Posts Tagged ‘abdullah’

Briefly: The Sahaabee Abdullah bin Mas’ood

December 11, 2014

 

Translated from Shaikh Fawzaan’s Explanation of Kitaabut Tawheed “al-Mulakh-khas”, p.19

 

ابنُ ممسعودٍ: هو عبدُ اللهِ بنُ مسعودِ بنِ غافلِ

بنِ حبيبٍ الهذليُّ, صحابيٌّ جليلٌ

مِنَ السابقين الأولين

من كبارِ علماءِ الصحابةِ

لازمَ النبيّ, وتوفِّي سنة (32) ه

 

Ibn Mas’ood: He is Abdullah bin Mas’ood bin Ghaafil bin Habeeb al-Hadhalee. He was a lofty Companion from the first of those to embrace Islam. He was from the major Scholars of the Companions. He was a constant companion to the Prophet – sallallaahu alayhe wa sallam. He died in the year 32 after the Hijrah.

 

 

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Q & A with the Scholars

January 18, 2013

From:

http://knowledgeofislamblog.wordpress.com/

July 2006:

http://knowledgeofislamblog.wordpress.com/2012/09/24/questions-asked-to-the-scholars-july-2006/

http://knowledgeofislamblog.wordpress.com/2012/09/24/these-are-two-more-questions-asked-in-july-2006/

August 2006:

http://knowledgeofislamblog.wordpress.com/2012/09/24/questions-asked-to-the-scholars-this-week-2006-21-august/

Sept 2006:

http://knowledgeofislamblog.wordpress.com/2012/09/27/questions-to-the-scholars-this-week-september-2006/

Oct 2006

http://knowledgeofislamblog.wordpress.com/2012/09/27/questions-to-the-scholars-oct-2006/

Nov 2006

http://knowledgeofislamblog.wordpress.com/2012/09/27/questions-to-the-scholars-november-2006/

Feb 2007:

http://knowledgeofislamblog.wordpress.com/2012/09/28/questions-to-the-scholars-february-2007/

March/April 2007:

http://knowledgeofislamblog.wordpress.com/2012/09/28/questions-to-the-scholars-march-april-2007/

March – April – May 2007 (cont):

http://knowledgeofislamblog.wordpress.com/2012/09/28/questions-to-the-scholars-march-april-may-2007/

Oct 2007:

http://knowledgeofislamblog.wordpress.com/2012/09/28/gathering-with-sheikh-abdullah-bin-abdul-rahman-al-ghudayan/

Nov 2007:

http://knowledgeofislamblog.wordpress.com/2012/09/28/questions-answers-with-sheikh-abdullah-al-ghudayan/

Feb 2008:

http://knowledgeofislamblog.wordpress.com/2012/09/30/questions-answers-with-scholars-february-2008/

Mar 2008:

http://knowledgeofislamblog.wordpress.com/2012/09/30/questions-and-answers-with-the-senior-scholars-march-2008/

Jan 10 2010:

http://knowledgeofislamblog.wordpress.com/quraan/

March 2012:

http://knowledgeofislamblog.wordpress.com/2012/09/30/question-and-answer-session-with-sheikh-ubaid-al-jabiree-riyadh-k-s-a-march-2012/

Fataawa on mioxed education:

http://knowledgeofislamblog.wordpress.com/2012/09/30/fatawa-on-mixed-education/

 

http://knowledgeofislamblog.wordpress.com/2013/01/29/ebook-the-ruling-on-muslims-attending-mixed-universities-translated-and-compiled-by-mustafa-george-deberry/

The Living Scholar of the language Abdur Rahman al Kooni

October 3, 2012

Shaikh Abdur Rahman ibn Auf al Kooni, whom Shaikh Abdullah Bukhari  mentions that he was one of his Shaikhs and taught him some grammar:

http://www.albaidha.net/vb/showthread.php?p=153814

11ومنهم شيخنا الشيخ اللغوي البارع (ابن عوف كوني) المشهور بعبد الرحمن بن عوف
الكوني، نزيل في المدينة النبوية، فقد أخذتُ منه (ملحة الإعراب) للعلامة الحريري،
مع مجالس نحوية أخرى

And from them is our Shaikh, The Scholar and Master of the language – Ibn Auf Kooni – known as Abdur Rahman ibn Awf al Kooni, residing in the City of the Prophet.  I took from him “Mulhatul-I’raab” by al-Allaamah al-Hareeree, along with other grammar classes

 

He is also mentioned in the second to last post here:

http://www.salafitalk.net/st/printthread.cfm?Forum=15&Topic=3516

 

The sheikh is sheikh Abdulrahman al-Kooni from Maali residing in Madinah, Saudi Arabia, one of the best in the Arabic language in Madinah Mashaallaah, he teaches daily listening to many students at any level in any area of the language. Sheikh Muhammad Ammaan al-Jaami spoke highly of him. I recently recorded a biography of him june 2006, He has studied with the Aalim sheikh Shinqeeti al Kabeer rahimahullaah and then 10 years with sheikh Muhammad Mukhtar rahimahullah the father of the one teaching in the haram in Madinah now. He has explanations of many grammar books, such as Ajromiyyah, Mutamimma, etc.

 

 

http://www.salafitalk.net/st/viewmessages.cfm?Forum=28&Topic=7135

After Isha Mashaallaah the ocean in Arabic language mashaallaah sheikh
Abdulrahman al-Kooni explaining Mulhatul ‘Iraab, the first dars was amazing mashaallaah, beautiful benefits in the Arabic nahuw clearly showing at what level this sheikh is at mashaallaah. he mentioned the background of Hareeri the author and then straight into the book,

 

Shaikh Abdullah Ghudyaan and the Jinn

September 30, 2012

Shaikh Abdullah Ghudyaan and the Jinn:

 

http://jinn-devils.abdurrahman.org/2012/09/02/shaykh-abdullah-al-ghudayaan-the-jinn-mustafa-George/

 

 

 

 

What are the parts of the body allowed for the one proposing to see?

September 20, 2012

The following fatwa translated from:

http://www.alifta.com/Fatawa/fatawaDetails.aspx?View=Page&PageID=6793&PageNo=1&BookID=3

س1: ما هي الأجزاء التي يجوز للخاطب أن يراها من مخطوبته؟ لقد سمعت كثيرًا من رجال الدين يحددها بالوجه والكفين، ولكني قرأت في جريدة (النور) التي تصدر في مصر، عن أحد الأحزاب السياسية، أنه يجوز للخاطب أن يرى قدم مخطوبته إلى ما تحت الركبة، أرجو أن ترسلوا لنا الرأي السديد في هذا الموضوع، وهل يجوز للخاطب أن يراقب المرأة التي يريد خطبتها أثناء سيرها في الطريق، وهل ورد فعلاً أن أحد الصحابة فعل ذلك؟

Question: What are the parts of the body that it is allowed for the one proposing to see of the one being proposed to?  I have heard a lot from religious men that it is limited to the face and the hands, however, I read in a magazine (an-Noor) which originates from Egypt – from one of the political parties – that it is allowed for him to see (as well) from the feet to below the knee of the one he is proposing to.  I would like for you to send us the correct opinion in this matter.  And is it allowed for the one proposing to watch the woman he wants to propose to while she is traveling in the street? Is it really authentically reported that one of the Sahaabah did that?

 

يجوز لمن أراد أن يتزوج امرأة أن ينظر عند خطبتها إلى وجهها بلا تلذذ ولا شهوة، ودون خلوة بها باتفاق العلماء، وقد شرع ذلك رعاية للحاجة، ورجاء أن يؤدم بينهما إذا تزوجها، وفي ذلك الكفاية؛ لأن الوجه مجمع المحاسن، وبه تندفع الحاجة، وأجاز بعض الأئمة النظر إلى الكفين أيضًا وما يظهر من المرأة غالبًا مما يدعو إلى نكاحها، ويجوز  للخاطب أن يرقبها أثناء سيرها في الطريق ليرى منها ما يدعوه إلى نكاحها،

Answer: It is permissible for the one who wants to marry a woman to look, at the time of the proposal, at her face without lust or desire, and without being alone with her by consensus of the ulama. That is legislated to take care of the need.  And the hope is that it enriches things between them when he marries her.  And that is sufficient (to look at). Because the good qualities are gathered in the face, and the need is fulfilled through this.  And some of the leading Scholars have also allowed looking at her hands and what is normally apparent from her which will call him to marry her.

It is allowed for the one proposing to watch her while she is traveling in the street in order to see from her what will call him to marry her.

 

كما روى أبو داود عن جابر بن عبد الله، أن النبي صلى الله عليه وسلم قال: إذا خطب أحدكم المرأة فإن استطاع أن ينظر إلى ما يدعوه إلى نكاحها فليفعل، قال جابر: فخطبت امرأة فكنت أتخبأ لها حتى رأيت منها ما دعاني إلى نكاحها فتزوجتها ، وعن أبي هريرة رضي الله عنه قال: خطب رجل امرأة فقال النبي صلى الله عليه وسلم: انظر إليها، فإن في أعين الأنصار شيئًا رواه أحمد وأبو داود .

As comes in the narration collected by Abu Dawood from Jaabir ibn Abdullah that the Prophet (sallallahu alayhe wa sallam) said (translated):

When one of you proposes to a woman, if he is able to look at what will call him to marry her, then let him do so.”

Jaabir (radiallahu anhu) said (translated): ‘So I proposed to a woman and I hid from her until I saw from her what called me to marry her, then I married her.’”

And Abu Hurairah (radiallahu anhu) said (translated):

A man proposed to a woman, so the Prophet – sallallahu alayhe wa sallam – said (translated): ‘Look at her, for indeed there is something in the eyes of the Ansar.’

Collected by Ahmad and Abu Dawood

 

وبالله التوفيق، وصلى الله على نبينا محمد وآله وصحبه وسلم.

And with Allah is the success, and (we ask that) Allah raise the rank of our Prophet Muhammad and grant him peace as well as his family, Companions, and followers.

 

Answered by Shaikh Bin Baz, Shaikh ‘Afeefy, and Shaikh Ghudyaan

 

 (the following translated from):

http://ar.miraath.net/fatwah/3200

The following is part of an answer Shaikh Muhammad bin Haadee al-Madkhalee gave to a question on this topic:

 

يكفي أن يراها لوفي الشارع ، لوخرجت من بيتها ورآها فجأةً كفاه ذلك أومرت من البيتِ وكان في مجلس مع محرمها يكفيه ذلك ، أم الذي نراه الآن فيما يعرض علينا من السؤالات والإستفصالات التى تأتي فيها ، تأتي لهم بالعصير وتأتي لهم بالشاهي ، هذا غير صحيح ، والحديث قال فكنتُ أتلصص لها يختبئ يراها

…It is sufficient for him to see her in the street, if she left her house and he saw her all of a sudden, this suffices him.  Or if she passes by in (or from) the house while he was sitting with one of her mahrams – that suffices him (as regards the permitted “look”). As for what we see now from what is presented to us from questions and inquiries regarding this – that she comes to them with juice, or she comes to them with tea – this is incorrect.  And the hadeeth (of Jaabir ibn Abdullah) says: ‘I acted stealthily towards her’ (meaning) he hid to see her…”

The Late Scholar Abdullah al-Aqeel

August 28, 2012

The following from:

 

http://knowledgeofislamblog.wordpress.com/2012/09/28/who-is-shaykh-abdullah-bin-abdul-aziz-al-aqeel/

 

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:

 

http://www.salafitalk.com/threads/456-Who-is-Shaykh-Abdullah-bin-Abdul-Aziz-Al-Aqeel-(Rahimahuallah)?p=1432&viewfull=1#post1432

 

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

جمعها:

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

[end]

 

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

http://knowledgeofislamblog.wordpress.com/2012/09/30/sheikh-abdullah-al-aqeel-returns-to-his-lord/

 

Q & A with Shaikh Abdullah al Aqeel:

http://knowledgeofislamblog.wordpress.com/2012/09/27/questions-to-the-scholars-this-week-september-2006/

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

The Late Scholar Abdullah ibn Qu’ood

August 20, 2012

One of the Scholars who previously was on the Permanent Committee.  Biography taken from here

 

His Eminence Shaykh `Abdullah ibn Hasan ibn Muhammad ibn Hasan ibn `Abdullah Al-Qa`ud

His Birth:

Shaykh `Abdullah ibn Qa`ud was born on the 17th night of Ramadan in 1343 A.H. in the town of Al-Hariq located in Wady Na`am, which is one of the valleys of Yamamah.

His Seeking of Knowledge:

He was brought up by his noble parents in affluent surroundings, as his father was a man of means. He studied the basics of reading and writing from the Ever-Glorious Qur’an with Muhammad ibn Sa`d Al Sulayman during the end of his first decade and the beginning of his second decade. He later learnt the Ever-Glorious Qur’an by heart and some treatises of the Shaykh of Islam Ibn Taymiyyah and Imam Muhammad ibn `Abdul-Wahhab under the judge of his town, who at that time was Shaykh `Abdul-`Aziz ibn Ibrahim Al `Abdul-Latif (may Allah be merciful to him).

After this, his desire to seek knowledge became stronger, so on the 27th of Safar, 1367 A.H., he left his affluent surroundings and travelled to Shaykh `Abdul-`Aziz ibn `Abdullah ibn Baz, who was in the region of Kharj. He remained with him for 4 years, apart from breaks to return home to visit his parents, who (may Allah reward them with the best) used to assist him financially whilst he travelled seeking knowledge. Under Shaykh Ibn Baz he studied many of the major books of Hadith and Fiqh (Islamic Jurisprudence). During his time with him, he memorized a number of treatises including Bulugh Al-Maram, and he was very keen to seek knowledge based upon authentic proof.

When the Educational Institute opened in Riyadh at the beginning of 1371 A.H., he transferred there and later graduated from the Faculty of Shari`ah in 1377 A.H. Among his teachers were Shaykh `Abdul-Aziz ibn Baz, Shaykh `Abdul-Razzaq `Afify, Shaykh Muhammad Al-Amin Al-Shanqity, and Shaykh `Abdul-Rahman Al-Afriqy (may Allah be merciful to them all).

 

His Work:

On the 8th of Dhul-Qa`dah, 1380 A.H., he transferred to the Court of Grievances and worked there as a member of the judiciary.

On the 1st of Rabi` Al-Thany, 1397 A.H., he was transferred to the General Presidency of Scholarly Research and Ifta’ and was appointed as a member of the Permanent Committee for Scholarly Research and Ifta’, beside his membership at the Council of Senior Scholars. He retired on the 1st of Muharram, 1406 A.H.

After his retirement, he continued to partake in educational activities, pass Fatwas (legal opinions issued by a qualified Muslim scholar), and assist the University of King Saud by giving lectures to students in higher studies in the Department of Islamic Education.

On the 20th of Sha`ban, 1378 A.H., he was appointed as the Imam and preacher of the Jami` Al-Mashiqiq in Riyadh. On the 1st of Muharram, 1391 A.H., he was appointed as the preacher of the University of King `Abdul-`Aziz.

He has a number of publications, amongst them a collection of his sermons collected in 4 volumes under the name of Ahadith Al-Jumu`ah. Some of comments are included in the curriculum of Hadith and Fiqh for secondary schools.

The Shaykh died on the 9th of Ramadan, 1426 in Riyadh.

 

Abdullah bin al Mubaarak

April 7, 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

Abdullaah bin al-Mubarak -Rahimullaah Abdullaah bin al-Mubarak al-Hanzaalee at-Tameemee the great Imaam, AbdulAzeez bin Abee Rizma’ said : There’s no characteristic from the good characteristics except that it was combined in Abdullaah bin al-Mubarak, shyness, hospitality, good behaviour, a good companionship, it is good to sit with him, Zuhud and piety and in everything. He passed away -Rahimullaah- in 181 A.H.

Biography for the Sahaabee Abdullah Ibn Zubair

April 6, 2012

Go to www.spubs.com enter at “I am a regular visitor”, click on Seerah (under Knowledge Base), click on Biographies of the Companions  (Article SRH020001   )

 

Audio: http://www.troid.ca/index.php/seerah/righteous-predeccessors/203-the-life-of-the-sahabah-abdullaah-ibn-zubayr

 

 

The Scholar Abdullah Bukhari

July 4, 2010

 

Taken from: http://salafitalk.net/st/viewmessages.cfm?Forum=14&Topic=11219

 

As-salaamu ‘alaikum warahmatullaahi wabarakaatuhu.

The following is a brief translation of the biography of Ash-Shaykh ýAbdullaah Al-Bukhaaree (حفظه الله) compiled from the autobiographical account of the Shaykh on http://www.sahab.net/forums/showthread.php?t=362977

His Name and Lineage:

He is the noble Shaykh, Abdullaah Bin ýAbdur-Raheem Bin Husayn Bin Mahmood As-Saýdee, Al-Bukhaaree, Al-Madeenee. As related by his father, As-Shaykh ýAbdur-Raheem (رحمه الله), from his father, Ash-Shaykh Husayn (رحمه الله), from his grand father, his lineage goes back to Bani Saýd from At-Taaif.

His Birth and Upbringing:

He was born in Madeenah. This is where he grew up and was raised in the house of righteous and scholarly parents. His father, Shaykh ýAbdur-Raheem (رحمه الله) would keep guard of him and advice him and help in seeking knowledge. Shaykh ýAbdur-Raheem (رحمه الله) supervised him and gave him the best of upbringings, teaching him the matters of the religion and warning him from bidýah and its people. His father used to read to him the fatwas of the scholars such as Shaykh ýAbdul ýAzeez bin Baaz (رحمه الله).. His father (رحمه الله) had a great impact on his seeking knowledge and under his guidance he began the memorization of the Qurýaan in Masjid Al-Bukhaaree.
At a very young age Shaykh ýAbdullaah Al-Bukhaaree developed a love for the science of Hadeeth and so he gathered books on Hadeeth, researched them, asked the scholars what was difficult for him and memorized what was easy from them. He then joined the study circles of Masjid An-Nabawi.
.
His Teachers:

In the science of Tajweed his teachers are:
1- As-Shaykh Muhammad Ramadaan Ad-Dehlawi (رحمه الله).
2- As-Shaykh Sayyid Abool Faraj (حفظه الله), benefiting greatly from him especially in the research of recitations and in the science of Tajweed.
3- As-Shaykh Ahmad ýAbdul Kareem (رحمه الله).
4- As-Shaykh Muhammad Al-Mursee (رحمه الله). This Shaykh used to work as a calligrapher in the Islamic University of Madeenah and as an Imaam in Masjid Al-Bukhaaree. He studied under him the Qurýaan, Tajweed, and studied the book ýAl-Burhaan Fee Tajweed Al-Qurýaaný of Saadiq Qamhaawee. And also he studied with him the art of Arabic calligraphy. He also studied the famous primer on ýarabic grammar ýAjuroomiyyahý with him.
5- As-Shaykh Maýmar Bakree bin ýAbdul Hameed At-Turaabeeshee (رحمه الله). He took from him ijaazah in Qurýaan and also in that which the Shaykh narrated from his Shaykh, Shaykh Muhammad saleem Al-Hawlaanee (رحمه الله).
6- He specialized in the science of Tajweed under As-Shaykh Ahmad Al-Qaadee (حفظه الله) and studied with him the book ýHaqq Al-Tilaawahý.
And in the other sciences, his teachers were:
1- Al-Imaam ýAbdul ýAzeez bin Baaz (رحمه الله). He studied with him in At-Taaif from the books, Bulooghul Maraam, Tuhfah Ahoodhee Sharh Jamiý Tirmidhi, and other than that.
2-Al-Imaam Muhammad bin Saaleh Al-Uthaimeen (رحمه الله). He attended some of his duroos in Masjid Al-Haram, Masjid Nabawi and in ýUnaizah.
3- Al-Imaam Al-Muhadith Muhammad Naasir-Ad-Deen Al-Albaani (رحمه الله). He attended his duroos in Madeenah and he also visited him a number of times.
4-As-Shaykh Al-ýAllaamah An-Naasih As-Saadiq Ar-Rabbanee Muhammad Amaan Bin ýAlee Jamee (رحمه الله). He studied under him for a number of years and studied a number of books on ýAqeedah, Hadeeth and other than that. From the books he studied with him include the treatises of Shaykhul Islaam Muhammad ibn ýAbdul Wahhaab (رحمه الله) such as Usool At-Thalaatha, Qawaaid Al-ýArbýah.  And he studied Al-Hamawiyyah, At-Tadmooriyyah, Qurrat AlýUyoon Al-Muwahhideen, Tajreed At-Tawheed of Al-Maqreezee, Al-Waasitiyyah, Fathul Majeed, Qawaidul Muthlaa, Sharh Tahawiyyah, Zaad Al Maýaad, Naylul Awtaar, Umdatul Ahkaam, Book of Fasting from Saheeh Bukhaaree and other than that. This was mostly in Masjid An-Nabwawi.
5- As-Shaykh Al-ýAllaamah Al-Faadil ýAbdul Muhsin AlýAbbaad  (حفظه الله). Studied with him for about 16 years. From the books he studied under him include the last volume of Saheeh Muslim, Saheeh Bukhaaree, Sunan An-Nasaaýee, Sunan Abee Daawood, Jaamiý At-tirmidhi, Luý Luý wal-Marjaan, ýAqeedah ibn Abee Zayd, Sharh Aadaad Al-Mashee ilas-Salat, some parts of the Book of Hajj from Sharh As-Sunnah of Imaam Al-Baqhawi,  and other than that.
6- As-Shaykh ýAlee Naasir Al-Faqeehee (حفظه الله).
7 As-Shaykh Saaleh bin Saýd As-Suhaymee (حفظه الله).
8- As-Shaykh Al-ýAllaamah Al-Muhadith ýUmar bin Muhammad Fallaatah (رحمه الله). He studied with him the explanation of Saheeh Muslim, Al-Muwatta and explanation of Siyaratu-Nabawiyyah.
9- Al-ýAllaamah Al-Faqeeh As-Shaykh ýAtiyyah bin Muhammad Saalim (رحمه الله). He studied with him MudhkirahAsh-Shanqeethee fee Usoolul Fiqh, Ar-Rahbiyyah and Sharh Waraqaat.
10- Al-ýAllaamah, As-shaykh ýAlee bin Muhammad bin Sinaan (رحمه الله). Studied with him Alfiyyah of Ibn Maalik, Irshaad Al-Fuhool of Ash-Shawkaani, and Ar-Rawdah.
11- AlýAllaamah Al-Mujaahid As-Shaykh Rabeeý Bin Haadee Al-Madkhalee (حفظه الله). He studied with him the introduction of Saheeh Muslim, At-Taqyeed Wal- Eedaah of AlýIraaqee, Iýlaamul Muwaqiyeen of Imaam ibn Qayyim, Ikhtisaar ýUloomul Hadeeth of Ibn Katheer.
12- Al-ýAllaamah As-Shaykh Saafiyur-Rahmaan Al-Mubaarakfooree (رحمه الله). He was in his companionship for more then two years and took from him the ijaazah to narrate from a number of books. This includes Itihaaf Al-Akaabir bi isnaad Ad-Dafaatir of Shawkaani, Jamiý At-Tirmidhi, Sharh Miah ýAamil and other than that. He also read the Usoolu-Sunnah of Imaam Ahmad and other books.
13- AlýAllaamah As-Shaykh Al-Muhadith Al-Faqeeh Ahmad bin Yahyaa An-Najmee (رحمه الله). Studied with him from the Sunan Abee Dawood in the home of Shaykh Al-Faadil Muhammad bin Hadee (حفظه الله). He also gave him the ijaazah to narrate from a number of texts.
He studied with other then them from the Mashayikh.

His Ijaazahs on Hadeeth:

He got Ijazaahs to narrate from a group of scholars. And from them include; As-Shaykh Maýmar Bakree bin ýAbdul Hameed At-Turaabeeshee (رحمه الله), Ash-Shaykh Ahmad bin Yahya an-Najmee (رحمه الله), As-Shaykh Saafiyur-Rahmaan Al-Mubaarakfooree (رحمه الله), As-Shaykh Al-Muhadith Badeeudeen Shaah Sindee (رحمه الله) and other than them.

His academic qualifications:
He graduated from the Department of Hadeeth of Islaamic University of Madeenah in the year 1410- 1411 AH.
In the year 1420 AH he completed his Masters Degree from the University of Ummul Quraa with a distinction.
He got his PhD from the Islaamic University of Madeenah in the year 1426AH with a distinction.

His academic positions:
He worked as middle school and secondary Islamic Studies teacher for 6 years in Ministry of Education.
He was then transferred as a lecturer in Islamic University in 1418 H, in the Faculty of Hadeeth / Fiqh al-Sunnah Department.
He is currently an assistant professor in the Department of Fiqh and Sunnah sources in the Faculty of Hadeeth and Islamic Studies.

The Praise of the Kibaarul ‘Ulamaa on the Shaykh:

Many from the Ahlul ‘Ilm praise him and recommended his works, among them are:

The Noble Scholar As-Shaykh Doctor Rabeeý bin Haadee (حفظه الله) was asked about Shaykh ýAbdullaah Al-Bukhaari and he replied, ýI advise the youth in Madeenah to attend the lessons of brother Abdullah Al-Bukhari; for he is from the chosen of Ahlu-Sunnah, and from those who defend Ahlu Sunnahýý
The Shaykh also said, ýhe is from the best of the graduates of the Islaamic University of Madeenah.ý
As-Shaykh Allaamah Muhammad Amaan Jaamee has also praised Shaykh Al-Bukhaaree.