Archive for the ‘Scholars’ Category

The Biography of Imaam Muhammad Ibn ‘Abdil Wahhaab

April 9, 2012

http://www.troid.ca/index.php/seerah/those-who-followed/207-the-biography-of-imaam-muhammad-ibn-abdul-wahaab

By Abul-Hasan Maalik Aadam al-Akhdar A much needed biography of the great Scholar, Shaykhul-Islaam Muhammad Ibn ’Abdul-Wahhaab.  The biography was written by Shaykh Saalih al-Fawzaan, it addresses some of the claims made by the proponents of the ‘Wahhaabee’ propaganda, as well as providing useful information about this great Scholar’s earlier and later years

Also the below written article from:  http://www.troid.ca/index.php/seerah/those-who-followed/212-clarification-of-doubts-concerning-the-life-of-shaykhul-islaam-muhammad-ibn-abdul-wahhaab

A response to the Soofee lies claiming that Shaykhul-Islaam Muhammad Ibn ’Abdul-Wahhaab (d.1206H) had a connection to the British and that he was responsible for the downfall of the Ottoman Khilaafah.

And I believe in the obligation of submitting and being obedient to the Imaams of Muslims, the dutiful of them as well as the wrong-doers of them, as long as they don’t order a disobedience of Allaah, and the person who is responsible for Khilaafah; he whom the people have gathered around and accepted, and he who has forced his way to become Caliph as well, his obedience is obligatory and revolting against him is unlawful (haraam).

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Some of the enemies of the Salafee Da‘wah have claimed that Shaykh Muhammad Ibn ‘Abdul-Wahhaab broke away from the Ottoman Caliphate, and thus departed from majority in disobedience.

Ibn Afaaliq describes the tawheed of the followers of the Salafee Da‘wah as such:

“As for their tawheed, then it includes going against Muslims…and this is disbelief and not tawheed .”

Addressing them, ‘Umar al-Mahjoob said:

“…and you have fallen into disobedience.”

Ibn ‘Aabideen in his commentary described the followers of this da‘wah as Khawaarij, and that was under the chapter of ” The wrong-doers (al-Bughaat)”, and they are the ones who go against the obedience of the Imaam without a true (proof). [1]

Dahlaan claims that the followers of Shaykh Muhammad Ibn ‘Abdul-Wahhaab:

“…have departed the majority.” [2]

Az-Zahaawee as well, claims that they are notorious for:

“…deserting the obedience of Ameerul-Mu’mineen“.

Many of the enemies of the da‘wah described the Shaykh and his followers as Khawaarij, because one of the attributes of Khawaarij is that they go against the Imaam of Muslims, and they become disobedient as soon as they observe some sins of this Imaam that are far below Major Disbelief.

And this is illustrated with what al-Amlee claims. He says:

“The Khawaarij have made the fighting of the Kings of Muslims and going against them permissible… So did the Wahhaabiyyah.”

The author of the book “A summary of the History of Arabs” includes a chapter in his book titled “The Uprising of the Wahhaabiyyah against the obedience”.

‘Abdul-Qadeem claim that the upcoming of Wahhaabism was one of the reasons behind the fall of the Caliphate, he says:

“The Wahhaabiyyah founded a state within the Islaamic State under the leadership if Muhammad Ibn Sa‘ood and then his son ‘Abdul-‘Azeez. England supported them with weapons and money, and based on ideology they have thrust forward to conquer Islaamic lands that were under the control of the Sultaan, in other words they have raised the sword in the face of the Caliph and killed the Islaamic Army, the army of Ameerul-Mu’mineen (Leader of the Faithful) by means of instigation and support from the English.”

And before starting to answer the claim of Shaykh Muhammad Ibn ‘Abdul-Wahhaab’s revolt against the Caliph, it is appropriate to mention what the Shaykh believed of the creed that necessitates the obedience to the Imaam of Muslims, regardless of whether they are dutiful or wrong-doers, unless they order a disobedience of Allaah, for obedience (to them) is only for things that are good.

The Shaykh says in his letter to the people of Qaseem:

“And I believe in the obligation of submitting and being obedient to the Imaams of Muslims, the dutiful of them as well as the wrong-doers of them, as long as they don’t order a disobedience of Allaah, and the person who is responsible for Khilaafah; he whom the people have gathered around and accepted, and he who has forced his way to become Caliph as well, his obedience is obligatory and revolting against him is unlawful (haraam).”

He also says:

“The third source: To make our gathering complete we have to listen to and obey those who rule us, even if it was an Abyssinian slave, and Allaah has explained this to us fully in various forms of explanations, legislative and destined, and then this foundation became to be unknown to a lot of those who claim to have knowledge, never mind practicing it.”

In answering such claims, an integral question needs to be answered: Was Najd, the home of this movement, under the control of the Ottoman Khilaafah?

Dr. Saalih al-‘Ubood answers:

” In general, Najd did not witness the sovereignty of the Ottomans, for their power did not reach it, nor their governors, nor at any time preceding the lifetime of Shaykh Muhammad Ibn ‘Abdul-Wahhaab did a Turkish flag rise in it. What proves this reality is reading through the managerial divisions of the Ottomans. A treatise by Yameen ‘Alee Afandee (who was the treasurer of the Haqqaanee book in the year (1018H), corresponding to 1609) titled “The laws of the Ottoman/ the contents of the book of Deewaan“, reveals that starting with the eleventh Hijree century, the Ottoman Khilaafah split into thirty two distinct divisions (iyala), fourteen of each are Arabic, and Najd is not included in those, except for al-Ihsaa, if we were to consider it to be part of Najd..”

Dr. ‘Abdullaah al-‘Uthaymeen says:

“Prior to the upcoming of the call of Shaykh Muhammad Ibn ‘Abdul-Wahhaab, Najd was not under the direct dominion of Ottomans, nor did it witness any sovereignty from within. Banee Jabr, Banee Khaalid, and the Shareefs were not sovereign, and civil strife between the tribes of Najd was the norm.”

Dr. Aajil al-Nashmee says:

“The Khilaafah did not pay attention to Najd and the neighbouring territories. This policy may be attributed to the vastness of Najd, on one side, and on the other side the presence of the tribal fragmentation.”

What proves that the position of the Shaykh was fine, and that the Shaykh did not hesitate as to the fact that his movement is not related to the Khilaafah is the letter sent to Faadil al-Mazeed, the ruler of the Syrian desert:

” This thing that they have disapproved of me, that they hated me for and created enmity between me and them for; if they ask any scholar in Syria or Yemen and others, they will say this is the truth and it is the religion of Allaah and His Messenger (sallallaahu ‘alayhi wa sallam). However, I cannot make it public in my area because the state does not approve of it, and Ibn ‘Abdul-Wahhaab managed to because the ruler in his area did not disapprove of it, rather when he knew the truth he followed it.”

As for “Zuloom’s” claim that the movement of the Shaykh was one of the reasons behind the fall of the Khilaafah, and that the English helped the Wahhaabees to achieve this cause, then Muhammad Mahdee al-Istanboolee answers this flat allegation:

“It was incumbent on this author to support his view with proofs, and in the past the poet said: If the allegations were not based on their proofs/with texts, then it is a proof of foolishness.

To the contrary, History reveals that those English were opposed to this movement from the beginning, fearing a re-awakening of the Islaamic World.”

Al-Istanboolee also says:

“It is strange, both amusing and saddening, that this author accuses the movement of the Shaykh of being one of the causes behind the fall of the Ottoman Khilaafah. It is needless to say that this movement was founded in the year 1811, and the Khilaafah was destroyed in the year 1922.”

And what proves that the English were against the Wahhaabee movement is that they have sent Captain Forster Saddler to congratulate Ibraaheem Pasha on the victory he gained over the Wahhaabiyyah– referring to the war in Dar‘iyyah-, and to confirm also how inclined he is to cooperate with the British Act against the Wahhaabee piracy in the Arabian Gulf (The most aggressive attacks/ kidnapping of the Royal British vessels that roamed in the Gulf and the Indian Ocean carrying the treasures of India to the empress was carried by well known Wahhaabee centres on the Gulf coast- which until as recent as the fifties was referred to on international maps as the pirates coast- such as Sharjah and Raasul-Khaymah.)

Moreover this letter stated clearly the intention of the British government to create an agreement with Ibraaheem Pasha with the goal of annihilating the Wahhaabee control.

Shaykh Muhammad Ibn Mandthoor an-Nawmaanee says:

“The English have used the position in India that opposed Shaykh Muhammd Ibn ‘Abdul-Wahhaab in order to throw anybody who opposed them with the label “Wahhaabee” And as such the English called the scholars of Deoband, India – Wahhaabiyyah due to their open opposition to the English”

Rather the priest Zuimer mentioned that the Wahhaabiyyah in India do not expose their beliefs because call for Jihaad against the English was ascribed to them.

Footnotes:

[1] Haashiyah Ibn-‘Aabideen (4/262).

[2] ad-Durarus-Sunniyyah fir-Radd ‘alal-Wahhaabiyyah (pg. 23)

(end)

The Permanent Committee, Shaikh Ibn Baz, and Imam Shawkanee on ibn Abdul Wahhaab and his dawah:

https://sughayyirah.wordpress.com/2012/10/02/the-late-scholar-muhammad-ibn-abdul-wahhab/

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ash-Shawkaanee

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

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

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

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.

Ibn Rajab

April 8, 2012

 

The following 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 Rajab -Rahimullaah

He is Zain ud-Deen AbduRahmaan bin Ahmad, ibn Rajab -Rahimullaah. One of the great scholars of Hadeeth & Fiqh. He died in 795 A.H. Ibn Hajr -Rahimullaah- said: ‘He perfected the knowledge of Hadeeth, and became the most knowledgeable about the inaccuracies of Hadeeth and tracing their routes from the people of his time.’

Ibn al-Emaad al-Hambalee said: ‘That his gatherings for reminding the hearts would cause shudders & he was beneficial, a blessing for the general people. The different 6 groups would gather under him, their hearts would fill with love and would incline towards him. He has many beneficial works and has authored many books.’

Ibnul Qayyim

April 8, 2012

 

and  http://www.troid.ca/index.php/seerah/those-who-followed/211-ibnul-qayyim-a-brief-biography

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

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

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

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

And the following can be found at www.spubs.com Article ID SRH060001 (compiled by Abu Iyaad)

This Salafee Imaam became well-known with the title ‘Ibn Qayyim al-Jawziyyah’ because his father was the principal of the school ‘al-Jawziyyah’ in Damascus. As for his name, it is: Shams ud-Deen, Abu Abdullaah, Muhammad bin Abu Bakr ibn Ayyoob az-Zar’ee (an ascription to Azra’ which is in the south of Syria), then Dimashqee, Hanbalee.

He was born on the 7thof Safar in the year 691H (1292 CE) and was raised in a house of knowledge and excellence and this offered him the chance to take knowledge from the senior scholars of his time, at a time when the various sciences (of knowledge) had flourished. He studied under ash-Shihaab an-Naabilisee, Abu Bakr bin Abd ud-Daayim, al-Qaadee Taqee ud-Deen Sulaimaan, Eesaa al-Mut’im, Faatimah bint Jawhar, Abu Nasr Muhammad bin Imaad ud-Deen ash-Shairaazee, Ibn Maktoom, al-Bahaa’ bin Asaakir, Alaa ud-Deen al-Kindee, Muhammad bin Abu al-Fath Ba’labkee, Ayyoob bin al-Kamaal and al-Qaadee Badr ud-Deen bin Jamaa’ah.

He took the knowledge of the laws of inheritance from Ismaa’eel bin Muhammad and read the Arabic language to Abu Fath al-Ba’labkee and al-Majd at-Toonisee. He studied fiqh with a group of scholars, amongst them Ismaa’eel bin Muhammad al-Harraanee. He took usool (fundamental issues regarding creed etc.) from As-Safee al-Hindee. As for his greatest teacher and his shaikh whom he accompanied for 17 years from the years of his life, and who left the greatest impact upon him, then that is the Imaam, the Mujaddid, Taqee ud-Deen Ibn Taymiyyah. He (Ibn al-Qayyim) took the same methodology as him and traversed his path in waging war against the People of Innovations and Desires and those who deviated from the religion.

As for his own students, then they are many. Amongst them, his son Abdullaah, Ibn Katheer, the author of ‘al-Bidaayah wan-Nihaayah’, and the Imaam and Haafidh, Abdur-Rahmaan bin Rajab al-Baghdaadee, al-Hanbalee, the author of ‘Tabaqaat ul-Hanaabilah’, and also Shams ud-Deen Muhammad bin Abdul-Qaadir an-Naabilisee.

Ibn al-Qayyim lived in a time in which there was strife and internal confusion and chaos, as well as an external threat which was menacing the Islamic state. For this reason, he used to order for the rejection of separation and disunity and holding fast to the Book of Allaah and the Sunnah of His Messenger (sallallaahu alayhi wasallam) . Amongst his goals was returning to the fountains of the original (and pure) religion and purifying it from the innovations and desires. So he called for the destruction of the madhhab of taqleed (blind-following) and a return to the madhhab of the Salaf and traversing upon their way and methodology. And because of this we see that he did not restrict himself to the Hanbalee madhhab and often he would take the opinion and view of one of the various madhhabs or perhaps he may have an opinion which conflicts the opinion of all the other madhhabs. Therefore, his madhhab was ijtihaad and the rejection of taqleed. As a result of this he incurred great harm and was imprisoned along with his shaikh, Ibn Taymiyyah, in the same prison, but in isolation from him. He was not released from the prison until after the death of the shaikh.

He took to teaching and giving verdict for a number of years and (all) the people, without exception benefitted from him. The scholars also testified to his knowledge and piety, Ibn Hajr said about him: “He had a courageous heart, was vast in knowledge and was well acquainted with the differences (of opinion) and the madhaahib of the Salaf.”

Shaikh ul-Islaam, Muhammad bin Alee ash-Shawkaanee said: “He restricted (himself) to the (most) authentic of evidences, and admired acting upon them. He did not depend upon opinion (rai’), would overcome (others) with the truth and would not be harsh with anyone with respect to it.”

Ibn Katheer said: “He was attached to occupying himself with knowledge, day and night. He would pray and recite the Qur’aan much and was of excellent character, show great affection and friendship. He would not be jealous or envious.”

Ibn Katheer also said: “I do not know, in this time of ours, anyone in the world who worships greater than him. He used to have a particular manner with respect to the prayer. He would lengthen it a great deal, would extend its bowing and prostrating. Many of his associates would censure him at times but he would never return and leave alone this (action of his), may Allaah have mercy upon him.”

And Mullaa Alee al-Qaaree said: “And whoever investigates the book Sharh Manaazil us-Saa’ireen (i.e. Madaarij us-Saalikeen), it will become plain and clear to him that both of them (meaning Ibn al-Qayyim and Ibn Taymiyyah) were amongst the most senior from Ahl us-Sunnah wal-Jamaa’ah and amonsgt the Awliyaah (of Allaah) of this Ummah.”

Al-Haafidh as-Suyootee said: “And he became one of the senior scholars in tafseer (exegesis), hadeeth, usool, furoo’ (subsidiary matters) and Arabic language.”

He authored and compiled in the field of fiqh , usool, siyar (biography), history and the sciences of hadeeth. Alongside this, he was a linguist, well-acquainted with grammar, and a poet. He had written much poetry.

He passed on to the mercy of His Lord at the latter time of Ishaa, on the night of Thursday, 13thof Rajab in the year 751H (1350 CE) and was buried at the foot of Mount Qaasiyoon by Damascus, leaving behind many written works, amongst the most famous of which are:

  1. Shifaa ul-Aleel
  2. Miftaah Daar us-Sa’aadah
  3. Zaad al-Ma’aad fee Hadyi Khair il-Ibaad
  4. Haadi ul-Arwaah ilaa Bilaad il-Afraah
  5. Ighaathatul-Lahafaan fee Hukm Talaaq al-Ghadbaan
  6. Al-Jawaab Kaafee liman Sa’ala an Dawaa ish-Shaafee
  7. Madaarij us-Saalikeen fee Manaazil is-Saa’ireen
  8. Tahdheeb Sunan Abee Daawood
  9. As-Sawaa’iq ul-Mursalah alal-Jahmiyyah wal-Mu’attilah
  10. Raf’ Yadain fis-Salaat
  11. Kitaab ul-Kabaa’ir
  12. Hukm Taarik us-Salaat
  13. Al-Kalim ut-Tayyib wal-Amal us-Saalih
  14. Sharh Asmaa il-Husnaa
  15. A’laam al-Muwaqqi’een an Rabbil-Aalameen.

May Allaah have mercy upon this great and notable Imaam, benefit the world by him and elevate his position, rank after rank, in the Hereafter.

(end)

https://sughayyirah.wordpress.com/2010/10/05/ibn-al-qayyim-on-the-salah/

Muhammad bin Abdul Haady al Maqdasee

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

Bin Abdul Haady al-Maqdasee -Rahimullaah

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

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

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

Ibn Taymiyyah

April 8, 2012

(updated 10/3/2012)

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

Shaykh al-Islaam Ibn Taymeeyah -Rahimullaah Shaykh al-Islaam Ibn Taymeeyah Taqi ud-Deen Abul-‘Abbaas Ahmad Ibn ‘Abdul- Haleem Ibn ‘Abdus-Salaam Ibn Taymeeyah al-Harraanee al-Hanbalee, was born on Monday the 10th of Rabi’ al-Awwal 66l A.H. at Harraan (northern Iraq). His grandfather, Abu al-Barkat Majd-ud-Deen ibn Taymeeyah (d.653AH) was a reputed teacher of the Hanbalee School Damascus was the centre of Islaamic studies at that time, and Ahmad Ibn Taymeeyah followed in the footsteps of his father, who was a scholar of Islaamic studies, by studying with the great scholars of his time. As for the religions sciences, Ibn Taymeeyah studied the Qur’aan, Hadeeth and Sharee’ah. He learnt the Hanbalee Fiqh (law) from his own father.

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

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

The Muslim scholars, like adh-Dhahabee, Ibn Katheer, Ibn al-‘Imad al-Hanbalee and many others praised Ibn Taymiyyah and considered him one of the greatest scholars of Islaam of all time. 5 Ibn Taymiyyah -Rahimullaah- died in jail in Damascus on the night of Sunday-Monday 20th Dhul-Qa’dah 728 A.H. at the age of 67, and is buried in Damascus.

[end]

Imam adh-Dhahabee on Ibn Taymiyyah parts 1 – 6:

http://www.ibntaymiyyah.com/articles/egabc-imaam-al-dhahabi-on-ibn-taymiyyah-part-1.cfm

http://www.ibntaymiyyah.com/articles/nqspo-imaam-al-dhahabi-on-ibn-taymiyyah-part-2.cfm

http://www.ibntaymiyyah.com/articles/ntmej-imaam-al-dhahabi-on-ibn-taymiyyah-part-3.cfm

http://www.ibntaymiyyah.com/articles/yoddn-imaam-al-dhahabi-on-ibn-taymiyyah-part-4.cfm

http://www.ibntaymiyyah.com/articles/ukctb-imaam-al-dhahabi-on-ibn-taymiyyah-part-5.cfm

http://www.ibntaymiyyah.com/articles/xjwec-imaam-al-dhahabi-on-ibn-taymiyyah-part-6.cfm

Ibn Hajar al Asqalanee on Ibn Taymiyyah:

http://www.ibntaymiyyah.com/articles/hqddp-ibn-hajar-al-asqalani-on-ibn-taymiyyah-part-1.cfm

http://www.ibntaymiyyah.com/articles/idgfb-ibn-hajar-al-asqalani-on-ibn-taymiyyah-part-2.cfm

Ibn Taymiyyah on the Creation of the Heavens and Earth,
Matter, Space and Time: Part 1

Ibn Salaah

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

Imam an Nisaa’ee

April 8, 2012

 

The following 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

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

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

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

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

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

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

He is the great scholar of Hadeeth, who has collected a ‘Sunaan’ his name is Abul- Hasan, ‘Alee bin Umar bin Ahmad ad-Daraqutni, who died in the year 385 A.H. at the age of 80 years. 4

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

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

The Scholar Abdur Rahman as-Sa’dee d.1376H

May 15, 2010

http://www.arabicfirst.co.uk/leaflets/Biography.pdf

 

Also here:

http://alitisaambissunnah.wordpress.com/2011/11/09/biography-of-shaikh-abdur-rahmaan-ibn-naasir-as-sadee-rahimahullaah/

 

 

Useful Means Leading to a Happy Life

 

Website with his works on it: http://www.binsaadi.com/index.php