Archive for the ‘100 – 999’ Category

Imaam Ibn Qudaamah al Maqdisee

January 20, 2013

From:

http://www.salafitalk.com/threads/185-Biography-of-Imaam-Ibn-Qudaamah-al-Maqdisee-Rahimahullaah

 

1. HIS LINEAGE:
He was Aboo Muhammad, `Abdullaah ibn Ahmad ibn Muhammad ibn Qudaamah ibn Miqdaam ibn Nasr ibn `Abdillaah ibn Hudhayfah ibn Muhammad ibn Ya`qoob ibn al-Qaasim ibn Ibraaheem ibn Ismaa`eel ibn Yahyaa ibn Muhammad ibn Saalim ibn `Abdillaah ibn `Umar ibn al-Khattaab-radiyallaahu `anhu.
al-Qurashee; al-Maqdisee; al-Jammaa`eelee, then ad-Dimashqee; as-Saalihee; al-Hanbalee, ‘Muwaffaqud-Deen’. al-Qurashee: in ascription to the tribe of Quraish, since he was descended from `Umar-radiyallaahu `anhu-who was `Adawee (i.e. from the sub-tribe of Banoo `Adiyy who were part of Quraish).
al-Maqdisee: His family’s ascription to `Baytul-Maqdis’ (Jerusalem) since they lived close to it. al-Jamaa`eelee: In ascription to the village of Jammaa’eel where he was born; and it is a village on the hills of Nablus-a city about 40 miles north of Jerusalem in present day occupied Palestine. ad-Dimashqee: In ascription to Damascus (in Syria) which is where his family migrated to, and where he lived for most of his life, and where he died.
as-Saalihee: In ascription to the mosque of Saalihiyyah. His brother Shaikh Aboo `Umar said: “They ascribe us to ‘as-Saalihiyyah’ because we settled at the mosque of Aboo Saalih, not that we were righteous people (saalihoon).” [And this is from piety since they were indeed a family of righteousness and rectification.] al-Hanbalee: in ascription to the Hanbalee madhhab, i.e. that he learned and was an expert in the madhhab, i.e. that he learned and was an expert in the principles and details of Fiqh followed by the students of Imaam Ahmad ibn Hanbal. [and he was not a blind follower.] ‘Muwaffaqud-Deen’ :an honorific title meaning ‘one guided to and granted attainment of correctness in the Religion.’
2. HIS BIRTH:
He was born in the month of Sha`baan in the year 541H in the town of Jammaa`eel.
3. HIS FAMILY:
He was from a family who were noble in their lineage, their knowledge, and their piety. His father: Ahmad ibn Muhammad ibn Qudaamah was born in 491H and died in 558H. He was one of the righteous scholars; famous for knowledge, zuhd and worship. He was the Khateeb of the mosque of Jammaa`eel. He educated his children and taught them the Qur.aan, and the hadeeth, and correct manners.
He died when Muwaffaqud-deen was about 17 years old, so his elder son Muhammad ibn Ahmad-who was known as Aboo `Umar-continued his upbringing and education.
4. HIS EARLY YEARS, AND HIS SEEKING KNOWLEDGE, AND HIS TRAVELLING TO SEEK KNOWLEDGE:
For the first ten years of his life he remained with his family in Palestine, and he began memorization of the Qur.aan. Then in 551H his father performed Hijrah with the family, fleeing from the invading Christians, and migrated to Damascus. In Damascus he completed memorization of the Qur.aan, and he memorized a large number of ahaadeeth. Then he memorized ‘Mukhtasar al-Khiraqee’-on the Fiqh of Imaam Ahmad. (Then later in life he wrote an explanation of it in 9 volumes, called ‘al-Mughnee). He remained in Damascus for 10 years, and at the age of twenty he began his journeys in search of knowledge.
-In 561H: he travelled to the main city of knowledge and of the scholars at that time-Baghdaad. He was accompanied by his maternal cousin al-Haafiz `Abdul-Ghanee al-Maqdisee; He inclined towards the study of Fiqh and his cousin towards hadeeth, however they accompanied each other to the lectures and acquired both; There he studied with many of the scholars, amongst them: Shaikh `Abdul-Qaadir al-Jeelaanee (D. 561H), Ibnul-Battee, and Ibnul-Manniyy. He remained in Baghdaad for four years. He studied ‘Mukhtasar al-Khiraqee’ under `Abdul-Qaadir al-Jeelaanee, and then the Shaikh died 50 nights after his arrival; then they studied under Ibnul-Jawzee; then he remained with Ibnul-Manniyy, and learned the Fiqh of the Hanbalee madhhab with him, and its principles, and the different sayings of the scholars- and he excelled in that. He then returned to Damascus.
– In 567H he again travelled to Baghdaad where he remained for a year.
– In 573H he travelled to Makkah to perform Hajj, and he met the people of knowledge there; amongst them al-Mubaarak ibn at-Tabbaakh. Then after performing Hajj in 574:-
-Then from Makkah he travelled to Baghdaad-where he again remained for a year.
-Then from Baghdaad he returned to Damascus where he started to write works on many branches of knowledge, the most famous of his works being ‘al-Mughnee.’
5. HIS SHAIKHS:
-His Shaikhs included:
1. His father Ahmad ibn Qudaamah al-Maqdisee (491-558H),
2. His elder brother Aboo ‘Umar Muhammad ibn Ahmad ibn Qudaamah al-Maqdisee (528-607H),
3. Shaikh ’Abdul-Qaadir al-Jeelaanee (471-561H),
4. Abul-Fath Nasr ibn Fityaan ibn Matr Ibnul-Mannee (501-583),
5. Abul-Fath Ibnul-Battee (477-564H),
6. Fakhrun-Nisaa. Shuhdah-the daughter of the Muhaddith Aboo Nasr Ahmad ibn al-Faraj Ad-Deenawaree -(>480-574H), Shaikh Badr ibn `Abdillaah al-Badr- hafizahullaah- in his introduction to his checking of Ibn Qudaamah’s book ‘Ithbaat Sifatil-`Uluww’ gathers a list of his Shaikhs numbering 67, and then said: “and many others besides them.”
6. HIS STUDENTS: Amongst them:
1. al-Bahaa.ul- Maqdisee (d. 624H) who wrote ‘al-`Uddah Sharh al-`Umdah’.
2. Diyaa.ud-Deen al-Maqdisee (d. 643H)
3. the son of his brother: Shamsuddeen ibn Qudaamah (d. 682H)
4. al-Haafiz al-Mundhiree (d. 656H)-who wrote many works, including; ‘Mukhtasar Saheeh Muslim’, ‘Mukhtasar Sunan Abee Daawood’, at-Targheeb wat-Tarheeb’… Shaikh Badrul-Badr gathers the names of 44 of his students and then says: “And many others.”
7. HIS PHYSICAL DESCRIPTION AND CHARACTERISTICS:
His student ad-Diyaa. al-Maqdisee said; “He was of full height, white, with a bright face, large distinct eyes; he was so handsome that it was as if his face gave off-light; he had a broad forehead and a long beard; a straight nose and his eyebrows joined. He had a small head, slender arms and legs; and a thin body; and full senses and faculties. He was extremely intelligent; and behaved in a fine manner…”
Ibnul-Najjaar said: “al-Muwaffaq was the imaam of the Hanbalees in the main congregational mosque of Damascus. He was fully reliable, an evidence (in narrating), noble. He had plentiful virtues; and he kept away from anything not befitting; he was pious, a worshipper. He was upon the way of the Salaf. Light and dignity could be seen upon him. A man would take benefit from seeing him even before hearing his speech.”
Ibn Katheer said: “He used to engage in optional Prayers between the two night Prayers close to his place of Prayer. Then when he had prayed the `Ishaa. Prayer he would return to his house of the street of ad-Duwalla`ee by the bank of the river .He would take back with him those he could from the poor and needy, and they would eat with him, and his primary house was upon Qaasiyoon….”
ad-Diyaa. said: “he was fine in his manners: he would hardly ever be seen except that he was smiling: He would relate incidents and joke. I heard al-Bahaa. say; When the people read with him he would joke with us, and be cheerful and at ease. Once they complained to him about some children who studied with him, so he said; “They are children. They have to have some play, and you used to be just like them.” And al-Bahaa. described him as being courageous, and said: “He used to go forward to the enemy, and he was wounded upon his hand; and he used to take part when the army and the enemy were firing at each other.”
ad-Diyaa. said: “He used to pray with ‘Khushoo`’ (humility and attentiveness). He would hardly ever pray the Sunnah prayer before Fajr and after `Ishaa. Except in his house; and between the two night Prayers he used to pray four rak`ahs, reciting: ‘as-Sajdah’, ‘Yaaseen’, ad-Dukhaan’, and ‘Tabaarak.’ He would hardly miss out on them. He used to stand in Prayer in the last hours of the night reciting 1/7th of the Qur.aan. He would sometimes raise his voice and he had a beautiful voice.”
8. SCHOLARS’ PRAISE OF HIM:
Aboo `Amr ibn as-Salaah said: “I have not seen the like of al-Muwaffaq.”
Aboo Bakr ibn Ghaneemah-the muftee of Baghdaad-said: “I do not know anyone in our time who has reached the level of ijtihaad except for al-Muwaffaq.” Sibt ibn al-Jawzee said: “He was an imaam in many fields. After his brother Aboo `Umar and al-`Imaad, there was no one in his time who had greater ‘zuhd’ or piety than him. He had a great deal of ‘hayaa.’ (sense of shame), and he remained aloof from this world and its people. He was easy and mild-mannered, humble, and he had love for the poor. He was fine in manners, generous and giving, whoever saw him then it was as if he had seen one of the Companions; and it was as if light came from his face. He was plentiful in worship.”
Shaikhul-Islaam Ibn Taimiyyah said: “After al-Awzaa`ee no one entered Shaam having more ‘Fiqh’ knowledge and understanding of the Religion than al-Muwaffaq.
ad-Diyaa. al-Maqdisee said: “He was an imaam with regard to the Qur.aan and its explanation; an imaam in the knowledge of hadeeth and its problematic matters; an imaam in Fiqh-indeed the outstanding scholar of his time in that; an imaam in knowledge of the disagreements of scholars; the outstanding scholar of his time in Laws of Inheritance; an imaam in ‘Usoolul-Fiqh’; an imaam in Arabic Grammar; an imaam in mathematics; an imaam in the movements and positions of stars and planets.
Ibn Rajab al-Hanbalee said: “The ‘Faqeeh’, the ‘Zaahid’, the Imaam. Shaikhul-Islaam. The singular exception scholar.”
al-Haafiz Ibn Katheer said: “Shaikhul-Islaam. An Imaam. An outstanding scholar. There was not in his time, indeed even for a long time before him, anyone having greater knowledge of Fiqh than him.”
Ibn Rajab said: “He used to closely follow the texts in the matter of ‘al-Usool’ (Fundamentals and belief) and in other than it. He did not hold applying any acts of worship for which there was no narration. He used to order affirmation of the texts, and leaving them as they are-with regard to what occurs in the Book and the Sunnah from ‘as-Sifaat’ (Allaah’s attributes): not altering them, not declaring how they are, not distorting the meaning; not interpreting them away with ‘ta.weel’, and not negating them.”
9. HIS DEATH:
He died-rahimahullaah-on Saturday, the day of `Eidul-Fitr, in 620H, at the age of 79 in his home in Damascus. His funeral which had a huge attendance was held the next day and he was buried on the hill of Qaasiyoon.
10. HIS WIFE, SLAVE-GIRLS AND CHILDREN:
He married his paternal cousin Maryam bint Abee Bakr ibn `Abdillaah ibn Sa`d al-Maqdisee. They had a number of children: (al-Majd) `Eesaa, Muhammad, Yahyaa, Safiyyah, and Faatimah.
Then he took a slave girl, and then another. Then he married `Izziyyah- who died before him. All his sons died in his lifetime, and none of them had offspring except for `Eesaa- who had two righteous sons, however both of them died without any offspring. So the Shaikh had no remaining progeny.
11. HIS WORKS:
Dr. `Alee ibn Sa`eed al-Ghaamidee lists his works and they come to 38 in number. Amongst his printed works are: ‘al-Mughnee’ in Fiqh, (9 volumes); ‘Rawdatun-Naazir’ in ‘Usoolul-Fiqh’ (2 volumes); ‘Kitaabut-Tawwaabeen’ (1 volume); ‘Dhammut-Ta.weel’ (Booklet); ‘Ithbaat Sifatil-`Uluww’ (1 volume with checking of Shaikh Badrul-Badr-hafizahullaah). ‘Lum`atul-I`tiqaad’ (Printed along with the explanation of Shaikh Ibn `Uthaymeen-rahimahullaah- and translated and printed with the title: ‘Sufficiency in Creed.’) And (printed with the explanation of Shaikh al-Fawzaan-hafizahullaah)
Sources: (1) ‘Ikhtiyaaraat Ibn Qudaamah al-Fiqhiyyah’ of Dr. `Alee ibn Sa`eed al-Ghaamidee; (2) The biography of the author included in Shaikh al-Fawzaan’s explanation of ‘Lum`atul-I`tiqaad’; (3) The biography complied by Shaikh Badrul-Badr in his checking of ‘Ithbaat Sifatil-`Uluww’. References: (1) ‘Siyar A`laamin-Nubalaa.’ (22/165-173) of Dhahabee; (2) ‘al-Bidaayah wan-Nihaayah’ (13/99-101) of Ibn Katheer; (3) ‘Shadharaatudh-Dhahab’ (5/88-92) of Ibnul-`Imaad; (4) ‘Dhayl Tabaqaatil-Hanaabilah’ (2/133-149) of Ibn Rajab; (5) ‘al-Mughnee’ verifiers introduction (1/6-37).
Translated by Aboo Talhah Dawood Burbank
Advertisements

Abul Hasan Alee ad Daraqutnee

November 6, 2012

Taken from:

http://www.aqidah.com/creed/articles/gutlc-abul-hasan-alee-ad-daraqutnee-d-385h.cfm

 

He is the Imaam and Shaykh of Islaam: Abu al-Hasan Alee bin Umar bin Ahmad bin Mahdee al-Baghdaadee al-Haafidh. His ascription comes from “ad-Dar al-Qutn“, a large region in Baghdaad.

He was born in the year 306H and he sought knowledge from his youth in his own land and sat in the gatherings, despite being young in age. He visited Basrah, Koofah, Waasit and Shaam in pursuit of knowledge.

He heard from many great scholars, including Abul-Qasim al-Baghawee, Ibn Saa’id and Ahmadbin Ishaaq bin al-Bahlool. And from his most prominent students are al-Haakim, Abu Haamid al-Isfraa’eenee, Abdul-Ghaniyy bin Sa’eed al-Haafidh and others.

His works include, as mentioned by as-Zarkilee (al-A’laam 5/130):

  • As-Sunan
  • Kitaab al-Ilal
  • Al-Mujtabaa Min as-Sunan al-Ma’thoorah
  • Al-Mukhtalaf wal-Mu’talaf
  • Ad-Du’afaa

And he also has “Kitaab as-Sifaat” and “Kitaab an-Nuzool” pertaining to the subject of Allaah’s Attributes and the Nuzool(Descent).

Al-Khateeb said in “Taareekh Bagdhaad” (12/36):

He was the Imaam of his time, the knowledge of the athar (narrations) ended up with him, as did the knowledge of the hidden defects of the hadeeth, the names of the men (narrators) and the conditions of the reporters, alongside (his) truthfulness, trustworthiness, fiqh (understanding), integrity (adaalah), acceptance of his witness, soundness in creed, sound in his madhhab, and cognizance of sciences besides that of ilm al-hadeeth.

Al-Khateeb al-Baghdaadee also said (12/36):

I heard al-Qaadee Abu at-Tayyib at-Tabari say: “Ad-Daraqutnee is the Ameer ul-Mu’mineen (chief of the believers) in Hadeeth, and never did I see a Haafidh visit Baghdad except that he went to him and gave salaam (salutations)”, and thus his precedence in memorization and lofty rank in knowledge was acknowledged.

Al-Khateeb also said:

I heard Abdul-Ghaniyy bi Sa’eed al-Haafidh in Egypt saying: “The best of people in speech regarding the hadeeth of Allaah’s Messenger (sallallaahu alayhi wasallam) are three: Alee bin al-Madeenee in his time, Moosaa bin Haaroon in his time, and Alee bin Umar ad-Daraqutnee in his time.”

Ad-Daraqutnee died in the year 385H.

Refer to Shaykh Alee Naasir al-Faqeehee’s introduction to his tahqeeq of the book “Kitaab as-Sifaat”, authored by ad-Daraqutnee (1st edition, 1983).

al Haafidh Abdul Ghaanee al Maqdisee

November 6, 2012

This is a brief biography of the author and compiler of Umdatul Ahkaam Abdul Ghani al Maqdisi – not to be confused with his cousin, also a luminous scholar – Ibn Qudaamah al Maqdisi who wrote Lum’atul I’tiqaad (among other works).  This biography taken from:

http://www.aqidah.com/creed/articles/pidoc-al-haafidh-abdul-ghaniyy-al-maqdisi-d-600h.cfm

 

He is: al-Imaam al-Haafidh Abu Muhammad Abdul-Ghaniyy bin Abdul-Waahid bin Alee bin Suroor Ibn Raafi’ bin Hussain bin Ja’far al-Maqdisi al-Jammaa’eelee, then ad-Dimashqi, and he has also been given the appellation “Taqiyy ud-Deen“.

He was born in Jammaa’eel, in the land of Nablus, and he was born in 541H according to Ibn Rajab al-Hanbali, and it is also said 543H, and also 544H. He was born into a family devoted to knowledge living in the precincts of the Bayt al-Maqdis. Then they traveled to Damascus. The great scholar, Ibn Qudaamah al-Maqdisi is the maternal cousin of Abdul-Ghaniyy, and Ibn Qudaamah described his association with Abdul-Ghaniyy, as occurs in Dhayl Tabaqaat al-Hanaabilah (2/11):

My friend in childhood and in seeking knowledge, and never did we race to goodness except that he would precede me to it, with the exception of [a] small [amount of occasions]

This family was responsible for aiding and spreading the Hanbali madhhab in Shaam, and they wrote books which became the dependable books for the Hanbali madhhab in fiqh – as well as treatise in aqidahwhich clarify and explain the madhhab of the Salaf. Abdul-Ghaniyyah had three sons named Muhammad, Abdullaah and Abdur-Rahmaan, all of which became prominent noble scholars.

Abdul-Ghaniyy traveled a great deal from Asbahaan in the East to Egypt in the West, and he had a great amount of teachers, and in his travels with his cousin, Ibn Qudaamah, they came and spent time with Shaykh Abdul-Qaadir al-Jeelee (al-Jeelaanee) in his school, and they spent around fifty or so days with him. And Abdul-Ghaniyy also traveled to Alexandria and to Baghdad, and also to Hamadhaan and to Dimyaat.

Teachers and Students

The verifier of the book of Abdul-Ghaniyy “Al-Iqtisaad fil-I’tiqaad” mentions a list of forty of the shaykhs of Abdul-Ghaniyy, who are the more prominent ones, indicating that he had far many more. He also had many students, including Muhammad bin al-Waahid bin Ahmadal-Maqdisi, known as ad-Diyaa al-Maqdisi, who wrote a two volume biographical account of him and his cousin Ibn Qudaamah.

Ad-Diyaa al-Maqdisi said (as-Siyar of adh-Dhahabi 21/449):

He was a Shaykh, a Haafidh, never was he asked about a hadeeth except that he mentioned it, explained it, and mentioned its authenticity or weakness, and nor was he asked about a man except that he would say, “He is so and so, the son of so and so”, and would mention his lineage.

And ad-Diyaa also said as occurs in Dhayl Tabaqaat al-Hanaabilah (2/7) and as-Siyar (21/448):

Al-Haafidh Abdul-Ghaniyy was the Ameer ul-Mu’mineen (Chief of the Believers) in Hadeeth.

His Works

The verifier of the book of Abdul-Ghaniyy “Al-Iqtisaad fil-I’tiqaad” lists 55 of the works of Abdul-Ghaniyyah, amongst them:

  1. Kitaab ut-Tawheed
  2. Al-Jaami’ as-Sagheer Li Ahkaam al-Basheer an-Nadheer
  3. Al-Ahkaam
  4. Al-Arba’een Min Kalaam Rabbil-Aalameen
  5. At-Targheeb fid-Du’aa al-Hathth Alayhi
  6. At-Tawakkul was Su’aal Allaah Azza wa Jall
  7. Al-Aathaar al-Mardiyyah Fee Fadaa’il Khayr il-Bariyyah
  8. Al-Iqtisaad fil-I’tiqaad
  9. Seerah an-Nabiyy
  10. Umdat ul-Ahkaam min Kalaam Khayr il-Kalaam
  11. Fadaa’il ul-Hajj
  12. Fadaa’il us-Sadaqah
  13. Fadaa’il Ashar Dhil-Hijjah
  14. Fadaa’il Umar bin al-Khattaab
  15. Fadaa’il Makkah
  16. Al-Kamaal Fee Ma’rifat ir-Rijaal
  17. Mihnah Imaam Ahmad bin Hanbal

His Trials

Abdul-Ghaniyy was put to trial on a number of occasions in his life, particularly as a result of speaking on the issue of the Attributes and the Qur’aan.

From those ill-intentioned trouble-makers were a faction of the Ash’arites. These Ash’arites hold the creed of the Jahmiyyah and Mu’tazilah that this Qur’an present with us, in letter and word, recited, heard and memorized is “makhlooq” (created) (see here, here, here, here and here) – except that they are most adept in deception, conniving and chicanery in trying to conceal this from the people, for they believe in two Qur’ans not one, and the cousin of Abdul-Ghaniyy, Ibn Qudaamah himself had debates with these heretics, as documented here, in which the vileness of their belief and their agenda of concealment of their true doctrine became apparent.

Ibn Rajab al-Hanbali mentions in his Dhayl Tabaqaat al-Hanaabilah, the jealousy of the opponents of Abdul-Ghaniyy, (the innovators who were upon the madhhab of ta’weel pioneered by the Jahmiyyah and Mu’tazilah), and when he began to speak on the subject of the Sifaat (Attributes) and the Qur’an (in Damascus), these people of ta’weel (Ash’arites) began to revile him. And they plotted and planned until they got the better of the ameer, deceiving him into believing that Abdul-Ghaniyy and his associates were trying to cause fitnah. And they tried to get him involved in a debate, trying to get him to adopt their aqidah. But he stood in their faces, debated them, and Allaah made him overwhelm and dominate them. These innovatorsthen went further in their oppression and transgression, preventing Abdul-Ghaniyy from lessons, and preventing him and his associates from even praying in the grand Mosque. Abdul-Ghaniyy, being wise, left for Egypt, stopping into Ba’labak on the way.

And those Heretics from Damascus followed him, sending a messenger to carry their lies and fabrications upon al-Haafidh Abdul-Ghaniyy to the king, Uthmaan, but Allaah saved him from their evil plot, and Abdul-Ghaniyy remained in Egypt, supported and honoured in the protection and sanctuary of its new king, al-Aadil, despite all the efforts of the opposers in trying to harm him. When al-Aadil left for Damascus and was replaced with the new king, al-Kaamil, this new ruler tried to expel al-Haafidh Abdul-Ghaniyy from Egypt on account of the great deal that had been said by the opposers to him about Abdul-Ghaniyy. Abdul-Ghaniyy was subsequently placed under house arrest for seven nights, about which he said:

I have not found serenity in Egypt with the likes of [that found in] those nights.

However, when the evil intent of those heretics and ill-intentioned deviants, and the vileness of their way became apparent to the king, and that they were jealous of him and his strong adherence to the Qur’anand Sunnah in belief, the king let him free and ordered that no-one attack him.

Refer to Ibn Rajab’s account in Dhayl Tabaqaat al-Hanaabilah (2/21-25, 26) and as-Siyar of ad-Dhahabi (21/459-461).

Abdul-Ghaniyy was also put to trial by an Ash’arite partisan in al-Asbahaan. It is mentioned by ad-Diyaa al-Maqdisi, that Sadr ad-Deen Abu Bakr Muhammad bin Abdul-Lateef bin Muhammad al-Khajnadee, the chief of the Shaafi’ites in Asbahaan, was grieved by Abdul-Ghaniyy’s 290 or so observations on Abu Nu’ayms book “Ma’rifat us-Sahaabah“, so he pursued Abdul-Ghaniyy intending to harm him, and so Abdul-Ghaniyy went into hiding. Refer to as-Siyar (21/458-459).

His creed

The creed of al-Haafidh Abdul-Ghaniyya is Sunni, Salafi, Athari, and he was upon the way of the Salaf of affirming the Names and Attributes whilst negating tashbeeh and takyeef from them – and this is what subjected him to trial at the hands of the innovators.

He died on Monday, 23rd of Rabee al-Awwal in the year 600H, and was buried in al-Quraafah in Egypt, the next day, and he left as a legacy to his son, Abu Moosaa which was: “To safeguard the knowledge of the science of hadeeth in which he tired himself in compiling and supporting, and the taqwaa of Allaah, the Most High, and safeguarding the obedience to Him”.

Refer to “al-Iqtisaad fil-I’tiqaad“, pp. 9-56, tahqeeq Ahmad bin Atiyyah al-Ghaamidee, 1st edition, 1993, Maktabah al-Uloom wal-Hikam, Madinah, KSA.

Audio Biographies of some Companions

October 3, 2012

Audio bios of some of the Companions, some in the first three generations, and some of the later scholars, by Abu Talhah Dawood ibn Ronald Burbank:

http://ittibaa.com/biographies.html

http://ittibaa.com/bio-2.html

 

 

A Brief Biography of Ibn Abee Aasim ash-Shaybaanee

May 16, 2012

From: www.spubs.com   Article ID : SRH040002  [

 

Abu Bakr Ahmad bin `Amr bin Abee Aasim ad-Dahhaak bin Makhlad ash-Shaybaanee, famously known as ibn Abee Aasim

The Imaam, the Great Haafidh, the one who closely followed the narrations, author of many works and the Faqeeh. From amongst his works was ‘Kitaab as-Sunnah’ concerning the Attributes of Allaah as were understood by the Salaf.He was born in the year 206H and died in the year 287H.

His mother was Asmaa the daughter of the Haafidh, Musaa bin Ismaa`eel at-Tabudhakee and it was under him and his father that ibn Abee Aasim began his studies. He also had the opportunity to study under his grandfather, Abu Aasim. His brother, Uthmaan bin `Amr bin Abee Aasim was also considered to be from the great scholars of that age. After the age of seventeen, he travelled to various lands in the pursuit of knowledge and during his travels accompanied a number of the Sufi scholars such as Abu Turaab an-Nakhshabee.

His Shaykhs were: Abu Waleed at-Tayaalisee, `Amr bin Marzooq, Abu Umar al-Hawdee, Muhammad bin Katheer, Muhammad bin Abee Bakr al-Muqaddamee, Shaybaan bin Farrookh, Hudbah bin Khaalid, Muhammad bin Abdullaah bin Numayr, Ibraaheem bin Muhammad ash-Shaafi`ee, Ya`qub bin Humayd bin Kaasib, Ibraaheem bin al-Hajjaaj as-Saamee, al-Hawtee Abdul-Wahhaab bin Najdah, Duhaym, Hishaam bin `Ammaar, Abu Bakr bin Abee Shaybah, Abdul-A`laa bin Hammaad, Kaamil bin Talha al-Jahdaree, Abu Kaamil al-Jahdaree, Abdullaah bin Muhammad bin Asmaa, Abu Haatim ar-Raazee, al-Bukhaaree, ibn Kaasib and Hishaam.

Those who narrated from him were: his daughter, Umm ad-Dahhaak `Aatika, Ahmad bin Ja`far bin Ma`bad, al-Qaadee Abu Ahmad al-Assaal, Muhammad bin Ishaaq bin Ayyub, Abdur-Rahmaan bin Muhammad bin Siyaah, Ahmad bin Muhammad bin `Aasim, Ahmad bin Bundaar ash-Sha`aar, Muhammad bin Ma`mar bin Naasih, Abu ash-Shaykh, Abu Bakr al-Qabbaab and Abu Abdullaah Muhammad bin Ahmad al-Kasaa`ee.

He was appointed as the Qaadee in Asbahaan for thirteen years until the year 282H. When he died his funeral was attended by an estimated two hundred thousand people.

He used to say: I do not like that my circles be attended by the innovator, or one who makes false allegations, or one given to cursing and abusing, or one who openly commits sins or one who has deviated from the way of ash-Shaafi`ee and the Ashaabul Hadeeth [with regards the Foundations of the Religion].

Abu ash-Shaykh said: he held a lofty station in terms of modesty, virtue, abstinence and chastity.

Abu al-Abbaas an-Nasawee said: Abu Bakr bin Abee Aasim, he is Ahmad bin `Amr bin ad-Dahhaak bin Makhlad ash-Shaybaanee from the inhabitants of Basrah, from the Sufis of the Masjid. He was amongst the Ahlus Sunnah and Hadeeth, from the ascetics and those who enjoined the good and forbade the evil. He accompanied the ascetics such as Abu Turaab and travelled with him. He was Dhaahiree in madh-hab, trustworthy and precise, noble.

Al-Haafidh Abu Nu`aym said: He was a faqeeh of the Dhaahiree madh-hab.

However this attribution in problematic because he wrote a book in refutation of Daawood adh-Dhaahiree concerning his weakening forty authentic hadeeth.

Ahmad bin Muhammad bin Muhammad al-Madeenee al-Bazzaar said: I went to Basrah while Ahmad bin Hanbal was still living and I asked him concerning the most knowledgeable in fiqh of them. He replied that there was no one in Basrah who was a greater faqeehthan Ahmad bin `Amr bin Abee Aasim.

Abu ash-Shaykh said: I heard my son narrate from Abu Abdullaah al-Kasaa`ee; I heard ibn Abee Aasim say: When the affair of al-Alawee occurred in Basrah all of my books were lost, so I re-wrote fifty thousand ahaadeeth from memory. I used to go to the greengrocers’ shop and write using the light of his lamp. Then I realised that I had not asked the permission of the owner of the lamp [to sit in its light] so I went to the sea and washed away all I had written and wrote it again.

[Ibn Katheer, ‘al-Bidaayah wan Nihaayah’ (11/96); adh-Dhahabee, ‘Siyar’ (13/430-439); Ibn Hajr, ‘Lisaan al-Meezaan’ (7/298)]

The book he wrote on Aqeedah was ‘as-Sunnah’ and it was published with the tahqeeq of Muhammad Naasir ad-Deen al-Albaanee. May Allaah have mercy upon him.

A Brief Biography of Abu Bakr al-Aajurree al Baghdaadee

May 16, 2012

From www.spubs.com  Article ID SRH040001

Also see:  http://www.troid.ca/index.php/seerah/those-who-followed/209-abu-bakr-muhammad-bin-al-husain-al-aajurree-al-baghdaadee

 

The Imaam, the Scholar of Hadeeth, the Example, the Shaykh of the Noble Haram, author of many beneficial works, truthful, the devout worshipper and the one who closely followed the Sunnah. He was born in Baghdaad in the year 280H, later he moved to Makka and died there in the year 360H after having lived there for some thirty years.

He heard from: Abu Muslim al-Kajjee, Muhammad bin Yahyaa al-Marwazee, Abu Shu`ayb al-Harraanee, Ahamd bin Yahya al-Halwaanee, al-Hasan bin Alee bin Alwee al-Qattaan, Ja`far bin Muhammad al-Firyaabee, Musaa bin Haaroon, Khalf bin Amr al-Ukbaree, Abdullaah bin Naahiyah, Muhammad bin Saalih al-Ukbaree, Ja`far bin Ahmad bin Aasim ad-Dimishkee, Abdullaah bin al-Abbaas at-Tayaalisee, Haamid bin Shu`ayb al-Balkhee, Ahmad bin Sahl al-Usnaanee al-Muqri, Ahmad bin Musaa bin Zanjaway al-Qattaan, Eesaa bin Sulaymaan, Abu Alee al-Hasan bin al-Hubaab al-Muqri, Abu al-Qaasim al-Baghawee, ibn Abee Dawood and others.

Those who narrated from him were: Abdur-Rahmaan bin Umar bin Nahaas, Abu al-Husain bin Bishraan, his brother Abu al-Qaasim bin Bishraan, al-Muqri` Abu al-Hasan al-Hamaamee, Abu Nu`aym al-Haafidhand many from amongst the pilgrims and others.

Al-Khateeb said about him, “he was a person possessing deen, trustworthy and precise. He authored (some) works.”[Ibn Katheer, ‘al-Bidaayah wa an-Nihaayah’ (11/306); adh-Dhahabee, ‘Siyar’ (16/134-136)]

Ibn al-Atheer described him as being a Haafidh. [Ibn Atheer, ‘al-Kaamil fee at-Taareek’ (7/44)] as did al-Haafidhadh-Dhahabee. [‘Mukhtasar al-Uluw’ (pg. 246)]

Ibn Khalkaan said, “the Shaafi`ee faqeeh, the Muhaddith, author of the famous book ‘al-Arba`een’, he was a righteous servant.” [Ibn Khalkaan, ‘Wafayaatul A`yaan’ (4/292), others such as ibn al-Jawzee mentioned him amongst the Hanbalees.]

Ibn al-Jawzee said about him, “he was trustworthy and precise, possessing deen, a scholar and author.” [‘Sifatus Safwa’ (2/479)] “He gathered together knowledge and ascetism.” [‘Manaaqib al-Imaam Ahmad’ (pg. 515)]

As-Suyutee said, “the Imaam, the Muhaddith, the Example…. He was a scholar enacting what he taught, the follower of the Sunnah, possessing deen, trustworthy and precise.” [‘Tabaqaatul Huffaadh’ (pg. 379)]

The work he wrote on Aqeedah was ‘ash-Sharee`ah’ published in one volume with the tahqeeq of Muhammad Haamid al-Fiqqee and in six volumes with the tahqeeqof Dr. Abdullaah bin Umar bin Sulaymaan ad-Dameejee. May Allaah have mercy upon him.

 

A Brief Biography of Ibn Battah al-Ukbari

May 16, 2012

From www.spubs.com Article ID SRH040003

Also see: http://www.troid.ca/index.php/seerah/those-who-followed/210-abu-abdullaah-ubaidullaah-bin-muhammad-bin-battah-al-ukbaree-al-hanbalee

The Imaam, the Hadeeth Master (Haafidh), the Hanbalee Legal Jurist (Faqeeh), the devout worshipper and ascetic. He was born in the year 304H in Ukbaraa, a land close to Baghdaad, and died in the year 387H. His father was a Faqeeh and it was under his auspices that he began his studies and he often reports from him in his books. He was sent to Baghdaad to study hadeeth while still young, then he travelled to various lands such as Shaam, Basrah, Makka and Thagur studying under a host of the leading scholars of his time and excelled in aqeedah, hadeeth and fiqh.

He heard from the likes of Abu al-Qaasim al-Baghawee, Abu Dharr al-Baaghandee, Abu Bakr bin Ziyaad an-Naisabooree, Ismaa`eel al-Warraaq, al-Qaadee al-Mahaamalee, Muhammad bin Mukhlid, Abu Taalib Ahmad bin Nasr al-Haafidh, Muhammad bin Ahmad bin Thaabit al-Ukbaree, Alee bin Abee al-Aqab, Ahmad bin Ubaid as-Saffaar, ibn Saa`id and others.

A group of the scholars narrated from him such as Abu al-Fath bin Abee al-Fawaaris, Abu Nu`aym al-Asbahaanee, Ubaidullaah al-Azharee, Abdul-Azeez al-Azjee, and Abu Ishaaq al-Barmakee, Abu Muhammad al-Jawharee, Muhammad bin Ahmad bin Eesaa as-Sa`see and others. He has been praised by more than one Imaam and was famous for enjoining the good and forbidding the evil. [Ibn Katheer, ‘al-Bidaayah wa an-Nihaayah’ (11/368-369); ibn Hajr, ‘Lisaan al-Meezaan’ (4/133+); adh-Dhahabee, ‘Siyar’ (16/529-533)]

Al-Khateeb al-Baghdaadee said: Abu Haamid ad-Dawlee narrated to me that when ibn Battah returned from his travels he confined himself to his house for fourty years [only rarely going out]. He was not seen in the market place and neither was he seen breaking fast except on the day of Eed. He used to enjoin the good and not a single bad narration [concerning people] would reach him except that he put it in a better light.” Ibid and al-Khateeb al-Baghdaadee, ‘Taareekh Baghdaad’ (10/372)]

Abdul-Waahid bin Alee al-Ukbaree said, “I have not seen any of the scholars from the Ashaabul Hadeethor other than them having a better disposition and mannerism than ibn Battah” [al-Khateeb al-Baghdaadee, ‘Taareekh Baghdaad’ (10/372)]

Ahmad bin Muhammad al-Ateeqee said, “Ibn Battah was a righteous Shaykh, one whose supplications were answered.” [Ibn al-Jawzee, ‘al-Muntadhim’ (7/194)]

Abu al-Fath al-Qawwaas said: I mentioned the knowledge and ascetism of ibn Battah to Abu Sa`eed al-Ismaa`eelee and so he went to him. When he returned he commented, “his [knowledge and ascetism] is beyond description.” [Al-Asqalaanee, ‘Lisaan al-Meezaan’ (4/134)]

Abu Mas`ud Ahmad bin Muhammad al-Bajlee, the Haafidh said, “I have loved the Hanbalees since the day I saw Abu Abdullaah bin Battah.” [Ibn Abee Ya`laa, ‘Tabaqaatul Hanaabilaa’ (2/145)]

Ibn al-Amaad said, “the great Imaam, the Haafidh, ibn Battah, the Hanbalee Faqeehand righteous servant.” [Ibn al-Amaad, ‘Shadharaat adh-Dhahab’ (3/122)]

However in the field of hadeeth he has been criticised for his precision although in and of himself he is regarded to be truthful (sadooq). It is important to note that the scholars of hadeeth have cleared him of the possibility of fabricating. [Adh-Dhahabee, ‘al-Mughnee fee ad-Du`afaa’ (2/417), ‘al-Uluw’ (2/417), ‘Siyar’ (16/529-533); as-Suyutee, ‘al-Laa`ee’ (1/85) and others; a defence of him against a number of criticisms levelled against him can be found in ibn al-Jawzee, ‘al-Muntadhim’ (7/194+) and al-Mu`allamee, ‘at-Tankeel’ (pp. 561-571)]

At this point it is necessary to mention that the People of Innovation have capitalised on a statement concerning this great Imaam made by al-Haafidhibn Hajr al-Asqalaanee, may Allaah have mercy upon him. Using this statement they have attempted to declare this Imaam a fabricator and liar, may Allaah forgive them and us.

Ibn Hajr in his notice of ibn Battah begins by declaring him an Imaam and then proceeds to criticise him for his lack of precision in narration. He quotes the words of al-Ateeqee about him that “despite his lack of precision [in narrating] he was an Imaam in the Sunnah and an Imaam in fiqh, possessor of miraculous events and one whose supplications were answered, may Allaah be pleased with him.”

He then proceeds to mention a munkarnarration concerning the Attributes of Allaah and after identifying ibn Battah as being the source of this narration [although his being the culprit is differed over by the Scholars of Hadeeth], ibn Hajr comments, “and I do not know what I should say about ibn Battah after this.”

It should be noted here that if ibn Hajr thought ibn Battah to be a liar or fabricator it would been necessary for him to mention this clearly, for the likes of this Haafidhcould not possibly remain silent on such an issue.

Furthermore, as-Suyutee may Allaah have mercy upon him, further clarifies ibn Hajr’s position on him. He says, after quoting the above mentioned words of ibn Hajr, “I saw in the handwriting of ibn Hajr in his notes to ‘Mukhtasar al-Mawdoo`aat’ of ibn Darbaas [concerning this hadeeth], “…this baatiladdition that occurs at the end of it is not present here and so it is clear that it occurs due to the poor memory of ibn Battah.”

So in this narration ibn Hajr explicitly clears ibn Battah of intentional fabrication and hence his stance on him falls in line with the majority of Hadeeth Masters. Allaah knows best.[ibn Hajr al-Asqalaanee, ‘Lisaan al-Meezaan’ (4/134); as-Suyutee, ‘al-Laa`ee al-Masnoo`ah’ (1/75)]

His books concerning Aqeedah that have been published are ‘al-Ibaanah al-Kubraa’ in seven volumes with the tahqeeq of Yusuf bin Abdullaah al-Waabil and ‘ash-Sharh wal-Ibaanah’ with the tahqeeqof Dr. Ridaa Nu`saan. May Allaah have mercy upon him.

Brief Biography of Imam Barbaharee

May 15, 2012

From: http://www.aqidah.com/creed/articles/egkbv-introduction-to-the-book-by-the-explainer-the-noble-shaikh-the-scholar-s257lih-al-fawz257n.cfm

 

The Scholar, Sālih al-Fawzān stated in his introduction of the monumental work, ‘Sharhus-Sunnah’ (Maktabatur-Rushd, 1429H/2008):

All praise is due to Allāh, Lord of the worlds – may the salutations of Allāh and His peace be upon our Prophet Muhammad, upon his family and his Companions.

The author of this book is al-Barbahāree, and his name is: al-Hasan bin ‛Alī bin Khalaf al-Barbahāree, this title being an affiliation to “Barbahār” which is a type of medicine[1], so perhaps he used to work in the field of medicines or sell it. He was from the major Hanbalee scholars taking knowledge from those who studied under Imām Ahmad bin Hanbal, such as al-Marroozee[2] and others. He studied thoroughly, and delved deeply into knowledge. He acquired the ‛aqīdah, fiqh and other knowledge from the great scholars[3].

 

FOOTNOTES

[1] See al-Ansāb of as-Sam‛ānee (1/307).

[2] He is Ahmad bin Muhammad bin al-Hajāj bin ‛Abdul-‛Azīz Abu Bakr al-Marroozee. Ibn Abī Ya‛lā stated: “His mother was a Marrooziyyah and his father was Khawāzimee (in lineage). He was foremost from the students of Ahmad bin Hanbal in piety and virtue. Our Imām was friendly with him, delighting in his companionship – he took charge of his scabbards when he died and he washed him for the funeral. He narrated from Ahmad plentifully.” Al-Marroozee died in the year 275H. Tabaqāt al-Hanābilah (1/56), Siyar A‛lām an-Nubalā’ (13/173). [3] Refer to his biography in Tabaqāt al-Hanābilah of Ibn Abī Ya‛lā (2/18), Siyar A‛lām an-Nubalā’ (15/90).

The Aqeedah of Imaam Ahmad ibn Hanbal (d.241H)

April 9, 2012

An audio lecture:

http://mtws.posthaven.com/brief-history-of-imaam-ahmad-by-fareed-abdull

 

 

Benefits from his life taken from the work of Shaikh Saalih Aalush Shaikh (a twelve part series):

http://www.bakkah.net/en/benefits-from-the-life-and-works-of-imam-ahmad-index-of-articles.htm

 

 

 

another audio lecture here:

http://www.troid.ca/index.php/seerah/those-who-followed/204-the-aqeedah-of-imaam-ahmad-ibn-hanbal

Review:

This lecture covers a large portion of the life of Imaam Ahmad, especially as it relates to his trial that he undertook concerning the fitnah of the creation of the Qur‘aan.

 

Explanation of the first point in Imam Ahmad’s Usoolus Sunnah by Shaikh Ahmad an Najmee:

http://www.aqidah.com/creed/articles/rlebl-imaam-ahmad-d-241h-holding-fast-to-the-way-of-the-companions.cfm

 

Ibn Hajar al Asqalaanee

April 8, 2012

Taken from: http://www.salafitalk.com/threads/445-Small-Biographies-Of-The-Salaf?p=821#post821

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

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

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

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