Archive for August, 2012

“Don’t exaggerate in praising me as the Christians exaggerated in praising (Jesus) the son of Mary…”

August 31, 2012



Umar narrated that the Prophet Muhammad – (we ask that) Allah raise his rank and grant him peace) – said:


لا تُطْرُوْنِي ، كَمَا أَطْرَتِ النَّصَارَى ابنَ مَرْيَمَ ،

فَإِنَّمَا أَنَا عَبْدُهُ ، فَقُوْلُوا : عَبْدُ اللهِ وَرَسُوْلُهُ

Don’t exaggerate in praising me as the Christians exaggerated1 in praising (Jesus) the son of Mary.  For indeed I am only His (God’s) servant, so say, ‘(The Prophet Muhammad is) the servant of God and His Messenger’”

صحيحُ البخاري

كتاب الأنبياء

from Saheeh Bukhari

Book of the Prophets

Read Shaikh Rabee al Madkhalee’s book (translated):

The Status of Jesus in Islam:

1The Christians exaggerated in praising Jesus until they considered him to be divine, whereas Jesus is only a man – a noble and righteous Prophet and Messenger of Allah (God, The Creator), who was given miracles just as all the Prophets were given, but not divine in any way.  “And mention when Allah will say (on the Day of Resurrection – to Jesus): ‘O Jesus, the son of Mary!  Did you tell the people, ‘Take myself and my mother as two gods (objects of worship) along with Allah?’  (Jesus) will say, ‘How Perfect and Exalted are You above all imperfections! It was not for me to say what I had not right to say.  If I had said it, You would certainly have known it. You know what is in my inner-self, but I do not know what is in Your Inner-self.  Indeed You, only You, are the All-Knower of the Unseen.’” (5:116)

The two meanings of من دون الله min doonillah

August 30, 2012

The following taken from:

من شرح كتاب التوحيد لفضيلة الشيخ صالح بن عبد العزيز آل الشيخ
لفظ (من دون الله) يكثر في القرآن والسنة، و(من دون الله) عند علماء التفسير وعلماء التحقيق يراد بها شيئان: الأول: أن تكون بمعنى (مع)، (من دون اللّهِ) يعني مع الله، وعبَّر عن المعية بلفظ (من دون اللّهِ) لأن كل من دُعِيَ مع الله فهو دون الله جل وعلا فهم دونه، والله جل وعلا هو الأكبر هو العظيم وفي هذا دليل على بشاعة عمله. والثاني: أن قوله (من دون اللّهِ) يعني غير الله؛ (من ماتَ وهوَ يَدعو من دون اللّهِ) يعني وهو يدعو إلـها غير الله، فتكون (من دون اللّهِ) يعني أنه لم يعبد الله وأشرك معه غيره؛ بل دعا غيره استقلالا، فشملت من دون الله الحالين: من دعا الله ودعا غيره، ومن دعا غير الله وتوجه إليه استقلالا

From the Explanation of Kitaabut Tawheed by the Honorable Scholar Saalih ibn Abdul Azeez Aalush Shaikh


The expression: “مِنْ دُوْنِ اللهِ” occurs many times in the Qur’an1 and the Sunnah.  And “مِنْ دُوْنِ اللهِ” according to the Scholars of Tafseer and the Scholars of Verification means two things:


Firstly, the meaning is with ( مَعَ ), ‘min doonillah’ means ‘along with Allah’. And it conveys the meaning of ‘with’ because everything which is worshiped along with Allah is worshiped beside Him – Mighty and Lofty is He – so they are (worshiped) along with Him.  And Allah – Lofty and Exalted is He – He is Greater (than all), He is the Most Great, and in this is a proof for the hideousness of worshiping others with Him.


Secondly: the expression ‘min doonillah’ means ‘other than’ Allah; “Whoever dies while he is worshiping other than Allah” – meaning: while he is worshiping someone or something as a god other than Him.  So ‘min doonillah’ may not mean that someone worshiped others along with Allah, rather that he worshiped other than Him instead of Him.  So ‘min doonillah’ includes two meanings:(1) one who worships Allah and also worships someone (or something) along with Him and (2) one who worships other than Allah instead of Him. 

1Examples of a fewverses from the Quran: 2:23, 107, 165; 3:64,79; 5:76, 116

The Quran is also what is written in the Mus-haf

August 29, 2012

The Quran is also what is written in the mus-haf.  Read the evidences from the file (e-book) which can be downloaded from this page:


starting at page 15 – The Basic Muslim Belief that the Quran is Written in Mushafs

The Late Scholar Abdullah al-Aqeel

August 28, 2012

The following from:


In The Name of Allah The Most Beneficent, The Bestower of His mercy

Recently, it was asked to me concerning The Noble Scholar Abdullah bin Abdul Azeez Al Aqeel, who exactly is he?  Many people are unaware of this scholar, and some confuse him with Sheikh Muhammed Al Aqeel from Madina.  There is no problem in people asking about a scholar, especially when little has been mentioned about him.

In fact, the noble Salaf of our Ummah held such a question to be praiseworthy.  Muhammed bin Sireen said: Verily this knowledge is religion, therefore, let all of you look to whom he takes his knowledge from. (Sunan Ad Daramee), and other than this from the various statements of the Salaf encouraging the Muslims in taking knowledge from the Scholars of Ahlu Sunnah, especially the elders from amongst them.  Thus, in an effort to make my brothers aware of this noble scholar, I translate the following, and I ask Allah to accept it from me.

Name: Abdullah bin Abdul Azeez bin Aqeel bin Abdullah bin Abdul Kareem Ala Aqeel
Born:   He was born in the city of Unayzah , the year 1335h. (presently 93yrs old)

His studies and scholars:  He was raised in the care of his father Sheikh Abdul Azeez Al Aqeel.  His father is considered to be one of the well known scholars of  Unayzah, and also famous for his poetry and writings. Therefore, his father is considered to be his first teacher.

Allah prepared a house of learning for Sheikh Abdullah.  Along with his father, his older brother (Aqeel bin Abdul Azeez) was known for carrying knowledge, and was a judge in Al ‘Aridah city in the Jizaan region located in the south of Saudi Arabia .  Likewise, his uncle, Abdul Rahman bin Aqeel was a judge in the city of Jizaan .
Sheikh Abdullah completed his early studies in the school of the teacher Bin Saleh, then he moved on to study in the school of the well known teacher, Sheikh Abdullah Al Qar’awee. Sheikh Abdullah bin Aqeel memorized the Quran and many books that were being memorized by the students during that time.  The likes of: Umdatul Ahkam, Zad Al Mustakne’, Elfiyat Ibn Malek in Arabic grammer, and other then this.

After successfully completing this level, he joined the circles of the Scholar of Unayzah and the great knowledgeable man of Qasim, Sheikh Abdul Rahman As Sa’dee (rahimahullah).  He studied with Sheikh Abdul Rahman As Sa’dee consistently and learned from him: The Quran, Tafseer, Tawheed, Hadeeth, Fiqh, Arabic grammer, and more. He also benefited from the other scholars of Unaynah that were present during that time, the likes of: The great senior scholar of hadeeth Ali bin Nasir Abu Wadee.  He read with him Sahih Al Bukhari and Muslim, The books of Sunan, The Musnad of Imam Ahmed, and Miskat al Masabeeh.  He received his Ijazah (recognition/authorization of his scholar) in these works with a high chain of narration going back to his scholar’s teacher, the great Muhadith of India Nathir Hussain (died 1229h.)

While Sheikh Abdullah Al Aqeel worked as a judge in Riyadh , he was very diligent in sitting with His Eminence Sheikh Muhammed bin Ibrahim Ala Sheikh.  He constantly studied with him and joined his learning circles that were being taught in different fields of knowledge.  He also benefited from His Eminence Sheikh Muhammed Ibrahim while working with him in the Committee of Religious Verdicts for over 15 years.  He learned tremendously from his character, understanding, and his manner in dealing with people.  He also benefited greatly from several other respected scholars that came to Riyadh to teach in The faculty of Shariah. The likes of Sheikh Muhammed Ameen Shanqitee (died 1393h.) –the author of “Adwa Al Bayan”, as well as Sheikh Abdul Razzaq Al ‘Afeefee (died 1415h.), and other than them.
Some of his duties:
In 1353h. heworked as an attendant and scribe for his Uncle, the judge in the Jizan (south) area. He also performed work as an Imam, Khateeb (Friday lecturer), prison work, religious lectures and teaching.

In 1357h. he returned to his province and continued to study with Sheikh Abdul Rahman As Sa’dee.  He attended his classes and lectures until 1358h.  In that year he was instructed by King Abdul Azeez to transfer to the courts in Abu Urash.  Alongside his new duties, he continued to teach, lecture, and enjoin the good and forbid the evil.  He remained a judge in Abu Urash for five straight years.

In 1365h. he was instructed by King Abdul Azeez at the request of His Eminence Sheikh Muhammed Ibrahim, to move and become a judge in Al Karj, where he remained for a year.  Thereafter, he was transferred to the main courts of Riyadh .  He remained a judge in the main courts of Riyadh until 1370h., and thereafter was transferred to the courts in Unayzah, his home, and the home of his scholar Abdul Rahman As Sa’dee.  His job as a judge in Unayzah did not prevent him from studying with his scholar and benefiting from him.  He also took part in the establishment of The Committee for Enjoining the Good and Forbidding Evil in the city of Unayzah .

He continued to work as a judge in Unayzah until 1375h.  During that time, The Committee of Religious Verdicts was established in Riyadh under the presidency of His Eminence Sheikh Muhammed Ibrabim Ala Sheikh, and Sheikh Abdullah Al Aqeel was instructed by King Abdul Azeez to be a member of this committee.  He began his new duties in 1375h.  This new position was considered a grand chance for him to study and learn from His Eminence Sheikh Muhammed bin Ibrahem Ala Sheikh.
The Sheikh is presently retired from working as a judge.  It is mentioned that he no longer works, in order to dedicate his time to knowledge, family, and his students.  He is always seen studying and teaching, alongside answering questions by way of phone or in person.
Much more can be said about the life of this noble scholar, but we chose to summarize this biography.
The following is a brief mention of the great bond of love and brotherhood between Sheikh Abdullah Al Aqeel and our beloved Sheikh Rabe’a bin Hadee Al Mudkhalee (may Allah preserve them both).
Sultan Al Juhanee (student of Sheikh Rabee’a) mentioned: 
On the 19th day of Muharram the year 1428h., I was with Sheikh Rabee’a, and after we prayed Magrib prayer we went to the Haram.  Accompanying us were the brothers Ahmed bin Muhammed Ad Diwanee, and Abdul Lateef Shareef.  We arrived at the Haram before Isha prayer, and upon entering we headed toward Al Madina door where Sheikh Abdullah bin Abdul Azeez Al Aqeel sits.  Once we arrived there, as soon as he (Sheikh Abdullah Al Aqeel) saw Sheikh Rabee’a, he stood up and greeted him, and Sheikh Rabee’a greeted him in return.  Sheikh Abdullah wanted to kiss the head of Sheikh Rabee’a, but Sheikh Rabee’a refused.  Upon this, Sheikh Abdullah stated: Be gentle to your brothers, but Sheikh Rabee’a continued to refuse until Sheikh Abdullah finally kissed his head and they hugged with great love and brotherhood.
This is merely a paragraph of what was written by our brother Sultan concerning the meeting between these two noble scholars.  More will be mentioned in the future if Allah permits.
A few points of interest taken from this small biography:
         The present age of the Sheikh is 93 years old.
         His scholars are the same teachers of Sheikh Abdul Azeez bin Baz, Sheikh Muhammed bin Uthaymeen, Sheikh Ahmed An Najmee, and others.
         The great bond of brotherhood and love between him and our beloved Sheikh Rabee’a bin Hadee, even though he is older then Sheikh Rabee’a by 20 years!
May Allah preserve our scholars of Ahlu Sunnah and give them good in this life and the next.
May the peace and blessings of Allah be upon our last Messenger Muhammed, and upon his family members and companions.
Mustafa George
Ruwais , United Arab Emirates

[end of biography from that link]



Some benefits from his life transcribed here:


Some Benefits from the Lessons of
Sheikh ‘Abdullah bin ‘Abdul ‘Azeez al ‘Aqeel
(may Allah have mercy on him)


مصطفى بن جورج ديبيري

Compiled by Mustafa George DeBerry

November 2011 / Muharram 1433

بسم الله الرحمن الرحيم

و الصلاة و السلام على اشرف الانبياء و المرسلين و على آله و صحبه و سلم تسليما كثيرا
Recently our beloved Sheikh (‘Abdullah bin ‘Abdul ‘Azeez al ‘Aqeel) returned to his Lord. When this tremendous trial occurred, I promised my beloved brothers in Islam that I would try to inform them of some of the benefits that I received while seeking knowledge from the Sheikh for the time that I had spent with him. But due to life’s many distractions and commitments, I was not able to deliver what I intended in adequate time. By the permission of Allah, at this time, I would like to mention some of those benefits so that my brothers and sisters in Islam can take a greater look at the life of this scholar of Islam, in order that we may reflect upon our own lives and shortcomings and try our best to correct them. I ask Allah to bless our beloved Sheikh, and I ask Him to grant him a high abode in Jennah.

A brief mention of the Sheikh’s style of teaching:

Sheikh ‘Abdullah had retired from his position as a High Judge in Saudi Arabia many years ago. This meant that he had ample time to study, research, teach and give da’wah. Sheikh ‘Abdullah’s lessons where unique in a since that each individual student was allowed to have his own face to face lesson with the Sheikh, reading from his chosen book. A specific detail of how the lessons were performed is as follows:

Fajr: Sheikh ‘Abdullah would perform fajr in congregation in the masjid across from his home. After prayer, he would sit in the masjid for a short spell of time performing his morning adhkar (supplications). Then he would return to his home and sit in his library. A few of his sons along with 3-6 students would accompany him into his library. After sitting, one of his sons would make sure the Sheikh was comfortable, and if it was winter, they would rub the Sheikh’s feet until he was content. A few minutes later, the Sheikh would look around and instruct the first student who arrived to sit in front of him on the floor. The student would then inform the Sheikh which book he is reading to him and what page has been reached. The Sheikh himself would have his own copy of the same book in which he would always keep a record of the student’s reading. The student would begin reading while the Sheikh followed. If any comments or corrections needed to be made, the Sheikh would do so. Once the student finished the chapter or unit, the Sheikh would then clarify the complete chapter. During his explanation, he would always ask the student questions to make sure he has understood what was read and explained. After completing the explanation, the student would leave, and the next student would sit and begin reading his book. The fajr lessons would continue for a period of 2-3 hours. After every student has completed their reading, the Sheikh would take a short nap until about 10am. He would then awake, pray shurook prayer, and then return to his library for his own research and study. After asr, magrib and isha prayers, the Sheikh would basically teach the same way he taught for fajr prayer.

A mention of a few incidents which occurred in the company of the Sheikh:

1. When I began reading to the Sheikh in the year 2007, there was present in the company of the Sheikh a close student of his. This student advised me and other western brothers that we should read only Fiqh books to the Sheikh because in his (the student’s) opinion, the Sheikh is well grounded in Fiqh, and other subjects such as ‘Aqeedah and Minhaj can be studied with other scholars! Many of the western brothers ignored this advice and continued to persue the reading of ‘Aqeedah books to the Sheikh. One of the books that I chose to read was a summarized explanation of al ‘Aqeedah al Wasitiyah by Sheikh ‘Abdul ‘Azeez al Nasir al Rasheed (may Allah have mercy on him). I chose to read this explanation because several years prior to moving to Riyadh, I had attended the reading of this explanation in the presence of Sheikh ‘Ubaid al Jabiree while studying in The Islamic University of Madina. At any rate, after beginning to read this explanation with Sheikh ‘Abdullah al ‘Aqeel it was noticed the Sheikh would become very energetic whenever this book was being read with him. It’s possible that the reason for this was due to the fact that most students who sat with the Sheikh were reading Fiqh books, while very few chose works in ‘Aqeedah. Sheikh ‘Abdullah himself even would comment during the course of reading the book:

Allah granted us tawfeeq (success) in choosing to read this book!

He also said: This is an excellent explanation of al ‘Aqeedah al Wasitiyah.

After several readings with the Sheikh from this work, I mentioned to his student who initially advised me to read a Fiqh book, I said: Do you still think that I should change my book?
He replied: No, masha Allah, the Sheikh loves reading ‘Aqeedah books!

2. On the morning of 1429-10-18 (October 18, 2008) after salatul Fajr, the students followed the Sheikh into his living-room for our regular morning lessons. Before beginning the lesson one of the Sheikh’s grandchildren entered the room, and it was apparent from his appearance that he wasn’t very strong in his adherence to the Sunnah. The Sheikh’s grandson informed him that he would be taking a trip to the United Arab Emirates for some sort of educational training. Upon hearing this, the Sheikh immediately said:

When you go there make sure you befriend good individuals. It’s important that you don’t befriend those who can possibly cause you harm in your religion. Be very cautious who your companions are during your travel. It is upon you to hold fast to your religion and be sure to preserve your prayers!

Compiler’s comment: This action of the Sheikh is in accordance with the statement of Allah in the Quran, where He – The Most High said:

يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنْفُسَكُمْ وَأَهْلِيكُمْ نَارًا
{Oh you who believe, save yourselves and your family members from the Hell-fire} Surah al Tahreem:6

3. One evening while some students were reading their books to the Sheikh, a group of unfamiliar students entered upon the Sheikh. After the students who were to the Sheikh left the room, the unfamiliar students approached the Sheikh and requested that he grant them tezkiyaat or ijazaat (a form of recommendation). Upon hearing this, the Sheikh became very upset and replied:

Where have you come from? Who are you? I don’t know you nor have I seen you before. I don’t know your Minhaj (methodology), nor do I know anything about you!

The students stood up and left the room!

4. About 2 years before the Sheikh passed away, one of his sons died. On the night of the Janazah (burial), several family members and students visited the Sheikh to give their condolences. At the time of salatul Isha, the Sheikh normally reads from the Tafseer of Sheikh ‘Abdul Rahman al Sa’di. When I entered the masjid for prayer, I assumed that due to the death of the Sheikh’s son, that night the Sheikh would not do his normal reading from the Tafseer book. I was wrong! After the Sheikh prayed his two units of Tahiyatul Masjid (the prayer for entering the masjid), he sat and opened his Tafseer book and began to read. I was amazed that even the death of his beloved son did not deter him from seeking knowledge.

Some benefits recorded during sittings with the Sheikh:

The Sheikh mentioned during our reading of Al ‘Aqeedah al Wasitiyah:

Things which are attributed to Allah are divided into two categories:

Things which are independent (not associated with the attributes of Allah), such as: The House of Allah, The Camel of Allah, etc.

Attributing these things to Allah is done for the purpose of displaying tremendous reverence.

Things which are not independent, such as: The Knowledge of Allah, The Might of Allah, etc.

Attributing these to Allah is done so for the purpose of describing Allah with His own Attributes.

The Sheikh said, while reading from a book of Tafseer (Explanation of The Quran):

From the best books of Tafseer is Tafseer ‘Abdul Razzaq. This is because the author was Sunni, Salafi.

He said, while discussing rulings pertaining to the Athan and Iqamah (call to prayer):

If the Imam of the prayer is forced to leave the congregation during the prayer, the person who steps forward would continue from where the Imam left off, contrary to the Muathen (caller to prayer) who is forced to discontinue the Athan. The person who comes forward to continue should start the Athan from the beginning.

He said on 1429.4.7 (April 13, 2008):

The way of the Salaf is more knowledgeable, wiser, and safer.

He also mentioned during the same sitting:

This book (Al ‘Aqeedatul Wasitiyah along with the explanation) is a wonderful book with great benefit.

He said on 1429.6.27 (July 1, 2008):

The goodness and fairness of Islam is displayed in the statement of Allah:

إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ
{Indeed Allah orders with justice and good.} Surah al Nahl:90

On 1429.10.7 (October 7, 2008) he said:

Ablution is a condition for performing Tawwaf (encircling the Ka’ba), except if one is not able to perform ablution.

On 1429.12.7 (December 5,2008) he said:

None of the Salaf mentioned that the Prophet (may the peace and blessings of Allah be upon him) heard the Quran directly from Allah.

On 1429.12.15 (December 13, 2008) he mentioned:

The conditions for the validity of prayer are nine, but many scholars suffice with the mentioning of only 6. They hold that Islam, sound intellect, and the age of maturity are three conditions which are well known, and they must be present for any act of worship to be accepted. Therefore, some scholars do not mention them as conditions.

On 1430.2.21 (February 16, 2009) I asked him the following question:

Is it correct to say that Waraqah bin Nowfal was actually the first man to believe in the Prophet Muhammad (may the peace and blessings of Allah be upon him)?

The Sheikh responded: This is correct. He believed in him to the extent that he had vowed to support and defend the Prophet if he lived long enough.

On 1430.2.22 (February 17, 2009) the Sheikh mentioned:

If a person forgets to mention the Name of Allah before performing Tayammum (purification with the usage of dust, sand, etc), the purification is still considered valid.

On 1430.2.29 (February 24, 2009) a Fiqh book was being read to the Sheikh. The author of the book mentioned that it is not obligatory upon the wife to serve her husband. Sheikh ‘Abdullah ‘Aqeel responded saying:

This is the Mathhab (Hanbalee school of thought), but there is no proof to support this opinion. On the contrary, the proofs inform that it is an obligation upon the wife to serve her husband.

On 1430.3.4 (March 1, 2009) the Sheikh commented:

The word Nushooz (conflict or dispute between spouses) is used to describe dispute from the wife, but it is also used to describe dispute from the husband. Allah stated in the Quran:

وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا نُشُوزًا
{If a female fears nushooz from her husband..} Surah al Nisaa:128

On 1430.4.2 (March 29, 2009) the Sheikh responded to the statement of the author of a fiqh book. The author mentioned that it is only compulsory upon the husband to have intercourse with his wife once every four months. Sheikh ‘Abdullah responded:

This is incorrect. It is preferred that the husband performs intercourse as much as possible. He should do so according to his ability, whether this is every night, every two nights, or once a week.

On 1432.8.8 (September 6, 2011) Sheikh ‘Abdullah returned to his Lord at the age of 95. May Allah accept his deeds from him and grant him a high place in Jennah.

May the peace and blessings of Allah be upon our beloved Messenger Muhammad, and upon his family members and companions.

Mustafa George DeBerry
Riyadh, Kingdom of Saudi Arabia



He died in the year (2011CE/1432H):


Q & A with Shaikh Abdullah al Aqeel:

(some answered by Shaikh Ahmad an-Najmee and Shaikh Saalih Fawzaan)

The Late Scholar Hammaad al Ansaaree

August 25, 2012

This is a summary translation of what is here:

Translated by Ummu Khadijah

He is the Shaikh Hammaad ibn Muhammad al-Ansaaree, al-Khazrajee, as-Sa’dee – an attribution to the noble Companion Sa’d ibn ‘Ubaadah

He was born in the year 1343 H in a place called Taad Makkah in Mali in Africa.

The signs of  excellence were visible in him from his childhood, his love for knowledge, when he was raised by his uncle who had the nickname of “al-Bahr” (“the Sea”) because of his efforts in knowledge and the sharpness of his understanding.  He memorized the Quran early, at the age of eight years old.  And (he memorized from) the sciences of the foundations of fiqh and likewise from hadeeth, and many of the treatises before the age of maturity.  For indeed he memorized “Al-Malahah” of al-Hareeree, “al-Kaafiyah wal-Afiyah” of Ibn Maalik, “al-Alfiyah” of as-Suyooti, “Jam’u-l-Jawaami’” of as-Subkee, and “al-Mu’allaqaat as-Sab’” as well as Arab poems and other than those texts additionally.  He left his country as an emigrant because of the French colonization

He was 21 when he started out for the Haramain (Makkah and Madinah).  So when he stopped his journey in the Makkan sanctuary, he began taking knowledge from the lessons at the Sacred Masjid.  His Shuyookh there were: Shaikh Haamid al-Faqee, Shaikh Abdullah al-Mashaat, and Shaikh Muhammad Ameen al-Halabee…He stayed there until Shaikh Abdullah ibn Hasan Aalush-Shaikh  permitted him to teach lessons in the Makkan Sanctuary.

Then he moved – (we ask that) Allah bestow Mercy upon him – to The Lighted City (Madinah) and he went to study at Darul Uloom.  He studied there under many of the Scholars, from them: Muhammad al-Haafith, Umar Baree, Abdu Khadee’, and other than them…Then he returned to Makkah and during the Hajj season he met Shaikh Abdul Lateef ibn Ibraheem and Shaikh Muhammad ibn Ibraheem Aalush-Shaikh (a former Grand Mufti).  So they instructed him to go to Riyadh. He went there and began teaching in the College of Sharee’ah .  Then he moved to the Institute Imaam ad-Dawah al-‘Ilmee.  Then he returned to the College, then he was moved to the Islamic University of Madinah.

And indeed he was well-known – Allah bestow mercy upon him – for his love of knowledge and its students.  He spent most of his time reviewing with them.  His crowded house in Madinah al Munawarrah was the destination of many of the Scholars and students of knowledge; they would find with him what they sought.  His library was well-known among the students of knowledge for what it contained of literature and authored works in the different legislated branches of knowledge.  He would help the students by photocopying for them from the books what they wanted.  He took great care to gather the manuscripts specifically in the science of hadeeth….The number of books in his library were over 3000, most of them in the science of hadeeth.

And a large number of the students of knowledge and Mashaayikh studied under him, from them: Shaikh Saalih Aalush-Shaikh, Shaikh Ali al-Faqeehee, Shaikh Saalih Suhaymee, Shaikh Abdur-Razzaaq al Badr, Shaikh Rabee ibn Haadee, and other than them from (present day) scholars

And indeed he left – (we ask that) Allah bestow mercy upon him – a tremendous inheritance of authored works in various branches of knowledge.  From them:

In Grammar: Faithful Answers to Questions about al-Alfiyyah

In Aqeedah: Abul Hasan al-Ash’aree and his aqeedah (beliefs)

In Fiqh: A Gift to the One Who Asked About the Fasting of the Nursing or Pregnant Woman

In Hadeeth: Presentation to Those Firmly Grounded in Knowledge About the ones who ‘dallasa’1 from the Shuyookh


The Path of Guidance in Tracing the Source of the Narrations in Bidaayah by Ibn Rushd

And many other valuable authored works that the students of knowledge are eager to acquire and benefit from.  And he – Allah bestow mercy upon him – shared in collecting the fataawaa of Shaikhul Islam Ibn Taymiyyah along with Ibn Qaasim – Allah bestow mercy upon him

From his speech which his son Abdul-Awwal al-Ansaaree mentioned about him:

He said: ‘Whenever I saw a manuscript, I made a copy of it’

‘In my youth, I would read and write until Fajr time, and I didn’t sleep except a little bit in the afternoon’

‘I gave the Islamic University 400 of my manuscripts, some of them in my own handwriting.’

‘The books I have with me are superior to the castles of kings.’

‘I have ijaazaat2 in every branch of knowledge until even in engineering.’

‘We would not study anything in knowledge until we had memorized it.’

His son Abdul-Awwal said, ‘Many times he would sit in the house, before noon and after it, and he would take a book from his library and he would read in a loud voice in the way of the people of his country – which had a specific melody.

And he – Allah bestow mercy upon him – said:

‘For seven years, I copied manuscripts (by hand) from the Library of the Haram (in Makkah) and that was before there was photocopying.’

And he said, ‘I am not a Mufti3, I simply serve the student of knowledge’

and, ‘My days in Riyadh were Golden Days.’

And from his advice and wise sayings:

‘How plentiful is what is written and how little is what is read!’

‘I have noticed that the student of knowledge in this day and age doesn’t review’

‘Take the book of Ibn Jamaa’ah about the manners of the listener and the student and read a portion of it every day.’

and ‘It is upon the Scholars to give the people knowledge that they can understand (on their level) and they should not enter them into the mataahaat4

He said about the Muslim Brotherhood (Ikhwaanul Muslimeen):

‘Do not go near them!  All they have are doubts.’

And he said about the “Awakening” which is attributed to this day and age:

‘This is not an awakening, rather it is neglectfulness with regards to seeking knowledge’


His virtues and noble qualities are too many to be counted.  Shaikh Hammaad al-Ansaaree died – Allah have mercy upon him – on a Wednesday in the year 1418 H after an illness which had been afflicting him for many months. He was prayed over in Masjid Nabawee after salaatul asr.  The leader of the prayer was Shaikh ‘Abdul-Baaree ath-Thubaitee.  Those who came to accompany the funeral procession were a large number which can not be counted from the students of knowledge and Mashaayikh….

 [end of biography]

Biography taken from the book:

Compilation of the biography of the Allaamah, the Scholar of Hadeeth, Shaikh Hammaad al-Ansaaree which was authored and compiled by (his son) Abdul-Awwal ibn Hammaad al-Ansaaree


2Ijaazah (singular): Permission from a teacher of a subject to transmit knowledge of that subject

3Mufti: One qualified to give religious verdicts.  He was in fact qualified, this is simply from the humble speech of the scholars – like when they refer to themselves as students of knowledge whereas other scholars bear witness that they are in fact scholars.

4متاهاتdifficult, intricate, confusing matters

Shaikh al Ansaaree on saying المنورة after Madinah and المكرمة after Makkah




The Prophet Muhammad Never Tried to Kill Himself

August 22, 2012

Anything in brackets [ ] was added by the translator (Ummu Khadijah)


This is a translation of Shaikh Maahir al Qahtaani quoting from Shaikh Albaanee taken from:


[to see the Arabic you may need to click on View, Encoding, More, Arabic (Windows)]


[Shaikh al Qahtaani begins]:

With the Name of Allah (God), The Most Merciful, The Bestower of Mercy

The Guiding Scholar Abu Abdur Rahman Muhammad “Helper of the Religion” al-Albaanee – [we ask that] Allah bestow mercy upon him – said in “Defense of the Prophetic hadeeth and seerah as a refutation to the ignorant things [said] by Dr. al-Bootee in his book ‘Fiqhus-Seerah’” (p.40-42):

[beginning of quoting from Shaikh Albaanee]:

‘Al-Bootee said (1/55):

And the Prophet – [we ask that] Allah raise his rank and grant him peace – became sad due to that with a tremendous sadness to the point where he tried to – as Imam Bukhari reports – throw himself from the heights of the mountains [to commit suicide]”

‘The attribution of this [saying that the Prophet Muhammad tried to kill himself] to Bukhari is an atrocious error.  That is because he is claiming that this story of  Throwing oneself [e.g. off a mountain] is authentic according to the conditions  of Bukhari.  And it is not. And what makes that clear is that Bukhari put it at the end of the hadeeth of Aishah, which is about the beginning of the revelation, that the Dr. [al-Bootee] quoted (1/51-53).  And it is in Bukhari [his Saheeh] at the beginning of the chapter at-Ta’beer [Dream Interpretation] by way of Ma’mar who said: az-Zuhree said: ‘Urwa informed me, from Aishah…so he quoted the hadeeth until the statement, “And there was a pause in the revelation’ and az-Zuhree added, ‘and the Prophet – sallallahu alayhe wa sallam – became so sad, from what has reached us1, that he intended several times to throw himself off of the tops of mountains.  Every time he would reach the top of a mountain to throw himself off of it, Jibreel would appear to him and would say, ‘O Muhammad, indeed you are truly the Messenger of Allah.’  Thereafter he would become calm and return home.  When the period of the pause in the revelation became long, he would do as before, but when he would reach the top of the mountain, Jibreel would say to him as he said before.”

‘And likewise Imam Ahmad collected the hadeeth with this addition (6/232-233) as well as Abu Nu’aym in “ad-Dalaa’il” (p.68-69) and al-Bayhaqee in “as-Dalaa’il” (1/393-395) by way of Abdur-Razzaaq from Ma’mar.  And Muslim collected it with this chain (1/98) but he did not quote az-Zuhree’s saying.  He only included the wording of Yunus ibn Shihaab which does not contain [az-Zuhree’s] addition. Additionally Imam Muslim and Ahmad (6/223) collected it by way of ‘Aqeel ibn Khaalid from Yunus ibn Shihaab without the addition. Likewise Imam Bukhari collected it in the beginning of his Saheeh [3rd hadeeth] from Aqeel ibn Khaalid from Yunus ibn Shihaab.

‘We can conclude from what has preceded that this addition [of az-Zuhree] has two defects.

‘The first: Ma’mar being alone in narrating it, without Yunus and Aqeel [when Ma’mar was not in the chain of narrators, Yunus and Aqeel did not mention this addition as can be seen in the 3rd hadeeth in the beginning of Saheeh Bukhari and also in Muslim’s Saheeh], so it is Shaadhah [contradictory/strange]2

‘The second: That [this part of] the hadeeth is Mursal [chain goes back to the taabi’ee but not the Sahaabee – the Companion is missing in the chain of narrators] and problematic.  Because indeed the one saying, “from what has reached us” is only az-Zuhree as is clear from the quote.  And al-Haafith [ibn Hajar] asserted that in “al-Fat’h [al-Baari’]”3 (12/302) when he said: “And it is from the statements of az-Zuhree and it is not connected [referring to the break in the chain between the those who learned from the Companions  {the taabi’oon} and the Prophet – sallallahu alayhe wa sallam]


‘I say: and this is what al-Bootee was either neglectful of or ignorant of.  So he thinks that every letter in “Saheeh Bukhari” is upon Imaam Bukhari’s conditions in authenticity!  And perhaps he doesn’t differentiate between the hadeeth which is musnad [has a connected chain] and the hadeeth which is mu’allaq [has a break in the chain]! Just like he didn’t distinguish between a hadeeth which is Mawsool4 and a hadeeth which is Mursal [hadeeth missing the Companion who heard it from the Prophet Muhammad in the chain of narrators] which happens to come in the hadeeth, like this hadeeth from Aishah which has this Mursal addition coming at the end of it.


‘So know that this addition didn’t come by way of a connected chain that supports it as I clarified in “The Series of Weak Narrations” (3) number (4858).  And I pointed that out in the commentary for “My Abridgment of Saheeh Bukhari”  (4)(1/5) [I ask that] Allah make easy the completion and printing of it.


‘When you know that there is no certainty regarding this addition, then we have the right to say that it is a rejected addition with regards to its meaning.  Because it is not befitting for a Prophet who is protected from making mistakes [in the religion] that he would try to kill himself by throwing himself off a mountain – no matter what might push him to do that.  And he himself said [translated], “Whoever throws himself off of a mountain and kills himself, then he will be in Hell throwing himself forever [or a very long time5]” Reported by Bukhari and Muslim and other than them…’”


1 Az-Zuhree’s statement starts from: “And the Prophet – sallallahu alayhe wa sallam – became so sad…” and continues to the end – all of this is from one of the sub-narrators of the hadeeth, az-Zuhree.  So if you look in Bukhari, first volume, in the Book of the Beginning of the Revelation (it may be translated as “Book of Revelation”), the 3rd (3A) hadeeth, the hadeeth ends: وَفَتَرَ الوَحْيُ  “and the revelation paused for a while”.  And if you look in Bukhari, ninth volume, in the Book of the Interpretation of Dreams, the first hadeeth in this chapter, towards the end of the hadeeth:

وفتر الوحي فَتْرَةً حَتَّى حَزِنَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِيْمَا بَلَغَنَا

      “And the revelation paused for awhile and the Prophet – [we ask that] Allah raise his rank and grant him peace – became so sad – from what has reached us [i.e. reached az-Zuhree]…”

3His explanation of Saheehul Bukhari

4 Mawsool: has a connected chain going all the way back to the Prophet – sallallahu alayhe wa sallam – with no breaks/missing narrators

5Refer to what Shaikh Ubaid al Jaabiree said here regarding the two meanings of khulood خلود :

Not Recommended: The Sealed Nectar

August 22, 2012

The author of The Sealed Nectar (ar-Raheeq al Makhtoom), SafiurRahman al Mubarakfuree, quotes from both Sayyid Qutb and Maududi.  References of where to find in the book the quotes of these two innovators may be found here:

Some alternatives:

2 volume biography by Shaikh Abdullah bin Muhammad



Life of the Messenger by Imam an Nawawi:


Biography by Imam Muhammad

Not Recommended: The Ideal Muslimah

August 22, 2012

Shaikh Ubaid al Jaabiree answers a question about the book “The Ideal Muslimah” by Ali Hashimi and gives valuable advice with regards to the types of books we should accept (Arabic and English).

Q114. Is the book ‘The Ideal Muslimah’ recommended?



The Scholar Muhammad Hayaat bin Ibraaheem As-Sindee

August 20, 2012


King Malik Abdul Azeez ibn Sa’ud

August 20, 2012

Taken from:



I will be posting, insha Allaah, some articles on the life of the first King of of the Kingdom Of Saudi Arabia, Abdul-‘Azeez Ibn Saud, rahimahullaah, through the eyes of one who accompanied him for 12 years, from 1926 to 1938 (CE).

The author, Muhammad Almana* was in the court of king and knew many details pertaining to the life of Malik Abdul-‘Azeez ibn Saud (the father of the present king, Fahad Ibn ‘Abdul-Azeez Ibn Saud). This eye-witness account (from his book ‘Arabia United, A Portrait Of Ibn Saud’) should make the reader know the reality of Malik Abdul-Azeez Ibn Saud, the founder of the modern state of Saudi Arabia and the conditions that were prevelant at the time which caused matters to turn out as they did in the region.

The author writes concerning Malik Abdul-‘Azeez, rahimahullaah:
“From the earliest days of his life until its very end, he remained a stauch and devout Muslim, following scrupulously the dictates of the Qur’aan in its every detail. His education in exile in Kuwait was necessarily limited, but this did not prevent him from mastering the Qur’aan and other religious works to a degree that often astounded the ‘ulemah of his own country. One of the injunctions of the Qur’aan is that the faithful should read it as often as possible, and His Majesty (i.e. Malik Abdul-Azeez) always managed to set aside half an hour a day in his crowded schedule to read the Qur’aan and other religious works, particularly those which listed all the many names by which Allaah is known. His majesty seldom had a conversation without quoting a verse from the Qur’aan, upon which he drew a bottomless source of wisdom and inspiration. He was adept at interpreting and explaining the verses in a manner which kept his audience spellbound and enthralled with his insight.

Religion gave a purpose to the King’s life in that the more he expanded and consolidated his Kingdom, the greater was his service to Islaam, which was thus strengthened by his actions. His religious conviction gave him strength in many different ways, yet, however powerful he grew, there was never any danger of his becoming complacent or conceited. The “Wahhaabee”** muslims did not believe in glorifying individuals, and the king knew that as a man he was merely doing his best; everything he achieved was through the will of Allaah alone…”

* The author is writing for an English-speaking Western reader, so his terminologies reflect his target readership. If have adapted where necessary.

** The usage of the term ‘Wahhaabee’ is often used by the opponents of the Salafi da’wah to belittle and discredit those who follow the way of the Prophet, salallaahu alaihi wasallam, and his Companions. However, the author here uses the term for the consumption of a Western reader who has been made acquainted to usage of the term through orientalist literature. So it becomes clear, that he does not intend belittlement, though it would have been better not to use the term at all. The reason for the usage of term by the author is to indicate that these people were from those who benefited from the teachings of the great Scholar, Imaam, Mujadid, Muhawid, Shaykhul-Islaam Muhammad Ibn Abdil-Wahhaab, rahimahullaah