 | King ‘Abdul ‘Azeez makes a clarification of the term “Wahhabism” | by Nissho for everyone |
King ‘Abdul ‘Azeez makes a clarification of the term “Wahhabism”
Posted on: Friday, June 6th, 2003 @ 1:33 am in Recognizing and Abandoning the Bid'ah
King ‘Abdul ‘Azeez (رحمه الله) said:
“They have labeled us with the term ‘Wahhabiyoon’, and they have named our madhhab as ‘Wahhabi’ considering it as a specific madhhab, and this is a wicked mistake, appearing from the false propaganda which has been spread by the people of gossip. We are not the people of a new madhhab or new ‘aqeedah. Our ‘aqeedah is the ‘aqeedah of the rightly guided predecessors, we respect the four Imaams and we make no distinction between Maalik, ash-Shaafi’ee, Ahmad, and Abu Haneefah, all of them are deeply respected in our view.
This ‘aqeedah is the one, that was re-established by Shaykhul Islaam, Muhammad bin ‘Abdul Wahaab (رحمه الله), and the one that he called towards. This is our ‘aqeedah and it is the structured ‘aqeedah upon the tawheed of Allaah (سبحانه وتعالى), free from defect, far removed from any innovation.”
“They have labeled us with the term ‘Wahhabiyoon’, and they have named our madhhab as ‘Wahhabi’ considering it as a specific madhhab, and this is a wicked mistake, appearing from the false propaganda which has been spread by the people of gossip. We are not the people of a new madhhab or new ‘aqeedah. Our ‘aqeedah is the ‘aqeedah of the rightly guided predecessors, we respect the four Imaams and we make no distinction between Maalik, ash-Shaafi’ee, Ahmad, and Abu Haneefah, all of them are deeply respected in our view.
This ‘aqeedah is the one, that was re-established by Shaykhul Islaam, Muhammad bin ‘Abdul Wahaab (رحمه الله), and the one that he called towards. This is our ‘aqeedah and it is the structured ‘aqeedah upon the tawheed of Allaah (سبحانه وتعالى), free from defect, far removed from any innovation.”
Article printed from masjiduthaymeen.org
URL to article: http://www.masjiduthaymeen.org/posts/2003/06/06/17.htm
| The Advice of 'Alee (radiallaahu 'anhu) | by Nissho for everyone |
The Advice of 'Alee (radiallaahu 'anhu)
Al-Istiqaamah Magazine, Issue No.6 - Dhul-Qa'dah 1417H / March 1997__________Kumail ibn Ziyaad said: 'Alee ibn Abee Taalib took hold of my hand and took me off towards the desert. When we reached it, he sat down, took a deep breath and then said:
"O Kumail ibn Ziyaad! The hearts are receptacles, so the best of them is the one which preserves the best. So memorise what I say to you.
The people are of three (types): the Scholar who is rabbaanee, the one learning being upon the path of salvation, and the confused rabble who follow everyone who calls out - bending along with every wind - they are not enlightened by the light of knowledge, nor do they lean upon a firm support.
Knowledge is better than wealth. Knowledge is a protection for you, whereas it is you that has to protect wealth. The zakaat of knowledge is action, whereas spending decreases wealth. And love of the Scholar is part of the Religion. Knowledge brings about obedience for the Scholar in his own lifetime and causes him to have good repute after his death, whereas the benefit of wealth ceases when it passes away. The hoarders of wealth have died even though they are still alive, whereas the Scholars remain for as long as time remains - their persons are lost, but their examples remain in the hearts.
Here, indeed here - (and he pointed to his chest) - there is knowledge, if only I could find carriers for it. But instead I have found them quick to comprehend, but not trustworthy. They use what pertains to the Religion for worldly ends. They seek to use Allaah's proofs against His Book, blindly following the people of truth, but having no insight regarding receiving it.
Doubt pierces their hearts when anything problematic arises. They are neither this nor that. They do not know where the truth lies, and if they are mistaken then they do not know why. They are ardently in love with something the true state of which they do not know - so they become a trial for others.
And indeed, the utmost good is for the one to whom Allaah grants understanding of the Religion And it is enough ignorance for a person that he does not know about his Religion. Such a person is passionately addicted to pleasures, accustomed to following desires, or is one given to amassing wealth and piling it up. Such people are not from the callers to the Religion rather they are more like the grazing cattle. And thus knowledge passes away with the passing away of those who carry it.
Oh Allaah, yes! The earth will not be without one who stands upright for Allaah, with proof - so that Allaah's proofs and clear signs are not abolished. They are the ones who are few in number, but having the most value to Allaah. With them, Allaah asserts His proofs amongst their contemporaries and cultivates them in the hearts of those similar to them. With them, knowledge assaults and comes upon the true state of affairs, so that which those accustomed to easy living find difficult therein, they find easy; and they are at home with that which causes consternation to the ignorant ones. They live in this world with their bodies, whereas their souls are attached to higher things. They are Allaah's ambassadors in His land and the callers to His Religion. Oh how I would like to see them, and I seek Allaah's forgiveness for myself and for you. If you wish then you may leave."2
1.Rabbaanee: The Scholar who acts in accordance with his knowledge and has insight into the condition of the people - so that he raises them upon the primary matters of knowledge before the more detailed and difficult matters.
2. Reported by Abu Nu'aym in Hilyatul-Awliyaa (1/79-80), al-Khateeb al-Baghdaadee in al-Faqeeh wal-Mutafaqqih (1/49-50) and Ibn Katheer in al-Bidaayah wan-Nihaayah (9/47).
| And the love of the scholar is Deen [Religion] | by Nissho for everyone |
One of the signs of the Ahl us-Sunnah is there love for the aa'immah of the Sunnah, the scholars, its friends, and allies. They show enmity to the leaders of Bidah, who are calling to Hell and leading its followers to the place of failure. Indeed, Allah the one free from all deficiencies, has adonred the hearts of Ahlus Sunnah and englighted them by instilling a love for the scholars as a favour from Him, the Most Majestic. [page - 144 - The creed of the pious predecessors - the people of hadeeth, by IMam as-Shaboonee [373---449AH]]
And the love of the scholar is Deen - it being professed through this act of love. [Ali radi allahu anhu, page. 13 of book: Words of Advice from the Salaf]
And the love of the scholar is Deen - it being professed through this act of love. [Ali radi allahu anhu, page. 13 of book: Words of Advice from the Salaf]
| The Meaning of the Prophet’s Statement: “…All of them will be in the Fire, except one.” | by Nissho for everyone |
| The Meaning of the Prophet’s Statement: “…All of them will be in the Fire, except one.” |
| Question: What is the meaning of the following Hadith:"My Ummah will be divided into 73 sects. All if them will be in the Hell-Fire except for one sect.” Who is that sect? And will the seventy-two sects live forever in Fire, as the Mushrikwill or not? And does the term Ummah of the Prophet sallAllaahu `alayhi wa sallamapply to those who follow him as well as to those who do not, or is it to the former only? |
| Answer: What is meant by the term Ummah in this Hadith is the Ummah of response which shall be divided into seventy-three sects; seventy-two of which are deviant who practice innovated religious practices that do not constitute apostasy. Each shall be tortured in accordance to its innovations, and deviation, except for those whom Allaah pardons, and forgives. Their final abode will be Paradise. The only sect that will be safe is Ahlus-Sunnah wal-Jama’ah, who adhere to the Sunnah of the Prophet sallAllaahu `alayhi wa sallam, and hold fast to what he and his Companionship, may Allaah be pleased with them, were holding. It is they about whom the Prophet sallAllaahu `alayhi wa sallamsaid: “ “A group of my Ummah shall remain steadfast, on the truth, victorious, unharmed by those who oppose them, and do not support them, until death or until the Day of Resurrection.” (Al-Bukhaari nos.71, 3641 no.1920As for those whose innovation casts them out of Islaam, they belong to the Ummah of invitation (mankind at large) not the Ummah of response. They shall remain in Hell-Fire forever, and this is the most valid opinion. It is also said that the term ‘Ummah’ in this Hadith means the Ummah of invitation, which is a general term including all those to whom the Prophet sallAllaahu `alayhi wa sallamwas sent (i.e. mankind) those who believe and those who do not believe. Whereas the term ‘the safe sect’ is the Ummah of response, which strictly applies to those who believe in the Prophet sallAllaahu `alayhi wa sallam, trustfully, and die on this condition. This is the sect that will be safe from Fire; either by prior punishment or without prior punishment and their final abode will be Paradise. As for the seventy-two sects (in the second opinion) they are all, excluding the saved sect, disbelievers who will live forever in Fire. Hence, it is clear that the Ummah ofDa’wah, is more general in connotation than the Ummah of response. That is to say, whoever belongs to the Ummah of response, belongs to the Ummah of invitation, while not everyone of the Ummah of invitation belongs to the Ummah of response. |
| Permanent Committee for Research and Verdicts |
| Fatawa Islamiyah, vol.1, p.20, DARUSSALAM |
| Your Salafiyyah Is Not Sound If You Do Not Forbid The Evil | by Nissho for everyone |
| Your Salafiyyah Is Not Sound If You Do Not Forbid The Evil |
| Question: Some of those who claim that they are Salafees say: We are Salafees but we do not speak about those who fall into errors and we do not disparage (make jarh) of anyone? |
| Answer: Say to them, your Salafiyyah will be not be sound whilst [holding that] no one is to be disparaged. Loving for Allaah and hating for Allaah and allegiance for Allaah and enmity for Allaah - if a person is devoid of these four matters, then that means that his Islaam is weak. And the Messenger, salallaahu 'alaihi wasallam, said: "Whomsoever amongst you sees an evil, let him change it with his hand; if he is not able, then [let him change it] with his tongue [by speaking against it with knowledge]; and if he is not able, then with his heart [by hating it for Allaah's sake], and that is the weakest of Eemaan."* - The weakest of Eemaan is that you forbid falsehood with your heart. However as for the one who does not forbid falsehood with his heart, then where is the Eemaan in his heart?!! Meaning that his Eemaan is weak, of no benefit. And we ask Allaah for pardon and good health, and Allaah is sufficient for us and what a fine trustee He is. |
| Shaykh Ahmad bin Yahyaa an-Najmee |
| 'Al-Fataawa Al-Jaliyyah 'an Manaahij Ad-Da'wiyyah', Daarul-Minhaaj. Gathered and notes added by Hasan Ibn Mansoor ad-Daghreeree. Second volume, page 139. |
| Translated by Abu Khadeejah |
| http://www.SPubs.com |
| Al-Mawdoodee and his Denial of the Dajjaal | by Nissho for everyone |
Al-Mawdoodee and his Denial of the Dajjaal
| AUTHOR: | Jamaal bin Fareehaan Al-Haarithee |
| SOURCE: | Al-Ajwibat-ul-Mufeedah 'an As'ilat-il-Manaahij-il-Jadeedah (pg. 92-94) [2nd Edition] |
| PRODUCED BY: | Al-Ibaanah.com |
First: Al-Mawdoodee:
He said in his book Rasaail wa Masaail (pg. 57, 1351H Edition): The Messenger of Allaah used to think that the Dajjaal would appear during his time or close to his time. However, 1350 years have passed on this speculation (from the Prophet), many long centuries, and still the Dajjaal has not appeared. So this proves that his (sallAllaahu alayhi wa sallam) speculation was not correct!! In the 1362H edition of the book, he added to this, saying: However, 1350 years have passed Â…and still the Dajjaal has not appeared. So this is the reality. This is a clear rejection of the advent of the Dajjaal, for which there are many authentic ahaadeeth reported informing of his coming.
He also said (pg. 55): It is confirmed that everything that has been reported in his ahaadeeth concerning the Dajjaal was just the opinion and estimation of the Prophet (sallAllaahu alayhi wa sallam), and that he had doubts over this issue. Is this not a clear rejection of the Dajjaal and a denial of the reports of the Messenger about whom Allaah said:
And he does not speak from his own desire, rather it is revelation that is revealed to him. [Surah An-Najm: 3-4]
He also says in his book Arbaatu Mustalahaat-ul-Quraan al-Asaasiyah (pg. 156): Allaah commanded the Prophet (sallAllaahu alayhi wa sallam) in Surah An-Nasr to ask his Lords forgiveness for what occurred from him from deficiencies and shortcomings with regard to fulfilling the obligations i.e. the obligations of prophethood. We seek Allaahs refuge from such a lie!! Is it not sufficient for him that Allaah described His Prophet (sallAllaahu alayhi wa sallam) with the characteristic of servitude (uboodiyyah), which is the most perfect of human characteristics? He described him with this attribute (i.e. slave of Allaah) in many verses throughout His Book. Where is he with respect to the Prophets statement in the hadeeth about the three people that asked about his (sallAllaahu alayhi wa sallam) worship and it is as if he is replying to this issue in which he (sallAllaahu alayhi wa sallam) said: As for me, then I am the most dutiful to Allaah amongst you?
Purchase the complete translation of this book from Al-Ibaanah.Com
| 1330H-1420H: Imaam ‘Abdul-‘Azeez bin ‘Abdillaah bin Baaz | by Nissho for everyone |
1330H-1420H: Imaam ‘Abdul-‘Azeez bin ‘Abdillaah bin Baaz
Author: www.BinBaz.Org.sa
Source: BinBaz.Org.Sa [Abridged and with Additions]
His Name and Lineage:
He was the noble and exemplary scholar, ‘Abdul-‘Azeez bin ‘Abdillaah bin ‘Abdir-Rahmaan bin Muhammad bin ‘Abdillaah Aali Baaz, may Allaah have mercy on him. Baaz was a family that had deep roots in knowledge. business, and agriculture. They were known for their virtues and character. Shaikh Sulaymaan bin Hamdaan, may Allaah have mercy on him, said in his book on the biographies of the Hanbalee scholars: “Their origin was in Madeenah, then one of their ancestors moved to Dur’eeyah.”
His Birth and Early Youth:
He was born in Riyadh, the capital city of Najd on the 12th of Dhul-Hijjah, 1330H. This is where he spent his childhood, adolescence and early adult years.
Imaam Ibn Baaz was raised in an environment engrossed in knowledge, since Riyadh at that time was filled with scholars and people of guidance. It was also a place of security and peace since King ‘Abdul-‘Azeez had re-conquered it and established justice there based on the laws of Islaam. This was after Riyadh had been a place of endless turmoil and instability.
Imaam Ibn Baaz first started by learning the Qur’aan as was the custom of the Salaf, who would memorize and master the Qur’aan before moving on to other subjects. So he memorized the entire Qur’aan by heart before reaching the age of puberty. He then went on to study at the hands of the scholars in his area.
It is also important to note that his mother, may Allaah have mercy on her, played a large role in his path towards knowledge, since she would be the one who would constantly encourage and incite him towards acquiring knowledge, as he stated towards the end of one of his lectures, “My journey with the writers”, in which he discussed some examples of his life.
Imaam Ibn Baaz had sight for the first part of his life. Then due to Allaah’s infinite wisdom, He willed that the Imaam’s sight weaken due to an eye disease in 1346H, which eventually lead to him completely losing his eyesight in 1350H when he was close to twenty years of age. However, this did not prevent him from his perseverance and diligence in seeking knowledge, which he continued to do and excel in.
Remarkably, losing his eyesight was a means of benefit for Imaam Ibn Baaz, since he was able to achieve several advantages of which we will mention four, as an example and not to limit:
1. Reward from Allaah: Imaam Al-Bukhaaree reported in his Saheeh a hadeeth qudsee, in which Allaah said: “If my servant is tested with losing his two beloved (eyes), I will substitute them with Paradise.” [Saheeh Al-Bukhaaree: no. 5653]
2. Strong Memorization: Imaam Ibn Baaz was the Haafidh (Memorizer) of this era when it came to Knowledge of Hadeeth. If you were to ask him on a hadeeth found in the Six Collections of Hadeeth or other collections such as the Musnad of Imaam Ahmad, you would find him well versed in the hadeeth’s chain of narration, textual wording, the scholars who spoke on it, its narrators and its explanation.
3. Lack of Interest in Worldly Splendors: Imaam Ibn Baaz refrained from chasing after the pleasures of the worldly life, living an abstentious and humble lifestyle.
4. High Determination: Losing sight, only made Imaam Ibn Baaz more determined and perseverant in his quest for seeking and acquiring knowledge, to the point that he became one of the senior scholars, known throughout the world. Allaah indeed replaced the light in his eyes with light in his heart, love for knowledge, and following of the Prophet’s Sunnah.
His Teachers:
After memorizing the Qur’aan, Imaam Ibn Baaz, may Allaah have mercy on him, went on to study the other Islaamic sciences under many of the scholars of Riyadh, the most prominent of whom were:
1. Shaikh Muhammad bin ‘Abdil-Lateef Aali Shaikh, the great-great grandson of Imaam Muhammad bin ‘Abdil-Wahhaab,
2. Shaikh Saalih bin ‘Abdil-‘Azeez Aali Shaikh, the great-great grandson of Imaam Muhammad bin ‘Abdil-Wahhaab and the Chief Judge of Riyadh,
3. Shaikh Sa’ad bin Hamad Al-‘Ateeq, Judge of Riyadh,
4. Shaikh Hamad bin Faaris, Vice-Chancellor of the Treasury of Riyadh,
5. Shaikh Sa’ad Waqqaas Al-Bukhaaree, from the scholars of Makkah whom he learned the science of Tajweed from in 1355H,
6. Shaikh Muhammad bin Ibraaheem Aali Shaikh, former Chief Muftee of the Kingdom of Saudi Arabia. He attended his study circles for about ten years, learning all of the Islamic sciences from him, from 1347H to 1357H, when his teacher nominated him to be a judge. May Allah have mercy on all of them.
His Educational Life:
When Imaam Ibn Baaz was selected for being the Judge of the Kharj district, he accepted it unwillingly since he had no desire or love for position. But it was due to the encouragement of his teacher, Shaikh Muhammad bin Ibraaheem Aali Shaikh, and the order of King ‘Abdul-‘Azeez that he took up the position. So he went to ad-Dalam, the capital city of the Kharj district at that time, and the people greeted him warmly. As soon as he got out of the car that transported him there, he ascended the Central Mosque and prayed two rak’at, in accordance with the Sunnah. Then he rested for a while in the presence of the Ameer of ad-Dalam at that time, Naasir bin Sulaymaan al-Huqbaanee, may Allaah have mercy on him. Thereafter the people gathered around him and so he gave them a profound admonition. From the things he told them was that he had no desire to be the Judge of their district but that he was ordered and so he must obey the leader.
As soon as he commenced working at his position, Allaah brought much good through his hands and he judged the people with justice and kindness. He served in this position for a little over fourteen years. During this time, the Kharj district became a place of good and uprightness. Imaam Ibn Baaz would attribute this success to the good hearts of the people and their high esteem for virtue and justice. Because the courts were in ad-Dalam, he lived there in the Judge’s Residence given to him by Imaam ‘Abdullaah bin Faysal bin Turkee.
Imaam Ibn Baaz was well known throughout the Muslim world for his religious verdicts (fataawaa) and his beneficial books. He would preside over committees for educational seminars in Saudi Arabia, and give various lectures over the telephone to Muslims outside of the Kingdom. He would also answer the questions of the people over the radio and during the blessed times of Hajj and Ramadaan. And his words would appear in Muslim newspapers, magazines, and articles throughout the world.
His Books and Treatises:
Even though the Imaam was pressed for time as a result of his duties and role in giving da’wah and educating, he still made time to write books and treatises that addressed important issues, which the Muslims were in need of knowledge of. Amongst his most famous works were:
1. The Obligation of Following the Sunnah
2. The Ideological Attack
3. The Life and Call of Imaam Muhammad bin ‘Abdil-Wahhaab
4. Three Treatises on the Prayer
5. The Correct Belief and what Opposes It
6. Important Lessons for the Muslim Ummah
7. A Criticism of Arab Nationalism
8. The Dangers of Tabarruj
9. Two Essays on Fasting and Zakaat
10. The Ruling on Pictures
11. The Ruling on Celebrating the Prophet’s Birthday
12. A Warning against Innovations
And there are many more books, which can be read and printed at the Imaam’s official web site www.binbaz.org.sa. This was in addition to his many fataawaa (religious verdicts) that were collected, compiled and published, which range in numerous volumes.
His Educational and Religious Positions:
1. He served as a Judge in the Kharj District of Saudi Arabia for fourteen years from 1357H to 1371H.
2. He taught at the Educational Institute of Riyadh in 1372H and in the College of Sharee’ah after its inception in 1373H, covering the subjects of Fiqh, Tawheed and Hadeeth. He remained in this teaching position for nine years until 1380H.
3. In 1381H, he was appointed Vice-Chancellor of the Islamic University of Madeenah, where he served until 1390H.
4. He was then appointed as the Chancellor of the Islamic University of Madeenah in 1390H, after its former Chancellor, Shaikh Muhammad bin Ibraaheem Aali Shaikh died in Ramadaan of 1389H. He remained in this position until 1395H.
5. In 10/14/1395H, the King ordered that Imaam Ibn Baaz be appointed as Head of the Council for Islamic Research, Verdicts, Da’wah and Guidance. He held this position until 1414H.
6. In 1/20/1414H, the King appointed Imaam Ibn Baaz as the Chief Muftee of the Kingdom of Saudi Arabia. He held this position along with being the Head of the Council of Senior Scholars and the Head of the Committee for Islamic Research and Verdicts.
He also held the following positions:
1. Head of the Permanent Committee for Islamic Research and Verdicts,
2. President and Member of the Founding Committee for the Muslim World League,
3. President of the higher World League Council,
4. President of the World Supreme Council for Mosques,
5. President of the Islamic Fiqh Assembly in Makkah, which is under the Muslim World League,
6. Member of the Higher Council of the Islamic University of Madeenah,
7. Member of the Supreme Committee for Islamic Propagation.
His Students:
Imaam Ibn Baaz, may Allaah have mercy on him, had numerous students that would attend his classes and study circles. The most famous and distinguished among them were:
1. Muhammad bin Saalih Al-‘Uthaimeen, former member of the Council of Senior Scholars, may Allaah have mercy on him,
2. ‘Abdullaah bin Hasan Al-Qu’ood, current member of the Permanent Committee for Islamic Research and Fataawaa and of the Council of Senior Scholars,
3. ‘Abdullaah bin ‘Abdir-Rahmaan Al-Ghudayyaan, current member of the Permanent Committee for Islamic Research and Fataawaa and of the Council of Senior Scholars,
4. ‘Abdul-Muhsin Al-‘Abbaad, former Chancellor and Vice-Chancellor of the Islamic University of Madeenah,
5. Saalih bin Fawzaan Al-Fawzaan, current member of the Permanent Committee for Islamic Research and Fataawaa and of the Council of Senior Scholars,
6. Rabee’ bin Haadee Al-Madkhalee,
7. ‘Abdul-‘Azeez bin ‘Abdillaah Ar-Raajihee
His Physical Attributes and Appearance:
The Shaikh, may Allaah have mercy on him, was of medium build, and neither tall nor short. He had a round face and was of a golden-brown color. He had a curved nose and a beard that was short on the cheeks but thick below the chin. His beard used to be black, but when too many white hairs started showing, he dyed it with henna. Indeed, his description resembled that of many of the scholars before him.
He had a beautiful appearance. He would always try to wear white garments, and would love wide clothes, and thawbs that would reach the middle of his shin.
His Humility and Piety:
The Imaam knew his own worth and so he would be very humble before Allaah. So he would treat the people in a kind manner, with gentleness and mercy. He would not transgress over anyone or show arrogance to anyone. He would not give a false impression of grandness nor would he get up to the leave when in the company of the poor and needy, or refrain from walking and intermingling with them. He would also never turn away from listening to the advice of those who were below him.
What also showed his humbleness was that he would answer the invitation of his students and close friends to come to their wedding gatherings. He would always arrive early and ask one of the brothers to recite some ayaat from the Qur’aan, which he would then go on to explain to everyone present.
His Death:
Imaam Ibn Baaz passed away on Thursday, the 27th of Muharram, 1420H (5/13/1999), due to heart failure. He was 89 years old at the time. Millions of people throughout the Kingdom of Saudi Arabia gathered to witness his funeral prayer and he was buried in the ‘Adl Cemetery in Makkah. Muslims throughout the world mourned his loss and it was only a few months later that the Muslim world would lose another great scholar, Imaam Al-Albaanee, may Allaah have mercy on them both.
Al-ibaanah.com, biography section,
| AUTHOR: | |
| SOURCE: | |
| PRODUCED BY: | Al-Ibaanah.com |
Author: www.BinBaz.Org.sa
Source: BinBaz.Org.Sa [Abridged and with Additions]
His Name and Lineage:
He was the noble and exemplary scholar, ‘Abdul-‘Azeez bin ‘Abdillaah bin ‘Abdir-Rahmaan bin Muhammad bin ‘Abdillaah Aali Baaz, may Allaah have mercy on him. Baaz was a family that had deep roots in knowledge. business, and agriculture. They were known for their virtues and character. Shaikh Sulaymaan bin Hamdaan, may Allaah have mercy on him, said in his book on the biographies of the Hanbalee scholars: “Their origin was in Madeenah, then one of their ancestors moved to Dur’eeyah.”
His Birth and Early Youth:
He was born in Riyadh, the capital city of Najd on the 12th of Dhul-Hijjah, 1330H. This is where he spent his childhood, adolescence and early adult years.
Imaam Ibn Baaz was raised in an environment engrossed in knowledge, since Riyadh at that time was filled with scholars and people of guidance. It was also a place of security and peace since King ‘Abdul-‘Azeez had re-conquered it and established justice there based on the laws of Islaam. This was after Riyadh had been a place of endless turmoil and instability.
Imaam Ibn Baaz first started by learning the Qur’aan as was the custom of the Salaf, who would memorize and master the Qur’aan before moving on to other subjects. So he memorized the entire Qur’aan by heart before reaching the age of puberty. He then went on to study at the hands of the scholars in his area.
It is also important to note that his mother, may Allaah have mercy on her, played a large role in his path towards knowledge, since she would be the one who would constantly encourage and incite him towards acquiring knowledge, as he stated towards the end of one of his lectures, “My journey with the writers”, in which he discussed some examples of his life.
Imaam Ibn Baaz had sight for the first part of his life. Then due to Allaah’s infinite wisdom, He willed that the Imaam’s sight weaken due to an eye disease in 1346H, which eventually lead to him completely losing his eyesight in 1350H when he was close to twenty years of age. However, this did not prevent him from his perseverance and diligence in seeking knowledge, which he continued to do and excel in.
Remarkably, losing his eyesight was a means of benefit for Imaam Ibn Baaz, since he was able to achieve several advantages of which we will mention four, as an example and not to limit:
1. Reward from Allaah: Imaam Al-Bukhaaree reported in his Saheeh a hadeeth qudsee, in which Allaah said: “If my servant is tested with losing his two beloved (eyes), I will substitute them with Paradise.” [Saheeh Al-Bukhaaree: no. 5653]
2. Strong Memorization: Imaam Ibn Baaz was the Haafidh (Memorizer) of this era when it came to Knowledge of Hadeeth. If you were to ask him on a hadeeth found in the Six Collections of Hadeeth or other collections such as the Musnad of Imaam Ahmad, you would find him well versed in the hadeeth’s chain of narration, textual wording, the scholars who spoke on it, its narrators and its explanation.
3. Lack of Interest in Worldly Splendors: Imaam Ibn Baaz refrained from chasing after the pleasures of the worldly life, living an abstentious and humble lifestyle.
4. High Determination: Losing sight, only made Imaam Ibn Baaz more determined and perseverant in his quest for seeking and acquiring knowledge, to the point that he became one of the senior scholars, known throughout the world. Allaah indeed replaced the light in his eyes with light in his heart, love for knowledge, and following of the Prophet’s Sunnah.
His Teachers:
After memorizing the Qur’aan, Imaam Ibn Baaz, may Allaah have mercy on him, went on to study the other Islaamic sciences under many of the scholars of Riyadh, the most prominent of whom were:
1. Shaikh Muhammad bin ‘Abdil-Lateef Aali Shaikh, the great-great grandson of Imaam Muhammad bin ‘Abdil-Wahhaab,
2. Shaikh Saalih bin ‘Abdil-‘Azeez Aali Shaikh, the great-great grandson of Imaam Muhammad bin ‘Abdil-Wahhaab and the Chief Judge of Riyadh,
3. Shaikh Sa’ad bin Hamad Al-‘Ateeq, Judge of Riyadh,
4. Shaikh Hamad bin Faaris, Vice-Chancellor of the Treasury of Riyadh,
5. Shaikh Sa’ad Waqqaas Al-Bukhaaree, from the scholars of Makkah whom he learned the science of Tajweed from in 1355H,
6. Shaikh Muhammad bin Ibraaheem Aali Shaikh, former Chief Muftee of the Kingdom of Saudi Arabia. He attended his study circles for about ten years, learning all of the Islamic sciences from him, from 1347H to 1357H, when his teacher nominated him to be a judge. May Allah have mercy on all of them.
His Educational Life:
When Imaam Ibn Baaz was selected for being the Judge of the Kharj district, he accepted it unwillingly since he had no desire or love for position. But it was due to the encouragement of his teacher, Shaikh Muhammad bin Ibraaheem Aali Shaikh, and the order of King ‘Abdul-‘Azeez that he took up the position. So he went to ad-Dalam, the capital city of the Kharj district at that time, and the people greeted him warmly. As soon as he got out of the car that transported him there, he ascended the Central Mosque and prayed two rak’at, in accordance with the Sunnah. Then he rested for a while in the presence of the Ameer of ad-Dalam at that time, Naasir bin Sulaymaan al-Huqbaanee, may Allaah have mercy on him. Thereafter the people gathered around him and so he gave them a profound admonition. From the things he told them was that he had no desire to be the Judge of their district but that he was ordered and so he must obey the leader.
As soon as he commenced working at his position, Allaah brought much good through his hands and he judged the people with justice and kindness. He served in this position for a little over fourteen years. During this time, the Kharj district became a place of good and uprightness. Imaam Ibn Baaz would attribute this success to the good hearts of the people and their high esteem for virtue and justice. Because the courts were in ad-Dalam, he lived there in the Judge’s Residence given to him by Imaam ‘Abdullaah bin Faysal bin Turkee.
Imaam Ibn Baaz was well known throughout the Muslim world for his religious verdicts (fataawaa) and his beneficial books. He would preside over committees for educational seminars in Saudi Arabia, and give various lectures over the telephone to Muslims outside of the Kingdom. He would also answer the questions of the people over the radio and during the blessed times of Hajj and Ramadaan. And his words would appear in Muslim newspapers, magazines, and articles throughout the world.
His Books and Treatises:
Even though the Imaam was pressed for time as a result of his duties and role in giving da’wah and educating, he still made time to write books and treatises that addressed important issues, which the Muslims were in need of knowledge of. Amongst his most famous works were:
1. The Obligation of Following the Sunnah
2. The Ideological Attack
3. The Life and Call of Imaam Muhammad bin ‘Abdil-Wahhaab
4. Three Treatises on the Prayer
5. The Correct Belief and what Opposes It
6. Important Lessons for the Muslim Ummah
7. A Criticism of Arab Nationalism
8. The Dangers of Tabarruj
9. Two Essays on Fasting and Zakaat
10. The Ruling on Pictures
11. The Ruling on Celebrating the Prophet’s Birthday
12. A Warning against Innovations
And there are many more books, which can be read and printed at the Imaam’s official web site www.binbaz.org.sa. This was in addition to his many fataawaa (religious verdicts) that were collected, compiled and published, which range in numerous volumes.
His Educational and Religious Positions:
1. He served as a Judge in the Kharj District of Saudi Arabia for fourteen years from 1357H to 1371H.
2. He taught at the Educational Institute of Riyadh in 1372H and in the College of Sharee’ah after its inception in 1373H, covering the subjects of Fiqh, Tawheed and Hadeeth. He remained in this teaching position for nine years until 1380H.
3. In 1381H, he was appointed Vice-Chancellor of the Islamic University of Madeenah, where he served until 1390H.
4. He was then appointed as the Chancellor of the Islamic University of Madeenah in 1390H, after its former Chancellor, Shaikh Muhammad bin Ibraaheem Aali Shaikh died in Ramadaan of 1389H. He remained in this position until 1395H.
5. In 10/14/1395H, the King ordered that Imaam Ibn Baaz be appointed as Head of the Council for Islamic Research, Verdicts, Da’wah and Guidance. He held this position until 1414H.
6. In 1/20/1414H, the King appointed Imaam Ibn Baaz as the Chief Muftee of the Kingdom of Saudi Arabia. He held this position along with being the Head of the Council of Senior Scholars and the Head of the Committee for Islamic Research and Verdicts.
He also held the following positions:
1. Head of the Permanent Committee for Islamic Research and Verdicts,
2. President and Member of the Founding Committee for the Muslim World League,
3. President of the higher World League Council,
4. President of the World Supreme Council for Mosques,
5. President of the Islamic Fiqh Assembly in Makkah, which is under the Muslim World League,
6. Member of the Higher Council of the Islamic University of Madeenah,
7. Member of the Supreme Committee for Islamic Propagation.
His Students:
Imaam Ibn Baaz, may Allaah have mercy on him, had numerous students that would attend his classes and study circles. The most famous and distinguished among them were:
1. Muhammad bin Saalih Al-‘Uthaimeen, former member of the Council of Senior Scholars, may Allaah have mercy on him,
2. ‘Abdullaah bin Hasan Al-Qu’ood, current member of the Permanent Committee for Islamic Research and Fataawaa and of the Council of Senior Scholars,
3. ‘Abdullaah bin ‘Abdir-Rahmaan Al-Ghudayyaan, current member of the Permanent Committee for Islamic Research and Fataawaa and of the Council of Senior Scholars,
4. ‘Abdul-Muhsin Al-‘Abbaad, former Chancellor and Vice-Chancellor of the Islamic University of Madeenah,
5. Saalih bin Fawzaan Al-Fawzaan, current member of the Permanent Committee for Islamic Research and Fataawaa and of the Council of Senior Scholars,
6. Rabee’ bin Haadee Al-Madkhalee,
7. ‘Abdul-‘Azeez bin ‘Abdillaah Ar-Raajihee
His Physical Attributes and Appearance:
The Shaikh, may Allaah have mercy on him, was of medium build, and neither tall nor short. He had a round face and was of a golden-brown color. He had a curved nose and a beard that was short on the cheeks but thick below the chin. His beard used to be black, but when too many white hairs started showing, he dyed it with henna. Indeed, his description resembled that of many of the scholars before him.
He had a beautiful appearance. He would always try to wear white garments, and would love wide clothes, and thawbs that would reach the middle of his shin.
His Humility and Piety:
The Imaam knew his own worth and so he would be very humble before Allaah. So he would treat the people in a kind manner, with gentleness and mercy. He would not transgress over anyone or show arrogance to anyone. He would not give a false impression of grandness nor would he get up to the leave when in the company of the poor and needy, or refrain from walking and intermingling with them. He would also never turn away from listening to the advice of those who were below him.
What also showed his humbleness was that he would answer the invitation of his students and close friends to come to their wedding gatherings. He would always arrive early and ask one of the brothers to recite some ayaat from the Qur’aan, which he would then go on to explain to everyone present.
His Death:
Imaam Ibn Baaz passed away on Thursday, the 27th of Muharram, 1420H (5/13/1999), due to heart failure. He was 89 years old at the time. Millions of people throughout the Kingdom of Saudi Arabia gathered to witness his funeral prayer and he was buried in the ‘Adl Cemetery in Makkah. Muslims throughout the world mourned his loss and it was only a few months later that the Muslim world would lose another great scholar, Imaam Al-Albaanee, may Allaah have mercy on them both.
Al-ibaanah.com, biography section,
| 1332H-1420H: Imaam Muhammad Naasir-ud-Deen Al-Albaanee | by Nissho for everyone |
1332H-1420H: Imaam Muhammad Naasir-ud-Deen Al-Albaanee
Author: Shaikh ‘Alee bin Hasan Al-Halabee
Source: His book: “With our Shaikh, the Upholder of the Sunnah and the Religion, Muhammad Naasir-ud-Deen Al-Albaanee” (pages 5-11)
His Name and Lineage:
He was Muhammad Naasir-ud-Deen bin Nooh bin Aadam Najaatee, Al-Albaanee by birth, Ad-Dimashqee by residence and Al-Urdunee (from Jordan) due to his migration and place of death. He was born in Ashkodera, the capital of Albania, in the year 1332H (1914 C.E.) and it is to this country that he ascribes himself.
He was a Muhaddith (scholar of hadeeth), a Faqeeh (scholar of Fiqh), a caller to the Book and the Sunnah with the understanding of the Salaf As-Saalih (righteous predecessors). And he was a proficient writer and an expert scholar.
His father was Al-Hajj Nooh, from the major Hanafee scholars of his land. During the doomed secularist, Ahmad Zogu's reign of Albania there was severe oppression for the Muslims of that land.[1] Because of this, Al-Hajj Nooh migrated with all of his children, which included Muhammad Naasir-ud-Deen, fleeing for the sake of his religion to the land of Shaam. He traveled to Shaam due to what was reported in the prophetic ahaadeeth about its virtues and merits. And it is there that he and his family took residence. Fifty years later, the Shaikh (Al-Albaanee) migrated from here to 'Amaan, the capital of Jordan. And it is in this city that he remained for the rest of his life as a scholar and teacher and a Faqeeh and educator.
His Educational Background and Teachers:
He received his education in a school, which was part of a relief shelter in Damascus, the capital of Syria. This school served as a place of refuge for seekers of knowledge for many previous generations. He benefited and learned from a number of Shuyookh and people of knowledge the likes of his father Al-Hajj Nooh, Sa'eed Al-Burhaanee and others.
Allaah made the science of the Prophetic Hadeeth beloved to him during the prime of his life and the early part of his youth. This was during the time when he would review articles written by Shaikh Muhammad Rasheed Ridaa in the magazine Al-Manaar, in which he would criticize weak narrations that Abu Haamid Al-Ghazaalee mentioned in his book Ihyaa 'Uloom-ud-Deen.
Shaikh Muhammad Raaghib At-Tabbaakh, the historian and Muhaddith of Halab (Aleppo), authorized him with an Ijaazah (certification) to teach his collection of narrations on trustworthy reporters, called "Al-Anwaar Al-Jaliyyah fee Mukhtasar Al-Athbaat Al-Halabiyyah."[2] This happened when he saw the Shaikh's intelligence and extraordinary abilities and his brightness in comprehending and understanding, as well as his strong desire to learn the Islamic sciences and the knowledge of Hadeeth. [3]
His Early Role in Da'wah and Effects on the Ummah:
He began writing and authoring books during the first stages of the second part of his life (i.e. after reaching middle age). One of the first books he wrote on Fiqh, which was based on knowing the evidences and using comparative Fiqh, was his book: "Tahdheer-us-Saajid min Ittikhaadh al-Quboor Masaajid" (Warning the Worshipper against taking Graves as a Place of Worship). This book was printed many times. And from his first books in which he referenced and checked hadeeth, was his book "Ar-Rawd-un-Nadeer fee Tarteeb wa Takhreej Mu'jam At-Tabaraanee As-Sagheer" (Blossoming Gardens: Arrangement and Referencing of the book Mu'jam As-Sagheer of At-Tabaraanee). This book is still in manuscript form and not printed.
The Shaikh was called and invited by many Islamic universities and Muslim organizations around the world to take high positions with them, but he turned down most of them by making excuses due to his many preoccupations with regard to (acquiring and teaching) knowledge.
He was put in charge of teaching the subject of Prophetic Hadeeth in the Islamic University of Madeenah at the time of its inception for the length of three years, beginning from the year 1381H. Because of him, this move had a great influence in bringing about a scientific and comprehensive revival of the subject of Hadeeth throughout the entire world - on all fronts. As for the official front, then this was by all the universities having a strong concern for that subject, such that they produced a hundred university treatises, which deal specifically with the Science of Hadeeth. As for the general nationwide front, then this was such that a large number of students of knowledge applied for studies in the Science of Hadeeth and specialization in that field. And this goes as well for all the other things that came as a result afterwards. So it became one of the Shaikh's many effects.
One of the greatest proofs for this is the large amount of Hadeeth books, with checked and authenticated chains of narration, and written indexes for Hadeeth that exist today, a majority of which were not known in previous years. No one can deny this effect due to its clear and obvious nature - not even those who opposed the Shaikh and fought against his methodology.
The Scholars' Praise for Him:
The senior scholars and Imaams of this time praised him and they would ask him questions, go to visit him, seek religious verdicts from him and exchange letters with him. And if they, may Allaah preserve those of them who are living and have mercy on those who have died, were to be counted, all of them would not be able to be accounted for.
At the head of them was the noble Shaikh and great scholar, 'Abd-ul-'Azeez bin 'Abdillaah bin Baaz, for he had great esteem and profound respect for him. May Allaah have mercy on them both.
Shaikh 'Abdul-'Azeez Al-Hudda said: "The Shaikh, the great scholar, the ocean (of knowledge), Muhammad Al-Ameen Ash-Shanqeetee (rahimahullaah) - the one whom no one's knowledge of the Science of Tafseer and the Arabic Language was comparable to his during his lifetime - used to respect Shaikh Al-Albaanee so remarkably to the point that when he would see him passing by, and he was giving his class in the masjid of Madeenah, he would stop his class to stand and give Salaam to him out of respect for him."
The great scholar, the teacher, Muhibb-ud-Deen Al-Khateeb said: "And from the callers to the Sunnah who devoted their lives to reviving it was our brother Muhammad Naasir-ud-Deen Nooh Najaatee Al-Albaanee."
The great scholar Muhammad Haamid Al-Fiqee (rahimahullaah) said: "...the brother, the Salafee, the Scholar, Shaikh Naasir-ud-Deen."
The former Muftee of the kingdom of Saudi Arabia, Shaikh Muhammad bin Ibraheem Aali Shaikh (rahimahullaah) said: "And he is the upholder of the Sunnah, a supporter of the truth and an opposition to the people of falsehood."
During his lifetime, the father, the Shaikh, 'Abd-ul-'Azeez bin Baaz (rahimahullaah) said: "I have not seen under the surface of the sky a person knowledgeable of the Hadeeth in our current time the likes of the great scholar, Muhammad Naasir-ud-Deen Al-Albaanee."
And he (rahimahullaah) was asked about the hadeeth of the Prophet (saws): "Indeed Allaah raises up from this ummah at the beginning of every century someone who will revive it for them (i.e. a mujaddid)." So he was asked who is the mujaddid of this century? He replied: "Shaikh Muhammad Naasir-ud-Deen Al-Albaanee. He is the mujaddid in my opinion and Allaah knows best."
Shaikh Muhammad bin Saalih Al-'Uthaimeen (rahimahullaah) said: "From what I came to know of the Shaikh through my gatherings with him - and they were few - was that he was very serious about acting upon the Sunnah and fighting against the innovations. And this was regardless of whether it was about the Belief or about actions. As for through my readings of his written works, then I have come to know that about him, and also that he possesses a vast amount of knowledge of Hadeeth, in terms of reporting them and investigating them. And Allaah has benefited many people through what he has written such as about knowledge, aspects of the Manhaj, and concern for the science of Hadeeth. And he has had an enormous influence on the Muslims, all praise be to Allaah."
Shaikh Muqbil bin Haadee Al-Waadi'ee (rahimahullaah) said: "Indeed, there cannot be found an equal in terms of the knowledge of Hadeeth like that of Shaikh Muhammad Naasir-ud-Deen Al-Albaanee. Allaah has given benefit through his knowledge and his books numerous times more than what has been accomplished by those zealots for Islaam who act upon ignorance - those who organize reformation and revolutionary movements. And that which I sincerely believe and am convinced about is that the Shaikh Muhammad Naasir-ud-Deen Al-Albaanee is from the mujaddideen (reformers/revivers) whom the Prophet (saws) spoke the truth of when he said: 'Indeed Allaah raises up from this ummah at the beginning of every century someone who will revive it for them (i.e. a mujaddid).' Reported by Abu Dawood and authenticated by Al-'Iraaqee and others."
The Basis of His Da'wah:
The students of the Shaikh - those who learned from him through the university or through his private gatherings of knowledge or through his written works - are many and widespread throughout all parts of the world, all praise be to Allaah. They are spreading the authentic knowledge and calling the people to the pure methodology with strength and firmness.
The Shaikh spent all of his life calling to Allaah upon sound proofs and evidences, basing his call on the methodology of Tasfiyah and Tarbiyah, which is based on knowledge and self-purification. So he was a noble instructor and a truthful educator (enforcing Tarbiyah). By Allaah, we were brought up and raised tremendously by his methodology (manhaj), his agreeable countenance, his good manners, his high morals, his elevated character and his soft heart.
His Characteristics:
The Shaikh, may Allaah have mercy on him, had many praiseworthy characteristics. Among the most clear, manifest and highest of them was his profound precision with regard to knowledge, his diligence, perseverance, his tolerance (with others), his firmness upon the truth, his quickness to return to correctness, his patience with the hardships of knowledge and Da'wah, and his taking of insults and harms for the sake of the Da'wah, bearing that with patience and consideration.
One of the greatest things that distinguished the Shaikh from many of his (Muslim) brothers amongst the people of knowledge was his strong support for the Sunnah and its adherents, his firmness upon the methodology of the Salaf As-Saalih, his love for those who called to it, and his refutation against the deviants from all levels and various positions, with an extreme clearness and a rare clarity.
His Fame:
The Shaikh, rahimahullaah, received a tremendous acceptance from the righteous Muslims all over the world. He gained wide and vast fame and notoriety in all of the different regions of the world, even though he did not seek after it nor strive for it. On the contrary, he would run away and flee from it. And he would always repeat these words: "Love for fame will break one's back." May Allaah have mercy on him.
No one amongst mankind had a blessing or bounty over him in any of the worldly affairs. His knowledge was his mediator and his patience was his guide. He was persistent (in his efforts), perseverant, patient, always struggling, earnest and hard working.
The Last Part of His Life:
The Shaikh, rahimahullaah, did not cease to be devoted to the knowledge, persistent in authoring works, diligent in teaching and educating until he reached the age of eighty-six. He did not stop authoring books, writing letters and doing referencing and checking of ahaadeeth - because of his heart's attachment to that - until the last two months of his life, when he grew very weak. This was until Allaah took his soul in death right before sunset (Maghrib) on Saturday when eight days remained for the end of the month Jumaadaal-Aakhira of the year 1420H (10/2/1999).
His Death and Its Effect on the Ummah:
The Shaikh's Janaazah (funeral) prayer was performed on the evening of the same day that he died. Scores of people, whose number exceeded that of five thousand persons, prayed over him in a musalla (place of prayer). Despite the fact that his body was prepared, he was prayed over and then buried, his burial was completed at the earliest time possible, in compliance with his final Will, in which he encouraged that the prophetic Sunnah be adhered to and acted upon.
The scholars, students of knowledge and common people were all affected by his loss. When the news of his death was conveyed, he was remembered and praised by the high and respected people of knowledge, such as Shaikh 'Abdul-'Azeez bin 'Abdillaah Aali Shaikh, Chief Muftee of the Kingdom of Saudi Arabia, Shaikh Muhammad bin Saalih Al-'Uthaimeen, Shaikh 'Abdullaah bin Jibreen, Shaikh Saalih bin 'Abdil-'Azeez bin Muhammad Aali Shaikh and others.
FOOTNOTES:
[1] I heard our Shaikh say many times, when mentioning this man's name: 'The one whom Allaah has caused his heart to go astray.' You can find a biography of Ahmad Zogu in the book Al-Mawsoo'at-ul-'Arabiyyah Al-Muyassarah (1/733).
[2]This is a refutation against those who claim that: 'Al-Albaanee had no teachers (i.e. Shuyookh)' or that 'He studied the knowledge on his own!'
[3] In spite of this, there are some evil mischievous people today, who are guided by their desires and say about our Shaikh: 'He was dumb and not able to understand.' So what transgression do we find from these small ignoramuses and foolish people!
[4] Translator's Note: This section of the praise of the scholars for Al-Albaanee was added from Al-Asaalah Magazine Issue 23 (pg. 76-77).
[5] The brother, Dr. Muhammad Lutfee As-Sabaagh, may Allaah grant him success, related to us that he heard Shaikh Ibn Baaz, rahimahullaah, say about our Shaikh: 'I don't know of anyone under the surface of the sky with more knowledge of the Hadeeth of Allaah's Messenger than Shaikh Naasir.' [See Ad-Dustoor Newspaper of Jordan (10/8/1999)]
[6] As for what some people relate from him that he, may Allaah have mercy on him, said: 'I taught and I did not educate (using Tarbiyah)', then he only said this out of humbleness and to suppress his soul. And even if this is not so, then I ask, is there anything besides knowledge that will purify and cultivate (Tarbiyah)? Is it only words and expressions?! Or is it purely passions and emotions?!
[7] There is no contradiction between these last two characteristics, as is made quite clear with the least bit of reflection. By Allaah, how many times have we seen the humility of our Shaikh while he listened to those lower than him in his gatherings In fact, he even asked some of his youngest students and sought explanations from them for aspects of knowledge that he had trouble with. And he would accept peoples' arguments with open-mindedness. So he had no pride or haughtiness. We ask you, O Allaah, to rectify our hearts and to grant us refuge from the evils of our souls.
[8] The Shaikh handed me his introduction - written with his own hand - to the book Madaarik An-Nadhr fis-Siyaasah of the brother, the Shaikh 'Abdul-Malik Ramadaanee - so that I can give it to him. In this introduction is found the Shaikh's support for the book, according to the correct manner, and his aid for what clear truth is found in it. But in spite of this, we hear from some people that they have doubts about the Shaikh's introduction (!) or they say that he wrote it before the book was put in order! So then what was it?! That book was the book itself, without any doubt about it! As for what was supplemented to it, then that was only to aid and support its original status - they were not additions that changed the books main ideas. So based on this, warning against this book and belittling its status is an injustice that is contrary to what is correct and it is in opposition to what our senior scholars and Shaikhs are upon.
[9] So what some people say to themselves or that which some of them whisper to others - that they share credit in the Shaikh's fame or that they are responsible for people knowing him (!), then these are words, which the present situation and current conditions contradict and oppose.
| AUTHOR: | |
| SOURCE: | |
| PRODUCED BY: | Al-Ibaanah.com |
Author: Shaikh ‘Alee bin Hasan Al-Halabee
Source: His book: “With our Shaikh, the Upholder of the Sunnah and the Religion, Muhammad Naasir-ud-Deen Al-Albaanee” (pages 5-11)
His Name and Lineage:
He was Muhammad Naasir-ud-Deen bin Nooh bin Aadam Najaatee, Al-Albaanee by birth, Ad-Dimashqee by residence and Al-Urdunee (from Jordan) due to his migration and place of death. He was born in Ashkodera, the capital of Albania, in the year 1332H (1914 C.E.) and it is to this country that he ascribes himself.
He was a Muhaddith (scholar of hadeeth), a Faqeeh (scholar of Fiqh), a caller to the Book and the Sunnah with the understanding of the Salaf As-Saalih (righteous predecessors). And he was a proficient writer and an expert scholar.
His father was Al-Hajj Nooh, from the major Hanafee scholars of his land. During the doomed secularist, Ahmad Zogu's reign of Albania there was severe oppression for the Muslims of that land.[1] Because of this, Al-Hajj Nooh migrated with all of his children, which included Muhammad Naasir-ud-Deen, fleeing for the sake of his religion to the land of Shaam. He traveled to Shaam due to what was reported in the prophetic ahaadeeth about its virtues and merits. And it is there that he and his family took residence. Fifty years later, the Shaikh (Al-Albaanee) migrated from here to 'Amaan, the capital of Jordan. And it is in this city that he remained for the rest of his life as a scholar and teacher and a Faqeeh and educator.His Educational Background and Teachers:
He received his education in a school, which was part of a relief shelter in Damascus, the capital of Syria. This school served as a place of refuge for seekers of knowledge for many previous generations. He benefited and learned from a number of Shuyookh and people of knowledge the likes of his father Al-Hajj Nooh, Sa'eed Al-Burhaanee and others.
Allaah made the science of the Prophetic Hadeeth beloved to him during the prime of his life and the early part of his youth. This was during the time when he would review articles written by Shaikh Muhammad Rasheed Ridaa in the magazine Al-Manaar, in which he would criticize weak narrations that Abu Haamid Al-Ghazaalee mentioned in his book Ihyaa 'Uloom-ud-Deen.
Shaikh Muhammad Raaghib At-Tabbaakh, the historian and Muhaddith of Halab (Aleppo), authorized him with an Ijaazah (certification) to teach his collection of narrations on trustworthy reporters, called "Al-Anwaar Al-Jaliyyah fee Mukhtasar Al-Athbaat Al-Halabiyyah."[2] This happened when he saw the Shaikh's intelligence and extraordinary abilities and his brightness in comprehending and understanding, as well as his strong desire to learn the Islamic sciences and the knowledge of Hadeeth. [3]
His Early Role in Da'wah and Effects on the Ummah:
He began writing and authoring books during the first stages of the second part of his life (i.e. after reaching middle age). One of the first books he wrote on Fiqh, which was based on knowing the evidences and using comparative Fiqh, was his book: "Tahdheer-us-Saajid min Ittikhaadh al-Quboor Masaajid" (Warning the Worshipper against taking Graves as a Place of Worship). This book was printed many times. And from his first books in which he referenced and checked hadeeth, was his book "Ar-Rawd-un-Nadeer fee Tarteeb wa Takhreej Mu'jam At-Tabaraanee As-Sagheer" (Blossoming Gardens: Arrangement and Referencing of the book Mu'jam As-Sagheer of At-Tabaraanee). This book is still in manuscript form and not printed.
The Shaikh was called and invited by many Islamic universities and Muslim organizations around the world to take high positions with them, but he turned down most of them by making excuses due to his many preoccupations with regard to (acquiring and teaching) knowledge.
He was put in charge of teaching the subject of Prophetic Hadeeth in the Islamic University of Madeenah at the time of its inception for the length of three years, beginning from the year 1381H. Because of him, this move had a great influence in bringing about a scientific and comprehensive revival of the subject of Hadeeth throughout the entire world - on all fronts. As for the official front, then this was by all the universities having a strong concern for that subject, such that they produced a hundred university treatises, which deal specifically with the Science of Hadeeth. As for the general nationwide front, then this was such that a large number of students of knowledge applied for studies in the Science of Hadeeth and specialization in that field. And this goes as well for all the other things that came as a result afterwards. So it became one of the Shaikh's many effects.
One of the greatest proofs for this is the large amount of Hadeeth books, with checked and authenticated chains of narration, and written indexes for Hadeeth that exist today, a majority of which were not known in previous years. No one can deny this effect due to its clear and obvious nature - not even those who opposed the Shaikh and fought against his methodology.
The Scholars' Praise for Him:
The senior scholars and Imaams of this time praised him and they would ask him questions, go to visit him, seek religious verdicts from him and exchange letters with him. And if they, may Allaah preserve those of them who are living and have mercy on those who have died, were to be counted, all of them would not be able to be accounted for.
At the head of them was the noble Shaikh and great scholar, 'Abd-ul-'Azeez bin 'Abdillaah bin Baaz, for he had great esteem and profound respect for him. May Allaah have mercy on them both.
Shaikh 'Abdul-'Azeez Al-Hudda said: "The Shaikh, the great scholar, the ocean (of knowledge), Muhammad Al-Ameen Ash-Shanqeetee (rahimahullaah) - the one whom no one's knowledge of the Science of Tafseer and the Arabic Language was comparable to his during his lifetime - used to respect Shaikh Al-Albaanee so remarkably to the point that when he would see him passing by, and he was giving his class in the masjid of Madeenah, he would stop his class to stand and give Salaam to him out of respect for him."
The great scholar, the teacher, Muhibb-ud-Deen Al-Khateeb said: "And from the callers to the Sunnah who devoted their lives to reviving it was our brother Muhammad Naasir-ud-Deen Nooh Najaatee Al-Albaanee."
The great scholar Muhammad Haamid Al-Fiqee (rahimahullaah) said: "...the brother, the Salafee, the Scholar, Shaikh Naasir-ud-Deen."
The former Muftee of the kingdom of Saudi Arabia, Shaikh Muhammad bin Ibraheem Aali Shaikh (rahimahullaah) said: "And he is the upholder of the Sunnah, a supporter of the truth and an opposition to the people of falsehood."
During his lifetime, the father, the Shaikh, 'Abd-ul-'Azeez bin Baaz (rahimahullaah) said: "I have not seen under the surface of the sky a person knowledgeable of the Hadeeth in our current time the likes of the great scholar, Muhammad Naasir-ud-Deen Al-Albaanee."
And he (rahimahullaah) was asked about the hadeeth of the Prophet (saws): "Indeed Allaah raises up from this ummah at the beginning of every century someone who will revive it for them (i.e. a mujaddid)." So he was asked who is the mujaddid of this century? He replied: "Shaikh Muhammad Naasir-ud-Deen Al-Albaanee. He is the mujaddid in my opinion and Allaah knows best."
Shaikh Muhammad bin Saalih Al-'Uthaimeen (rahimahullaah) said: "From what I came to know of the Shaikh through my gatherings with him - and they were few - was that he was very serious about acting upon the Sunnah and fighting against the innovations. And this was regardless of whether it was about the Belief or about actions. As for through my readings of his written works, then I have come to know that about him, and also that he possesses a vast amount of knowledge of Hadeeth, in terms of reporting them and investigating them. And Allaah has benefited many people through what he has written such as about knowledge, aspects of the Manhaj, and concern for the science of Hadeeth. And he has had an enormous influence on the Muslims, all praise be to Allaah."
Shaikh Muqbil bin Haadee Al-Waadi'ee (rahimahullaah) said: "Indeed, there cannot be found an equal in terms of the knowledge of Hadeeth like that of Shaikh Muhammad Naasir-ud-Deen Al-Albaanee. Allaah has given benefit through his knowledge and his books numerous times more than what has been accomplished by those zealots for Islaam who act upon ignorance - those who organize reformation and revolutionary movements. And that which I sincerely believe and am convinced about is that the Shaikh Muhammad Naasir-ud-Deen Al-Albaanee is from the mujaddideen (reformers/revivers) whom the Prophet (saws) spoke the truth of when he said: 'Indeed Allaah raises up from this ummah at the beginning of every century someone who will revive it for them (i.e. a mujaddid).' Reported by Abu Dawood and authenticated by Al-'Iraaqee and others."
The Basis of His Da'wah:
The students of the Shaikh - those who learned from him through the university or through his private gatherings of knowledge or through his written works - are many and widespread throughout all parts of the world, all praise be to Allaah. They are spreading the authentic knowledge and calling the people to the pure methodology with strength and firmness.
The Shaikh spent all of his life calling to Allaah upon sound proofs and evidences, basing his call on the methodology of Tasfiyah and Tarbiyah, which is based on knowledge and self-purification. So he was a noble instructor and a truthful educator (enforcing Tarbiyah). By Allaah, we were brought up and raised tremendously by his methodology (manhaj), his agreeable countenance, his good manners, his high morals, his elevated character and his soft heart.
His Characteristics:
The Shaikh, may Allaah have mercy on him, had many praiseworthy characteristics. Among the most clear, manifest and highest of them was his profound precision with regard to knowledge, his diligence, perseverance, his tolerance (with others), his firmness upon the truth, his quickness to return to correctness, his patience with the hardships of knowledge and Da'wah, and his taking of insults and harms for the sake of the Da'wah, bearing that with patience and consideration.
One of the greatest things that distinguished the Shaikh from many of his (Muslim) brothers amongst the people of knowledge was his strong support for the Sunnah and its adherents, his firmness upon the methodology of the Salaf As-Saalih, his love for those who called to it, and his refutation against the deviants from all levels and various positions, with an extreme clearness and a rare clarity.
His Fame:
The Shaikh, rahimahullaah, received a tremendous acceptance from the righteous Muslims all over the world. He gained wide and vast fame and notoriety in all of the different regions of the world, even though he did not seek after it nor strive for it. On the contrary, he would run away and flee from it. And he would always repeat these words: "Love for fame will break one's back." May Allaah have mercy on him.
No one amongst mankind had a blessing or bounty over him in any of the worldly affairs. His knowledge was his mediator and his patience was his guide. He was persistent (in his efforts), perseverant, patient, always struggling, earnest and hard working.
The Last Part of His Life:
The Shaikh, rahimahullaah, did not cease to be devoted to the knowledge, persistent in authoring works, diligent in teaching and educating until he reached the age of eighty-six. He did not stop authoring books, writing letters and doing referencing and checking of ahaadeeth - because of his heart's attachment to that - until the last two months of his life, when he grew very weak. This was until Allaah took his soul in death right before sunset (Maghrib) on Saturday when eight days remained for the end of the month Jumaadaal-Aakhira of the year 1420H (10/2/1999).
His Death and Its Effect on the Ummah:
The Shaikh's Janaazah (funeral) prayer was performed on the evening of the same day that he died. Scores of people, whose number exceeded that of five thousand persons, prayed over him in a musalla (place of prayer). Despite the fact that his body was prepared, he was prayed over and then buried, his burial was completed at the earliest time possible, in compliance with his final Will, in which he encouraged that the prophetic Sunnah be adhered to and acted upon.
The scholars, students of knowledge and common people were all affected by his loss. When the news of his death was conveyed, he was remembered and praised by the high and respected people of knowledge, such as Shaikh 'Abdul-'Azeez bin 'Abdillaah Aali Shaikh, Chief Muftee of the Kingdom of Saudi Arabia, Shaikh Muhammad bin Saalih Al-'Uthaimeen, Shaikh 'Abdullaah bin Jibreen, Shaikh Saalih bin 'Abdil-'Azeez bin Muhammad Aali Shaikh and others.
[1] I heard our Shaikh say many times, when mentioning this man's name: 'The one whom Allaah has caused his heart to go astray.' You can find a biography of Ahmad Zogu in the book Al-Mawsoo'at-ul-'Arabiyyah Al-Muyassarah (1/733).
[2]This is a refutation against those who claim that: 'Al-Albaanee had no teachers (i.e. Shuyookh)' or that 'He studied the knowledge on his own!'
[3] In spite of this, there are some evil mischievous people today, who are guided by their desires and say about our Shaikh: 'He was dumb and not able to understand.' So what transgression do we find from these small ignoramuses and foolish people!
[4] Translator's Note: This section of the praise of the scholars for Al-Albaanee was added from Al-Asaalah Magazine Issue 23 (pg. 76-77).
[5] The brother, Dr. Muhammad Lutfee As-Sabaagh, may Allaah grant him success, related to us that he heard Shaikh Ibn Baaz, rahimahullaah, say about our Shaikh: 'I don't know of anyone under the surface of the sky with more knowledge of the Hadeeth of Allaah's Messenger than Shaikh Naasir.' [See Ad-Dustoor Newspaper of Jordan (10/8/1999)]
[6] As for what some people relate from him that he, may Allaah have mercy on him, said: 'I taught and I did not educate (using Tarbiyah)', then he only said this out of humbleness and to suppress his soul. And even if this is not so, then I ask, is there anything besides knowledge that will purify and cultivate (Tarbiyah)? Is it only words and expressions?! Or is it purely passions and emotions?!
[7] There is no contradiction between these last two characteristics, as is made quite clear with the least bit of reflection. By Allaah, how many times have we seen the humility of our Shaikh while he listened to those lower than him in his gatherings In fact, he even asked some of his youngest students and sought explanations from them for aspects of knowledge that he had trouble with. And he would accept peoples' arguments with open-mindedness. So he had no pride or haughtiness. We ask you, O Allaah, to rectify our hearts and to grant us refuge from the evils of our souls.
[8] The Shaikh handed me his introduction - written with his own hand - to the book Madaarik An-Nadhr fis-Siyaasah of the brother, the Shaikh 'Abdul-Malik Ramadaanee - so that I can give it to him. In this introduction is found the Shaikh's support for the book, according to the correct manner, and his aid for what clear truth is found in it. But in spite of this, we hear from some people that they have doubts about the Shaikh's introduction (!) or they say that he wrote it before the book was put in order! So then what was it?! That book was the book itself, without any doubt about it! As for what was supplemented to it, then that was only to aid and support its original status - they were not additions that changed the books main ideas. So based on this, warning against this book and belittling its status is an injustice that is contrary to what is correct and it is in opposition to what our senior scholars and Shaikhs are upon.
[9] So what some people say to themselves or that which some of them whisper to others - that they share credit in the Shaikh's fame or that they are responsible for people knowing him (!), then these are words, which the present situation and current conditions contradict and oppose.
| You should beware of speaking about an issue in which you are not preceded by a scholar. | by Nissho for everyone |
Imaam Ahmad Ibn Hanbal “You should beware of speaking about an issue in which you are not preceded by a scholar.” Quoted by Ibnul-Qayyim in I'laamul-Mawwaqi'een [4/266]
| From the signs that a person is Hizbee | by Nissho for everyone |
وقد سئل شيخنا الإمام الوادعي رحمه الله كما في تحفة المجيب 112كيف يَحْذَرُ الشباب من الحزبيات غير الظاهرة والتي لا يحذر منها إلا قليل من الناس وكيف يعرف الشاب أنه خالف منهج السلف في ذلك؟
قال رحمه الله : يعرف بالولاء الضيق، فمن كان معهم فهم يكرمونه، ويدعون الناس إلى محاضراته وإلى الالتفاف حوله، ومن لم يكن معهم فهو يعتبر عدوهم . ….ألخ
The Imam Al Wadi’ee
was asked as in the book Tuhfatul Mujeeb (112)
How can the youths warn against Hizbeeyah that is not apparant that which no one warns against except a few people. How can the youth know that one has gone against the way of the Salaf in this?
The Shaikh said: It is known by narrow allegiance. Whoever is with them they respect them and call the people to their lectures and to be around him and whomsoever is not with them he is seen as their enemy.
Notes:
Thier allegiance and disassociation is not based upon the Sunnah. It is based upon who is with them and who is not with them especially when they do their evil actions of backbiting Salafis, carrying tales about the Salafis, telling lies about the Salafis etc. When at the same instance they defend people who are clearly deviant as if they are the Imams of the Sunnah.
And from Allah we come and to Allah we return.
http://musamills.wordpress.com/2009/07/28/from-the-signs-that-a-person-is-hizbee/
قال رحمه الله : يعرف بالولاء الضيق، فمن كان معهم فهم يكرمونه، ويدعون الناس إلى محاضراته وإلى الالتفاف حوله، ومن لم يكن معهم فهو يعتبر عدوهم . ….ألخ
The Imam Al Wadi’ee
was asked as in the book Tuhfatul Mujeeb (112)How can the youths warn against Hizbeeyah that is not apparant that which no one warns against except a few people. How can the youth know that one has gone against the way of the Salaf in this?
The Shaikh
said: It is known by narrow allegiance. Whoever is with them they respect them and call the people to their lectures and to be around him and whomsoever is not with them he is seen as their enemy.Notes:
Thier allegiance and disassociation is not based upon the Sunnah. It is based upon who is with them and who is not with them especially when they do their evil actions of backbiting Salafis, carrying tales about the Salafis, telling lies about the Salafis etc. When at the same instance they defend people who are clearly deviant as if they are the Imams of the Sunnah.
And from Allah we come and to Allah we return.
http://musamills.wordpress.com/2009/07/28/from-the-signs-that-a-person-is-hizbee/
| (2nd biography of) Life of Muhammed Ibn Abdul-Wahhab | by Nissho for everyone |
Life of Imaam Muhammed Ibn Abdul-Wahhab رحمه الله
by
Shaykh Saalih al-Fawzaan al-Fawzaan حفظه الله
Delivered on December 3rd, 2005
http://albaseerah.org/forum
by
Shaykh Saalih al-Fawzaan al-Fawzaan حفظه الله
Delivered on December 3rd, 2005
http://albaseerah.org/forum
Brief introduction to the lecturer:
Today’s lecturer is a well-known scholar Shaykh Saalih al-Fawzaan al-Fawzaan حفظه الله. He has studied with many of the scholars and some of his teachers are:
• Shaykh Abdul-Azeez ibn Baaz
• Shaykh Abdullah ibn Humayd
• Shaykh Muhammad al-Ameen ash-Shanqeeti
• Shaykh Muhammad Ibn 'Abdullaah As-Subayyal رحمهم الله
He is currently a member of the Council of Senior Scholars, a member of the Fiqh Council of the Muslim World League and a member of the Permanent Committee of Islaamic Research and Fatawaa.
After praising Allaah سبحانه و تعالى and sending the salaat and salaam upon our Prophet Muhammad صلى الله عليه و سلم, his family and companions until the Day of Judgment.
The Shaykh حفظه الله said:
- Allaah سبحانه و تعالى has completed by our Prophet صلى الله عليه و سلم the Religion and bestowed upon us His Blessings and he صلى الله عليه و سلم left his Ummah upon clarity its night is like its daylight. No one will go astray from it except a destroyed person. He صلى الله عليه و سلم encouraged and directed the people to holding on to his prophetic Sunnah and holding firm to the Jama’ah of the Muslims in all times, especially in the time when turmoil is strong, innovations are apparent, newly invented affairs are being introduced and shirk runs rampant.
- He صلى الله عليه و سلم gave the good news and glad tidings that at the head of every one hundred (100) years Allaah سبحانه و تعالى will send to this nation one who will revive for it its Religion[1]. As time goes by and we are further from the Prophet صلى الله عليه و سلم the innovations and newly invented affairs in the Religion becomes quantified one over the other, from what the enemies of this religion have brought into it or what the ignorant ones from within the Muslims have done thinking that it was from the Religion.
- Even though he صلى الله عليه و سلم warned from the innovation in the Religion and directed the people to holding fast and firm to the Qur’aan and his صلى الله عليه و سلم Sunnah (Prophetic traditions), but as we noted, the farther away we get from the time of the Prophet صلى الله عليه و سلم the greater the innovations and the newly invented affairs in the Religion.
- These innovations are brought in by the enemies of this Religion – from the devils from theshayateen and men, or from the ignorant ones who do not know the Bid’ah from the Sunnah and who believe that everything that one who calls himself a Muslim does, is from Islaam.
- From the Mercy of Allaah سبحانه و تعالى is that He sends to this Ummah at the head of every one hundred years someone from the Scholars who will revive the Religion for the Ummah. They will cleanse the Religion from what has been brought into it by the people and they will take away from it what has been brought into it from the innovations and misguidance so that this religion will stay until the end of time, for Allaah سبحانه و تعالى has guaranteed its security. He سبحانه و تعالى said:إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ{Verily, We, it is We Who have sent down the Dhikr (i.e. the Qur'ân) and surely We will guard it (from corruption).} [Al- Hijr 15:9]
- Allaah سبحانه و تعالى is the One who will secure this Religion – who will guarantee this Religion until the end of time – which He سبحانه و تعالى knows when it is. This is a religion – a way of life for all of mankind until the end of time. It will not be abrogated and will remain unchanged until the end of time – the time that Allaah سبحانه و تعالى has decreed.
- So it is necessary that this religion stays upon its original form – pure, clean and untouched so that the one who seeks guidance may be guided by it, and that the proof may be established upon the creation.
- The truth of what the Prophet صلى الله عليه و سلم gave us news of has become apparent in that these Revivers of the Religion have been seen in every time. The Reviver (Mujaddid) of the Religion does not mean that someone comes and adds something new or something that is not from it. Reviving this Religion means that the person makes clear the Sunan (Prophetic tradition) and shows what is an innovation and what is from the Religion, so that this Religion stays pure and clean upon its original form as the Prophet صلى الله عليه و سلم first brought it to his Ummah.
- From the Revivers of this Religion is the imaam, the Mujaddid Muhammad bin Abdul Wahhab رحمه الله.
Brief biography of the author: Imaam Muhammad ibn Abdul Wahhab
- This scholar was raised, like other than him, with his family and loved ones in the lands of Najd.
- The town that he lived in was a town that had many of the scholars in it. They were scholars of the Hanbali fiqh. As for aqeedah, they were upon what the people at that time were upon, without any insight as to what was true and what was false.
- As for those scholars their main concern was the Hanbali fiqh. As for aqeedah, they followed what the people were upon from the Ashaairah, the Qubooriyyah (grave-worshippers) and even the Sufiyyah. These were the aqaaid (beliefs) that were present at that time in Najd as they were in other lands of the Muslims.
- This imam رحمه الله was born in the town of al-Uyaynah in 1115 AH. He grew up in that town in a household of knowledge. His father was a scholar in the Hanbali fiqh as was his grandfather - Sulaiman bin ‘Ali. His father was a judge and his grandfather was the grand mufti in Najd at that time and his paternal uncles were also scholars.
- As mentioned the town was filled with scholars of Hanbali fiqh – this is what they focussed on (fiqh), as for their aqeedah they were upon what the people of the time were upon. No one was concerned with the beliefs, the innovations or the newly-invented affairs in the Religion. No one came to purify the Religion of these things. It is as if Allaah سبحانه و تعالى had saved this for this great scholar.
- He رحمه الله learnt what he could from the people of his town – his father, relatives and the people of the village. After he filled himself with knowledge there his himma (craving, eagerness) for knowledge became greater.
Leaving his hometown to seek knowledge
- He travelled to Makkah and Madinah and learnt from their scholars and took from them the certificates to convey knowledge from them in the sciences of hadith and other than it. Even thought it was a short time it was very blessed.
- After taking from Makkah and Madinah he رحمه الله moved to another land – al-Ahsaa’ where there were scholars of many different types. There were scholars from all four madhaahib, including the Hanbali fiqh. He stayed for a while and learnt from them fiqh, hadith and other sciences.
- In all this time his situation in all the lands he travelled to, was that he was very eager to look into the books and do research. Amongst these books were those of Shaykhul-Islaam Ibn Taimiyyah and his student Ibn Qayyim رحيمهما الله. Whatever books he came across from them he would write it down by hand until he had a huge library of books he had written by his own hands رحمه الله.
- His zealousness then became greater to go to Iraq, so he went forward to Iraq to take from its scholars and he moved to al-Basrah. It was known for scholars of various science, so he took from them fiqh, hadith, tafseer and the Arabic language. He started to delve into the sciences and learn. Then he began to write small books. It is known that the book – Kitaab at-Tawheed - the Rights of Allaah upon His Slaves was written in Iraq.
- Then he wanted to increase in knowledge so he went to ash-Sham where he could take from the great scholars there and of course those of the Hanbali madhab. There were great scholars and imams of the Hanbali fiqh there. He prepared himself and went forward to Sham. He was alone and had no means of transport except his feet, so he started walkingtowards Sham in the hope that he would encounter a caravan that would take him there, but he did not find any. On his way to Sham he almost died of thirst, hunger and weakness, but Allaah سبحانه و تعالى saved him by a man that was passing by who had a beast to ride on, and he packed some drink and food on it as well. The man took him back to Basrah.
His return to an-Najd
- After this he moved back to an-Najd with the tremendous knowledge that he had gained – both in his books and what was in his memory as well. He returned a person of knowledge both in the Usool (fundamentals) as well as the Furoo’ (branches).
- He began his da’wah when he returned to his land, and he began in his hometown of al-Uyaynah, but that did not last long, as there was no one to take from him or to help him with his da’wah. Whilst there, there were those who benefited from him and those who were affected by him. However, in the end the Amir of al-Uyaynah asked him to depart.
- He went to ad-Dir’eeah, a town close to al-Uyaynah, hoping to find someone there to help him in his da’wah. In this he took an example from the Prophet صلى الله عليه و سلم as the caller should have those who help him, and puts forward his da’wah, and supports him in his cause. As for one giving da’wah when he does not have the authority to implement what he is calling to, then the da’wah will be deficient and its effect will be little.
- This is his following the path of the Prophet صلى الله عليه و سلم who used to put himself forward in front the tribes to see which of them would help him put forward his da’wah.
- The caller looks for the one who will provide support and protection. This is what the Prophetصلى الله عليه و سلم did until the Ansaar came along on their way to Hajj and they listened to the Qur’aan and it entered into their hearts and they accepted it and submitted and gave their pledge of allegiance (Bai’ah) to the Prophet صلى الله عليه و سلم that they would follow and protect him, and help him and support him, and they were truthful – may Allaah سبحانه و تعالى shower his Mercy upon them.
- Likewise the Muhaajiroon (those who migrated) came together with the Ansaar and they worked together to support and help the Prophet صلى الله عليه و سلم spread his da’wah. The Ansaar also gave Bai’ah to the Prophet صلى الله عليه و سلم that he may come to them and make hijrah and have power there, as did the Muhaajiroon. This is the example that the Shaykh Muhammad ibn Abdul Wahhab رحمه الله followed.
- The Shaykh went to the tribes and towns and put forth his da’wah to determine who would support and help him in it. He did this until he came upon the Amir – Muhammad ibn Sa’ud.
The Shaykh رحمه الله meets Muhammad ibn Sa’ud
- Ibn Sa’ud heard the Shaykh’s da’wah and eemaan entered into his heart and he accepted it and gave his Bai’ah upon the Book of Allaah سبحانه و تعالى and the Sunnah of his Prophet صلى الله عليه و سلم and supporting the da’wah and struggling in its cause.
- With this Amir he found support and power and this is where he lived in ad-Dir’eeyah. He found safety and serenity there and thus went forth with his da’wah as he had the ability to give da’wah without fear, having the support of the Amir.
- His da’wah was given in different forms – he wrote letters to the surrounding tribes inviting to Allaah سبحانه و تعالى and the correct path, and he also taught those around him. Around him were students upon whom he would bestow his knowledge. He also worked on the books that were larger. He would give the khutbah on Jum’uah and ‘Eid and would lead the people in salaah and also give verdicts as he was a judge. He took upon himself the important issues as did the Prophet صلى الله عليه و سلم whom he took as his model in doing things.
The spread of his Da’wah
- With this his da’wah started to spread in the lands of Najd and outside and it reached most of the Arabian Peninsula. Most of the towns, villages and tribes were under the leadership of as-Sa’ud and they would return their verdicts to imaam Muhammad ibn Abdul Wahhaab رحمه الله and they returned their issues of power and sultaan to the Amir Muhammad ibn Sa’ud.
- His da’wah reached the boundaries of ash-Sham, the territories of al-Hijaaz and an-Najdand most of the Arabian Peninsula to Yemen and outside as well, to all who wanted the guidance. Everyone who learnt it taught it to those in their land and this is how the da’wah spread – by teaching and the circulating of the books in different lands.
Main achievement of his Da’wah
- From the major points that this Shaykh رحمه الله brought forward in his da’wah was theobliteration of all of the apparent issues concerning shirk with Allaah سبحانه و تعالى. He destroyed anything that resembled that. He destroyed the graves that were built upon, and cut down the trees that were worshipped, and refuted the doubts of the doubtful. His da’wah spread and he saw before the end of his time the spreading of his da’wah and Allaah سبحانه و تعالى pleased him with that.
- He رحمه الله lived a long life. He died in 1206 AH. He saw (before his death) that after him his students and his grandchildren would have been able to continue his da’wah and he advised them to continue, strive and struggle in the path of this da’wah. This they did and they continued calling to the Da’wah.
Continued spread of his Da’wah after his death
- This da’wah is still being put forth و لله الحمد (and for Allaah is all Praise). Its callers put it forth because this is the da’wah upon the straight path which is clear and truthful and there are no doubts or any crookedness in it. It is upon the correct methodology and his رحمه الله sons and students continued to spread it until it was established in the Arabian Peninsula and other lands, until it has reached you so far away from the Peninsula, such that you may reap the benefit of this da’wah from its books, and its students, teachers and scholars. That is from the Bounties of Allaah سبحانه و تعالى upon us and upon the people;وَلَـكِنَّ أَكْثَرَ النَّاسِ لاَ يَشْكُرُونَ{…yet, most of mankind give no thanks.} [Ghaafir 40:61, al-Baqarah 2:243, Yusuf 12:38]
- We ask Allaah سبحانه و تعالى that He may have Mercy upon the Shaykh Muhammad ibn Abdul Wahhaab and his followers and that the Da’wah continues to spread and that the people continue to benefit. As the prophet صلى الله عليه و سلم said: “When the son of Aadam dies everything is cut off from his except for three: a charity that is continuous after his death, knowledge from which people may benefit and a righteous child that may supplicate for him.”[2]
- This is from the blessing and benefits that Allaah سبحانه و تعالى has given us – that this Deen, (Religion, ‘Aqeedah, way of life) continues to spread in all the lands – this blessed da’wah that Allaah سبحانه و تعالى had kept preserved until the end of time. How many callers are out there that have the same blessed calling that this one Shaykh رحمه الله has brought to us? It is not a matter of quantity but a matter of sincerity to Allaah سبحانه و تعالى. Allaah سبحانه و تعالى tells us:فَأَمَّا الزَّبَدُ فَيَذْهَبُ جُفَاء وَأَمَّا مَا يَنفَعُ النَّاسَ فَيَمْكُثُ فِي الأَرْضِ{…Then, as for the foam it passes away as scum upon the banks, while that which is for the good of mankind remains in the earth…} [Ar-Rad 13:17]
- We ask Allaah سبحانه و تعالى that He gives the good of this to the Shaykh رحمه الله and that He bestows upon us His Mercy and makes us firm upon this path and callers to this Da’wah.
- We send the salaam and salaat upon our Prophet Muhammad صلى الله عليه و سلم and his family and companions all of them.
QUESTIONS & ANSWERS
1. Question: Some very active callers from amongst the innovators in this country are trying their best to destroy the reputation of Imam Muhammad ibn Abdul Wahhaab رحمه الله and they claim that he allied with the English army against the Ottomon Khilaafah and fought against it until it collapsed. How do we refute such a claim?
Answer: Firstly, concerning the Shaykh رحمه الله having enemies and people trying to refute him or hurt him and his da’wah and to destroy his credibility, then this happened to the Prophet صلى الله عليه و سلم before him. In fact this happened to all the prophets before him – they were fought will ill-action and were lied upon and accused of things that they did not do. They did not look towards these things or ask about them because the reason behind their actions are not the people, or making them happy, or for them to accept their da’wah. Rather, it is to ensure that Allaah سبحانه و تعالى accepts what is done and is pleased with it. They look towards Allaah سبحانه و تعالى and not these things (that the people do). The Prophet صلى الله عليه و سلم said“The one who seeks the acceptance of the people even though it angers Allaah سبحانه و تعالى, then Allaah will be angry with him and make the people angry with him. And, the one who seeks the acceptance of Allaah even if it angers the people, then Allaah will be accept him and cause the people to accept him as well.”[3]
Secondly, the people who talk and rant and rave about the Shaykh رحمه الله then Alhamdulillaah, this da’wah continues to go forward and be spread despite their opposition towards it. We direct them towards the sayings and works of the Shaykh رحمه الله to find therein what they accuse him of. If they find it we ask them to make it apparent to the people. His books are present and printed so let them look in it and find that which supports their accusations. We challenge them to do that.
Thirdly, as for the question of Khilaafah, the land of Najd was not under the authority of the Khilaafah at that time, rather each town had its own leadership. This is the reason why the Shaykh رحمه الله went to a leader – ibn Sa’ud as he was the Amir who had power over the people, and he called ibn Sa’ud to his da’wah. The Shaykh did not make khurooj of the khilaafah of that time – he went to the leaders present at that time and called them. This is how the Arabian Peninsula came under the jurisdiction of Muhammad ibn Sa’ud.
2. Question: I purchased land for investment and for three years it did not produce anything, nor was there any development on it, nor profit from it. Now I have sold the land with 200,000 dollars profit so do I have to pay the zakah for three years or just one year or should I wait for one year to pay the zakah and how much would that be?
Answer: My brother, this is an issue that concerns your intention. As long as you intended to buy it for business purposes then this is what it is for (business). So at the head of every year that you have owned it you estimate its value and give zakaat based on its value at the head of each year. This is because you intended it for business purposes – with the intention of selling it, so it falls under the category of business. So it is obligatory upon you to pay zakaat for each year, you determine the value of the land each year and calculate the zakaat due, and the last year you give zakaat for the amount you have. You use 2.5% for each 100 dinaar or riyal.
3. Question: We have a group of people in our city (in Britain) who are hasty in making Tabd'ee and openly warning against and ordering Hajr (abandonment) of people from Ahlus-Sunnah who do not agree with them in certain issues or in taking positions against certain people. This Ghuloo’ has lead to the splitting of Ahlus-Sunnah in Britain and has made people turn away from the Deen and the Da'wah. So what is your advice regarding these individuals and their like?
Answer: My advice to you is that you seek knowledge and continue in that path to seeking knowledge so that when you have knowledge you would know what the solution to your problem is. But, as long as everyone is ignorant, then these disputes and arguments between you will continue. So, seek knowledge and leave off the argumentation and disputes. And do not look towards the people who are hasty in making Tabd'ee – declaring people to be innovators, or Tafseeq – declaring people to be sinners, or that they curse. Do not look towards them and continue in your seeking of knowledge.
4. Question: I would like to know what is the ruling on one raising hands when the Imaam makes du’aa after the Khutbah?
Answer: This raising of the hand is permissible when the imaam is making istisqaa (du’aa for rain), otherwise you just say “Aameen” without raising your hands.
5. Question: Is restricting the da’wah of Ahlus-Sunnah to specific scholars or specific da’wah organizations from the manhaj of the Anbiyaah (prophets) in calling to Allaah, or is it from the ways of the people of Hizbiyyah and splitting?
Answer: My brother, the Da’wah can only be through knowledge and through the scholars. The ignorant ones cannot uphold the da’wah nor can they go forward with it. As Allaah سبحانه و تعالى says:قُلْ هَـذِهِ سَبِيلِي أَدْعُو إِلَى اللّهِ عَلَى بَصِيرَةٍ أَنَاْ وَمَنِ اتَّبَعَنِي وَسُبْحَانَ اللّهِ وَمَا أَنَاْ مِنَ الْمُشْرِكِينَ{Say (O Muhammad [sal-Allâhu 'alayhi wa sallam]): "This is my way; I invite to Allâh with sure knowledge, I and whosoever follows me. And Glorified and Exalted is Allâh. And I am not of the Mushrikûn."} [Yusuf 12:108]
And Allaah سبحانه و تعالى says:ادْعُ إِلِى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ{Invite to the way of your Lord with wisdom and fair preaching, and argue with them in a way that is better...} [an-Nahl 16:125]
These steps cannot be taken except with knowledge. The people who have knowledge are the scholars, the ignorant people cannot take these steps as they have no knowledge. There is no da’wah except with knowledge and there is no knowledge except with learning and there is no learning except from the people of knowledge who are firm upon their knowledge. Their belief is correct and upright and their actions are righteous and they are from those who fear Allaah سبحانه و تعالى as He سبحانه و تعالى says:إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاء{…It is only those who have knowledge among His slaves that fear Allâh…}[Faatir 35:28]
6. Question: My parents are not upon the correct methodology and Allaah سبحانه و تعالى has guided me to the Qur’aan and Sunnah upon the methodology of the Sahaabah but my parents are causing trouble for me and they claim that all of the scholars in Saudia are Wahaabis and that scholars of Saudia do not consider the four madhaahib to be legitimate and they degrade them from their just position therefore it is not permissible to take knowledge from the scholars of Saudia, so how do we refute this shubhah?
Answer: “This is a lie”, the Shaykh حفظه الله said, the ‘ulemaa (scholars) of Saudia do not make it haraam to follow the four madhaahib and they are taught in this land. The four madhaahib are found, and they are taught and learnt, so this is baatil (incorrect). Concerning the fataawa regarding the laws and giving the verdicts, they are based on the Hanbali Fiqh because that is the madhab of the leaders here and this is not something strange, because every nation follows a path and as long as this manhaj is not contradictory to the Qur’aan and Sunnah then there is no problem with this. As for following all four madhaahib in one area then this will cause confusion and disputes and splitting, so it is necessary that the methodology is one and followed in the same way, and the ways of teaching and learning are one way. The fourmadhaahib are studies for their benefit and this is to know the proofs that they come with and to take the best opinion from between them. We take from the strongest saying even if it is in opposition to the Hanbali madhab. This is what was done before. What is important is to find the truth and follow it – even if it is found in one of the other three madhaahib.
7. Question: Is it permissible for a divorced woman to get married if she has a daughter who is 18? If she does get married is the man the girl’s mahram?
Answer: Yes, the woman can get married and she should get married even if she has children so that she may benefit from the benefits of being married. The new husband will be a mahram for her children because he married her and they are called ‘rabaaib’ (those raised in your house). Allaah سبحانه و تعالى said:وَرَبَائِبُكُمُ اللاَّتِي فِي حُجُورِكُم مِّن نِّسَآئِكُمُ اللاَّتِي دَخَلْتُم بِهِنَّ{(Forbidden to you for marriage are) … your stepdaughters under your guardianship, born of your wives to whom you have gone in} [An-Nisaa 4:23]
8. Question: Is permissible for my co-wife to give my son which has no relation to my zawj 5 sucks or a cup of breast milk (he is 11 years old) does that make her his suckle mother?
Answer: The Shaykh حفظه الله replied “No, No” regarding suckling the child after he has finished breastfeeding, suckling again will not make the child haraam for the woman. If he is eating solid food such that he suffices with that, then the breast milk has no effect on him.
9. Question: I am a Muslim woman who wants to become a doctor. However, people discourage it because I will have to go to a co-ed college and they say that I will be intermingling with men there. But there are no all-girls colleges in my area and my goal is to serve the sisters in my community. I am married and I do not seek to mingle with men. What is the ruling for this?
Answer: The woman preserving her honour and her dignity is more binding upon her than her learning a science that obligates her to intermingle with men. It also endangers her character and manner and it is more binding upon her that she stays away from this intermingling. If it is possible that she can keep her hijaab and stay firm upon her Deen and find somewhere to learn where there is no intermingling with the men then alhamdulillaah there is nothing wrong with this. As for her leaving her hijaab (veil) and mixing with the men in order to learn something that is permissible (Medicine), then this is not permissible. In this situation it is not even considered permissible for her to study this as she will be required to do things that are haraam.
10. Question: I see in the markets new moistened wipes to be used after one relieves themselves. These wipes sometimes come in travel-size pouches which can be convenient for travelling, etc. Does the use of these wipes count as istinjaa?
Answer: What is meant by cleaning yourself is that the person dries the area whether it is with paper, stone, hard mud etc. It is not necessary that it is wet; in fact it may be that the dry (item) may be better.
Transcriber’s Footnotes:
[1] Reported by Abee Dawuud, Shaikh al-Albaanee رحمه الله says Saheeh in Sunan Abee Dawuud (#4291) and Silsilah as-Saheehah 2/148 (#599).
إِنَّ اللَّهَ يَبْعَثُ لهذِهِ الأمَّةِ عَلَى رأْسِ كلِّ مائةِ سنةٍ مَنْ يُجَدِّدُ لَهَا دِينَها
[2] Irwaa al-Ghaleel, Vol. 6 (#1580):
إذا مات ابن آدم انقطع عمله إلا من ثلاث: صدقة جارية، أو علم ينتفع به، أو ولد صالح يدعو له
and in Saheeh Muslim (#1631) with the wording:
إذا مات الإنسان انقطع عنه عمله إلا من ثلاثة: إلا من صدقة جارية. أو علم ينتفع به. أو ولد صالح يدعو له
[3] Saheeh at-Targheeb wat-Tarheeb Vol. 2 (#2250) with the wording:
من التمس رضا الله بسخط الناس رضي الله عنه وأرضى عنه الناس ومن التمس رضا الناس بسخط الله سخط الله عليه وأسخط عليه الناس
Found in at-Tirmidhi (#2414) as part of a longer hadith on the authority of Ayesha رضى الله عنها with the wording:
من التمس رضا الله بسخط الناس كفاه الله مؤنة الناس، ومن التمس رضا الناس بسخط الله وكله الله إلى الناس
Shaykh al-Albaanee رحمه الله says the hadith is Saheeh.
| Biography of Shaikh Muhammad Naasir-ud-Deen al-Albaanee | by Nissho for everyone |
Muhaddith Shaikh Muhammad Naasir-ud-Deen al-Albaanee
Author: Shaykh ‘Alee Hasan al-Halabee
Source: al-manhaj.com
Published: Friday 19th August, 2005
His Name and Lineage:
He was Muhammad Naasir-ud-Deen Ibn Nooh Ibn Aadam Najaatee, al-Albaanee by birth, Ad-Dimashqee by residence and Al-Urdunee (from Jordan) due to his migration and place of death. He was born in Ashkodera, the capital of Albania, in the year 1332H (1914 C.E.) and it is to this country that he ascribes himself.
He was a Muhaddith (scholar of hadeeth), a Faqeeh (scholar of Fiqh), a caller to the Book and the Sunnah with the understanding of the Salaf As-Saalih (righteous predecessors). And he was a proficient writer and an expert scholar.
His father was Al-Hajj Nooh, from the major Hanafee scholars of his land. During the doomed secularist, Ahmad Zogu’s [1] reign of Albania there was severe oppression for the Muslims of that land. Because of this, Al-Hajj Nooh migrated with all of his children, which included Muhammad Naasir-ud-Deen, fleeing for the sake of his religion to the land of Shaam. He traveled to Shaam due to what was reported in the prophetic ahaadeeth about its virtues and merits. And it is there that he and his family took residence. Fifty years later, the Shaykh (al-Albaanee) migrated from here to ‘Amaan, the capital of Jordan. And it is in this city that he remained for the rest of his life as a scholar and teacher and a Faqeeh and educator.
His Educational Background and Teachers:
He received his education in a school, which was part of a relief shelter in Damascus, the capital of Syria. This school served as a place of refuge for seekers of knowledge for many previous generations. He benefited and learned from a number of Shuyookh and people of knowledge the likes of his father Al-Hajj Nooh, Sa’eed al-Burhaanee [2] and others.
Allaah made the science of the Prophetic Hadeeth beloved to him during the prime of his life and the early part of his youth. This was during the time when he would review articles written by Shaykh Muhammad Rasheed Ridaa in the magazine Al-Manaar, in which he would criticize weak narrations that Abu Haamid al-Ghazaalee mentioned in his book Ihyaa 'Uloom-ud-Deen.
Shaykh Muhammad Raaghib aAt-Tabbaakh, the historian and Muhaddith of Halab (Aleppo), authorized him with an Ijaazah (certification) to teach his collection of narrations on trustworthy reporters, called "Al-Anwaar Al-Jaliyyah fee Mukhtasar Al-Athbaat Al-Halabiyyah." This happened when he saw the Shaykh's intelligence and extraordinary abilities and his brightness in comprehending and understanding, [3] as well as his strong desire to learn the Islaamic sciences and the knowledge of Hadeeth.
His Early Role in Da'wah and Effects on the Ummah:
He began writing and authoring books during the first stages of the second part of his life (i.e. after reaching middle age). One of the first books he wrote on Fiqh, which was based on knowing the evidences and using comparative Fiqh, was his book: "Tahdheer-us-Saajid min Ittikhaadh al-Quboor Masaajid" (Warning the Worshipper against taking Graves as a Place of Worship). This book was printed many times. And from his first books in which he referenced and checked hadeeth, was his book "Ar-Rawd-un-Nadeer fee Tarteeb wa Takhreej Mu'jam At-Tabaraanee As-Sagheer" (Blossoming Gardens: Arrangement and Referencing of the book Mu'jam As-Sagheer of At-Tabaraanee). This book is still in manuscript form and not printed.
The Shaykh was called and invited by many Islaamic universities and Muslim organizations around the world to take high positions with them, but he turned down most of them by making excuses due to his many preoccupations with regard to (acquiring and teaching) knowledge.
He was put in charge of teaching the subject of Prophetic Hadeeth in the Islaamic University of Madeenah at the time of its inception for the length of three years, beginning from the year 1381H. Because of him, this move had a great influence in bringing about a scientific and comprehensive revival of the subject of Hadeeth throughout the entire world - on all fronts. As for the official front, then this was by all the universities having a strong concern for that subject, such that they produced a hundred university treatises, which deal specifically with the Science of Hadeeth. As for the general nationwide front, then this was such that a large number of students of knowledge applied for studies in the Science of Hadeeth and specialization in that field. And this goes as well for all the other things that came as a result afterwards. So it became one of the Shaykh’s many effects.
One of the greatest proofs for this is the large amount of Hadeeth books, with checked and authenticated chains of narration, and written indexes for Hadeeth that exist today, a majority of which were not known in previous years. No one can deny this effect due to its clear and obvious nature - not even those who opposed the Shaykh and fought against his methodology.
The Scholars' Praise for Him:
The senior scholars and Imaams of this time praised him and they would ask him questions, go to visit him, seek religious verdicts from him and exchange letters with him. And if they, may Allaah preserve those of them who are living and have mercy on those who have died, were to be counted, all of them would not be able to be accounted for.
At the head of them was the noble Shaykh and great scholar, ‘Abdul-‘Azeez Ibn ‘Abdillaah Ibn Baaz, [4] for he had great esteem and profound respect for him. May Allaah have mercy on them both. [5]
Shaykh ‘Abdul-‘Azeez al-Hudda said:
"The Shaykh, the great scholar, the ocean (of knowledge), Muhammad Al-Ameen Ash-Shanqeetee (rahimahullaah) - the one whom no one’s knowledge of the Science of Tafseer and the Arabic Language was comparable to his during his lifetime - used to respect Shaykh al-Albaanee so remarkably to the point that when he would see him passing by, and he was giving his class in the masjid of Madeenah, he would stop his class to stand and give Salaam to him out of respect for him."
The great scholar, the teacher, Muhibb-ud-Deen al-Khateeb said:
"And from the callers to the Sunnah who devoted their lives to reviving it was our brother Muhammad Naasir-ud-Deen Nooh Najaatee al-Albaanee."
The great scholar Muhammad Haamid al-Fiqee (rahimahullaah) said:
"...the brother, the Salafee, the Scholar, Shaykh Naasir-ud-Deen."
The former Muftee of the kingdom of Saudi Arabia, Shaykh Muhammad Ibn Ibraheem Aali Shaykh (rahimahullaah) said:
"And he is the upholder of the Sunnah, a supporter of the truth and an opposition to the people of falsehood."
During his lifetime, the father, the Shaykh, 'Abdul-'Azeez Ibn Baaz (rahimahullaah) said:
"I have not seen under the surface of the sky a person knowledgeable of the Hadeeth in our current time the likes of the great scholar, Muhammad Naasir-ud-Deen al-Albaanee."
And he (rahimahullaah) was asked about the hadeeth of the Prophet (sal-Allaahu 'alayhe wa sallam):
"Indeed Allaah raises up from this ummah at the beginning of every century someone who will revive it for them (i.e. a mujaddid)."
So he was asked who is the mujaddid of this century? He replied:
"Shaykh Muhammad Naasir-ud-Deen al-Albaanee. He is the mujaddid in my opinion and Allaah knows best."
Shaykh Muhammad Ibn Saalih Al-‘Uthaimeen (rahimahullaah) said:
"From what I came to know of the Shaykh through my gatherings with him - and they were few - was that he was very serious about acting upon the Sunnah and fighting against the innovations. And this was regardless of whether it was about the Belief or about actions. As for through my readings of his written works, then I have come to know that about him, and also that he possesses a vast amount of knowledge of Hadeeth, in terms of reporting them and investigating them. And Allaah has benefited many people through what he has written such as about knowledge, aspects of the Manhaj, and concern for the science of Hadeeth. And he has had an enormous influence on the Muslims, all praise be to Allaah."
The great scholar, Shaykh Zayd Ibn Fayaad (rahimahullaah) said about him:
"Indeed, Shaykh Muhammad Naasir-ud-Deen al-Albaanee is from the most prominent and distinguished personalities of this era. He had great concern for the Hadeeth - its paths of transmission, its reporters and its levels of authenticity or weakness. This is an honorable task from the best things in which hours can be spent and efforts can be made. And he was like any other of the scholars - those who are correct in some matters and err in other matters. However, his devotion to this great science (i.e. of Hadeeth) is from that which requires that his prestige be acknowledged and his endeavors in it be appreciated."
Shaykh Muqbil Ibn Haadee al-Waadi'ee (rahimahullaah) said:
"Indeed, there cannot be found an equal in terms of the knowledge of Hadeeth like that of Shaykh Muhammad Naasir-ud-Deen al-Albaanee. Allaah has given benefit through his knowledge and his books numerous times more than what has been accomplished by those zealots for Islaam who act upon ignorance - those who organize reformation and revolutionary movements. And that which I sincerely believe and am convinced about is that the Shaykh Muhammad Naasir-ud-Deen al-Albaanee is from the mujaddideen (reformers/revivers) whom the Prophet (saws) spoke the truth of when he said:
’Indeed Allaah raises up from this ummah at the beginning of every century someone who will revive it for them (i.e. a mujaddid).’ Reported by Abu Daawood and authenticated by Al-‘Iraaqee and others."
The Basis of His Da'wah:
The students of the Shaykh - those who learned from him through the university or through his private gatherings of knowledge or through his written works - are many and widespread throughout all parts of the world, all praise be to Allaah. They are spreading the authentic knowledge and calling the people to the pure methodology with strength and firmness.
The Shaykh spent all of his life calling to Allaah upon sound proofs and evidences, basing his call on the methodology of Tasfiyah and Tarbiyah, which is based on knowledge and self-purification. So he was a noble instructor and a truthful educator (enforcing Tarbiyah). [6] By Allaah, we were brought up and raised tremendously by his methodology (manhaj), his agreeable countenance, his good manners, his high morals, his elevated character and his soft heart.
His Characteristics:
The Shaykh, may Allaah have mercy on him, had many praiseworthy characteristics. Among the most clear, manifest and highest of them was his profound precision with regard to knowledge, his diligence, perseverance, his tolerance (with others), his firmness upon the truth, his quickness to return to correctness, [7] his patience with the hardships of knowledge and Da’wah, and his taking of insults and harms for the sake of the Da’wah, bearing that with patience and consideration.
One of the greatest things that distinguished the Shaykh from many of his (Muslim) brothers amongst the people of knowledge was his strong support for the Sunnah and its adherents, [8] his firmness upon the methodology of the Salaf As-Saalih, his love for those who called to it, and his refutation against the deviants from all levels and various positions, with an extreme clearness and a rare clarity.
His Fame:
The Shaykh, rahimahullaah, received a tremendous acceptance from the righteous Muslims all over the world. He gained wide and vast fame and notoriety in all of the different regions of the world, even though he did not seek after it nor strive for it. On the contrary, he would run away and flee from it. And he would always repeat these words: "Love for fame will break one’s back." May Allaah have mercy on him.
No one amongst mankind had a blessing or bounty over him in any of the worldly affairs. His knowledge was his mediator and his patience was his guide. [9] He was persistent (in his efforts), perseverant, patient, always struggling, earnest and hard working.
The Last Part of His Life:
The Shaykh, rahimahullaah, did not cease to be devoted to the knowledge, persistent in authoring works, diligent in teaching and educating until he reached the age of eighty-six. He did not stop authoring books, writing letters and doing referencing and checking of ahaadeeth - because of his heart's attachment to that - until the last two months of his life, when he grew very weak. This was until Allaah took his soul in death right before sunset (Maghrib) on Saturday when eight days remained for the end of the month Jumaadaa al-Aakhira of the year 1420H (10/2/1999).
His Death and Its Effect on the Ummah:
The Shaykh’s Janaazah (funeral) prayer was performed on the evening of the same day that he died. Scores of people, whose number exceeded that of five thousand persons, prayed over him in a musalla (place of prayer). Despite the fact that his body was prepared, he was prayed over and then buried, his burial was completed at the earliest time possible, in compliance with his final Will, in which he encouraged that the prophetic Sunnah be adhered to and acted upon.
The scholars, students of knowledge and common people were all affected by his loss. When the news of his death was conveyed, he was remembered and praised by the high and respected people of knowledge, such as Shaykh ‘Abdul-‘Azeez Ibn ‘Abdillaah Aali Shaykh, Chief Muftee of the Kingdom of Saudi Arabia, Shaykh Muhammad Ibn Saalih Al-‘Uthaimeen, Shaykh ‘Abdullaah Ibn Jibreen, Shaykh Saalih Ibn ‘Abdil-‘Azeez Ibn Muhammad Aali Shaykh and others.
Footnotes
[1] I heard our Shaykh say many times, when mentioning this man’s name: 'The one whom Allaah has caused his heart to go astray.' You can find a biography of Ahmad Zogu in the book Al-Mawsoo’at-ul-‘Arabiyyah Al-Muyassarah (1/733).
[2] This is a refutation against those who claim that: 'al-Albaanee had no teachers (i.e. Shuyookh)' or that 'He studied the knowledge on his own!'
[3] In spite of this, there are some evil mischievous people today, who are guided by their desires and say about our Shaykh: 'He was dumb and not able to understand.' So what transgression do we find from these small ignoramuses and foolish people!
[4] The brother, Dr. Muhammad Lutfee As-Sabaagh, may Allaah grant him success, related to us that he heard Shaykh Ibn Baaz, rahimahullaah, say about our Shaykh: 'I don’t know of anyone under the surface of the sky with more knowledge of the Hadeeth of Allaah’s Messenger than Shaykh Naasir.' [See Ad-Dustoor Newspaper of Jordan (10/8/1999)]
[5] Translator's Note: This section of the scholars' sayings about al-Albaanee was added from Al-Asaalah Magazine Issue 23, pg. 76-77.
[6] As for what some people relate from him that he, may Allaah have mercy on him, said: 'I taught and I did not educate (using Tarbiyah)', then he only said this out of humbleness and to suppress his soul. And even if this is not so, then I ask, is there anything besides knowledge that will purify and cultivate (Tarbiyah)? Is it only words and expressions?! Or is it purely passions and emotions?!
[7] There is no contradiction between these last two characteristics, as is made quite clear with the least bit of reflection. By Allaah, how many times have we seen the humility of our Shaykh while he listened to those lower than him in his gatherings In fact, he even asked some of his youngest students and sought explanations from them for aspects of knowledge that he had trouble with. And he would accept peoples’ arguments with open-mindedness. So he had no pride or haughtiness. We ask you, O Allaah, to rectify our hearts and to grant us refuge from the evils of our souls.
[8] The Shaykh handed me his introduction - written with his own hand - to the book Madaarik An-Nadhr fee As-Siyaasah of the brother, the Shaykh ‘Abdul-Maalik Ramadaanee - so that I can give it to him. In this introduction is found the Shaykh’s support for the book, according to the correct manner, and his aid for what clear truth is found in it. But in spite of this, we hear from some people that they have doubts about the Shaykh’s introduction (!) or they say that he wrote it before the book was put in order! So then what was it?! That book was the book itself, without any doubt about it! As for what was supplemented to it, then that was only to aid and support its original status - they were not additions that changed the books main ideas. So based on this, warning against this book and belittling its status is an injustice that is contrary to what is correct and it is in opposition to what our senior scholars and Shaykhs are upon.
[9] So what some people say to themselves or that which some of them whisper to others - that they share credit in the Shaykh's fame or that they are responsible for people knowing him (!), then these are words, which the present situation and current conditions contradict and oppose.
Author: Shaykh ‘Alee Hasan al-Halabee
Source: al-manhaj.com
Published: Friday 19th August, 2005
His Name and Lineage:
He was Muhammad Naasir-ud-Deen Ibn Nooh Ibn Aadam Najaatee, al-Albaanee by birth, Ad-Dimashqee by residence and Al-Urdunee (from Jordan) due to his migration and place of death. He was born in Ashkodera, the capital of Albania, in the year 1332H (1914 C.E.) and it is to this country that he ascribes himself.
He was a Muhaddith (scholar of hadeeth), a Faqeeh (scholar of Fiqh), a caller to the Book and the Sunnah with the understanding of the Salaf As-Saalih (righteous predecessors). And he was a proficient writer and an expert scholar.
His father was Al-Hajj Nooh, from the major Hanafee scholars of his land. During the doomed secularist, Ahmad Zogu’s [1] reign of Albania there was severe oppression for the Muslims of that land. Because of this, Al-Hajj Nooh migrated with all of his children, which included Muhammad Naasir-ud-Deen, fleeing for the sake of his religion to the land of Shaam. He traveled to Shaam due to what was reported in the prophetic ahaadeeth about its virtues and merits. And it is there that he and his family took residence. Fifty years later, the Shaykh (al-Albaanee) migrated from here to ‘Amaan, the capital of Jordan. And it is in this city that he remained for the rest of his life as a scholar and teacher and a Faqeeh and educator.
His Educational Background and Teachers:
He received his education in a school, which was part of a relief shelter in Damascus, the capital of Syria. This school served as a place of refuge for seekers of knowledge for many previous generations. He benefited and learned from a number of Shuyookh and people of knowledge the likes of his father Al-Hajj Nooh, Sa’eed al-Burhaanee [2] and others.
Allaah made the science of the Prophetic Hadeeth beloved to him during the prime of his life and the early part of his youth. This was during the time when he would review articles written by Shaykh Muhammad Rasheed Ridaa in the magazine Al-Manaar, in which he would criticize weak narrations that Abu Haamid al-Ghazaalee mentioned in his book Ihyaa 'Uloom-ud-Deen.
Shaykh Muhammad Raaghib aAt-Tabbaakh, the historian and Muhaddith of Halab (Aleppo), authorized him with an Ijaazah (certification) to teach his collection of narrations on trustworthy reporters, called "Al-Anwaar Al-Jaliyyah fee Mukhtasar Al-Athbaat Al-Halabiyyah." This happened when he saw the Shaykh's intelligence and extraordinary abilities and his brightness in comprehending and understanding, [3] as well as his strong desire to learn the Islaamic sciences and the knowledge of Hadeeth.
His Early Role in Da'wah and Effects on the Ummah:
He began writing and authoring books during the first stages of the second part of his life (i.e. after reaching middle age). One of the first books he wrote on Fiqh, which was based on knowing the evidences and using comparative Fiqh, was his book: "Tahdheer-us-Saajid min Ittikhaadh al-Quboor Masaajid" (Warning the Worshipper against taking Graves as a Place of Worship). This book was printed many times. And from his first books in which he referenced and checked hadeeth, was his book "Ar-Rawd-un-Nadeer fee Tarteeb wa Takhreej Mu'jam At-Tabaraanee As-Sagheer" (Blossoming Gardens: Arrangement and Referencing of the book Mu'jam As-Sagheer of At-Tabaraanee). This book is still in manuscript form and not printed.
The Shaykh was called and invited by many Islaamic universities and Muslim organizations around the world to take high positions with them, but he turned down most of them by making excuses due to his many preoccupations with regard to (acquiring and teaching) knowledge.
He was put in charge of teaching the subject of Prophetic Hadeeth in the Islaamic University of Madeenah at the time of its inception for the length of three years, beginning from the year 1381H. Because of him, this move had a great influence in bringing about a scientific and comprehensive revival of the subject of Hadeeth throughout the entire world - on all fronts. As for the official front, then this was by all the universities having a strong concern for that subject, such that they produced a hundred university treatises, which deal specifically with the Science of Hadeeth. As for the general nationwide front, then this was such that a large number of students of knowledge applied for studies in the Science of Hadeeth and specialization in that field. And this goes as well for all the other things that came as a result afterwards. So it became one of the Shaykh’s many effects.
One of the greatest proofs for this is the large amount of Hadeeth books, with checked and authenticated chains of narration, and written indexes for Hadeeth that exist today, a majority of which were not known in previous years. No one can deny this effect due to its clear and obvious nature - not even those who opposed the Shaykh and fought against his methodology.
The Scholars' Praise for Him:
The senior scholars and Imaams of this time praised him and they would ask him questions, go to visit him, seek religious verdicts from him and exchange letters with him. And if they, may Allaah preserve those of them who are living and have mercy on those who have died, were to be counted, all of them would not be able to be accounted for.
At the head of them was the noble Shaykh and great scholar, ‘Abdul-‘Azeez Ibn ‘Abdillaah Ibn Baaz, [4] for he had great esteem and profound respect for him. May Allaah have mercy on them both. [5]
Shaykh ‘Abdul-‘Azeez al-Hudda said:
"The Shaykh, the great scholar, the ocean (of knowledge), Muhammad Al-Ameen Ash-Shanqeetee (rahimahullaah) - the one whom no one’s knowledge of the Science of Tafseer and the Arabic Language was comparable to his during his lifetime - used to respect Shaykh al-Albaanee so remarkably to the point that when he would see him passing by, and he was giving his class in the masjid of Madeenah, he would stop his class to stand and give Salaam to him out of respect for him."
The great scholar, the teacher, Muhibb-ud-Deen al-Khateeb said:
"And from the callers to the Sunnah who devoted their lives to reviving it was our brother Muhammad Naasir-ud-Deen Nooh Najaatee al-Albaanee."
The great scholar Muhammad Haamid al-Fiqee (rahimahullaah) said:
"...the brother, the Salafee, the Scholar, Shaykh Naasir-ud-Deen."
The former Muftee of the kingdom of Saudi Arabia, Shaykh Muhammad Ibn Ibraheem Aali Shaykh (rahimahullaah) said:
"And he is the upholder of the Sunnah, a supporter of the truth and an opposition to the people of falsehood."
During his lifetime, the father, the Shaykh, 'Abdul-'Azeez Ibn Baaz (rahimahullaah) said:
"I have not seen under the surface of the sky a person knowledgeable of the Hadeeth in our current time the likes of the great scholar, Muhammad Naasir-ud-Deen al-Albaanee."
And he (rahimahullaah) was asked about the hadeeth of the Prophet (sal-Allaahu 'alayhe wa sallam):
"Indeed Allaah raises up from this ummah at the beginning of every century someone who will revive it for them (i.e. a mujaddid)."
So he was asked who is the mujaddid of this century? He replied:
"Shaykh Muhammad Naasir-ud-Deen al-Albaanee. He is the mujaddid in my opinion and Allaah knows best."
Shaykh Muhammad Ibn Saalih Al-‘Uthaimeen (rahimahullaah) said:
"From what I came to know of the Shaykh through my gatherings with him - and they were few - was that he was very serious about acting upon the Sunnah and fighting against the innovations. And this was regardless of whether it was about the Belief or about actions. As for through my readings of his written works, then I have come to know that about him, and also that he possesses a vast amount of knowledge of Hadeeth, in terms of reporting them and investigating them. And Allaah has benefited many people through what he has written such as about knowledge, aspects of the Manhaj, and concern for the science of Hadeeth. And he has had an enormous influence on the Muslims, all praise be to Allaah."
The great scholar, Shaykh Zayd Ibn Fayaad (rahimahullaah) said about him:
"Indeed, Shaykh Muhammad Naasir-ud-Deen al-Albaanee is from the most prominent and distinguished personalities of this era. He had great concern for the Hadeeth - its paths of transmission, its reporters and its levels of authenticity or weakness. This is an honorable task from the best things in which hours can be spent and efforts can be made. And he was like any other of the scholars - those who are correct in some matters and err in other matters. However, his devotion to this great science (i.e. of Hadeeth) is from that which requires that his prestige be acknowledged and his endeavors in it be appreciated."
Shaykh Muqbil Ibn Haadee al-Waadi'ee (rahimahullaah) said:
"Indeed, there cannot be found an equal in terms of the knowledge of Hadeeth like that of Shaykh Muhammad Naasir-ud-Deen al-Albaanee. Allaah has given benefit through his knowledge and his books numerous times more than what has been accomplished by those zealots for Islaam who act upon ignorance - those who organize reformation and revolutionary movements. And that which I sincerely believe and am convinced about is that the Shaykh Muhammad Naasir-ud-Deen al-Albaanee is from the mujaddideen (reformers/revivers) whom the Prophet (saws) spoke the truth of when he said:
’Indeed Allaah raises up from this ummah at the beginning of every century someone who will revive it for them (i.e. a mujaddid).’ Reported by Abu Daawood and authenticated by Al-‘Iraaqee and others."
The Basis of His Da'wah:
The students of the Shaykh - those who learned from him through the university or through his private gatherings of knowledge or through his written works - are many and widespread throughout all parts of the world, all praise be to Allaah. They are spreading the authentic knowledge and calling the people to the pure methodology with strength and firmness.
The Shaykh spent all of his life calling to Allaah upon sound proofs and evidences, basing his call on the methodology of Tasfiyah and Tarbiyah, which is based on knowledge and self-purification. So he was a noble instructor and a truthful educator (enforcing Tarbiyah). [6] By Allaah, we were brought up and raised tremendously by his methodology (manhaj), his agreeable countenance, his good manners, his high morals, his elevated character and his soft heart.
His Characteristics:
The Shaykh, may Allaah have mercy on him, had many praiseworthy characteristics. Among the most clear, manifest and highest of them was his profound precision with regard to knowledge, his diligence, perseverance, his tolerance (with others), his firmness upon the truth, his quickness to return to correctness, [7] his patience with the hardships of knowledge and Da’wah, and his taking of insults and harms for the sake of the Da’wah, bearing that with patience and consideration.
One of the greatest things that distinguished the Shaykh from many of his (Muslim) brothers amongst the people of knowledge was his strong support for the Sunnah and its adherents, [8] his firmness upon the methodology of the Salaf As-Saalih, his love for those who called to it, and his refutation against the deviants from all levels and various positions, with an extreme clearness and a rare clarity.
His Fame:
The Shaykh, rahimahullaah, received a tremendous acceptance from the righteous Muslims all over the world. He gained wide and vast fame and notoriety in all of the different regions of the world, even though he did not seek after it nor strive for it. On the contrary, he would run away and flee from it. And he would always repeat these words: "Love for fame will break one’s back." May Allaah have mercy on him.
No one amongst mankind had a blessing or bounty over him in any of the worldly affairs. His knowledge was his mediator and his patience was his guide. [9] He was persistent (in his efforts), perseverant, patient, always struggling, earnest and hard working.
The Last Part of His Life:
The Shaykh, rahimahullaah, did not cease to be devoted to the knowledge, persistent in authoring works, diligent in teaching and educating until he reached the age of eighty-six. He did not stop authoring books, writing letters and doing referencing and checking of ahaadeeth - because of his heart's attachment to that - until the last two months of his life, when he grew very weak. This was until Allaah took his soul in death right before sunset (Maghrib) on Saturday when eight days remained for the end of the month Jumaadaa al-Aakhira of the year 1420H (10/2/1999).
His Death and Its Effect on the Ummah:
The Shaykh’s Janaazah (funeral) prayer was performed on the evening of the same day that he died. Scores of people, whose number exceeded that of five thousand persons, prayed over him in a musalla (place of prayer). Despite the fact that his body was prepared, he was prayed over and then buried, his burial was completed at the earliest time possible, in compliance with his final Will, in which he encouraged that the prophetic Sunnah be adhered to and acted upon.
The scholars, students of knowledge and common people were all affected by his loss. When the news of his death was conveyed, he was remembered and praised by the high and respected people of knowledge, such as Shaykh ‘Abdul-‘Azeez Ibn ‘Abdillaah Aali Shaykh, Chief Muftee of the Kingdom of Saudi Arabia, Shaykh Muhammad Ibn Saalih Al-‘Uthaimeen, Shaykh ‘Abdullaah Ibn Jibreen, Shaykh Saalih Ibn ‘Abdil-‘Azeez Ibn Muhammad Aali Shaykh and others.
Footnotes
[1] I heard our Shaykh say many times, when mentioning this man’s name: 'The one whom Allaah has caused his heart to go astray.' You can find a biography of Ahmad Zogu in the book Al-Mawsoo’at-ul-‘Arabiyyah Al-Muyassarah (1/733).
[2] This is a refutation against those who claim that: 'al-Albaanee had no teachers (i.e. Shuyookh)' or that 'He studied the knowledge on his own!'
[3] In spite of this, there are some evil mischievous people today, who are guided by their desires and say about our Shaykh: 'He was dumb and not able to understand.' So what transgression do we find from these small ignoramuses and foolish people!
[4] The brother, Dr. Muhammad Lutfee As-Sabaagh, may Allaah grant him success, related to us that he heard Shaykh Ibn Baaz, rahimahullaah, say about our Shaykh: 'I don’t know of anyone under the surface of the sky with more knowledge of the Hadeeth of Allaah’s Messenger than Shaykh Naasir.' [See Ad-Dustoor Newspaper of Jordan (10/8/1999)]
[5] Translator's Note: This section of the scholars' sayings about al-Albaanee was added from Al-Asaalah Magazine Issue 23, pg. 76-77.
[6] As for what some people relate from him that he, may Allaah have mercy on him, said: 'I taught and I did not educate (using Tarbiyah)', then he only said this out of humbleness and to suppress his soul. And even if this is not so, then I ask, is there anything besides knowledge that will purify and cultivate (Tarbiyah)? Is it only words and expressions?! Or is it purely passions and emotions?!
[7] There is no contradiction between these last two characteristics, as is made quite clear with the least bit of reflection. By Allaah, how many times have we seen the humility of our Shaykh while he listened to those lower than him in his gatherings In fact, he even asked some of his youngest students and sought explanations from them for aspects of knowledge that he had trouble with. And he would accept peoples’ arguments with open-mindedness. So he had no pride or haughtiness. We ask you, O Allaah, to rectify our hearts and to grant us refuge from the evils of our souls.
[8] The Shaykh handed me his introduction - written with his own hand - to the book Madaarik An-Nadhr fee As-Siyaasah of the brother, the Shaykh ‘Abdul-Maalik Ramadaanee - so that I can give it to him. In this introduction is found the Shaykh’s support for the book, according to the correct manner, and his aid for what clear truth is found in it. But in spite of this, we hear from some people that they have doubts about the Shaykh’s introduction (!) or they say that he wrote it before the book was put in order! So then what was it?! That book was the book itself, without any doubt about it! As for what was supplemented to it, then that was only to aid and support its original status - they were not additions that changed the books main ideas. So based on this, warning against this book and belittling its status is an injustice that is contrary to what is correct and it is in opposition to what our senior scholars and Shaykhs are upon.
[9] So what some people say to themselves or that which some of them whisper to others - that they share credit in the Shaykh's fame or that they are responsible for people knowing him (!), then these are words, which the present situation and current conditions contradict and oppose.
| Biography of Muhammad Ibn ‘Abdul Wahhaab | by Nissho for everyone |
Shaykh-ul-Islaam Muhammad Ibn ‘Abdul Wahhaab Ibn Sulaymaan at-Tameemee
He was the Imaam, the Shaykh, the Mujaddid (reformer), Muhammad Ibn ‘Abdul Wahhaab Ibn Sulaymaan Ibn ‘Alee Ibn Muhammad Ibn Ahmed Ibn Raashid Ibn Burayd Ibn Muhammad Ibn Mushrif Ibn ‘Umar, from a branch of the tribe of Banoo Tameem.
His Birth and Lineage:
Shaykh-ul-Islaam, Muhammad Ibn ‘Abdul Wahhaab, was born in 1115H in the city of Uyainah, seventy kilometers northwest of Riyaadh, the capital of the Kingdom of Saudi Arabia. He belonged to a highly respectable and scholarly family; his father Shaykh ‘Abdul Wahhaab Ibn Sulaymaan, characterized by his profound scholarship and righteousness, inherited an exalted status from his ancestor Shaykh Sulaymaan Ibn ‘Alee, the chief of scholars and well versed in teaching, writing and giving verdict.
His Education:
Saykh-ul-Islaam acquired his primary education from his esteemed father at his native place and was nurtured under his guidance. He was intelligent enough to memorize the Qur’aan by heart at the very tender age of ten only. He read the books on Tafseer, Hadeeth, and Fiqh. From the outset, he was greatly interested in studying the works of early scholars, particularly those of Shaykh-ul-Islaam Ibn Taymiyyah, and his noble student Imaam Ibnul-Qayyim. He went through all those books and well grasped the contents.
On attaining the age of maturity, he set out to perform Hajj at Makkah and derived benefits from the scholars there. He then proceeded to al-Madeenah and studied under the scholars there. From them was the great scholar Shaykh ‘Abdullaah Ibn Ibraaheem ash-Shammaree. He also studied under his son who was well versed in the laws in inheritance (al-Faraa’id), Ibraaheem ash-Shammaree, the author of al-‘Adhbul-Faa’id fee Sharh Alfiyyatil Faraa’id. It was they who introduced him to the famous scholar of Hadeeth, Shaykh Muhammad Hayaat as-Sindhee. With him he studies to sciences of Hadeeth and sciences related to its narrators. He also granted him permission (ijaazah) to narrate the source books of Hadeeth. And hence, the Shaykh adopted the studentship of two renowned erudite, Shaykh ‘Abdullaah Ibn Ibraaheem Ibn Sa’id Najdee and Shaykh Muhammad Hayaat Sindhee for a long period. And out of curiosity for higher education, he also took the journey to Iraaq and Basrah and got himself benefited there.
Condition of Najd:
In those days, the people of Najd were badly indulged in polytheistic deeds and un-Islaamic practices. They were completely overwhelmed with shirk. The graves, trees, stones, caves, evil spirits and insane person were regarded as deities. The baseless stories and tales were ascribed to them to manifest their excellence. The worldly ‘Ullema too had misguided them for the fulfillment of their materialistic lust. The soothsayers and the magicians were having their influence over the society.
None could dare challenge their holds on the commoners. Same condition was prevailing in both Makkah and al-Madeenah also. Yemen was also in the same line. Shirk, erection of structures on the graves, seeking refuge and assistance of the dead, saints and jinns were the common religious features.
Mission of Da’wah:
Having studied this pitiable condition of the nation, the Shaykh was highly moved. More pitiable was the situation that no one was ready to take trouble to guide the people to the Right Path. It is obvious that to take this task meant to challenge those evildoers who had their provisions through these practices. It meant to make oneself prepared to face every torture and atrocities from these selfish misguiders and their followers. But the Shaykh resolved to make every effort to fight against the circumstances up to the extent of Jihaad.
The Shaykh started his mission. He invited the people to Tawheed and guided them to the Qur’aan and the Sunnah. He urged the ‘Ullema to strictly follow the Qur’aan and the Sunnah and derive issues directly from them. He forcibly contradicted the blind following of any scholar of the Ummah in preference to the Qur’aan and the Hadeeth.
The Shaykh was a man of courage and enthusiasm. He started his preaching, made correspondence with religious scholars, inviting them to lend helping hands in the abolition of the prevailing absurdities and defilements in the religious matters.
A number of scholars from Makkah, al-Madeenah, and Yemen accepted his invitation, and supported him. But apart from them, there were also such ignorant and selfish scholars who criticized him and kept themselves aloof.
The so-called learned ones rose against the Shaykh, as they were being affected by his Da’wah in terms of their worldly gains. Even then he took journey to different places to convey his message to the people given to error. Traveling through Zabeer, Ahsa, Huraymala, he reached Uyainah.
Arrival at Uyainah:
That was the period when the ruler of Uyainah was ‘Uthmaan Ibn Hamd Ibn Ma’mar. He welcomed the Shaykh gladly, and assured him every help in this mission of Islaamic Da’wah. The Shaykh devoted himself to this great work of reformation for the sake of Allaah. He gained popularity far and wide. People started resorting to him in large numbers. He became engaged in their guidance and teachings.
The Shaykh, however, continued his struggle to free the environment from all the defilements and pollutions. There were numerous tombs, graves, caves, trees, etc. which were worshipped by the Muslims. With the help of Ameer ‘Uthmaan Ibn Ma’mar, most of them were destroyed by the Shaykh. He became engaged in purifying the people from shirk and heretic rituals in Uyainah and its surroundings.
In the mean time, a woman came to him for her purification from the sin of committing adultery. Investigations were made as to whether she was mentally sound or not, and also that whether she had choiced for the punishment under some pressure or voluntarily. When it was confirmed that she was doing that voluntarily out of repentance, the Shaykh ordered for the Rajm (to kill by throwing stones, which is the punishment for adultery). Owing to these events – dismantling of tombs, self-surrendering of the woman for punishment and migration of the people to Uyainah to seek guidance from the Shaykh – the reputation of the Shaykh spread far and wide.
Exit from Uyainah and Entrance to Dar’iyah:
When the ruler of Al-Ahsa and its surroundings, Sulymaan Ibn Uray’ar, came to know about the personality of the Shaykh among the people, he became afraid of the growing strength of the Shaykh and resolved to crush him at the very outset, lest he should overthrow him from power. So he threatened Ameer ‘Uthmaan, with whom the Shaykh was living, and asked him to kill the Shaykh. Ameer ‘Uthmaan was not in a position to withstand Sulaymaan, hence he became panicky. Apprehending that if he disobeyed his order, he would punish him and overpower him, he made the Shaykh acquainted with the whole situation and submitted him to migrate to any other place. And the Shaykh migrated from Uyainah to Dar’iyah.
The people of Dar’iyah knew the Shaykh very well and they were also aware of his mission. When the ruler of Dar’yah, Ameer Muhammad Ibn Sa’ood, came to know about the arrival of the Shaykh in his territory, he was much pleased and visited him at his place. Muhammad Ibn Sa’ood belonged to a pious family and himself was a practical Muslim. He exchanged his views with the Shaykh and was rejoiced to know that his mission aimed to revive the Qur’aan and the Sunnah and the Islaamic teachings in its original form. The Shaykh desired to promote firm belief in the Oneness of Allaah and true guidance of Prophet Muhammad (sallallaahu alayhi wa sallam).
Pledge to Propagate the Teachings of Islaam:
The Shaykh described to Ameer Muhammad the accounts of the Prophet (sallallaahu alayhi wa sallam) and his Companions, as to how they strove for the cause of Allaah, enduring all the difficulties and making their best efforts with all the sacrifices. The Shaykh persuaded Ameer Muhammad also to the same and assured him of Allaah’s Pleasure in the Hereafter, and His favour and victory in this world. Ibn Sa’ood, being convinced by the Shaykh, agreed with him and promised his full support to him and to his mission, provided when Allaah would bless him with victory, he would not leave him. The Shaykh also gave his words to this effect, and thus Ibn Sa’ood gave the Shaykh pledge to propagate the teachings of Islaam (especially Tawheed), mobilize Muslims for Jihaad (fighting for the cause of Allaah), emphasize adherence to the Sunnah of Allaah’s Messenger (sallallaahu alayhi wa sallam), enjoin good deeds and forbid evils. The Shaykh invoked Allaah to be his Guide and bless him to be firm in his determination, and to give him every success in this life and the Hereafter.
Dar’iyah, the Center of Da’wah:
At this time, the Shaykh found himself in a peaceful environment, most suitable for his work of Da’wah. He seized the golden opportunity and started to educate the masses. People of Dar’iyah and its surroundings resorted to him for the lessons in Islaam. Ameer Muhammad Ibn Sa’ood presented himself before the Shaykh as one of his students of Islaam along with the members of his family. Dar’iyah was crowded with the people visiting for learning. The Shaykh started teaching, preaching, and inviting people to Allaah. He undertook the task of delivering lectures on different branches of knowledge, namely Tawheed, exposition of the Qur’aan and the Sunnah, knowledge of Fiqh and ‘Arabic language, etc.
Thus Dar’iyah turned into a center of learning and Da’wah, and people started migrating to it in a large number.
The assembly of people and the far-reaching effects of his mission made him far-famed, which rendered his enemies into jealousy. They started false propaganda against the Shaykh and even blamed him of blashphemy, and branded him a Zindeeq and a sorcerer. However, the Shaykh was a man of courage. He did not care for these blames and continued his mission with full enthusiasm. He even debated his opponents in the best manner and in a polite way. This attitude proved very effective and rendered his opponents to be his supporters.
The Shaykh, along with his work of Da’wah, planned for Jihaad against overwhelming shirk and heretic ideas and practices, and invited people of all ranks to join in this mission. Delegates from every corner of the ‘Arab Peninsula visited Dar’iyah to pledge their support to the Shaykh and to take lesson of true Tawheed of Islaam. Then they would return back to their areas to teach the same to their people and educate them.
The ruler of Uyainah and the elites took journey to pay visit and requested him to turn back Uyainah. But the Shaykh rejected the proposal. They also pledged to fight for the cause of Islaam till the last. The Shaykh also sent his disciples to the different regions and countries to preach the teachings of Islaam based only on the Qur’aan and the authentic Ahaadeeth of the Prophet (sallallaahu ‘alayhi wa sallam).
Correspondence with Rulers:
The Shaykh drew the attention of the rulers and the scholars of each region towards the shirk and heresy in which the people were indulged and invited them for their eradication. For the purpose, he stepped into correspondence. He wrote letters to the rulers, elites and scholars of Najd, Riyaadh, Karj, towns of the southern region, Qaseem, Hayel, Washm, Sudayr, etc. He also wrote to the outstanding ‘Ullema of Ahsa, Makkah, and al-Madeenah. Outside the ‘Arab Peninsula, he made correspondence to the learned figures of Syria, Iraaq, India, Yemen as well. He maintained his communication with them, explained them the aims and objects of his mission, substantiated the points with the Qur’aan and the Sunnah, and invited their attention towards the eradication of absurd and heretical beliefs and practices in the masses.
And thus, the Shaykh’s mission spread far and wide. A large number of scholars and other people throughout India, Indonesia, Afghanistaan, Africa, Morocco, Egypt, Syria, Iraaq, etc. got influenced and attracted towards his Da’wah. They also stood up in their own regions, with a great zeal and enthusiasm, to invite the people towards Allaah and to the pure and basic teachings of the Qur’aan and the Sunnah, free from all heresies and misinterpretations.
Death:
The Shaykh dedicated his whole life for this Da’wah and Jihaad with his utmost sincerity and with the help of Muhammad Ibn Sa’ood and his son ‘Abdul-Azeez, the rulers of Dar’iyah. He breathed his last on the last day of the month of Dhul-Qa’dah in 1206H (1792 CE). May Allaah cover him in mercy and reward him well for his services to Islaam and the Muslims. Indeed Allaah is the One who hears and responds to supplications.
Impact of Da’wah:
As a result of the continued Da’wah, vigorous struggle and Jihaad in the way of Allaah for a long period of about fifty years from 1158H to 1206H, a complete victory over the entire Najd was gained. People abandoned worshipping graves, tombs, shrines, trees, etc. and all the more they deserted all of them and practiced the pure faith of Islaam. Blind following of the forefathers, ancestors, and traditions in vogue was abandoned; and Sharee’ah was revived and established. Obligatory duties were being observed in the light of the Qur’aan and the Sunnah.
A framework for enjoining good deeds and forbidding bad ones was instituted. Masaajid began to be visited by people in abundance for performing as-Salaat.
Peace and tranquility prevailed everywhere, in towns as well as in villages. People became safe even in deserts and on lonely ways. The ignorant and notorious bedouins moulded their conduct. The preachers and preceptors were sent to every corner to teach and educate the common people.
Thus a thorough revival of the complete religion came into existence.
After the death of the Shaykh, his sons, grandsons, students and supporters continued the work of Da’wah and Jihaad in the way of Allaah. Among his sons, the most ardent in these activities were: Shaykh Imaam ‘Abdullaah Ibn Muhammad, Shaykh Husayn Ibn Muhammad, Shaykh ‘Alee Ibn Muhammad, and Shaykh Ibraaheem Ibn Muhammad; and among his grandsons were: Shaykh ‘Abdur-Rahmaan Ibn Hasan, Shaykh ‘Alee Ibn Husayn, Shaykh Sulaymaan Ibn ‘Abdullaah. Apart from them, a large group of his students including Shaykh Hamd Ibn Naasir, scholars from Dar’iyah and others remained continuously engaged in inviting people towards Allaah’s true religion by writing and publishing books, fighting for the cause of Allaah and making correspondence in this regard.
Some of his Works:
Despite the fact that Shaykh-ul-Islaam Muhammad Ibn ‘Abdul Wahhaab was a mujaddid (reformer) and a man of Da’wah, he still engaged in writing also. Some of his famous works are as follows:
1. Kitaab at-Tawheed, which has been printed many times; every time an edition is sold out it is reprinted.
2. Kitaab al-Kabaa’ir
3. Kashf ash-Shubuhaat
4. Mukhtasar Seerat ar-Rasool
5. Masa’il al-Jahiliyyah
6. Usool al-‘Eemaan
7. Fadaa’il al-Qur’aan
8. Fadaa’il al-Islaam
9. Majmoo’ al-Ahaadeeth
10. Mukhtasar al-Insaaf
11. ash-Sharh al-Kabeer
12. al-Usool ath-Thalaatha
13. Aadab al-Mashhi ila as-Salaat
14. Mukhtasar Zaad al-Ma’aad
15. And he has a large number of Fataawaa and treatises, which have been collected under the title: Majmoo’ah Muallafaat al-Imaam Muhammad Ibn ‘Abdil Wahhaab, under the supervision of Imaam Muhammad Ibn Sa’ood University, Riyaadh.
And others.
Taken From Kitaab ut-Tawheed, by Shaykhul-Islaam Ibn 'Abdul Wahhaab.
| 4. What is your opinion about Muhammed bin Saleh al Munajeed? | by Nissho for everyone |
4. What is your opinion about Muhammed bin Saleh al Munajeed?
Answer: From what has come to me, he is close to the way of the Ikwan al Muslimeen (Sheikh Ahmed an Najmee)
========== taken from the below Q&A ===============
Just in case the first mail didn't go through, I have sent this back up mail with the questions posed to the scholars this week.
Questions Asked to The Scholars This Week
Aug 5, 2006 / Rajab 11, 1427
1. In America, if a disbeliever comes to a meshed and seeks funds, should we give them if we doubt them using this money for drugs or the likes?
Answer: Give him/her charity such as clothing or something permissible to eat, but don't give him/her money if you have a strong doubt about them spending it on drugs or the likes.
(Sheikh Abdullah al Ghudayan)
2. Is it permissible for a man to buy children films for his child while knowing that these films have music and singing? The excuse that the father gives is that this is something educational for his child.
Answer: If there is present in these films that which causes harm to the children (in their religion), then this is not permissible.
The Messenger -sallahu alahee wa salem- said: "All of you are shepherds, and all will be asked about his flock"
(Sheikh Abdullah al Ghudayan)
3. Is it allowed for a married couple to watch pornography films together
for the purpose of learning how to sexually please one another?
Answer: This is not allowed. These are evil pictures, no this is not allowed.
(Sheikh Saleh al Fowzan)
4. During buying and selling transactions, is it permissible for a man to look at a woman's face?
Answer: There is no need for him to look at her face. His desire is to buy or sell, not the woman's face.
(Sheikh Saleh al Fowzan)
August 7, 2006 / Rajab 13, 1427
1. If a child reaches the age of 5, and his father has still not slaughtered for him/her (al-Aqeeqah), is it legislated for him (the father) to slaughter at such an age?
Answer: Yes, he (the father) should slaughter even if it be after a long period of time. Even if the father dies, it is still upon him and the money for it should be taken from his wealth left behind.
(Sheikh Abdullah al Ghudayan)
2. What is the proof that Qunoot is in the hands of the Muslim rulers?
Sheikh: What is the role of the ruler?
Questioner: To administer the affairs of his country and people.
Sheikh: The answers that you are looking for can be found in Ibn Taymiyah's
book: As Siyasah Ash Share'yah (Legislated Politics)
(Sheikh Abdullah al Ghudayan)
3. Is it allowed for the parent to beat his/her child? The reason for the question is because we have heard that this is something not allowed.
Answer: You know that raising a child is a great responsibility. It is upon the parent to use in raising his/her child means that bring the children closer, not ways and means that push them further away.
(Sheikh Abdullah al Ghudayan)
Aug. 8, 2006 / Rajab 14, 1427
1. If a man intends to take on a second wife, does he have to tell his first wife his intention?
Answer: He can tell her. There is nothing wrong in this.
Questioner: But is it obligatory for him to tell her before he does so?
Sheikh: He can tell her before, or after. Both are permissible, but he should tell her before so that she doesn't become suspicious of his actions when he is away.
(Sheikh Ahmed an Najmee)
2. If a man intends on marrying a second wife, but he has pending debts, is it obligatory for him to pay his debts before he gets married a second time?
Answer: This returns to the owner of the debt. If they allow the person to delay paying the debt until a later time so that they can get married, there is no problem with this.
(Sheikh Ahmed an Najmee)
3. Is it permissible for the Muslims to supplicate for the victory of Hezbullah over Israel?
Answer: It is permissible for the Muslims to supplicate against Israel in general. We also supplicate that Allah supports Ahlu Sunnah against Israel and every other enemy.
(Sheikh Ahmed an Najmee)
4. What is your opinion about Muhammed bin Saleh al Munajeed?
Answer: From what has come to me, he is close to the way of the Ikwan al Muslimeen (Sheikh Ahmed an Najmee)
Mustafa G.
Ruwais, United Arab Emirates
Masjid ul Muslimeen
Queens, NY
Answer: From what has come to me, he is close to the way of the Ikwan al Muslimeen (Sheikh Ahmed an Najmee)
========== taken from the below Q&A ===============
Questions Asked to The Scholars This Week
Posted by: "Masjid ul Muslimeen Queens NY" masjidulmuslimeen@msn.com masjidulmuslimeen
Wed Aug 9, 2006 5:19 am (PST)
Assalam u alaikumJust in case the first mail didn't go through, I have sent this back up mail with the questions posed to the scholars this week.
Questions Asked to The Scholars This Week
Aug 5, 2006 / Rajab 11, 1427
1. In America, if a disbeliever comes to a meshed and seeks funds, should we give them if we doubt them using this money for drugs or the likes?
Answer: Give him/her charity such as clothing or something permissible to eat, but don't give him/her money if you have a strong doubt about them spending it on drugs or the likes.
(Sheikh Abdullah al Ghudayan)
2. Is it permissible for a man to buy children films for his child while knowing that these films have music and singing? The excuse that the father gives is that this is something educational for his child.
Answer: If there is present in these films that which causes harm to the children (in their religion), then this is not permissible.
The Messenger -sallahu alahee wa salem- said: "All of you are shepherds, and all will be asked about his flock"
(Sheikh Abdullah al Ghudayan)
3. Is it allowed for a married couple to watch pornography films together
for the purpose of learning how to sexually please one another?
Answer: This is not allowed. These are evil pictures, no this is not allowed.
(Sheikh Saleh al Fowzan)
4. During buying and selling transactions, is it permissible for a man to look at a woman's face?
Answer: There is no need for him to look at her face. His desire is to buy or sell, not the woman's face.
(Sheikh Saleh al Fowzan)
August 7, 2006 / Rajab 13, 1427
1. If a child reaches the age of 5, and his father has still not slaughtered for him/her (al-Aqeeqah), is it legislated for him (the father) to slaughter at such an age?
Answer: Yes, he (the father) should slaughter even if it be after a long period of time. Even if the father dies, it is still upon him and the money for it should be taken from his wealth left behind.
(Sheikh Abdullah al Ghudayan)
2. What is the proof that Qunoot is in the hands of the Muslim rulers?
Sheikh: What is the role of the ruler?
Questioner: To administer the affairs of his country and people.
Sheikh: The answers that you are looking for can be found in Ibn Taymiyah's
book: As Siyasah Ash Share'yah (Legislated Politics)
(Sheikh Abdullah al Ghudayan)
3. Is it allowed for the parent to beat his/her child? The reason for the question is because we have heard that this is something not allowed.
Answer: You know that raising a child is a great responsibility. It is upon the parent to use in raising his/her child means that bring the children closer, not ways and means that push them further away.
(Sheikh Abdullah al Ghudayan)
Aug. 8, 2006 / Rajab 14, 1427
1. If a man intends to take on a second wife, does he have to tell his first wife his intention?
Answer: He can tell her. There is nothing wrong in this.
Questioner: But is it obligatory for him to tell her before he does so?
Sheikh: He can tell her before, or after. Both are permissible, but he should tell her before so that she doesn't become suspicious of his actions when he is away.
(Sheikh Ahmed an Najmee)
2. If a man intends on marrying a second wife, but he has pending debts, is it obligatory for him to pay his debts before he gets married a second time?
Answer: This returns to the owner of the debt. If they allow the person to delay paying the debt until a later time so that they can get married, there is no problem with this.
(Sheikh Ahmed an Najmee)
3. Is it permissible for the Muslims to supplicate for the victory of Hezbullah over Israel?
Answer: It is permissible for the Muslims to supplicate against Israel in general. We also supplicate that Allah supports Ahlu Sunnah against Israel and every other enemy.
(Sheikh Ahmed an Najmee)
4. What is your opinion about Muhammed bin Saleh al Munajeed?
Answer: From what has come to me, he is close to the way of the Ikwan al Muslimeen (Sheikh Ahmed an Najmee)
Mustafa G.
Ruwais, United Arab Emirates
Masjid ul Muslimeen
Queens, NY
| Q&A on ICNA to Shaykh Saleh as Saleh | by Nissho for everyone |
wa'alaykum as-salaam wa rahmatullahai wa barakatuh
These ISNA and ICNA are political group of HIzbi organization who do not call for correct creed and Tawheed and cooperate with Raafidah (ISNA). So keep away from them.
| Does too much talk about minhaj and refutations harden the heart? | by Nissho for everyone |
Does too much talk about minhaj and refutations harden the heart?
Question to Sheik Al- Fawzan
Q: What is your view on the one who says the books of refutations harden the heart?
A: No, leaving off refutations is what hardens the heart, because the people will live upon error and misguidance so their hearts will become harden; but if the truth is clarified and falsehood is refuted then this is what softens the heart without doubt.
Listen to the audio (arabic)
http://www.alfawzan.ws/AlFawzan/sounds/00347-39.ra
From an email of Marwan Alahiri. [I think he translated the fatwa].
Question to Sheik Al- Fawzan
Q: What is your view on the one who says the books of refutations harden the heart?
A: No, leaving off refutations is what hardens the heart, because the people will live upon error and misguidance so their hearts will become harden; but if the truth is clarified and falsehood is refuted then this is what softens the heart without doubt.
Listen to the audio (arabic)
http://www.alfawzan.ws/AlFawzan/sounds/00347-39.ra
From an email of Marwan Alahiri. [I think he translated the fatwa].
| The Imaams' Followers Leaving Their Views If These Contradicted The Sunnah | by Nissho for everyone |
These are the clear, lucid sayings of the Imaams (Allaah Exalted be pleased with them) about sticking to the Hadeeth and forbidding the following of their opinion without clearly- visible evidence, such that mere opinion and interpretation is not acceptable.
Hence, whoever adhered to whatever of the Sunnah that was proved authentic, even if it opposed some of the Imaams' sayings, he would not be conflicting with their madhhab, nor straying from their path; rather, such a person would be following all of them and would be grasping the most trustworthy hand-hold, which never breaks. However, this would not be the case with the one who abandoned any of the authentic Sunnah simply because it contradicted their views; nay, such a person would be being disobedient to them and opposing their above mentioned sayings, while Allaah says:
{But no, by Your Lord, they can have no (real) faith, until they make you judge in all disputes between them, and find in their souls no resistance against your decisions, but accept them with the fullest conviction} [49]
He also says:
{Then let those beware who withstand the Messenger's order, lest some trial befall them or a grievous penalty be inflicted on them} [50]
Haafiz Ibn Rajab al-Hanbali (rahima-hullaah) says:
"Therefore it is obligatory on anyone who hears of a command of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) or knows it, to explain it to the Ummah, advise them sincerely, and order them to follow his command, even if it contradicts the opinion of someone great. This is because the authority of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) has the most right to be respected and followed, over and above the opinion of anyone great who has unknowingly contradicted the Messenger's command in any matter. This is why the Companions and those after would refute anyone who contradicted the authentic Sunnah, sometimes being very stern in their refutation [51], not out of hatred for that person, for they loved and respected him, but because the Messenger of Allaah was more beloved to them, and his command was superior to the command of any other created being. Hence, when the order of the Messenger and that of someone else conflicted, the order of the Messenger would be more fitting to be enforced and followed. None of this would stop them respecting the person they had opposed because they knew that he would be forgiven [52]; in fact, the latter would not mind his instruction being opposed when the command of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) was clearly shown to be opposite." [53]
Indeed, how could they mind that, when they had ordered their followers to do so, as we have seen, and had enjoined on them to abandon any of their views which contradicted the Sunnah. In fact, Imaam ash-Shaafi'ee (rahima-hullaah) told his companions to attribute the authentic Sunnah to him also, even if he had not adopted it or had adopted something contradictory to it. Hence, when the analyst Ibn Daqeeq al-'Eed (rahima-hullaah) collected together, in a bulky volume, the issues in which one or more of the four Imaams' madhhabs had contradicted the authentic hadeeth, he wrote at the beginning of it, "It is prohibited to attribute these answers to the Mujtahid Imaams, and obligatory on the jurists who follow their opinions to know of these so that they do not quote them regarding these and thus lie against them." [54]
Due to all that we have mentioned, the disciples of the Imaams, a number of people from those of old, and a few from those of later time55, would not accept all of their Imaam's views; they actually ignored many when they found them to be clearly against the Sunnah. Even the two Imaams, Muhammad ibn al-Hasan and Abu Yoosuf (rahima-hullaah) differed from their Shaykh Abu Haneefah "in about a third of the Madhhab" [56], as the books of Masaa.il prove. Similarly is said about Imaam al-Muzanee [57] and other followers of ash-Shaafi'ee and other Imaams; were we to start giving examples, the discussion would become exceedingly, long, and we would digress from what we set out to do in this Introduction, so we shall limit ourselves to two instances:
1) Imaam Muhammad says in his Muwatta' [58] (p. 158), "As for Abu Haneefah, he did not regard there being a prayer to ask for rain, but we hold that the imaam prays two rak'ahs and then supplicates and holds out his wrapping garment..."
2) We have 'Isaam ibn Yoosuf al-Balkhee, one of the companions of Imaam Muhammad59 and a servant of Imaam Abu Yoosuf [60], who "would give verdicts contrary to Imaam Abu Haneefah because he did not know the latter's evidence, and other evidence would present itself to him, so he would give verdicts using that." [61] Hence, "he would raise his hands on bowing (in prayer) and on rising from it" [62], as is the mutawaatir sunnah of the Prophet (sal-Allaahu 'alayhe wa sallam); the fact that his three Imaams (i.e. Abu Haneefah, Abu Yoosuf and Muhammad) said otherwise did not prevent him from practising this sunnah. This is the approach which every Muslim is obliged to have, as we have already seen from the testimony of the Four Imaams, and others.
To sum up: I sincerely hope that no follower of an Imaam will race to condemn the principles of this book and abandon benefiting from the sunnahs of the Prophet (sal-Allaahu 'alayhe wa sallam) which it contains, with the argument that they are contrary to his Madhhab. I hope that such a person will instead consider what we have given of the exhortations of the Imaams towards the obligation to act on the Sunnah and ignore their sayings contradictory to it. I hope also that he will realise that to condemn the attitude of this book is to condemn whichever Imaam he is following, for we have taken these principles from those Imaams, as we have explained. Therefore, whoever refuses to be guided by them on this path is in great danger, for such refusal necessitates turning away from the Sunnah, the Sunnah to which we have been ordered to refer in cases of difference of opinion and on which we have been commanded to depend.
I ask Allaah to make us among those about whom He says,
{The answer of the believers, when summoned to Allaah and His Messenger, in order that he may judge betweeen them, is no other than this: they say, "We hear and we obey" - it is such as these that will attain Success. It is those who obey Allaah and His Messenger, and fear Allaah, and keep their duty to Him, who will triumph} [63]
--------------------------------------------------------------------------------
[49] Soorah an-Nisaa', 4:65
[50] Soorah an-Noor, 24:63
[51] Even against their fathers and learned men, as at-Tahaawee in Sharh Ma'aani al-Aathaar (1/372) and Abu Ya'laa in his Musnad (3/1317) have related, with an isnaad of trustworthy men, from Saalim ibn 'Abdullaah ibn 'Umar, who said:
"I was sitting with Ibn 'Umar (radhi-yAllaahu 'anhu) in the mosque once, when a man from the people of Syria came to him and asked him about continuing the 'Umrah onto the Hajj (known as Hajj Tamattu'). Ibn 'Umar replied, 'It is a good and beautiful thing.' The man said: 'But your father (i.e. 'Umar ibn al-Khattaab) used to forbid it!' So he said: 'Woe to you! If my father used to forbid something which the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) practised and commanded, would you accept my father's view, or the order of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) ?' He replied, 'The order of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam).' He said: 'So go away from me.' Ahmad (no. 5700) related similarly, as did at-Tirmidhee (2/82) and declared it saheeh.
Also, Ibn 'Asaakir (7/51/1) related from Ibn Abee Dhi.b, who said:
"Sa'd ibn Ibraaheem (i.e. the son of 'Abdur Rahmaan ibn 'Awf) passed judgment on a man on the basis of the opinion of Rabee'ah ibn Abu 'Abdur Rahmaan, so I informed him of the saying of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) which was contradictory to the judgment. Sa'd said to Rabee'ah, 'We have Ibn Abee Dhi.b, whom I regard to be reliable, narrating from the Prophet (sal-Allaahu 'alayhe wa sallam) contrary to what I ruled.' Rabee'ah said to him, 'You have made your effort, and your judgment has been passed.' Sa'd said: 'Most amazing! I enforce the decree of Sa'd, and not the decree of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam)! No, I shall withdraw the decree of Sa'd, son of the mother of Sa'd, and enforce the decree of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam).' So Sa'd called for the written decree, tore it up and gave a new verdict."
[52] In fact, he would be rewarded, because of the Prophet's saying (sal-Allaahu 'alayhe wa sallam):
«When a judge passes judgment, if he makes his effort (ijtihaad) and rules correctly, he will have two rewards; if he makes his effort (ijtihaad) and rules wrongly, he will have one reward.» (Related by al-Bukhaaree, Muslim and others.)
[53] Quoted in the notes on Eeqaaz al-Himam (p. 93)
[54] Fulaanee (p. 99)
[55] cf. al-Waaqi'ah 56:13-14
[56] Ibn 'Aabideen in Haashiyah (1/62), and Luknaawee gave its source in an-Naafi' al-Kabeer (p. 93) as Ghazaalee.
[57] He himself says at the beginning of his Concise Shaafi'ee Fiqh (printed in the margin of Imaam Shaafi'ee's Al-Umm):
"This book is a selection from the knowledge of Muhammad ibn Idrees al-Shaafi'ee (rahima-hullaah) and from the meanings of his sayings, to aid the understanding of whoever wants it, knowing of his forbidding the following of his, or anyone else's, opinion, so that such a person may carefully look for his Deen in it."
[58] In which he has explained his opposing his Imaam in about twenty Masaa.il (nos. 42, 44, 103, 120, 158, 169, 172, 173, 228, 230, 240, 244, 274, 275, 284, 314, 331, 338, 355, 356 - from Ta'leeq al-Mumajjid 'alaa Muwatta' Muhammad (Important Notes on Muhammad's Muwatta'))
[59] Ibn 'Aabideen mentioned him among them in Haashiyah (1/74) and in Rasm al-Muftee (1/17). Qurashee mentioned him in al-Jawaahir al-Madiyyah fee Tabaqaat al-Hanafeeyyah (p. 347) and said: "He was a reliable transmitter of Hadeeth. He and his brother Ibraaheem were the two Shaykhs of Balakh of their time."
[60] Al-Fawaa.id al-Bahiyyah fee Taraajum al-Hanafeeyyah (p. 116)
[61] Al-Bahr ar-Raa.iq (6/93) and Rasm al-Muftee (1/28).
[62] Al-Fawaa.id (p. 116); the author then added a useful note:
"From this can be deduced the falsity of Makhool's narration from Abu Haneefah: 'that he who raises his hands during Prayer, his Prayer is ruined', by which Ameer, the scribe of Itqaanee, was deceived, as has been mentioned under his biography. 'Isaam ibn Yoosuf, a companion of Abu Yoosuf, used to raise his hands, so if the above-mentioned narration had any foundation, Abu Yoosuf and 'Isaam would have known about it. It can also be deduced that if a Hanafee ignored the madhhab of his Imaam in an issue due to the strength of the evidence against it, this would not take him outside the ranks of the Imaam's followers, but this would in fact be proper taqleed in the guise of leaving taqleed; do you not see that 'Isaam ibn Yoosuf left Abu Haneefah's madhhab of not raising the hands, but he is still counted as a Hanafee?...To Allaah I complain of the ignorance of our time, when they insult anyone who does not follow his Imaam in an issue because of the strength of evidence against it, and expel him from the fold of that Imaam's followers! This is not surprising when those who do this are from the ordinary masses, but it is amazing when it comes from those who imitate men of learning but plod along that path like cattle!"
[63] an-Noor 24:51-52
Hence, whoever adhered to whatever of the Sunnah that was proved authentic, even if it opposed some of the Imaams' sayings, he would not be conflicting with their madhhab, nor straying from their path; rather, such a person would be following all of them and would be grasping the most trustworthy hand-hold, which never breaks. However, this would not be the case with the one who abandoned any of the authentic Sunnah simply because it contradicted their views; nay, such a person would be being disobedient to them and opposing their above mentioned sayings, while Allaah says:
{But no, by Your Lord, they can have no (real) faith, until they make you judge in all disputes between them, and find in their souls no resistance against your decisions, but accept them with the fullest conviction} [49]
He also says:
{Then let those beware who withstand the Messenger's order, lest some trial befall them or a grievous penalty be inflicted on them} [50]
Haafiz Ibn Rajab al-Hanbali (rahima-hullaah) says:
"Therefore it is obligatory on anyone who hears of a command of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) or knows it, to explain it to the Ummah, advise them sincerely, and order them to follow his command, even if it contradicts the opinion of someone great. This is because the authority of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) has the most right to be respected and followed, over and above the opinion of anyone great who has unknowingly contradicted the Messenger's command in any matter. This is why the Companions and those after would refute anyone who contradicted the authentic Sunnah, sometimes being very stern in their refutation [51], not out of hatred for that person, for they loved and respected him, but because the Messenger of Allaah was more beloved to them, and his command was superior to the command of any other created being. Hence, when the order of the Messenger and that of someone else conflicted, the order of the Messenger would be more fitting to be enforced and followed. None of this would stop them respecting the person they had opposed because they knew that he would be forgiven [52]; in fact, the latter would not mind his instruction being opposed when the command of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) was clearly shown to be opposite." [53]
Indeed, how could they mind that, when they had ordered their followers to do so, as we have seen, and had enjoined on them to abandon any of their views which contradicted the Sunnah. In fact, Imaam ash-Shaafi'ee (rahima-hullaah) told his companions to attribute the authentic Sunnah to him also, even if he had not adopted it or had adopted something contradictory to it. Hence, when the analyst Ibn Daqeeq al-'Eed (rahima-hullaah) collected together, in a bulky volume, the issues in which one or more of the four Imaams' madhhabs had contradicted the authentic hadeeth, he wrote at the beginning of it, "It is prohibited to attribute these answers to the Mujtahid Imaams, and obligatory on the jurists who follow their opinions to know of these so that they do not quote them regarding these and thus lie against them." [54]
Due to all that we have mentioned, the disciples of the Imaams, a number of people from those of old, and a few from those of later time55, would not accept all of their Imaam's views; they actually ignored many when they found them to be clearly against the Sunnah. Even the two Imaams, Muhammad ibn al-Hasan and Abu Yoosuf (rahima-hullaah) differed from their Shaykh Abu Haneefah "in about a third of the Madhhab" [56], as the books of Masaa.il prove. Similarly is said about Imaam al-Muzanee [57] and other followers of ash-Shaafi'ee and other Imaams; were we to start giving examples, the discussion would become exceedingly, long, and we would digress from what we set out to do in this Introduction, so we shall limit ourselves to two instances:
1) Imaam Muhammad says in his Muwatta' [58] (p. 158), "As for Abu Haneefah, he did not regard there being a prayer to ask for rain, but we hold that the imaam prays two rak'ahs and then supplicates and holds out his wrapping garment..."
2) We have 'Isaam ibn Yoosuf al-Balkhee, one of the companions of Imaam Muhammad59 and a servant of Imaam Abu Yoosuf [60], who "would give verdicts contrary to Imaam Abu Haneefah because he did not know the latter's evidence, and other evidence would present itself to him, so he would give verdicts using that." [61] Hence, "he would raise his hands on bowing (in prayer) and on rising from it" [62], as is the mutawaatir sunnah of the Prophet (sal-Allaahu 'alayhe wa sallam); the fact that his three Imaams (i.e. Abu Haneefah, Abu Yoosuf and Muhammad) said otherwise did not prevent him from practising this sunnah. This is the approach which every Muslim is obliged to have, as we have already seen from the testimony of the Four Imaams, and others.
To sum up: I sincerely hope that no follower of an Imaam will race to condemn the principles of this book and abandon benefiting from the sunnahs of the Prophet (sal-Allaahu 'alayhe wa sallam) which it contains, with the argument that they are contrary to his Madhhab. I hope that such a person will instead consider what we have given of the exhortations of the Imaams towards the obligation to act on the Sunnah and ignore their sayings contradictory to it. I hope also that he will realise that to condemn the attitude of this book is to condemn whichever Imaam he is following, for we have taken these principles from those Imaams, as we have explained. Therefore, whoever refuses to be guided by them on this path is in great danger, for such refusal necessitates turning away from the Sunnah, the Sunnah to which we have been ordered to refer in cases of difference of opinion and on which we have been commanded to depend.
I ask Allaah to make us among those about whom He says,
{The answer of the believers, when summoned to Allaah and His Messenger, in order that he may judge betweeen them, is no other than this: they say, "We hear and we obey" - it is such as these that will attain Success. It is those who obey Allaah and His Messenger, and fear Allaah, and keep their duty to Him, who will triumph} [63]
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[49] Soorah an-Nisaa', 4:65
[50] Soorah an-Noor, 24:63
[51] Even against their fathers and learned men, as at-Tahaawee in Sharh Ma'aani al-Aathaar (1/372) and Abu Ya'laa in his Musnad (3/1317) have related, with an isnaad of trustworthy men, from Saalim ibn 'Abdullaah ibn 'Umar, who said:
"I was sitting with Ibn 'Umar (radhi-yAllaahu 'anhu) in the mosque once, when a man from the people of Syria came to him and asked him about continuing the 'Umrah onto the Hajj (known as Hajj Tamattu'). Ibn 'Umar replied, 'It is a good and beautiful thing.' The man said: 'But your father (i.e. 'Umar ibn al-Khattaab) used to forbid it!' So he said: 'Woe to you! If my father used to forbid something which the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) practised and commanded, would you accept my father's view, or the order of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) ?' He replied, 'The order of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam).' He said: 'So go away from me.' Ahmad (no. 5700) related similarly, as did at-Tirmidhee (2/82) and declared it saheeh.
Also, Ibn 'Asaakir (7/51/1) related from Ibn Abee Dhi.b, who said:
"Sa'd ibn Ibraaheem (i.e. the son of 'Abdur Rahmaan ibn 'Awf) passed judgment on a man on the basis of the opinion of Rabee'ah ibn Abu 'Abdur Rahmaan, so I informed him of the saying of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) which was contradictory to the judgment. Sa'd said to Rabee'ah, 'We have Ibn Abee Dhi.b, whom I regard to be reliable, narrating from the Prophet (sal-Allaahu 'alayhe wa sallam) contrary to what I ruled.' Rabee'ah said to him, 'You have made your effort, and your judgment has been passed.' Sa'd said: 'Most amazing! I enforce the decree of Sa'd, and not the decree of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam)! No, I shall withdraw the decree of Sa'd, son of the mother of Sa'd, and enforce the decree of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam).' So Sa'd called for the written decree, tore it up and gave a new verdict."
[52] In fact, he would be rewarded, because of the Prophet's saying (sal-Allaahu 'alayhe wa sallam):
«When a judge passes judgment, if he makes his effort (ijtihaad) and rules correctly, he will have two rewards; if he makes his effort (ijtihaad) and rules wrongly, he will have one reward.» (Related by al-Bukhaaree, Muslim and others.)
[53] Quoted in the notes on Eeqaaz al-Himam (p. 93)
[54] Fulaanee (p. 99)
[55] cf. al-Waaqi'ah 56:13-14
[56] Ibn 'Aabideen in Haashiyah (1/62), and Luknaawee gave its source in an-Naafi' al-Kabeer (p. 93) as Ghazaalee.
[57] He himself says at the beginning of his Concise Shaafi'ee Fiqh (printed in the margin of Imaam Shaafi'ee's Al-Umm):
"This book is a selection from the knowledge of Muhammad ibn Idrees al-Shaafi'ee (rahima-hullaah) and from the meanings of his sayings, to aid the understanding of whoever wants it, knowing of his forbidding the following of his, or anyone else's, opinion, so that such a person may carefully look for his Deen in it."
[58] In which he has explained his opposing his Imaam in about twenty Masaa.il (nos. 42, 44, 103, 120, 158, 169, 172, 173, 228, 230, 240, 244, 274, 275, 284, 314, 331, 338, 355, 356 - from Ta'leeq al-Mumajjid 'alaa Muwatta' Muhammad (Important Notes on Muhammad's Muwatta'))
[59] Ibn 'Aabideen mentioned him among them in Haashiyah (1/74) and in Rasm al-Muftee (1/17). Qurashee mentioned him in al-Jawaahir al-Madiyyah fee Tabaqaat al-Hanafeeyyah (p. 347) and said: "He was a reliable transmitter of Hadeeth. He and his brother Ibraaheem were the two Shaykhs of Balakh of their time."
[60] Al-Fawaa.id al-Bahiyyah fee Taraajum al-Hanafeeyyah (p. 116)
[61] Al-Bahr ar-Raa.iq (6/93) and Rasm al-Muftee (1/28).
[62] Al-Fawaa.id (p. 116); the author then added a useful note:
"From this can be deduced the falsity of Makhool's narration from Abu Haneefah: 'that he who raises his hands during Prayer, his Prayer is ruined', by which Ameer, the scribe of Itqaanee, was deceived, as has been mentioned under his biography. 'Isaam ibn Yoosuf, a companion of Abu Yoosuf, used to raise his hands, so if the above-mentioned narration had any foundation, Abu Yoosuf and 'Isaam would have known about it. It can also be deduced that if a Hanafee ignored the madhhab of his Imaam in an issue due to the strength of the evidence against it, this would not take him outside the ranks of the Imaam's followers, but this would in fact be proper taqleed in the guise of leaving taqleed; do you not see that 'Isaam ibn Yoosuf left Abu Haneefah's madhhab of not raising the hands, but he is still counted as a Hanafee?...To Allaah I complain of the ignorance of our time, when they insult anyone who does not follow his Imaam in an issue because of the strength of evidence against it, and expel him from the fold of that Imaam's followers! This is not surprising when those who do this are from the ordinary masses, but it is amazing when it comes from those who imitate men of learning but plod along that path like cattle!"
[63] an-Noor 24:51-52
| 4) Ahmad Ibn Hanbal (rahima-hullaah) | by Nissho for everyone |
Imaam Ahmad was the foremost among the Imaams in collecting the Sunnah and sticking to it, so much so that he even "disliked that a book consisting of deductions and opinions be written." [43] Because of this he said:
1. "Do not follow my opinion; neither follow the opinion of Maalik, nor Shaafi'ee, nor Awzaa'i, nor Thawri, but take from where they took." [44]
In one narration: "Do not copy your Deen from anyone of these, but whatever comes from the Prophet (sal-Allaahu 'alayhe wa sallam) and his Companions, take it; next are their Successors, where a man has a choice."
Once he said: "Following [45] means that a man follows what comes from the Prophet (sal-Allaahu 'alayhe wa sallam) and his Companions; after the Successors, he has a choice." [46]
2. "The opinion of Awzaa'i, the opinion of Maalik, the opinion of Abu Haneefah: all of it is opinion, and it is all equal in my eyes. However, the proof is in the narrations (from the Prophet (sal-Allaahu 'alayhe wa sallam) and his Companions)." [47]
3. "Whoever rejects a statement of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) is on the brink of destruction." [48]
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[43] Ibn al-Jawzee in al-Manaaqib (p. 192)
[44] Fulaanee (p. 113) and Ibn al-Qayyim in I'laam (2/302).
[45] Ar.: ittibaa'
[46] Abu Daawood in Masaa.il of Imaam Ahmad (pp. 276-7)
[47] Ibn 'Abdul Barr in Jaami' Bayaan al-'Ilm (2/149).
[48] Ibn al-Jawzee (p. 182).
1. "Do not follow my opinion; neither follow the opinion of Maalik, nor Shaafi'ee, nor Awzaa'i, nor Thawri, but take from where they took." [44]
In one narration: "Do not copy your Deen from anyone of these, but whatever comes from the Prophet (sal-Allaahu 'alayhe wa sallam) and his Companions, take it; next are their Successors, where a man has a choice."
Once he said: "Following [45] means that a man follows what comes from the Prophet (sal-Allaahu 'alayhe wa sallam) and his Companions; after the Successors, he has a choice." [46]
2. "The opinion of Awzaa'i, the opinion of Maalik, the opinion of Abu Haneefah: all of it is opinion, and it is all equal in my eyes. However, the proof is in the narrations (from the Prophet (sal-Allaahu 'alayhe wa sallam) and his Companions)." [47]
3. "Whoever rejects a statement of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) is on the brink of destruction." [48]
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[43] Ibn al-Jawzee in al-Manaaqib (p. 192)
[44] Fulaanee (p. 113) and Ibn al-Qayyim in I'laam (2/302).
[45] Ar.: ittibaa'
[46] Abu Daawood in Masaa.il of Imaam Ahmad (pp. 276-7)
[47] Ibn 'Abdul Barr in Jaami' Bayaan al-'Ilm (2/149).
[48] Ibn al-Jawzee (p. 182).
| 3) ash-Shaafi'ee (rahima-hullaah) | by Nissho for everyone |
As for Imaam Shaafi'ee, the quotations from him are most numerous and beautiful [31], and his followers were the best in sticking to them:
1. "The sunnahs of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) reach, as well as escape from, every one of us. So whenever I voice my opinion, or formulate a principle, where something contrary to my view exists on the authority of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam), then the correct view is what the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) has said, and it is my view." [32]
2. "The Muslims are unanimously agreed that if a sunnah of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) is made clear to someone, it is not permitted33 for him to leave it for the saying of anyone else." [34]
3. "If you find in my writings something different to the Sunnah of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam), then speak on the basis of the Sunnah of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam), and leave what I have said."
In one narration: "... then follow it (the Sunnah), and do not look sideways at anyone else's saying." [35]
4. "When a hadeeth is found to be saheeh, then that is my madhhab." [36]
5. "You37 are more knowledgeable about Hadeeth than I, so when a hadeeth is saheeh, inform me of it, whether it is from Kufah, Basrah or Syria, so that I may take the view of the hadeeth, as long as it is saheeh." [38]
6. "In every issue where the people of narration find a report from the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) to be saheeh which is contrary to what I have said, then I take my saying back, whether during my life or after my death." [39]
7. "If you see me saying something, and contrary to it is authentically-reported from the Prophet (sal-Allaahu 'alayhe wa sallam), then know that my intelligence has departed." [40]
8. "For everything I say, if there is something authentic from the Prophet (sal-Allaahu 'alayhe wa sallam) contrary to my saying, then the hadeeth of the Prophet (sal-Allaahu 'alayhe wa sallam) comes first, so do not follow my opinion." [41]
9. "Every statement on the authority of the Prophet (sal-Allaahu 'alayhe wa sallam) is also my view, even if you do not hear it from me." [42]
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[31] Ibn Hazm says in Usool al-Ahkaam (6/118):
"Indeed, all the fuqahaa' whose opinions are followed were opposed to taqleed, and they forbade their companions from following their opinion blindly. The sternest among them in this regard was ash-Shaafi'ee (rahima-hullaah), for he repeatedly emphasised, more than anyone else, following the authentic narrations and accepting whatever the proof dictated; he also made himself innocent of being followed totally, and announced this to those around him. May this benefit him in front of Allaah, and may his reward be of the highest, for he was the cause of great good."
[32] Related by al-Haakim with a continuous sanad up to Shaafi'ee, as in Taareekh Dimashq of Ibn 'Asaakir (15/1/3), I'laam al-Muwaqqi'een (2/363, 364) and Eeqaaz (p. 100).
[33] Ar.: halaal
[34] Ibn al-Qayyim (2/361) and Fulaanee (p. 68)
[35] Harawee in Dhamm al-Kalaam (3/47/1), Khateeb in Al-Ihtijaaj bi ash-Shaafi'ee (8/2), Ibn 'Asaakir (15/9/10), an-Nawawee in al-Majmoo' (1/63), Ibn al-Qayyim (2/361) and Fulaanee (p. 100); the second narration is from Hilyah al-Awliyaa' of Abu Nu'aym.
[36] an-Nawawee in Al-Majmoo' (1/63), Sha'raanee (1/57), giving its sources as al-Haakim and al-Bayhaqee, and Fulaanee (p. 107). Sha'raanee said: "Ibn Hazm said: 'That is, ...found to be saheeh by him or by any other Imaam'." His saying given next confirms this understanding.
an-Nawawee says: "Our companions acted according to this in the matter of tathweeb (calling to prayer in addition to the adhaan), the conditions on coming out of ihraam due to illness, and other issues well-known in the books of the Madhhab. Among those of our companions who are reported to have passed judgment on the basis of the hadeeth (i.e. rather than the saying of ash-Shaafi'ee) are Abu Ya'qoob al-Buweetee and Abu l-Qaasim ad-Daariki. Of our companions from the muhadditheen, Imaam Abu Bakr Al-Bayhaqee and others employed this approach. Many of our earliest companions, if they faced an issue for which there was a hadeeth, and the madhhab of ash-Shaafi'ee was contrary to it, would act according to the hadeeth and give verdicts based on it, saying, 'The madhhab of ash-Shaafi'ee is whatever agrees with the hadeeth.' Shaykh Abu 'Amr (Ibn as-Salaah) says, 'Whoever among the Shaafi'ees found a hadeeth contradicting his Madhhab, he would consider whether he fulfilled the conditions of ijtihaad generally, or in that particular topic or issue, in which case he would be free to act on the hadeeth; if not, but nevertheless he found it hard to contradict the hadeeth after further analysis, he would not be able to find a convincing justification for opposing the hadeeth. Hence, it would be left for him to act according to the hadeeth if an independent imaam other than ash-Shaafi'ee had acted on it, and this would be justification for his leaving the Madhhab of his Imaam in that issue.' What he (Abu 'Amr) has said is correct and established. Allaah knows best."
There is another possibility which Ibn as-Salaah forgot to mention: what would one do if he did not find anyone else who acted according to the hadeeth? This has been answered by Taqee ad-Deen as-Subkee in his article, The Meaning of Shaafi'ee's saying, "When a hadeeth is found to be saheeh, then that is my madhhab" (p. 102, vol. 3): "For me, the best thing is to follow the hadeeth. A person should imagine himself in front of the Prophet (sal-Allaahu 'alayhe wa sallam), just having heard it from him: would there be leeway for him to delay acting on it? No, by Allaah...and everyone bears a responsibility according to his understanding."
The rest of this discussion is given and analysed in I'laam al-Muwaqqi'een (2/302, 370) and in the book of al-Fulaane, (full title:) Eeqaaz Himam ulu l-Absaar, lil-Iqtidaa' bi Sayyid al-Muhaajireen wal-Ansaar, wa Tahdheeruhum 'an al-Ibtidaa' ash- Shaa'i' fee l-Quraa wal-Amsaar, min Taqleed al-Madhaahib ma'a l- Hamiyyah wal-'Asabiyyah bain al-Fuqahaa' al-A'saar (Awakening the Minds of those who have Perception, towards following the Leader of the Emigrants and Helpers, and Warning them against the Innovation Widespread among Contemporary Jurists in the Towns and Cities, of following Madhhabs with Zeal and Party- Spirit). The latter is a unique book in its field, which every desirer of truth should study with understanding and reflection.
[37] addressing Imaam Ahmad ibn Hanbal (rahima-hullaah).
[38] Related by Ibn Abee Haatim in Aadaab ash-Shaafi'ee (pp. 94-5), Abu Nu'aym in Hulyah al-Awliyaa' (9/106), al-Khateeb in al-Ihtijaaj bish-Shaafi'ee (8/1), and from him Ibn 'Asaakir (15/9/1), Ibn 'Abdul Barr in al-Intiqaa' (p. 75), Ibn al-Jawzee in Manaaqib al-Imaam Ahmad (p. 499) and Harawee (2/47/2) with three routes from 'Abdullaah ibn Ahmad ibn Hanbal from his father that ash-Shaafi'ee said to him: ...etc; thus, it is authentic on the authority of Shaafi'ee. This is why Ibn al-Qayyim attributed it definitely to him in I'laam (2/325), as did Fulaanee in Eeqaaz (p. 152) and then said: "Bayhaqee said: 'This is why he - i.e. ash-Shaafi'ee - used hadeeth so much, because he gathered knowledge from the people of Hijaaz, Syria, Yemen and 'Iraq, and so accepted all that he found to be authentic, without leaning towards or looking at what he had considered out of the Madhhab of the people of his land when the truth was clear to him elsewhere. Some of those before him would limit themselves to what they found in the Madhhab of the people of their land, without attempting to ascertain the authenticity of what opposed it. May Allaah forgive all of us'."
[39] Abu Nu'aym (9/107), Harawee (47/1), Ibn al-Qayyim in I'laam al-Muwaqqi'een (2/363) and Fulaanee (p. 104).
[40] Ibn Abee Haatim in al-Aadaab (p. 93), Abul Qaasim Samarqandee in al-Amaalee, as in the selection from it by Abu Hafs al-Mu'addab (234/1), Abu Nu'aym (9/106) and Ibn 'Asaakir (15/10/1) with a saheeh sanad.
[41] Ibn Abee Haatim, Abu Nu'aym and Ibn 'Asaakir (15/9/2).
[42] Ibn Abee Haatim (pp. 93-4).
1. "The sunnahs of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) reach, as well as escape from, every one of us. So whenever I voice my opinion, or formulate a principle, where something contrary to my view exists on the authority of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam), then the correct view is what the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) has said, and it is my view." [32]
2. "The Muslims are unanimously agreed that if a sunnah of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) is made clear to someone, it is not permitted33 for him to leave it for the saying of anyone else." [34]
3. "If you find in my writings something different to the Sunnah of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam), then speak on the basis of the Sunnah of the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam), and leave what I have said."
In one narration: "... then follow it (the Sunnah), and do not look sideways at anyone else's saying." [35]
4. "When a hadeeth is found to be saheeh, then that is my madhhab." [36]
5. "You37 are more knowledgeable about Hadeeth than I, so when a hadeeth is saheeh, inform me of it, whether it is from Kufah, Basrah or Syria, so that I may take the view of the hadeeth, as long as it is saheeh." [38]
6. "In every issue where the people of narration find a report from the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) to be saheeh which is contrary to what I have said, then I take my saying back, whether during my life or after my death." [39]
7. "If you see me saying something, and contrary to it is authentically-reported from the Prophet (sal-Allaahu 'alayhe wa sallam), then know that my intelligence has departed." [40]
8. "For everything I say, if there is something authentic from the Prophet (sal-Allaahu 'alayhe wa sallam) contrary to my saying, then the hadeeth of the Prophet (sal-Allaahu 'alayhe wa sallam) comes first, so do not follow my opinion." [41]
9. "Every statement on the authority of the Prophet (sal-Allaahu 'alayhe wa sallam) is also my view, even if you do not hear it from me." [42]
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[31] Ibn Hazm says in Usool al-Ahkaam (6/118):
"Indeed, all the fuqahaa' whose opinions are followed were opposed to taqleed, and they forbade their companions from following their opinion blindly. The sternest among them in this regard was ash-Shaafi'ee (rahima-hullaah), for he repeatedly emphasised, more than anyone else, following the authentic narrations and accepting whatever the proof dictated; he also made himself innocent of being followed totally, and announced this to those around him. May this benefit him in front of Allaah, and may his reward be of the highest, for he was the cause of great good."
[32] Related by al-Haakim with a continuous sanad up to Shaafi'ee, as in Taareekh Dimashq of Ibn 'Asaakir (15/1/3), I'laam al-Muwaqqi'een (2/363, 364) and Eeqaaz (p. 100).
[33] Ar.: halaal
[34] Ibn al-Qayyim (2/361) and Fulaanee (p. 68)
[35] Harawee in Dhamm al-Kalaam (3/47/1), Khateeb in Al-Ihtijaaj bi ash-Shaafi'ee (8/2), Ibn 'Asaakir (15/9/10), an-Nawawee in al-Majmoo' (1/63), Ibn al-Qayyim (2/361) and Fulaanee (p. 100); the second narration is from Hilyah al-Awliyaa' of Abu Nu'aym.
[36] an-Nawawee in Al-Majmoo' (1/63), Sha'raanee (1/57), giving its sources as al-Haakim and al-Bayhaqee, and Fulaanee (p. 107). Sha'raanee said: "Ibn Hazm said: 'That is, ...found to be saheeh by him or by any other Imaam'." His saying given next confirms this understanding.
an-Nawawee says: "Our companions acted according to this in the matter of tathweeb (calling to prayer in addition to the adhaan), the conditions on coming out of ihraam due to illness, and other issues well-known in the books of the Madhhab. Among those of our companions who are reported to have passed judgment on the basis of the hadeeth (i.e. rather than the saying of ash-Shaafi'ee) are Abu Ya'qoob al-Buweetee and Abu l-Qaasim ad-Daariki. Of our companions from the muhadditheen, Imaam Abu Bakr Al-Bayhaqee and others employed this approach. Many of our earliest companions, if they faced an issue for which there was a hadeeth, and the madhhab of ash-Shaafi'ee was contrary to it, would act according to the hadeeth and give verdicts based on it, saying, 'The madhhab of ash-Shaafi'ee is whatever agrees with the hadeeth.' Shaykh Abu 'Amr (Ibn as-Salaah) says, 'Whoever among the Shaafi'ees found a hadeeth contradicting his Madhhab, he would consider whether he fulfilled the conditions of ijtihaad generally, or in that particular topic or issue, in which case he would be free to act on the hadeeth; if not, but nevertheless he found it hard to contradict the hadeeth after further analysis, he would not be able to find a convincing justification for opposing the hadeeth. Hence, it would be left for him to act according to the hadeeth if an independent imaam other than ash-Shaafi'ee had acted on it, and this would be justification for his leaving the Madhhab of his Imaam in that issue.' What he (Abu 'Amr) has said is correct and established. Allaah knows best."
There is another possibility which Ibn as-Salaah forgot to mention: what would one do if he did not find anyone else who acted according to the hadeeth? This has been answered by Taqee ad-Deen as-Subkee in his article, The Meaning of Shaafi'ee's saying, "When a hadeeth is found to be saheeh, then that is my madhhab" (p. 102, vol. 3): "For me, the best thing is to follow the hadeeth. A person should imagine himself in front of the Prophet (sal-Allaahu 'alayhe wa sallam), just having heard it from him: would there be leeway for him to delay acting on it? No, by Allaah...and everyone bears a responsibility according to his understanding."
The rest of this discussion is given and analysed in I'laam al-Muwaqqi'een (2/302, 370) and in the book of al-Fulaane, (full title:) Eeqaaz Himam ulu l-Absaar, lil-Iqtidaa' bi Sayyid al-Muhaajireen wal-Ansaar, wa Tahdheeruhum 'an al-Ibtidaa' ash- Shaa'i' fee l-Quraa wal-Amsaar, min Taqleed al-Madhaahib ma'a l- Hamiyyah wal-'Asabiyyah bain al-Fuqahaa' al-A'saar (Awakening the Minds of those who have Perception, towards following the Leader of the Emigrants and Helpers, and Warning them against the Innovation Widespread among Contemporary Jurists in the Towns and Cities, of following Madhhabs with Zeal and Party- Spirit). The latter is a unique book in its field, which every desirer of truth should study with understanding and reflection.
[37] addressing Imaam Ahmad ibn Hanbal (rahima-hullaah).
[38] Related by Ibn Abee Haatim in Aadaab ash-Shaafi'ee (pp. 94-5), Abu Nu'aym in Hulyah al-Awliyaa' (9/106), al-Khateeb in al-Ihtijaaj bish-Shaafi'ee (8/1), and from him Ibn 'Asaakir (15/9/1), Ibn 'Abdul Barr in al-Intiqaa' (p. 75), Ibn al-Jawzee in Manaaqib al-Imaam Ahmad (p. 499) and Harawee (2/47/2) with three routes from 'Abdullaah ibn Ahmad ibn Hanbal from his father that ash-Shaafi'ee said to him: ...etc; thus, it is authentic on the authority of Shaafi'ee. This is why Ibn al-Qayyim attributed it definitely to him in I'laam (2/325), as did Fulaanee in Eeqaaz (p. 152) and then said: "Bayhaqee said: 'This is why he - i.e. ash-Shaafi'ee - used hadeeth so much, because he gathered knowledge from the people of Hijaaz, Syria, Yemen and 'Iraq, and so accepted all that he found to be authentic, without leaning towards or looking at what he had considered out of the Madhhab of the people of his land when the truth was clear to him elsewhere. Some of those before him would limit themselves to what they found in the Madhhab of the people of their land, without attempting to ascertain the authenticity of what opposed it. May Allaah forgive all of us'."
[39] Abu Nu'aym (9/107), Harawee (47/1), Ibn al-Qayyim in I'laam al-Muwaqqi'een (2/363) and Fulaanee (p. 104).
[40] Ibn Abee Haatim in al-Aadaab (p. 93), Abul Qaasim Samarqandee in al-Amaalee, as in the selection from it by Abu Hafs al-Mu'addab (234/1), Abu Nu'aym (9/106) and Ibn 'Asaakir (15/10/1) with a saheeh sanad.
[41] Ibn Abee Haatim, Abu Nu'aym and Ibn 'Asaakir (15/9/2).
[42] Ibn Abee Haatim (pp. 93-4).
| 2) Maalik Ibn Anas (rahima-hullaah) | by Nissho for everyone |
As for Imaam Maalik ibn Anas, he said:
1) "Truly I am only a mortal: I make mistakes (sometimes) and I am correct (sometimes). Therefore, look into my opinions: all that agrees with the Book and the Sunnah, accept it; and all that does not agree with the Book and the Sunnah, ignore it." [28]
2) "Everyone after the Prophet (sal-Allaahu 'alayhe wa sallam) will have his sayings accepted and rejected - not so the Prophet (sal-Allaahu 'alayhe wa sallam)." [29]
3) Ibn Wahb said: "I heard Maalik being asked about cleaning between the toes during ablution. He said: 'The people do not have to do that.' I did not approach him until the crowd had lessened, when I said to him, 'We know of a sunnah about that.' He said: 'What is that ?' I said: 'Layth ibn Sa'd, Ibn Lahee'ah and 'Amr ibn al-Haarith narrated to us from Yazeed ibn 'Amr al-Ma'aafiri from Abu 'Abdur-Rahman al-Hubuli from Mustawrid ibn Shaddaad al-Qurashee who said: 'I saw the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) rubbing between his toes with his little finger.' He said: 'This hadeeth is sound; I had not heard of it at all until now.' Afterwards, I heard him being asked about the same thing, on which he ordered cleaning between the toes." [30]
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[28] Ibn 'Abdul Barr in Jaami' Bayaan al-'Ilm (2/32), Ibn Hazm, quoting from the former in Usool al-Ahkaam (6/149), and similarly Al-Fulaanee (p. 72)
[29] This is well known among the later scholars to be a saying of Maalik. Ibn 'Abdul Haadee declared it saheeh in Irshaad as-Saalik (227/1); Ibn 'Abdul Barr in Jaami' Bayaan al-'Ilm (2/91) and Ibn Hazm in Usool al-Ahkaam (6/145, 179) had narrated it as a saying of Al-Hakam ibn 'Utaibah and Mujaahid; Taqee ad- Deen as-Subkee gave it, delighted with its beauty, in al-Fataawaa (1/148) as a saying of Ibn 'Abbaas, and then said: "These words were originally those of Ibn 'Abbaas and Mujaahid, from whom Maalik (radhi-yAllaahu 'anhu) took them, and he became famous for them." It seems that Imaam Ahmad then took this saying from them, as Abu Daawood has said in Masaa.il of Imaam Ahmad (p. 276): "I heard Ahmad say, 'Everyone is accepted and rejected in his opinions, with the exception of the Prophet (sal-Allaahu 'alayhe wa sallam)'."
[30] From the Introduction to Al-Jarh wat-Ta'deel of Ibn Abee Haatim, pp. 31-2.
1) "Truly I am only a mortal: I make mistakes (sometimes) and I am correct (sometimes). Therefore, look into my opinions: all that agrees with the Book and the Sunnah, accept it; and all that does not agree with the Book and the Sunnah, ignore it." [28]
2) "Everyone after the Prophet (sal-Allaahu 'alayhe wa sallam) will have his sayings accepted and rejected - not so the Prophet (sal-Allaahu 'alayhe wa sallam)." [29]
3) Ibn Wahb said: "I heard Maalik being asked about cleaning between the toes during ablution. He said: 'The people do not have to do that.' I did not approach him until the crowd had lessened, when I said to him, 'We know of a sunnah about that.' He said: 'What is that ?' I said: 'Layth ibn Sa'd, Ibn Lahee'ah and 'Amr ibn al-Haarith narrated to us from Yazeed ibn 'Amr al-Ma'aafiri from Abu 'Abdur-Rahman al-Hubuli from Mustawrid ibn Shaddaad al-Qurashee who said: 'I saw the Messenger of Allaah (sal-Allaahu 'alayhe wa sallam) rubbing between his toes with his little finger.' He said: 'This hadeeth is sound; I had not heard of it at all until now.' Afterwards, I heard him being asked about the same thing, on which he ordered cleaning between the toes." [30]
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[28] Ibn 'Abdul Barr in Jaami' Bayaan al-'Ilm (2/32), Ibn Hazm, quoting from the former in Usool al-Ahkaam (6/149), and similarly Al-Fulaanee (p. 72)
[29] This is well known among the later scholars to be a saying of Maalik. Ibn 'Abdul Haadee declared it saheeh in Irshaad as-Saalik (227/1); Ibn 'Abdul Barr in Jaami' Bayaan al-'Ilm (2/91) and Ibn Hazm in Usool al-Ahkaam (6/145, 179) had narrated it as a saying of Al-Hakam ibn 'Utaibah and Mujaahid; Taqee ad- Deen as-Subkee gave it, delighted with its beauty, in al-Fataawaa (1/148) as a saying of Ibn 'Abbaas, and then said: "These words were originally those of Ibn 'Abbaas and Mujaahid, from whom Maalik (radhi-yAllaahu 'anhu) took them, and he became famous for them." It seems that Imaam Ahmad then took this saying from them, as Abu Daawood has said in Masaa.il of Imaam Ahmad (p. 276): "I heard Ahmad say, 'Everyone is accepted and rejected in his opinions, with the exception of the Prophet (sal-Allaahu 'alayhe wa sallam)'."
[30] From the Introduction to Al-Jarh wat-Ta'deel of Ibn Abee Haatim, pp. 31-2.
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