad al-Ansaari said:

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

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

Then my father said:

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

Sudan

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

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

Makkah

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

Shaykh Hamad al-Ansaari said:

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

He said: your question is excellent.’

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

The Shaykh also said:

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

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

I said: ‘A graduation certificate.’

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

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

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

Hamad al-Ansaari said:

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

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

Riyadh

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

Shaykh Hamad said:

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

AbdulAwal bin Hamad al-Ansaari said:

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

Madina Nabaweeyah

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

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

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

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

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

Establishing the Islaamic University

AbdulAwal bin Hamad al-Ansaari said:

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

The Term ‘al-Munawarah’

Hamad al-Ansaari said:

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

AbdulAwal bin Hamad al-Ansaari commented:

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

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

The Shaykh also said:

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

Rain in Madina

Hamad al-Ansaari said:

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

Then he said:

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

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

Hamad al-Ansaari said:

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

Manuscripts

Shaykh Hamad al-Ansaari said:

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

Shaykh Muhammad Nasir-uddeen al-Albaani

Shaykh Hamad al-Ansaari said:

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

The Shaykh also said:

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

The Shaykh also said:

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

Shaykh Hamad al-Ansaari said:

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

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

Meeting Shaykh Albaani & Muhammad al-Banna

Shaykh Hamad said:

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

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

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

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

He Used to Love the Sunnah

Dr. Waleed al-Firyaanee said:

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

From His Students

Shaykh Hamad al-Ansaari was asked:

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

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

Shaykh Hamad al-Ansaari said:

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

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

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

AbdulAwal bin Hamad al-Ansaari said:

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

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

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

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

Shaykh’s Death[48]

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

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

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

From the Okaz Newspaper

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

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

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

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

Footnotes:

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

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

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

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

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

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

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

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 ‘dahar.net/vb/archive/index.php?t-15041.html’ audio link

Statements of the People of Knowledge Regarding the Soofeeyah – Compiled by Abbas Abu Yahya

BismillaahStatements of the People of Knowledge Regarding the Soofeeyah
Compiled & Translated By Abbas Abu Yahya

Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaah- said:

‘I heard Shaykh ul-Islaam Ibn Taymeeyah (d.728) -Rahimullaah- narrate from some of the righteous people that they said: ‘That people worship Allaah, and as for theSoofeeyah then they worship their own selves.’

[Taken from: ‘Swallat Ibn al-Qayyim li Shaykh ul-Islaam Ibn Taymeeyah’ P.269 & ‘Madarij Salikeen’ 1/260]

Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaah- said:

‘And how good is what Abu Ahmad ash-Shayrazi said: ‘The Soofeeyah used to ridicule Shaytaan and now the Shaytaan ridicules them! !’

[Taken from: ‘Ighaatul al-Lafaan Fee Massaeed ash-Shaytaan’ with the checking by Shaykh Albani Vol. 1 p.241]

The Deception of the Shaytaan of the Soofeeyah

Shaykh Muhammad Hamid al-Faqee -Rahimullaah- comments on the statement ofImaam Ibn al-Qayyim -Rahimullaah- when he spoke about the deception of the Shaytaan of the Soofeeyah, when he Imaam Ibn al-Qayyim -Rahimullaah- said:

‘The Shaytaan caused them to buzz around (dance) and to beat/strike the ground whizzing around on their feet, then sometimes he makes them like donkeys going around a pivot, and sometimes like insects dancing  in the middle of the house…’

Shaykh Muhammad Hamid al-Faqee said:

‘The Shaykh (Ibn al-Qayyim -Rahimullaah) intends the Mutasawwafa (Soofeeyah) who form into circles, then stand up in those circles and dance and swing from side to side to the tune of singing and musical instruments.  They shout, scream and dance together with what they call Dhikr (remembrance of Allaah), rather it is sinfulness, disobedience and the remembrance of Shaytaan, may Allaah guide them and free them and free Islaam from those evils and crimes.’

[Taken from: ‘Ighaatul al-Lafaan Fee Massaeed ash-Shaytaan’ with the checking by Shaykh Albani Vol. 1 p.409]

How the Shaytaan Deceived the People that Whistling and Clapping is Prayer

Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaah- speaks about the Ayaah << Their prayer at the House (of Allaah) was nothing but whistling and clapping of hands. >> [Anfal: 35] and how the Shaytaan deceived the people that whistling and clapping is prayer.  Ibn al-Qayyim quotes: ‘Ibn Arafah and Ibn al-Ambaari who said: ‘that whistling and clapping is not prayer. . .’

Shaykh Muhammad Hamid al-Faqee commented on this by saying:

‘In reality this is not prayer, Allaah called it prayer because they used to whistle and clap in their thundering movements to the tunes of whistling and clapping, since they intended by it a means of coming closer to Allaah, so Allaah reprimanded them and criticized them, and Allaah clarified that He does not love that, He does not reward them for it except with a painful punishment.

And that whistling and clapping (of the polytheists) is like what takes place in the gatherings of the Soofeeyah of our time, like for like; dancing movements to the tune of whistling and clapping. Their deep-rooted desires beautified this, likewise their ignorance and the Shayateen from the men and Jinn, beautified this to make them think that it is Dhikr (remembrance of Allaah) and worship!!

Allaah is far from this.’

[Taken from: ‘Ighaatul al-Lafaan Fee Massaeed ash-Shaytaan’ with the checking by Shaykh Albani Vol. 1 p.440]

The Soofeeyah’s Dislike of Knowledge

Imaam Shamsuddeen Muhammad bin Ahmad bin Uthmaan ad-Dhahabi (d.748) -Rahimullaah- quoted:

‘Ibn Baakwaya said: ‘One day Abu Abdullaah bin Khaffeef saw Ibn Maktoom and his group and they were writing something, so he said:

‘What is this?’

They said: ‘We are writing such and such.’

He said:

‘Busy yourselves by learning something and do not be deceived by the speech of theSoofeeyah.  I used to hide my pen in the pocket of my rags and the paper in the pocket of my garment and I would go in hiding to the people of knowledge, if they (theSoofeeyah) found out I was there they would dispute with me and say: you will not be successful, but then eventually they were in need of me (this knowledge).’

Imam ad-Dhahabi (d.748) -Rahimullaah- said:

‘This Shaykh had combined between knowledge and action and getting chains of narrations (Ahadeeth) from their sources, and would adhere to the Sunnan with a long enjoyable life in obedience to Allaah.’

[Taken from ‘Siyaar ‘Alaam an-Nubala’ 16/346 – 347]

Imaam Shamsuddeen Muhammad bin Ahmad bin Uthmaan ad-Dhahabi (d.748) -Rahimullaah- quoted Ghazali saying:

‘Ghazali said: The Soofeeyah have taken to inspirational knowledge and not proper learnt knowledge, so one of them sits with his heart being empty, with total concern he says: ‘Allaah, Allaah, Allaah’ continuously so that his heart becomes empty. The Soofeeyah do not busy themselves with recitation of Qur’aan, nor with the books of Hadeeth.  So if the Soofireaches this limit, then he stays in his house alone in the darkness and in a garment wrapped up, then at that time he hears the call of truth: <>[Surah Al-Muddathir]

<< O you wrapped in garments (Prophet Muhammad)! >>[Surah Al-Muzzammil]

Imaam ad-Dhahabi (d.748) commented:

‘The leader of creation indeed heard <> [Surah Al-Muddathir] from Jibraeel from Allaah. As for this idiot, then he never heard the call of truth, rather he heard the Shaytaan, or he heard it from his fickled brain and did not hear it in reality, and success is adhering to the Sunnah and al-Ijmaa’(consensus).’

[Taken from ‘Siyaar ‘Alaam an-Nubala’ 19/322-346]

A Rich Thankful Person and a Needy Patient Person who is Better?

Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaah- after discussing the issue of: ‘The difference amongst the people about a rich thankful person and a needy patient person who is better?’

He mentions:

‘The definition of al-Faqar (poverty – needy) according to many of the people, had become such that they regarded: al-Faqar to be Zuhud, worship and manners. They labeled the one described with Zuhud, worship and manners as a Faqeer (needy person) even though he possessed wealth.

And they said about the one who is not described with Zuhud, worship and manners as not a Faqeer (needy person) even if he does not possess wealth, and perhaps it is possible that this meaning can be called Tasawwuf.

And from the people there are those who differentiate between the title al-Faqeer(needy person) and as-Soofi, then there are from these people who regard the term al-Faqeer better, and from them are those people who hold the view that the title as-Soofiis better.

Research into this issue shows that one should not look at innovated words, but one should look at what the Book and the Sunnah brought from words and meanings, indeed Allaah gave the description of His Aawliya which is that of al-Eemaan and at-Taqwa so whoever has a greater portion is better and the rich people are equivalent in regard to this, and Allaah knows best.’

[Taken from ‘Udaatus Sabireen’ p.293]

Ibn al-Qayyim’s Refutation Against the Soofeeyah in their Rejection of Knowledge

Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaah- said:

‘As for what is narrated about some of them [i.e. the Soofeeyah] in that they regard knowledge as insignificant and them being in no need of knowledge, then that is like the one [Soofee] who said:

‘We take our knowledge directly from the living One, who does not die, as for you then you take it from one who lives and then dies [i.e. narrators of hadeeth].’

Another one said when he was asked: ‘Why don’t you travel so that you can hear hadeeth from AbdurRazzaq?’

He answered: ‘What can I do with narrating from AbdurRazzaq, when someone hears directly from the Creator?’

Another one [Soofee] said: ‘Knowledge is a veil between the heart and between Allaah – Azza wa Jal – [i.e. Prevents you from reaching Allaah].’

Another said: ‘If you see a Soofee busying himself with ‘Akhbarana’ (he informed us) and ‘Haddathana’ (he narrated to us) [These terms are used in narrating hadeeth] then wash your hands from him [i.e. keep away from him].’

Another one said: ‘We have knowledge from numerical codes and you have knowledge from papers.’

Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaah- comments on their statements by saying:

‘The best of the conditions of those who say these statements and other similar statements is that he is an ignoramus who can be excused for his ignorance. Or a negligent person who acknowledges his negligence, or otherwise if it was not for AbdurRazzaq and the likes of him [scholars of hadeeth], and if it was not for ‘Akhbarana’ (he informed us) and ‘Haddathana’ (he narrated to us) then nothing of Islaam would have reached this person and those similar to him.

And whoever directs you to other than ‘Akhbarana’ (he informed us) and ‘Haddathana’(he narrated to us) then he has directed you to either, Soofee fiction, or philosophical analogy, or to his own personal opinion.  There is nothing after the Qur’aan or ‘Akhbarana’ (he informed us) and ‘Haddathana’(he narrated to us) except the doubts of the people of theological rhetoric and the opinions of the deviant people, and the imaginations of the Soofeeyah, and analogies of the philosophers. Whoever separates himself from the evidences then he becomes misguided away from the correct path, there is no evidence to lead to Allaah and Paradise except the Book and the Sunnah.  Every path which is not accompanied with the Qur’aan and the Sunnah is from the path of Hell and the Shaytaan nirajeem (accursed Shaytaan).’

[Madarij   vol.2 p.438-439]

Imam Muhammad bin Idrees Sha’fiee -Rahimullaah- (d.204 A.H.) said in a poem:

قال الشافعي رحمه الله
كل العلوم سوى القرآن مشغلة                            إلا الحديث وعلم الفقه والدين
العلم ما كان فيه قال حدثنا                                                                     وما سوى ذلك وساوس الشياطين

Every knowledge other than the Qur’aan is a distraction *

Except the hadeeth and the knowledge of Fiqh of the Deen *

Knowledge is that which has ‘He said’ ‘he narrated to us’ *

Everything other than that is whisperings of Shayateen *

[‘Dewaan ash-Sha’fiee’ (p.124), ‘Bidayya wa Nihiyya’ (10/254)]

Related Links:

https://abdurrahman.org/innovated-groups-sects/sufism-soofiyyah/

O Shaykh how did you Learn Tawheed?

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.’

Shaykh Hamad al-Ansaari 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.’

Source: https://followingthesunnah.wordpress.com/2012/09/13/a-brief-biography-of-shaykh-allaama-al-muhaddith-hamad-al-ansaari

Are there any Remnants from the Prophet? – Shaykh Rabee’ ibn Haadee

هل بقي من آثار النبي شيء؟
by Shaykh, the Muhaddith, Rabee’ ibn Haadee al-Madkhalee
Translated by Abbas Abu Yahya

Shaykh Rabee al-Madkhali was asked: 

Are there any remnants from the Prophet?

The Answer :

There is nothing now from the remnants of the Prophet -alayhi as Sallat wa sallam. Whoever claims that there remains something from his belongings then he is a liar and a crazy foolish person!

We visited India and found people who claimed that they had a hair of the Prophet -alayhi as Sallat wa sallam. They are liars and they are cheaters.

We saw, I think it was either in Pakistan or in Bangladesh a Masjid, where they claimed they had the foot print of the Prophet – sallAllaahu alayhi wa sallam.

Also in Delhi there was a Masjid and the Imam was a Bukhari and he had a lot of influence.

Non-Muslim European men and women who were barely dressed would visit this Masjid.  They would go to a place in the Masjid and this Bukhari person would say:

‘At this place is a remnant of the Prophet -alayhi as Sallat wa Sallam.’

It had the like of a dome built over it. You see shameless women and men gathering to view the footprint of the Prophet -alayhi as Sallat wa sallam.

So I saw this evil and I came to this Imam to advise him and I said: ‘You people claim that the Prophet -alayhi as Sallat wa sallam – came to this place and this is his remnant/sign? ‘

He replied: the people say such-and-such.

I said to him: ‘O Brother we read history and came to know that the Messenger -alayhi as Sallat wa sallam- was taken up to the heavens, he went from Makkah to Madinah and he went out for battles to well known areas and he went to Tabuk, but we did not find in history that the Messenger came to Delhi and stood at this place! !

He was going around in circles. . . . then I spoke to his father when he came – and I had a Salafi with me translating – his father said about me: ‘This is bad manners’ [i.e. towards the Prophet’s hair.]

Then this Salafi who was with me informed me:

‘That when King Saud -rahimullaah- visited India and came to Banaras  which is the main center idols and deities – this place Banaras is like Makkah –  In this place they have many idols,  so when they heard that he will visit this place they covered these idols – I swear by Allaah they covered them up – why ? Out of fear of Tawheed.

Then he came to this Masjid to pray and they said to him: Here is the footprint of the Prophet -sallAllaahu alayhi wa sallam- so he quickly left that place and came to know that this is foolishness.

The person who singles out Allaah alone has knowledge and insight, he has understanding, the people of Bida have stupidity, ignorance and foolishness or evilness. May Allaah bless you. So there are many claimants.

In Turkey they claim that the Prophet’s hair is present there,  some of the people claim that the Mus’haf which Ali -radiAllaah anhu- wrote with his hand is present etc….. these are lies.

The Sunnah of Allaah regarding these things is that they pass away and cease to exist, this is the Sunnah which Allaah -Subhanahu wa Ta’ala- placed.

O Allaah send praise and security upon Muhammad, upon his family and his Companions.

[Taken from:  http://www.rabee.net/show_fatwa.aspx?id=50]

Urdu Audio: 20 kya nabi athaar koi cheez baqi hai 1437

English PDF Download: Day 20 – Are there any Remnants from the Prophet?
Urdu PDF Download: 20 kya nabi athaar koi cheez baqi hai 1437

Posted from: https://followingthesunnah.wordpress.com/2016/06/26/day-20-are-there-any-remnants-from-the-prophet/

Relics of Muhammad, The Prophet’s Hair, hair of prophet mohammed

Oppression is of three types – Silsilah Ahadeeth As-Saheehah

The Ahadeeth of Tawheed from the ‘Silsilah Ahadeeth As-Saheehah’ of Shaykh Al-Albaani. Translated by Abbas Abu Yahya. Chapters of Tawheed and the Shahahdatayn – Part 6

21- The Different Types of Oppression and the Type Which Will not be Forgiven

1927- “Oppression is of three types, the oppression which Allaah will not leave, an oppression that will be forgiven, and an oppression that will not be forgiven.

As for the oppression which will not be forgiven, then Shirk will not be forgiven.

As for the oppression which will be forgiven, then that is the oppression which the slave commits between himself and his Lord.

As for the oppression which will not be left, then it is the oppression of the slaves, then Allaah will take the rights some from others.”

The Condemnation of the People of Knowledge for the Dome Built upon the Grave of the Messenger of Allaah صلى الله عليه و سلم – Shaykh Muqbil

Part 7 : The Condemnation of the People of Knowledge for this Dome

There is no doubt that the people of knowledge – may Allaah have mercy on them – condemn what has been prohibited by the Sharia’. Some of them have clearly mentioned their condemnation and some of them -perhaps- have remained silent, since what is known is that there is no advantage to this speech.

Perhaps they took into account the permissibility of remaining silent because of the saying of the Messenger of Allaah – sallAllaahu alayhi wa sallam – to ‘Aeysha -radiAllaah anhu:

‘If it were not that your people had recently left kufr (disbelief) I would have rebuilt the house (Ka’ba) on the foundations upon which Ibraheem built it.’

[Agreed upon by Bukharee and Muslim]

What is understood is that those who openly mentioned their condemnation fulfilled what Allaah had made obligatory upon them, which is advising for the sake of Islaam and the Muslims.

The following are some of those who condemned the building of this dome.

Shaykh ul-Islaam Ibn Taymeeyah – may Allaah have mercy on him – said in his book ‘Iqtidaa Siraat ul-Mustaqeem’ :

‘…….And this is why, when his apartment was built in the time of the Tabieen (the followers of the Companions) – I would sacrifice my mother and father for him – sallAllaahu alayhi wa sallam- that they left the top of it as a skylight towards the sky. And it was like that until recent times, with wax placed upon it and rocks on its edges which held it together.

The roof was projecting upwards towards the sky and it was like that at the time the masjid and the mimbar (pulpit) were burnt down in the year six hundred and fifty odd. The fire was so severe in the land of the Hijjaz that it lit up the necks of the camels in Basra. After that came the fitnah (trial) of the Tartars in Baghdad and other Fitn (trials) also came.

Then the Masjid was re-built as it had originally been, as was the roof, and a wooden wall was introduced around the apartment. Then, after a number of years, the dome was erected on the roof whilst there were those who condemned it.’

As-Sanaani – may Allaah have mercy on him – said in ‘Tatheer al-I’tiqaad’ :

‘If you say: This is the grave of the Messenger – sallAllaahu alayhi wa sallam, a great dome has been built upon it and a lot of money has been spent on it. Then, I say that this is major ignorance of the reality of the situation.

Without doubt this dome was not built by the Messenger – sallAllaahu alayhi wa sallam, nor by his Companions, nor by their successors (Tabieen), nor the followers of the successors, nor the scholars of the Ummah – the Imaams of his people.

Rather, this dome was imposed on his grave – sallAllaahu alayhi wa sallam – and was built by one of the latter kings of Misr (Eygpt), Qaloon as-Salihee, more well known as king al-Mansoor in the year 678.’

He mentioned it in: ‘Tahqeeq an-Nasraah bi Talkheehs mu’aalim Dar al-Hijrah’ and these matters are issued by the governments and not based upon evidences from the text.

Shaykh Hussain bin Mahdi an-Nuaymi mentions, in his book ‘Ma’arij alAlbaab’, the statements of some of those who were tried as a result of taking the dome of the Messenger – sallAllaahu alayhi wa sallam – as sanction for the permissibility of building all domes. A Mufti states, ‘From what is well known is that the Messenger – sallAllaahu alayhi wa sallam – had a dome, just like the ‘Aawliya of Madeenah and the ‘Aawliya of the rest of the different cities. Building domes is the fashion in every era; it is believed that having a dome is the cause of receiving blessings.

An-Nuaymi – may Allaah have mercy on him – commented by saying:

‘I say: if this is the case, then what about the fact that the Messenger – sallAllaahu alayhi wa sallam, warned against this, he cautioned and cleared his blessed and pure self – sallAllaahu alayhi wa sallam from what you did. You did exactly what he specifically prohibited. Was it not sufficient for you that you opposed his command? This (alone) is evidence against yourselves. You were forward in the presence of the Messenger (ie his statement). Did he – sallAllaahu alayhi wa sallam – allude to any of what you hold permissible? Was he pleased with that or did he not prohibit this? As for your belief of blessings descending, then this is from yourselves and not from Allaah, and Allaah has refuted you.

When the Ikhwaan – may Allaah have mercy on them – entered Madeenah at the time of AbdulAzeez – may Allaah have mercy on him -, it was of great importance to them to remove the dome. If only they had done so, but they – may Allaah have mercy on them – feared that the fitnah from the Qubooreeyeen (the sect of grave-worshippers) would be greater than removing the dome i.e. that removing an evil might lead to something more evil.

Look how many false arguments the Qubooreeyeen have when they are called to remove these domes, some of which are similar to al-Laat, Uzza and Habil.

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. – sallAllaahu alayhi wa sallam

The Ruling of the Dome Built upon the Grave of the Messenger of Allaah – sallAllaahu alayhi wa sallam. By the Shaykh, Muhadith of the land of Yemen Muqbil bin Hadi al-Waadi’ee. Translated by Abbas Abu Yahya

Read the full eBook :
The Ruling of the Dome Built upon the Grave of the Messenger of Allaah – Imam Muqbil

The prohibition of praying to graves, upon them and in the graveyard – Shaykh Muqbil

Chapter 11 – The prohibition of praying to graves, upon them and in the graveyard

1 – On the authority of Abdullaah bin Umasr on the authority of the Prophet – sallAllaahu alayhi wa sallam – where he said:

Pray some of your prayers in your houses, and do not take them as graves.’

Narrated by Bukhaaree (v.2 p.75) & Muslim (v.6 p.68)

2- On the authority of Abu Huraira -radiAllaah anhu – that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said:

‘Do not make your houses into graveyards, verily Shaytaan runs away from the house in which Soorah alBaqarah is recited.’

Narrated by Muslim (v.6 p.568)

What is deduced from these two hadeeth, is that the Prophet – sallAllaahu alayhi wa sallam – ordered that some of the optional prayers should be prayed in homes, and prayer is not kept away from homes, as it is kept away from the graveyards.

3 – On the authority of Abu Murthid al-Ghanawee who said that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said:

‘Do not sit on graves and do not pray towards them.’

Narrated by Muslim (v.7 p.38) Abu Dawood (v.3 p. 210), Tirmidhee (v.2 p. 154) Nisaee (v.2 p.53)

4- On the authority of Abu Sa’eed al-Khudree -radiAllaah anhu – who said: that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said:

‘The whole earth is a place in which to pray except for graveyards and bathing places.’

Narrated by Abu Dawood (v.1 p.184), Tirmidhee (v.2 p.263) Ibn Majah (v.1 p.246) Ahmad (v.3 p.83) by way of Muhammad bin Ishaaq on the authority of ‘Amr bin Yahya bin ‘Imarrah on the authority of his father on the authority of Abu Sa’eed.

Also by way of Hamad bin Salmah on the authority of ‘Amr bin Yahya on the authority of his father. Also as narrated from ath-Thawaree in a Mursalan form.

Also (p.96) by way of AbdulWahid bin Ziyad on the authority of the ‘Amr bin Yahya in a Mosoolun form. It was narrated by Ibn Hibban in his Saheeh, likewise in ‘Muwaarid athaaman’ (p.104) & Hakim (v.1 p.251) and he said it fulfilled the conditions of Bukhaaree & Muslim and ad-Dhahabi agreed with him.

Shaykh ul-Islaam ibn Taymeeyah said in ‘Iqtida as-Siraat al-Mustaqeem’: ‘Narrated by Ahmad and Abu Dawood, Tirmidhee, Ibn Majah and Bazzar and other than them, with good chains of narrations and whoever speaks against this hadeeth has not gathered all its chains.’

5- On the authority of Abu Huraira -radiAllaah anhu – who said: that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said:

‘Do not make your houses into graves, do not make my grave as a place of Eid (i.e. regularly visited), and send your prayers upon me, since your prayers reach me from wherever you are.’

Narrated by Abu Dawood and Ahmad (v.8 p.155) from the ‘Tarteeb of al-Musnad’.

Shaykh ul-Islaam – may Allaah have mercy on him – said in ‘Iqtida as-Siraat ul Mustaqeem’ (p.321): ‘This chain is Hasan.’ then he mentioned what was said regarding one of the narrators, Abdullaah bin Nafa’ asSaaigh, and he mentioned its supporting narrations.

6- On the authority of Abdullaah bin ‘Amr -radiAllaah anhu – that the Messenger of Allaah – sallAllaahu alayhi wa sallam – ‘Prohibited praying in a graveyard.’ Narrated by Ibn Hibban as is mentioned in ‘muwaarid athaaman’ (p. 105).

7- On the authority of Anas -radiAllaah anhu – that the Prophet – sallAllaahu alayhi wa sallam -‘prohibited praying to graves.’ and in another wording: ‘He prohibited praying between graves.’

Narrated by lbn Hibban as in ‘Muwaarid’ (p.105), and al Haythamee said in ‘Mua’jam al-zawaid’ (v.2 p.27): narrated by Bazaar, and its narrators are the narrators of the saheeh

8- On the authority of ‘Amroo bin Dinaar who was asked about praying between graves – who said, ‘It was mentioned to me that the Prophet – sallAllaahu alayhi wa sallam – said:

‘Banu Israeel took the graves of their Prophets as places of prayer due to that Allaah Ta’ala cursed them.’

Narrated by Abdur Razzaq (v.1 p.407) and it is a mursal hadeeth (not attributed to the Prophet – sallAllaahu alayhi wa sallam.)

9- On the authority of Abu Sa’eed the freed slave al-Mahree who said that the Messenger of Allaah said:

‘Do not take my house as a place of Eid, nor your houses as graves and send your prayers upon me wherever you are, verily your prayers reach me.’

Hadeeth mursal narrated by Sa’eed bin Mansoor, as is mentioned in ‘Iqtida Siraat ul-Mustaqeem’ (p.322)

Therefore, what is exempted from the prohibition of praying in a graveyard is the funeral prayer, due to the ahadeeth which were mentioned about it:

1- On the authority of Ibn Abbas -radiAllaah anhu – that –

the Messenger of Allaah – sallAllaahu alayhi wa sallam – passed by a grave where someone was buried just that night and he said; ‘when was this person buried?’

They said; ‘last night.’
He said: ‘Why did you not inform me?’
They said: ‘He was buried in the dark of the night, and we disliked to wake you up.’

So the Messenger – sallAllaahu alayhi wa sallam — stood for the funeral prayer and we stood in a row behind him.

Ibn Abbas said: ‘and I was among them, and we prayed over him.’

Narrated by Bukhaaree (v.3 p.433), Muslim (v.6 p.24 & p.25), and Ahmad (v.7 p.226) with the tarteeb of Sa’aatee.

2- On the authority of Abu Huraira -radiAllaah anhu – that –

A black man or woman used to live in the masjid, and he died. The Prophet – sallAllaahu alayhi wa sallam -did not know about his death.

So that day the Messenger – sallAllaahu alayhi wa sallam -mentioned him and said: ‘What happened to that person?’
They said: ‘He died O Messenger of Allaah.’
He said: Why did you not inform me?
They said: Surely he was such and such, such is his story, and they belittled his matter.

The Messenger – sallAllaahu alayhi wa sallam – said: Show me where his grave is.’ He came to his grave and prayed over him.

Narrated by Bukhaaree (v.3 p.448) and Muslim (v.6 p.25, 26), Ahmad (v.7 p.223, 224) from the tarteeb of Musnad

3- On the authority of Anas bin Malik -radiAllaah anhu –

A black man used to clean the masjid and he died, he was buried during the night, and when the Prophet – sallAllaahu alayhi wa sallam – came, he was informed about him. He said: ‘Go to his grave.’

So they went to his grave and he said: ‘Certainly these graves are full of darkness for the inhabitants, and indeed Allaah Azza wa Jaal illuminates them by my prayer over them.’

When he came to the grave and prayed over it, a man from the Ansaar said: ‘O Messenger of Allaah! Indeed my brother died and he was not prayed over.’

He asked: ‘Where is his grave?’

So he told him, and the Messenger of Allaah went with the Ansaar.

Narrated by Ahmad (v.7 p.225), Sa’atee mentions in his Takhreej: narrated by al-Bayhaaqi, ibn Mundah and Abu Dawood at-Tayalisee and al-Haythamee mentioned with his wording and said: a part of it is in asSaheeh, it is narrated by Ahmad and its narrators are the narrators of As-Saheeh.

4- Also on the authority of Anas that –

the Messenger of Allaah – sallAllaahu alayhi wa sallam – prayed for the woman at her grave, who had been already buried.

Narrated by Ahmad (v.7) from tarteeb of al-Musnad, as-Sa’atee mentions: narrated by al-Bazzar and alBayhaqi and narrated by Muslim also by way of Shobah with a chain of the hadeeth from that chapter; concise, with the wording that the Prophet – sallAllaahu alayhi wa sallam -prayed at a grave.

What is apparent is that the grave is of the woman who used to live in the masjid. This is what is generally understood although another meaning is possible. Allaah Subhana wa Ta’ala knows best.

5 – On the authority of Yazeed bin Thaabit -radiAllaah anhu – who said:

We went out with the Messenger of Allaah – sallAllaahu alayhi wa sallam – and when we reached al-Baqee (the graveyard). He came across a new grave. He questioned us about it, so it was said it was such and such woman, and he knew her.

He said: ‘Why didn’t you inform me about her.’

They said: ‘O Messenger of Allaah you were sleeping and fasting, we disliked to wake you up.’

He said: ‘Don’t do that. There is none amongst you who dies and I am here amongst you, except that you should inform me about that person. Verily my prayer over him is mercy for him.

Yazeed said; then he came to the grave and we made rows behind him, he prayed the funeral prayer over it with four Takbirs.

Narrated by Ahmad (v.7 p.225) from the Tarteeb of al-Musnad. Sa’atee mentions: it was narrated by anNisa’ee, al-Bayhaqee and its Sanad is good.

Imaam a-Bayhaqee – may Allaah have mercy on him – said: (v.4 p.48): We were informed by Abu Abdullaah al-Hafidh and Abu Sa’eed bin Abee ‘Amr who both said: Abul-Abbas Muhammad bin Yaqoob narrated to us that ar-Rabia’bin Sulaiman narrated to us that Bashr bin Bakr narrated to us that al-Awaz’aee narrated to me that Ibn Shihab informed me on the authority of Abee Umamah bin Sahl ibn Haneef al-Ansaari that some of the Companions of the Messenger of Allaah – sallAllaahu alayhi wa sallam – informed him that –

the Messenger of Allaah used to visit the poor, sick Muslims and those who were weak. He would follow their funerals, and no one used to pray over them except the Messenger. There was a poor woman from the people of al-Awaali (a place in Madinah) whose sickness lasted a long time. The Messenger of Allaah – sallAllaahu alayhi wa sallam -used to ask her neighbours about her, from those who used to visit her. He would order them that they should not bury her if anything happened to her, so that he could pray over her.

The woman died that night. So, they carried her and brought her with the funeral bier – or he mentioned the place of the funeral prayer – in the masjid of the Messenger of Allaah – sallAllaahu alayhi wa sallam -so that the Messenger of Allaah could pray over her as he had ordered them. However, they found that he had gone to sleep after the Isha prayer, and they disliked waking him from his sleep. They prayed over her, took her and buried her.

In the morning the Messenger of Allaah – sallAllaahu alayhi wa sallam -asked about her from her neighbours who came to visit him. They informed him about her and that they disliked to wake the Messenger of Allaah – sallAllaahu alayhi wa sallam – for her.

The Messenger of Allaah – sallAllaahu alayhi wa sallam — said to them: ‘Why didn’t you do it? Let’s go.’

So, they went with the Messenger of Allaah – sallAllaahu alayhi wa sallam – until they reached her grave. They arranged themselves in rows behind the Messenger of Allaah – sallAllaahu alayhi wa sallam – as they would arrange themselves in rows for the funeral prayer. The Messenger of Allaah – sallAllaahu alayhi wa sallam – prayed over her, and said four takbeers just like he would say the takbeer for the funeral prayer.

This hadeeth is authentic.

Now, our noble Shaykh AbdulGhaffar al-Hindi – may Allaah preserve him – mentioned during the debate, that he required me to discuss the saying of Allaah Azza Wa Jal: << Then those who won their point said: “We verily shall build a place of worship over them.” >>

Since it is from the greatest doubts of the Qubooreeyeen (grave worshippers). I responded to his request – may Allaah preserve him – after the debate had ended, and I wrote the following:

The Qubooreeyeen have a doubt, and it is regarding the saying of Allaah Ta’ala << then those who won their point said: “We verily shall build a place of worship over them.” >>

They say: building masajid on graves was permitted in the Sharia’ for those before us, and it is also permissible for us now, as long as there is no abrogation.

The reply to this doubt is from the following angles:

Firstly: this action was the action of the people of the companions of the cave. The companions of the cave said, describing this nation: <<These, our people, have taken for worship gods other than Him (Allaah) >> Therefore whoever claims that the people of the companions of the cave accepted Islaam after the people of the cave isolated themselves, then he has certainly relied upon the stories of Banu Israeel.

From the evidences showing that their people remained upon their disbelief is the saying of Allaah Ta’ala: << And thus We made their case known to the people, that they might know that the Promise of Allaah is true, and that there can be no doubt about the Hour >>

He who does not know that the promise of Allaah is true and that there is no doubting the final Hour, then he is not a Muslim.

Secondly if we accept, for the sake of argument, that they were Muslims, then where do we find in their Sharia’ that building masajid on graves was permissible for them?

Is it not possible that they arrived at an understanding and were mistaken? Thirdly if we accept for the sake of argument that it has been permitted in the Sharia’ for those before us, then now it has been abrogated with our Sharia’.

The Ahadeeth are Mutaawatir (recurring chains) from the Messenger of Allaah – sallAllaahu alayhi wa sallam -which prohibit the taking of the graves as places of worship. The curse of the Prophet – sallAllaahu alayhi wa sallam -is upon the one who does this, as is mentioned in Bukharee and Muslim from the hadeeth of ‘Aeysha -radiAllaah anha.

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.

Posted from: The Ruling of the Dome Built upon the Grave of the Messenger of Allaah – Imam Muqbil – Translated by Abbas Abu Yahya

Advice for Solidarity – Shaykh Rabee bin Hadi al-Madkhali

The Imam Allaama Shaykh Rabee bin Hadi al-Madkhali -hafidhullaah- said:

‘We advise the Salafis to have harmony/solidarity and to adhere to the Book of Allaah and the Sunnah of the Messenger -sallAllaahu alayhi wa sallam.

To have brotherhood upon what is contained in the Book of Allaah and the Sunnah of the Messenger of Allaah -sallAllaahu alayhi wa sallam of Aqeedah, worship and actions.

Having brotherhood for the sake of Allaah Azza wa Jal and to have Eemaan in these principles and these foundations and to love each other for the sake of Allaah Azza wa Jal.

If a person makes a mistake whether it is a minor one or a major one, advice is given with wisdom and good admonition.

There are people who make a claim of Salafeeyah, they are hard and forceful with falsehood, with slander and oppression. They are harsh and hard when being harsh is not required and they have no wisdom whatsoever, nor mercy or any of these things!

With sadness some people accuse the established Salafis with this exaggeration! This is extreme oppression.

I swear by Allaah we wage war against this harshness, the harshness of the Khawarij, we criticize these people who are extreme and delve too deeply and also the harsh ones.

We criticize those who water-down, belittle and wage war against the principles of Islaam who originate, derive and produce false, unintelligent principles and statements to protect the people of Bida.

We criticize this extremist and we call to the straight path and to that what the Salaf as-Salih were upon of beliefs, actions and manners.

So these are extremists in watering-down, belittling and warring against the principles of Islam and the others are extremists in declaring people innovators and making Takfeer of people, so both of these types deviate from the straight path.

Allaah ordered us to have moderation and justice and to be steadfast upon the straight path.’

[Taken from ‘Nafhaat al-Huda wal-Eemaan min majalis al-Quraan p.22-23]

Translated by Abbas Abu Yahya ,
Miraath al-Anbiyya, Miraathpubs.net