Posts Tagged ‘bio’

The Sahaabee Anas bin Maalik

September 8, 2015

Translated from Shaikh Fawzaan’s Explanation

of Kitaabut Tawheed “al-Mulakh-khas”, p.32

أنسٌ: هو أنسُ بنُ مالكِ بنِ النضرِ

الأنصاريُّ الخزرجيُّ خادمُ رسولِ اللهِ

صلى الله عليه وسلم

خدمَهُ عشرَ سنين

وقال النبيُّ صلى الله عليه وسلم

اللهم أكثرْ مالَهُ وولَدَهُ وأدخِلْهُ الجنةَ

مَاتَ سنة 92 وقِيلَ سنة 93ه

وقد جاوزَ المائةَ

Anas: He is Anas bin Maalik bin an-Nadir

He was from the Ansaar, from the tribe of Khazraj

He served the Messenger of Allaah – sallallaahu alayhe wa sallam

For 10 years

The Prophet – sallallaahu alayhe wa sallam – made dua for him

Saying (translated), “O Allaah, increase his wealth and his children

And enter him into Paradise”

He died in the year 92 after the Hijrah and some say the 93rd year

When he was over 100 years old

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The Living Scholar Abdur-Rahmaan bin Naasir al-Barraak

September 23, 2013

 

 

This is a partial translation of the brief biography of Shaikh Abdur-Rahmaan bin Naasir al-Barraak from his website:

http://albarrak.islamlight.net/index.php

 

 

His name is: Abdur-Rahman bin Naasir bin Barraak bin Ibraheem al-Barraak

 

 

His Kunyah is Abu Abdillah

 

 

The Shaikh was born in the city of al-Bukairiyyah in the district of al-Qaseem in the year 1352H. He didn’t know his father because he died when he was young. His mother was responsible for his upbringing and she raised him in the best manner. Allaah decreed that the Shaikh be afflicted with an illness that took away his eyesight when he was nine.

 

 

The Shaikh began seeking knowledge at a young age. He memorized the Quran by the time he was almost 12 years old. He began his recitation to some of his relatives, then to the recitor of the city Abdur-Rahmaan bin Saalim al-Kareedees. He sought knowledge from Shaikh Muhammad bin Muqbil al-Muqbil, the judge of al-Bukairiyyah and Shaikh Abdul-‘Azeez bin ‘Abdullah as-Sabeel (Judge of al-Bukairiyyah, al-Khabraa’, and al-Badaa’i’ after his Shaikh bin Muqbil)

 

 

Then his was able to travel to Makkah. He stayed there for a number of years. While there he read to Shaikh Abdullah bin Muhammad al-Khaleefee – Imaam of al-Masjid al-Haraam. And he met a virtuous man from the students of al-Allaamah Muhammad bin Ibraheem whose name was Shaikh Saalih bin Husain al-‘Iraaqee. In the year 1369 he accompanied Shaikh al-Iraaqee in travelling to Shaikh Bin Baz when he was judge of the city of ad-Dulam. He stayed there with the Shaikh for close to two years which had a huge affect on his life in seeking knowledge.

 

 

Then he joined the Shaikh at the Institute of Knowledge when it opened in Riyadh in 1371H and graduated from it. He joined the College of Sharee’ah in 1378H. While at the Institute and College he studied under many of the Mashaayikh, from the most well-known of them are: al-Allaamah Muhammad al-Ameen ash-Shanqeetee – rahimahullah – who taught Tafseer at the Institute and the Foundations of Fiqh; and al-Allaamah Abdur-Razzaaq al-‘Afeefee – rahimahullah – who taught Tawheed, Grammar, and Foundations of Fiqh; along with many others – (we ask that) Allaah bestow mercy upon all of them. He also attended some of the lessons of al-Allaamah Muhammad bin Ibraheem Aalush-Shaikh.

 

 

The greatest of his Mashaayikh, the one having the biggest impact on his soul was al-Allaamah, al-Imaam ‘Abdul-‘Azeez bin Baz – rahimahullah. He benefited from him for over 50 years starting in the year 1369H when Imaam Bin Baz was in the city of ad-Dulam until his death in the year 1420H. After that, (he benefited most from) his Shaikh al-Iraaqee from whom he learned the love of proofs, the abandonment of blind-following, and precision in the sciences of the language: Grammar, Sarf, and Prosody1

 

 

The Shaikh memorized the Quran, Buloogh al-Maraam, Kitaabut-Tawheed, Kashfush-Shubuhaat, Thalaathatul-Usool, Shurootus-Salaah, al-Ajroomiyyah, Qatrun-Nidaa, the Alifiyyah of ibn Maalik, and other books.

 

 

And there are books (mutoon) the Shaikh gave strong explanations of like at-Tadmuriyyah and Sharh at-Tahaawiyyah. The Shaikh taught them innumerable times and they were read to him (by his students) at the university and the masjid. Likwise (the book) Zaad al-Mustaqna’ and other than it.

 

 

The Shaikh worked as a teacher in the Institute of Knowledge in the city of Riyadh for three years from 1379H to 1381H. After that he taught at the College of Sharee’ah in Riyadh. When the College of Usool ad-Deen opened, he transferred there to the Aqeedah division. He worked as a teacher there until he retired in the year 1420H. He oversaw during his time there dozens of masters (MA) and doctorate (PhD) theses (pl. of thesis)

 

 

The Shaikh taught at his masjid which he was given leadership over – Masjid al-Khaleefee in the district of al-Faarooq – and most of his lessons took place there. He also taught some of his specific students in his house. And he had lessons in other masjids. In addition to that, he participated in many of the intensive, knowledge-based dawrah’s which take place in the summer, and gave lectures in Riyadh and other areas in the Kingdom. He has more than 20 weekly lessons in various Sharee’ah sciences. The Shaikh is also distinguished by his teaching the sciences of the language, pronunciation, and eloquent speech (balaaghah)

 

 

Most of his students are from the teachers at the universities, the known callers, and other than them from those who have benefited from him in general and specifically. Many students of knowledge in foreign countries follow the Shaikh’s lessons over the internet.

 

 

The Shaikh has made large efforts which are known in calling to the good and forbidding the evil, advising those in charge and writing them, and warning people from innovtion, deviations, and oppositions (to the Book and the Sunnah)

 

 

The Shaikh – hafithahullah – gives great importance to the the affairs of the Muslims in all parts of the world. He feels great sadness and is pained by what is happening to them in many of the countries. He always follows (trustworthy) reports about them, especially in times of crises. He is always making qunoot2 and dua for them in salaah and making dua against their enemies. He has a number of fataawaa specifically concerning this which are widespread.

 

 

The Shaikh is distinguished by his expertise in knowledge of the Aqeedah…and he is from the most important of those nowadays who are referred back to in that field.

 

 

Many of the Scholars have praised him – among them Shaikh Ibn Baz and Shaikh Uthaymeen. When Shaikh Uthaymeen was asked towards the end of his life whom the people should ask their questions to after him, he praised Shaikh Fawzaan and Shaikh al-Barraak and directed the people to ask them.

 

The Shaikh has explained numerous books and texts, from them:

 

Thalaathatul-Usool

Al-Qawaa’id al-Arba’ah

Kitaabut-Tawheed

Kitaab Kalimatul-Ikhlass of Ibn Rajab

al-Haa’iyah of Ibn Abee Dawood

Masaa;ilul-Jaahiliyyah

Aqeedatul-Waasitiyyah

Aqeedatut-Tahaawiyyah

 

(End of what was taken from that link)

Recitation of surah Yaa Seen (36) by the Shaikh:

http://k002.kiwi6.com/hotlink/15g4sc6mm8/surah_ya_seen_shaikh_abdur_rahman_al_barraak.mp3

 

 

Some translated statements of the Shaikh:

http://www.dajjaal.com/liar/articles/mrayz-shaykh-abdur-rahman-al-barraak-on-the-types-of-magic-and-their-ruling.cfm

http://mtws.posthaven.com/should-i-beat-my-daughter-shaykh-abdur-rahman

 

http://www.salafitalk.net/st/viewmessages.cfm?Forum=10&Topic=10951 (last post)

 

 

 

Footnotes

 

 

 

 

 

1Prosody: “the rhythm and pattern of sounds of poetry and language” ( http://www.merriam-webster.com/dictionary/prosody )

2Qunoot: “a special supplication while standing in Prayer”

(definition taken from here: http://islamtees.wordpress.com/glossary-of-terms/ )

The Late Scholar ‘Atiyah bin Muhammad Saalim (d.1420H)

January 23, 2013

 

 

This is a summary translation of the brief biography of Shaikh ‘Atiyah bin Muhammad Saalim (d. 1420H) from:

 

http://www.ajurry.com/vb/showthread.php?t=10299&p=45620#post45620

 

‘Atiyah bin Muhammad Saalim was born in the village of Mahdiyah from the eastern provinces of Egypt in 1346H

 

He began his learning in its schools.  He memorized some ajzaa of the Noble Quran and something from the introductory Islamic sciences

 

In 1364H  he traveled to the city of Madinah and began seeking knowledge in the circles at the Masjid of the Prophet

 

He studied Imam Maalik’s Muwatta as well as Nail al Awtaar , Subul as-Salaam, and other than them from the books of hadeeth, the Arabic language, and the laws of inheritance at the hands of many of the Shuyookh and Ulamaa, from them: Abdur Rahman al Afreeqee, Hammaad al Ansaaree, Muhammad at Turkee,  Muhammad al Hirkaan, and other than them

 

He joined the Institute of Knowledge in Riyadh in 1371H and completed his secondary education before joining the Higher Institute of Riyadh.  He obtained two degrees – one in the Sharee’ah and one in the Arabic language.  His teachers were Shaikh Abdul Azeez ibn Baz, Shaikh Abdur Razzaaq ‘Afeefee, Shaikh Abdur Razzaaq Hamzah, and others

 

Shaikh Muhammad al Ameen ash Shanqeetee played a prominent role in his life.  He studied under him and accompanied him in his travels for more than 20 years which were filled with giving, knowledge, understanding, good treatment of others, good manners of companionship, good behavior, and other than that

 

Shaikh ‘Atiyah taught at the Institute of Knowledge at al Ahsaa and at the College of the Sharee’ah and the College of the Arabic Language in Riyadh

 

In the year 1381H When the Islamic University of Madinah was founded, he moved there and was part of the teaching administration of the university.

 

He also taught at Imam Muhammad ibn Saud university

 

He moved to the Judiciary by order of the Mufti of the Kingdom of Saudi Arabia and was head of the judiciary and courts.  He was appointed to the rank of judge and then appellate judge (where he remained) until he retired in 1414H

He participated in conferences (teaching knowledge) both inside and outside of Saudi Arabia

 

He taught different branches of knowledge from the Sharee’ah in the Prophet’s masjid and students came to learn from him from all over the world

 

He died in 1420H and was buried in the cemetary of al Baqee’

 

 

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

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.

The Living Scholar Abdur Rahman al Ajlaan

October 13, 2012

This is a summary translation of Shaikh Abdur Rahman al Ajlaan’s biography taken from:

http://www.albaidha.net/vb/showthread.php?t=32050

He was born in Uyoon al-Jawaa’, one of the sub-districts of the district of Qaseem in the year 1357 after the Hijrah

He studied in the beginner schools (kuttaab) in Uyoon al Jawaa’.  In the year 1368 he enrolled in Faisal school in Buraidah, the first school (madrasah) to open in Qaseem.  He graduated from there in 1371.  In 1374 he enrolled in the Institute of Knowledge in Buraidah. In 1379 he enrolled in the College of Sharee’ah in Riyadh.  In 1386 he enrolled in the Higher Judicial Institute when it first opened.

From his work:

In the year 1372H (when he was 15), he was appointed teacher in Tharmadaa Elementary School which the Crown Prince Sa’ood ibn Abdul Azeez  had commanded to be opened. 

He was appointed to teach in the Prophet’s masjid

He was appointed to teach in the College (or Faculty) of Sharee’ah in Riyaad in 1386

In 1387 he was appointed Supervisor of the Institutes of Knowledge

In 1389 he was entrusted before the Chief Justice Shaikh Muhammad ibn Ibraheem Aalush Shaikh with opening the first Saudi courthouse in the Emirates, in the Emirate of al-Fujairah

In 1393 he was entrusted by command of the noble King Faisal – rahimahullah – with opening the courthouse of ‘Ajmaan (in UAE) and was appointed by him as a judge in it until the year 1405 when he requested to be moved to Makkah. So he was appointed a judge in the Higher Court of Makkah. He continued in that along with being entrusted with teaching in the Sacred Masjid until the year 1410 when the order came from the Servant of the two noble Sacred Precincts, King Fahd ibn Abdul Azeez – rahimahullah – appointing him head of the courts in the Qaseem district.  He continued in that until the year 1420 when he sought early retirement (at age 63) so that he could continue teaching in the Sacred Masjid and he is still teaching there.  He also taught in the University Ummul Quraa in the College of Sharee’ah.  He also taught in the higher department at Darul Hadeeth al Khairiyyah in Makkah and he is still doing that.

From his teachers:

Shaikh Abdul Azeez ibn Baz

Shaikh Abdullah ibn Humaid

Shaikh Muhammad Ameen Shanqeetee

Shaikh Abdur Razzaq Afeefee

Shaikh Abdullah Ghudyaan

From his lessons in the Sacred Precinct in Makkah:

Tafsir Ibn Kathir

Tayseerul Allaam Sharh Umdatul Ahkaam

Subulus Salaam Sharh Bulooghul Maraam

Fat-hul Majeed Sharh Kitaabut Tawheed

al Aqeedatul Waasitiyyah by Shaikhul Islam Ibn Taymiyyah

(and many more)

(end of what was taken from that post)

Shaikh Ubaid al Jaabiree is one of his students 

 

Introduction to the tafseer (explanation) of surah Nuh (Noah) 71 (Arabic and English audio):

http://mtws.posterous.com/introduction-tafsir-sura-noah-sheikh-ajlaan

 

Explanation of the verse “And be kind  to your parents” (Arabic and English Audio)

http://mtws.posterous.com/kindness-to-parents-by-sheikh-ajlaan

 

Is smoking haram?  Shaikh Ajlaan answers (Arabic and English audio):

http://mtws.posterous.com/is-smoking-haraam-sheikh-ajlaan-answers

 

King Faisal ibn Abdul Azeez

October 13, 2012

Taken from the Saudi government website:

http://www.info.gov.sa/portals/kingdom/kingdomkings.html

 

King Faisal was the third King of Saudi Arabia, reigning from 1964 to 1975.

In 1925, Faisal, in command of his father’s arms, won a decisive victory in the Hijaz. Faisal became viceroy of the Hijaz, thus extending King Abdul Aziz’s remit to the west of the peninsula.

Following the formation of the Kingdom of Saudi Arabia, Faisal was appointed Minister of Foreign Affairs in 1932. Faisal served as Prime Minister under King Saud.

In 1964, Faisal was named regent and, a few months later in the same year, became king. Although a great respecter of tradition, King Faisal proved to be a far-sighted innovator [not in the religious sense of the word]. In the course of his reign, Faisal initiated a number of major economic and social development plans. Under Faisal, the industrial development of the Kingdom began in earnest. In foreign policy, King Faisal showed a resolute commitment to the essential interests of the Arab and Islamic world.

King Fahd ibn Abdul Azeez

October 13, 2012

Bio taken from the Saudi government website:

http://www.info.gov.sa/portals/kingdom/kingdomkings.html

 

King Fahd, Custodian of the Two Holy Mosques, was the fifth King of Saudi Arabia.

 

King Fahd has brought to his high office a wide range of experience in a number of key posts.

He was appointed the first Saudi Arabian Minister of Education in 1953. He served at that Ministry for five years, laying the foundations for the Kingdom’s ambitious and successful educational program. He became Minister of the Interior in 1962, holding this key position for thirteen years – in the course of which he ensured the Ministry could discharge all its functions as efficiently as any such organization in the world. In 1975, when he became Crown Prince, he had, with consummate grasp of the complexities of the task, undertaken the supervision of both the planning and the implementation of the Kingdom’s second and subsequent five year plans.

It has been, however, in the field of international diplomacy, that Fahd bin Abdul Aziz as king has made his greatest contribution. Working tirelessly, he has brought to bear on the intractable problems of the region his own remarkable subtlety of mind combined with great tenacity of purpose to find, whenever possible, peaceful solutions, based on justice. In the pursuit of this goal, he was always ready to deploy the status and the resources of the Kingdom.

King Fahd died on 1st August, 2005. He was succeeded by Crown Prince Abdullah.

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