Posts Tagged ‘daughter’

Umar – ((we ask that) Allah be pleased with him) – never buried his infant daughter alive

January 22, 2013

 

 

 

 

Links used in preparation of this brief article:

 

http://www.ajurry.com/vb/showthread.php?t=25064

 

http://www.albaidha.net/vb/showthread.php?p=164625

 

http://www.sahab.net/forums/index.php?showtopic=135146

 

 

This is regarding the false attribution to Umar that he buried his infant daughter alive.

 

It is important to note that, according to those who have researched this matter (see above links) there doesn’t appear to be a chain of narration (isnaad) for this story

 

And this story is not found in the books of the people of the Sunnah, but is found in the books of the Shi’a

(who hate and slander the Companions – see here:

http://www.spubs.com/sps/downloads/pdf/GSC030003.pdf )

 

 

What follows is a brief quote from the book:

 

Diraasah Naqdiyyah fee al Marwiyaat al Waaridah fee Shakhsiyyah Umar ibn al Khattab (radiallahu anhu) wa Siyaasatuhu al Idaariyyah

(Download here:

http://k007.kiwi6.com/hotlink/4i0sfj8nh7/diraasaat_naqdiyyah_fee_al_marwiyaat_al_waaridah.pdf  )

 

by: Abdus Salaam ibn Muhsin Aal Eesa

 

This book was a Doctoral (PhD) thesis debated at the Islamic University of Madinah

 

The author emphasizes the importance of checking and verifying the authenticity of what is attributed to the Umar1 – checking the isnaad since by the isnaad it will be known whether the narrators are those who are reliable (and whose statements are acceptable) and those who are weak (and their statements are not acceptable

 

 

The author (Abdus Salaam ibn Musa Aal Eesa) said in Diraasah Naqdiyyah fee al Marwiyaat al Waaridah…(pp. 111 – 112):

 

As for Umar – (we ask that) Allah be pleased with him, then it has been narrated about hm that he buried alive  an infant daughter of his in the Pre-Islamic ignorance. And I didn’t find anyone who narrated that from Umar when I checked the references.  But I did find that the teacher Abbaas Mahmood al Iqaad mentioned it in his book “Abqariyyatu Umar”.  He said, ‘And the specifics of the story are: that he – radiallahu anhu – was sitting with some of his Companions when he laughed a little. Then he cried.  So he was asked about that.  He said, “In the Pre-Islamic Ignorance we would make an idol out of dates and then worship it.  Then we would eat it.  So that was why I laughed.  As for my crying, then it is because I had an infant daughter whom I wanted to bury (alive).  So I took her with me and dug a hole for her.  She was shaking the dirt from my beard and I buried her alive…”’

 

And al Iqaad doubted the authenticity of this story because burying alive (of infant daughters) wasn’t a widespread custom among the Arabs.2 Likewise, it was not known in Banee Adee (Umar’s tribe), nor in the family of al Khattaab in which Faatimah, the sister of Umar lived, along  with Hafsah, his oldest daughter from whose name  he was given the kunya Abu Hafs.  And Hafsah was born five years before the sending of the Prophet (sallallahu alayhe wa sallam) –  he didn’t bury her alive.  Then why would he bury one of the younger daughters as is claimed?  Why is the information regarding this cut off – no one from her brothers or sisters has mentioned it, nor her paternal uncles, nor maternal uncles?

 

(Footnotes)

 

1It is important to authenticate the veracity of what is said about all of the Companions.  Also see this article:

https://sughayyirah.wordpress.com/2012/04/01/the-one-who-reads-the-biographies-of-the-sahabah-needs-to-be-careful/

 

2The author mentions on p.110 that some of the Arab tribes hated this practice and would take the infant girls (who were to be buried) from their parents and raise and protect them

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What Shaikh Muqbil’s daughter said about him

July 4, 2010

Taken from:

http://knowledgeofislamblog.wordpress.com/2012/09/27/umm-abdullah-al-wadeiyyah-speaks-of-her-fathers-rearing-of-his-daughters/

 

Umm Abdullah Al Wade’iyyah Speaks of Her Father’s Rearing of His Daughters

Taken from the book: Nubthatun Mukhtesiratun Min Nasaaeh…

(Brief summarized excerpt of my father’s, Shiekh Muqbil bin Hadee Al Wade’iee life)

The following two questions were posed to me (Umm Abdullah):

1- (What was) the extent of his (Shiekh Muqbil bin Hadee Al Wad’ee) focus on us while  we were young?

2- (What was) his manner of teaching his family?

As for the first question:

Our father did not neglect us, even though he was extremely busy.  An example of this is his major concern for us with regards to learning the Quran.  He would recite the Quran to us in order for us to memorize it and (he) would record (his) recitation on a (audio) tape in order (for us) to perfect the recitation.  One time while my sister was memorizing, she went to him in order for him to record his recitation, but he was in the library.  She called him and he left his research, came and recorded the recitation, and then returned to his library.

(translator’s note: In another place it was mentioned that the Shiekh stood under a tree and recorded the recitation for his daughter and then returned to his research)

When we began to understand the recitation he purchased a Quranic (audio) album by Shiekh (Mahmoud Khaleel) Al Housrey.  He purchased one for each of us without a radio in order to protect us from listening to music.  Once we became more mature, he purchased a recorder with a radio, but strongly warned us against music.  By the praise of Allah we accepted that.  We have never heard music, and we strongly detest it.  Verily the Messenger(sallalahu alahi wa salem) spoke the truth when he said:

‘Every newborn is born upon the fitrah, then his/her parents make him/her a jew, a christian or a pagan’

(Sahih Al Bukhari and Muslim on the authority of Abu Hurairah)

He (Shiekh Muqbil) listened to what we memorized and we read to him much good.  He would order us to memorize from one specific print of The Quran.  This is because memorizing from one specific print assists (the individual) in memorizing with accuracy.  If he saw us carrying a different print he would become upset and admonish us.  May Allah have abundant mercy on him.

Amongst the students of knowledge, there were some students from Egypt and Sudan that had their wives accompanying them (in Yemen).  Some of these women would teach us and our father would pay them a salary.  This was done due to his specific focus and concern of our rearing and his general focus of the rearing of other (young) girls.  This (manner of study) continued till (we reached) the fourth grade according to school standards.  When he brought the books (curriculum/syllabus) that we were going to study with the female teachers, he would order us to erase all the pictures of living things.  We would do so with hate for pictures.

After that we were taught Islamic knowledge.  Knowledge of the Quran and Sunnah.  We would memorize with our teachers and memorize hadeeths, all praise belonging to Allah.

Our father would entertain us and joke with us with that which Allah made permissible,  contrary to what many people do today, except for those whom Allah has mercy upon.  They (aforementioned people) entertain their children with television, music and crazy toys, and other than that from wrong and evil.  (This is done) while our Prophet Muhammed -sallahu alahi wa salam- said, as it comes in Sahih Al Bukhari and Muslim on the authority of Ibn Umar, the Messenger said:

‘All of you are shepherds, and all will be held responsible over his flock’

He (The Messenger) also said:

‘There is no servant that Allah gives a responsibility and he is not sincere in it’s regard, except that he will not smell the fragrance of paradise’

(Sahih Al Bukhari and Muslim on the authority of Ma’kal bin Yasar)

Our father would forbid us from constantly leaving the home.  He would order us to never leave except with his permission.

This was a summary of his care for us while we were children.

As for the second question:

Firstly, he was very concerned with our learning the religion of Allah and with our increase in Islamic knowledge.  Due to this, he went through great means to provide us with everything that would assist the seeking of knowledge and free our time for it.  May Allah give him a generous reward and enter him into His highest part of paradise.

He would designate a time to teach us, and on the following day he would question us concerning the previous lesson.  If the previous lesson was difficult, he would lighten (the questioning) contrary to if it was easy.

From the private lessons that he taught in our home: ‘Qatru Nada’ (Arabic grammar), this was taught (completed) twice, ‘Sharh ibn Aqeel’ (Arabic grammar), also taught twice, and Tadreeb ar Rawee (Sciences of Hadeeth).  We were studying: ‘Musil at Tallab ila Qawed al ‘Irab’ authored by Shiekh Khaleed al Azharee, but we were prevented from completing it due to his final illness.  May Allah cover him with His mercy.

He also promised us a lesson in Balagha (Eloquence of Arabic), but his final illness also prevented the fullfilling of this.  Allah is The Helper.

He would teach us in a cheerful manner, as was his norm during his lessons.  This (characteristic) would allow the student(s) to inquire about any misunderstanding in the class.  Our sittings with him were filled with good, review of knowledge and guidance, even during meal times and over the phone.  Even during his illness while we were concerned for him, he continued to question us and bring joy to us.  All praise is for Allah.

Note: She mentions a footnote during this paragraph, it reads:

That time while he was in Saudi Arabia before traveling to Germany, he telephoned me and said:

Assalam u alaikum wa rahmatullahi wa barakatuhu.

(She said) I responded without mentioning: wa barakatuhu.

He then said to me: Why didn’t you respond with that which is better?!

He was referring to the statement of Allah in the Quran:

‘And if you are greeted with a greeting, then return a greeting which is better or the same’. 

He was very concerned with our statements and if we made a mistake, he would admonish us with gentleness and say: Don’t be like the people of Sa’da (city in north Yemen). One of them learns Arabic for years until he reaches the level of ‘Al Mugnee Al Labeeb’, but he still speaks on the level of a layman.

(She continued to say) I said to him one time on the phone: Now, we no longer find someone to correct us in our mistakes as you used to do.  He responded: Supplicate to Allah for me.  (She said) I pray that Allah raises him in the high parts of paradise and I pray He (Allah) makes my sister and I from those whom He (Allah) said (in the Quran) concerning them:

 ‘And those who believe and their children follow them in belief, We will join them with their children (in paradise), and We will not waste their actions’

(end of footnote)

Occasionally, he would be firm in his questioning in order to test our understanding.  He would also do this with his male students, and at times he would give us difficult questions.  I (Umm Abdullah) said to him one time: These questions are not on my level.  He responded: I know, but I intended a benefit from them, but I placed them in the form of questions.

I (Umm Abdullah) say: What he used to do has an origin in the legislation.  It has been recorded in Sahih al Bukhari and Muslim on the authority of Mu’ath bin Jabal, he said: I accompanied the Messenger (sallalahu alahi wa salam) on a riding beast when he said:

‘Oh Mu’ath! I said: I answer your call and I’m continuously at your service.  He (the Prophet) repeated this 3 times and then said: Do you know what is the right of Allah upon His servants?  I said: No.  He said: The right of Allah upon His servant is that they worship Him and don’t associate partners with Him.  Then some time passed and he said: Oh Mu’ath! Do you know what is the right of the servants with Allah, if they do that (worship Him without associating partners to Him)?  Their right is that He will not punish them’.

Presenting a benefit in the form of a question strengthens comprehension of the information, and is understood better than presenting it in any other manner. This is because the student will gather and focus his attention to what is being presented to him.

He would occasionally direct questions to the females that were listening to the lessons, and then he would check which answers were correct or false.  From those questions that he asked (them): What is (the ‘Iraab) analysis for the following sentence:

The two Abdullah’s came riding (camel, horse, etc).

And (the likes of the question) what is the meaning of their (teachers of the Arabic language) statement explaining ‘Itha’ (if): it hides (the doer of the action) because it is (used as) a condition.  It is (also) mansoob (carries a fatha) due to the response of the condition.

(translator’s note: I apologize for my inability to translate the last example accurately.  It deals with Arabic grammar that is very difficult to explain in English.  Allah knows best)

We would ask him concerning doubtful matters or confusion related to our lessons or research, and if we did not fully comprehend his explanation of the matter, he would request us to continue researching, or he would accompany us to the library and assist in researching the matter.  This is something that indeed brings sadness to us, because who after my father would lend such assistance!

(A poet said):

Who can compare to your kind soft way?!  You walk gently and without haste, but arrive/come first.

Verily from Allah we come (are created), and to Him we will return.  I (Umm Abdullah) ask Allah to give us a firm statement (La illaha ill Allah) in this life and the hereafter.

He would admonish and direct us with gentleness and ease, and by the mercy of Allah, we had no choice but to obey him. Verily (his orders) were for our own good and well being, and all of them (his guidance and admonition) were precious pearls attached to and supported by the Quran and Sunnah.

From his astonishing mannerism was that he was not strict /harsh against our opinions and deductions that were possibly correct.  If we held an understanding different from his in a matter, he would not be harsh toward us.  This was his normal character with his students, as was known. He would not act cruel or stern toward them (his students) if their opinions or understanding could possibly be correct.  This (character) is something; oh respected reader, difficult to find (in a teacher).

  • He warned us of the society, because it is one that is deviant and astray.  It (is a society) that races toward that which is incorrect and does not benefit, except for those whom Allah shows mercy.
  • He warned us of pride, and he disliked for a female to be prideful and arrogant toward her husband. He would say: There is no good in her (this type of female).
  • He encouraged us with abstinence in this worldly, vanishing life.
  • He instructed us to intend through our eating and drinking, to strengthen ourselves for obedience to Allah, in order to receive the reward of Allah.

He would say: Do not busy yourselves with preparing food, what is easily available, we will eat.

  • He (constantly) encouraged us. He was not from those fathers who discourage their daughters and families. He made our level (of work) simple in order that we continued to progress and prepare ourselves with learning and obtaining beneficial knowledge.

From his statements to me was: “I hope that you become a faqeeha” (female grounded in religious legislation).

Oh by the One who we hope from no other than Him, I ask you Oh Allah to make his wish/hope a reality.

As for discouraging (your daughters or family), this only brings about laziness and hopelessness, and may lead to a regretful result.

At other times, if he noticed from us a deficiency in answering questions, he would admonish us.  This was from his ways of wisdom.  He would do this with the purpose of protecting us from conceit and pride, these two matters are diseases and they are fatal.  May Allah protect and save us from them.

Several years ago (while the Shiekh was still alive), I (verbally) wished (in his presence) to see a palm pith.  (Later) He saw some people digging up a palm tree, when they pulled out the palm pith from the heart of the tree; he brought me one to the house and said: Here is a palm pith.

(translator’s note:  I believe she intendeds here to illustrate her fathers gentleness and willingness to take some time out of his extremely busy schedule to fulfill his daughters wishes)

In conclusion to this answer, (I would like to mention) I saw a dream of my father after his death.  He and Shiekh Ul Islam Ibn Taymiyyah were present in a place that I am not certain of.  I believe it may have been the lower library (in Dammaj).  Shiekh Ul Islam was standing with his beautiful white beard.  It almost fully covered his chest.  My father was also very handsome and strong.  I ask Allah to place them in His highest paradise.

(end of translated text)

This is what we had to offer of the translation of her work.  We encourage everyone to read the full version of her father’s biography.  Indeed she has placed in her book jewels and pearls that were only seen and witnessed by her.  May Allah increase her in knowledge and understanding.

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

Q/A with Umm ‘Abdillah Al Waadi’yyah hafidhahallahhttp://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=2099

The Late Scholar of Yemen, Muqbil al Wadi’ee

May 10, 2010

What Shaikh Muqbil’s daughter, Shaikhah Umm Abdillah al Wadi’iyyah, said about him: https://sughayyirah.wordpress.com/2010/07/04/what-shaikh-muqbils-daughter-said-about-him/

Also see www.spubs.com Article ID SRH090003

 

The following taken from:

http://www.salafitalk.net/st/viewmessages.cfm?Forum=19&Topic=9259

I come from Waadiýah, which is a place to the east of the city of Saýadah from the valley of Dammaaj. My name is Muqbil bin Haadee bin Muqbil bin Qaaýidah al-Hamdaanee al-Waadiýee al-Khallaalee, from the tribe of Aali Raashid. [1]

All praise due to Allaah, most of the people of Waadiýah, who neighbor Saýadah defend me and the Daýwah. Some of them wish to defend the Religion while others defend their tribal devotion. If it were not for Allaah first, then them, the enemies of the (Salafi) Da’wah, particularly the Sheeýah of Saýadah, would not have left behind any signs or traces of us.

I will mention some examples of them for which I ask Allaah to reward them, one of which was when I faced severe opposition in the Haadee Mosque because I turned people away from the (Shiite) Daýwah there. So some men from Waadiýah and others stood by me to the point that Allaah saved me through their hands. The Shiites desired to rule against me. This was at the time of Ibraaheem Al-Hamdee. And evil people amongst the Communists and Shiites raised their heads and imprisoned me for a period of eleven days during Ramadaan. About fifty of the youth from Waadýiah would come to visit me in prison during some of the nights, while another hundred and fifty of their men would also go to the prison caretakers during these nights, so much so that the caretakers got fed up and released me from jail, all praise be to Allaah.

Another example is that the enemies of the Daýwah would sometimes come to Dammaaj with their weapons, so the people of Dammaaj would drive them away and they would be forced to leave in humiliation.

Another example is during our journeys. When I would say: ýWe wish to travelý, they would compete with one other, may Allaah preserve them, to see who would accompany and guard me. So sometimes we would go out on some of our travels in about 15 cars!

During these days, the Daýwah was progressing in a superb manner because, all praise be to Allaah, I had grown older. Perhaps at this point I have reached about 62 years of age. So it was the calamities and the advice from those who love the Daýwah that drove me to have kindness and to not keep up with the enemies, who donýt have anything but insults and abuses.

Also, due to my teaching, writing and giving Daýwah, I was not able to find time to keep up with those enemies. So let them say what they want for my sins are many, and perhaps because of their slander, my sins will be lightened for me and instead fall upon their shoulders.

My Studies and Teachers:
I studied at school until I completed the schoolýs curriculum. Then a long time passed without me seeking knowledge since there was no one who would encourage me or assist me in seeking knowledge. And I used to love seeking knowledge. So I sought knowledge from the Al-Haadee Mosque but I was not assisted in that.

After some time, I left my homeland (of Yemen) and went to the sacred lands (Makkah/Madeenah) and Najd. I would listen to the speakers and be fascinated by their sermons. So I sought the advice of some of the speakers on what beneficial books I should buy? They advised me to get Saheeh Al-Bukhaaree, Buloogh al-Maraam, Riyaadh as-Saaliheen, and Fath-ul-Majeed, the explanation of Kitaab at-Tawheed. And they gave me copies of the textbooks from the Tawheed courses.

At that time, I used to work as a security guard in a building in Makkah, and so I would cling tightly to those books, and the material would stick to my head because what the people in our country did was the opposite of what was in these books, especially Fath-ul-Majeed. After some time had passed, I returned to my country and began to rebuke everything I saw that contradicted what was in those books, such as offering sacrifices to other than Allaah, building shrines over the graves, and calling unto the deceased. So news of this reached the Shiites and they began to censure what I was upon. One of them would say (the hadeeth): ýWhoever changes his religion, then kill him.ý Another one sent a letter to my relatives saying: ýIf you donýt prevent him, we will imprison him!ý But after that, they agreed to let me enter the Haadee Mosque in order to study with them, so that they may (perhaps) remove the misconceptions that had clung to my heart.

So after that, I was admitted to study with them in the Haadee Mosque. The head of education there was the Judge Mutahhir Hanash. I studied the book Al-ýAqd-uth-Thameen and ath-Thalaatheen Masýalah, along with its explanation by Haabis. From the teachers that taught me there was Muhammad bin Hasan al-Mutamayyiz. One time we were discussing the subject of seeing Allaah in the Hereafter, so he began to mock and ridicule Ibn Khuzaimah and other Imaams of Ahlus-Sunnah, but I used to conceal my creed. Despite that, I was too weak to put my right hand over my left hand during prayer, and I would pray with my hands by my side. We studied the text of al-Azhaar up to the section on Marriage.

I also studied an explanation of the Laws of Inheritance from a large book that was above the standard level, but I did not benefit from it. So I saw that the assigned books were not beneficial, except for Grammar, since I studied the books al-Aajroomiyyah and Qatar an-Nadaa with them. Then I asked the Judge, Qaasim bin Yahyaa ash-Shuwayl, to teach me Buloogh al-Maraam. So we started it, but then we were disapproved of, so we left it.

So when I saw that the assigned study books were of a Shiite and Muýtazlite nature, I agreed to only take from the books of Grammar. So I studied Qatar an-Nadaa several times under Ismaýeel al-Hatbah, may Allaah have mercy on him, in the masjid that I would live in and he would pray in. And he would give us a lot of time and attention. One time, Muhammad bin Hooriyyah came to the masjid and I advised him to abandon astrology (tanjeem). So he advised the people there to kick me out of the study program, but they interceded on my behalf and he kept quiet.

Some of the Shiites would pass by me while I was studying Qatar an-Nadaa and say something with the meaning that education would not have any effect on me. But I would just remain silent and benefit from the books on Grammar. I did this until the revolution started in Yemen, when we left our country and settled in Najraan. There I studied with Abul-Husayn Majd-ud-Deen al-Muýeed and benefited from him particularly in the Arabic Language. I stayed in Najraan for the length of two years. Then when I became sure that the war between the Republic party and the Kingýs party (in Yemen) was all for the sake of worldly reasons, I resolved to travel to the sacred lands (Makkah/Madeenah) and to Najd. I lived in Najd for one and a half months in a school for Qurýaanic memorization, which was run by Shaikh Muhammad bin Sinaan Al-Hadaaýee. He was very hospitable to me because he saw that I benefited from the knowledge. And he advised me to stay for a while until he could send me to the Islamic University (of Madeenah). But the environment in Riyaadh changed for me and I decided to travel to Makkah.

I used to work whenever I found work, and I would seek knowledge at night, attending the lessons of Shaikh Yahyaa bin ýUthmaan al-Paakistaanee on Tafseer Ibn Katheer, Saheeh Al-Bukhaaree and Saheeh Muslim.

I would go over several books and there I met two noble Shaikhs from the scholars of Yemen:

First: The Judge, Yahyaa al-Ashwal. I would study Subul-us-Salaam of as-Sanýaanee with him and he would teach me any subject that I asked him about.

Second: Shaikh ýAbdur-Razzaaq ash-Shaahidhee al-Muhwaytee. He would also teach me whatever I asked him about.

Then the educational institute in Makkah opened and I took the entrance exam with a group of students, and I passed, all praise be to Allaah.

The most distinguished of our teachers there was Shaikh ýAbdul-ýAzeez as-Subayyal. I, along with a group of students from the institute, would also study with Shaikh ýAbdullaah bin Muhammad bin Humayd, may Allaah have mercy on him, the book at-Tuhfah as-Saniyyah after ýIshaa at the Haram. He, may Allaah have mercy on him, would bring many points of benefit from Ibn ýAqeel and other scholarsý explanation. The lessons were above the level of my colleagues, so they began to slip away until he eventually stopped the class.

I also studied along with a group of students with Shaikh Muhammad as-Subayyal, may Allaah preserve him, the subject of the Laws of Inheritance.

After staying in the institute for some time, I left to go to my family in Najraan. Then I brought them to live with me in Makkah. We resided there together for the length of my studies in the institute and the Haram itself, which lasted six years.

The blessing of studying in the masaajid is well known. Do not ask about the friendly environment and relaxation we felt while in the masaajid. The Prophet (sallAllaahu ýalayhi wa sallam) indeed spoke the truth when he said: ýA group of people do not gather together in one of the Houses of Allaah, reciting the Book of Allaah and studying it amongst themselves, except that tranquility descends upon them, angels surround them, mercy engulfs them, and Allaah mentions them to those by Him.ý

So I would spend the day studying in the institute, and all of the lessons would assist my Creed and Religion. Then from after ýAsr till after the ýIshaa prayer, I would go to the Haram and drink from the Zamzam water, about which the Prophet (sallAllaahu ýalayhi wa sallam) said: ýVerily, it is a drink that satiates and a cure for diseases.ý

And we would listen to the speakers that came to Makkah from different lands to perform Hajj or ýUmrah.

From the teachers that we learned from at the Haram between Maghrib and ýIshaa was Shaikh ýAbdul-ýAzeez bin Raashid an-Najdee, author of the book ýTayseer-ul-Wahyain fil-Iqtisaar ýalal-Qurýaani was-Saheehainý, in which he has errors that we donýt agree with him on. He, may Allaah have mercy on him, used to say: ýThe authentic ahaadeeth that are not found in the two Saheeh Collections can be counted on oneýs fingers.ý This statement of his stuck to my mind since I had objections to it. This was all the way until I decided to write ýAs-Saheeh-ul-Musnad mimmaa laysa fis-Saheehainý after which I became more certain about the falsehood of his statement, Allaah have mercy on him.

However, he was a man of Tawheed, who had strong knowledge of the Science of Hadeeth and was able to distinguish the authentic from the weak and the defective from the pure with regard to hadeeth. What amazed me about him was that he would call people away from taqleed (blind-following), to the point that he wrote a treatise called ýAt-Tawaagheet-ul-Muqannaýý [Masked Deities of Falsehood]. So the government, and likewise some of the senior scholars, thought that he intended them by it. So the committee of senior scholars gathered together to debate with him. They said: ýDid you intend us and the government with this book?ý So he replied: ýIf you feel that you possess the characteristics that I mentioned in the book, then it includes you. And if you feel that you do not possess those characteristics that I mentioned in the book, then it doesnýt include you.ý Thereafter, the book was banned from entering into the Kingdom. I was informed about this.

One night, he was asked to give a class, but it was as if to only test him. So he began his class with Allaahýs statement: ýFollow that which has been revealed to you from your Lord and do not follow false gods besides Him. Little do you remember.ý [Surah Al-Aýraaf: 3] He followed that with numerous ayaat that prove the prohibition of taqleed (blind-following). After this, he was restricted from teaching at the Haram, and we ask Allaahýs aid.

And from my teachers at the Grand Mosque (Haram) of Makkah who I benefited from was Shaikh Muhammad bin ýAbdillaah as-Sumaalee, for I attended his lessons for about seven or more months. And he was an ayah (manifest sign) in terms of knowledge of the narrators used by the two Shaikhs (Al-Bukhaaree and Muslim). I benefited immensely from him in the Science of Hadeeth. All praise to my Lord, since I started seeking knowledge, I didnýt love anything except knowledge of the Book and the Sunnah.

After I completed the intermediate and secondary levels of the educational institute in Makkah, and after completing all of my religious lessons, I moved to Madeenah to go to the Islamic University there. Most of us transferred to the Faculty of Daýwah and Usool-ud-Deen. The most distinguished of those who taught us there were: Shaikh as-Sayyid Muhammad al-Hakeem and Shaikh Mahmood ýAbdul-Wahhaab Faaýid, both from Egypt. When vacation time came, I feared that time would go by wasted so I joined the Faculty of Shareeýah, due to two reasons, the first of which was to acquire knowledge:

This was since some of the classes there were successive while others were combined. So it was a like a repetition of what we had studied in the Faculty of Daýwah. I completed both Faculty courses, all praise be to Allaah, and I was given two degrees. However, all praise be to Allaah, I give no regard to certificates; what merits recognition in my opinion is knowledge.

In the same year that I finished the two College courses, an advanced studies program opened in the Islamic University, which they called the Masters program. So I went for the interview exam and passed, all praise be to Allaah. The advanced studies course was on the Science of Hadeeth. All praise be to Allaah, I studied the subject that I loved the most. The most prominent of those who taught us there was Shaikh Muhammad al-Ameen al-Misree, may Allaah have mercy on him, Shaikh As-Sayyid Muhammad al-Hakeem al-Misree, and during the last part of my studies, Shaikh Hammaad bin Muhammad al-Ansaaree. On some nights, I would attend the classes of Shaikh ýAbdul-ýAzeez bin Baaz in the Prophetýs Mosque (in Madeenah) on the subject of Saheeh Muslim. I would also attend the gatherings of Shaikh Al-Albaanee, which were specified to only the students of knowledge, in order to learn from him.

While I was in Makkah, I would teach some of the students of knowledge from the books Qatar-un-Nadaa and at-Tuhfah as-Saniyyah. And while I was in Madeenah, I would teach some of my brothers the book at-Tuhfah as-Saniyyah in the Prophetýs Mosque. Then I promised my Muslim brothers that I would hold classes on the Jaamiý (Sunan) of at-Tirmidhee, Qatar-un-Nadaa and Al-Baaýith-ul-Hatheeth for them in my house after ýAsr.

So a great wave of Daýwah spread from Madeenah, which filled the world in the time-span of six years. It was some righteous people who were ones who took on the task of financing it, while Muqbil bin Haadee and his Muslim brothers were the ones who took on the task of teaching their fellow brothers. As for traveling for the purpose of Calling to Allaah throughout all regions of the Kingdom, then this was shared between all of the brothers ý the student of knowledge so that he can acquire knowledge and benefit others, and the common person so that he could learn. This was such that many of the common folk benefited and grew to love the (Salafi) Daýwah.

One of our Muslim brothers from amongst the students of knowledge was an Imam of a masjid in Riyadh. One time some people of knowledge rebuked him for using a sutrah. So he said: ýWe are unable to in front of you, but by Allaah, no one but a common person will get up to teach you the ahaadeeth of the Sutrah.ý So he called a brother from the general folk who loved the Daýwah and had memorized the ahaadeeth of the Sutrah from ýAl-Luýlu wal-Marjaan feemataffaqa ýalayhi ash-Shaikhaan.ý So he got up and narrated these ahaadeeth, after which the opposers felt ashamed and stayed quiet.

After this, the blind followers and the scholars of evil began to set in motion, and the reason for this stirring of the blind-followers, who were considered scholars in the eyes of the people, was because whenever they would find a young student of knowledge amongst our students and they would use a hadeeth as proof, the student would say to them: ýWho reported the hadeeth?ý And this was something they were not accustomed to. Then he would say to them: ýWhat is the status (i.e. grading) of the hadeeth?ý This was something that they also werenýt accustomed to. So they would embarrass them in front of the people. And sometimes the student would say to them: ýThis is a weak hadeeth. There is so and so in its chain of narration and so and so declared him weak.ý So upon hearing this, it is as if the earth would become constricted beneath these blind-followers. And they would then go about spreading lies that these students were Khawaarij, when in fact the brothers were not from the Khawaarij who make it lawful to shed a Muslimýs blood and who deem a Muslim a disbeliever on the count of sins.

However, there would occur some errors on the part of some of the new brothers, and this was because the beginner is almost always overwhelmed with excessive zeal. At that time, I was preparing my Masterýs dissertation, when all of a sudden one night, before I knew what was happening, they arrested me and arrested almost one hundred and fifty others. Some people were able to escape, but the earth trembled between those who opposed and those who agreed with out arrest. We remained in prison for a month or a month and a half. After that we were set free, all praise be to Allaah.

Shortly after this, the treatises from Juhaymaan were released and a group of us were again arrested. [2] During the interrogation, they asked me: ýWhere you the one who wrote this?ý What, Juhaymaan canýt write? So I denied this, and Allaah knows that I didnýt write it nor did I assist in any part of it. But after staying in jail for three months, an order was made for foreigners to be deported.

When I arrived at Yemen, I went back to my village and stayed there for a while teaching the children Qurýaan. Before I knew it, it seemed like the whole world was in an all-out battle against me. It was as if I had come out to destroy the country, the Religion and the rulership. At that time, I didnýt know any leader or tribal chief. So I would say: ýAllaah is sufficient for me and the best of Guardians.ý When things would get tight, I would go to Sanýaa or to Haashid or to Dhimmaar, and also to Taýiz, Ibb and Hudaydah to give Daýwah and to visit the Muslims brothers.

After some days, some good-doers sent me my library from Madeenah. They sent the books to Saýadah where the head of shipments there was malicious of the Sunnah. Some of our companions went to request the books from him, so he said: ýCome back after Dhuhr, Allaah willing.ý But he didnýt return after Dhuhr. Instead, some Shiites mobilized and requested the caretakers to confiscate the books because they were Wahaabbi books!

Do not ask about the monetary fees, hardships and injustice that occurred to me as a result of trying to get my books! Many of the brothers from the inhabitants of my country made great efforts to follow that up, including Shaikh ýAbdullaah bin Husayn al-Ahmar, Shaikh Hazaaý Dabýaan, the caretakers of the Guidance and Counseling Center, such as the Judge Yahyaa al-Fasayyal, may Allaah have mercy on him, and brother ýAaýid bin ýAlee Mismaar. After a long difficulty, the people of Saýadah sent a telegraph to the President ýAlee bin ýAbdillaah bin Saalih, so he assigned the case to the judge, ýAlee as-Samaan. The judge sent me a letter and promised that he would turn over the library to me. And he said: ýThe people of Saýadah are very strict. They call the scholars of Sanýaa disbelievers.ý So I went to Sanýaa to get my books. Allaah decreed that my books arrive there while the judge ýAlee Samaan was out of the country on a mission. So when some of the brothers went to ask for it, the head of the Ministry of Endowments told them: ýThese books need to be inspected.ý So some of our Muslim brothers at the Center for Guidance and Counseling mobilized and went to request the books. So they said: ýThese books are under our jurisdiction. We must examine them, so whatever is upright, we will hand over to al-Waadiýee and whatever violates the Religion, we will keep it with us.ý So by doing this, they discovered that the books were in fact purely religious and turned the them over to me without inspecting them, so may Allaah reward them.

I brought the books into my country, all praise be to Allaah. And my close ones, may Allaah reward them, built a small library and a small masjid. And they said: ýWe will pray Jumuýah here to avoid hardships and problems. Sometimes we would pray there with only six people present.

One time the governor Haadee al-Hasheeshi asked for me, so I went to Shaikh Qaaýid Majlee, may Allaah have mercy on him, who then called him and said: ýWhat do you want from al-Waadiýee?ý He said: ýNothing, except to get to know him.ý So he said: ýWe will look for him in his institute.ý

In another instance, some other leader asked for me and so Husayn bin Qaaýid Majlee went with me to see him. He (Majlee) began to talk against the Sheeýah and explain to him that we call to the Qurýaan and the Sunnah and that the Sheeýah hate us because of that because they fear that the truth will come out about them, so this leader said: ýIndeed, the Shiites have tainted the history of Yemen, so as long as your Daýwah (call) is as you say it is, then call to it and we are with you.ý

After this I spent some time with my library. Only a few days had passed when some Egyptian brothers came and we started classes on some of the books of Hadeeth and the Arabic Language. After this, students continued to come from Egypt, Kuwait, the Sacred Lands (Makkah and Madeenah), Najd, ýAden, Hadramaut, Algeria, Libya, Somalia, Belgium, and other Muslim and non-Muslim countries.

The number of students has now reached between six to seven hundred students, amongst which are a hundred and seventy families.[3] And Allaah is the One who provides them with sustenance. And all of this is not because of our might or power, nor due to the amount of knowledge we have or because of our courage or eloquence in speech. Rather, this is something that Allaah willed to be. So He was the One, all praise to Allaah, that granted us this blessing.

[End of Translation of Shaikh Muqbilýs Autobiography]

His Death:
Shaikh Muqbil bin Haadee Al-Waadiýee passed away on the 2nd of Jumaadal-Oolaa, 1422H (7/21/2001) due to a liver disease that he was suffering from for a long time, and due to which he traveled to America, Germany and Saudi Arabia during the last part of his life to seek treatment for. He was around seventy years of age when he died in Jeddah. His funeral prayer was held in Makkah and he was buried in the Al-ýAdl Cemetery near the graves of Shaikhs Ibn Baaz and Ibn Al-ýUthaimeen, may Allaah have mercy on all of them.

The Scholarsý Praise for him:
Shaikh Muhammad bin Saalih Al-ýUthaimeen said: ýTell him that I consider him to be a mujaddid.ý

Shaikh Al-Albaanee said: ýSo degrading and belittling these two Shaikhs (Rabee’ and Muqbil), who call to the Qur’aan and the Sunnah and what the Salaf As-Saalih were upon and who wage war against those who oppose this correct methodology. As is quite clear to everyone, it either comes from one of two types of people. Either it comes from someone who is ignorant or someone who follows his desires… If he is ignorant, then he can be taught. But if he is one who follows his desires, then we seek Allaah’s refuge from the evil of this person. And we ask Allaah, Mighty and Sublime, to either guide him or break his back.” [The Audio series Silsilah al-Hudaa wan-Noor: 1/851]

Shaikh Yahyaa al-Hajooree reported that Shaikh Rabeeý Al-Madkhalee said about him: ýHe is the mujaddid in the lands of Yemený and that he said: ýthere canýt be found from the time of ýAbdur-Razaaq as-Sanýaanee to this present day someone who established the Daýwah and revived it as the likes of Al-Waadiýee.ý [4]

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Footnotes:

[1] Translatorýs Note: In her biographical account of her father, Umm ýAbdillaah Al-Waadiýiyyah said: ýHis father died while he was young and he didnýt know him. So he grew up as an orphan and under the care of his mother for a period of time. She would ask him to work to make money and order him to look at the state of his community so that he could be like them. But he would turn away from this and say: ýI will go out to study.ý So she would say: ýMay Allaah guide you.ý She would supplicate for him to be guided, as several women who were around at that time informed me. Perhaps her supplication coincided with the time when supplications are accepted since he became one of the guided, guiding others.ý [Nubdhah Mukhtasarah: pg. 18]

[2] Translatorýs Note: This refers to Juhaymaan bin Muhammad al-ýUtaybee, a deviant from Saudi Arabia who took over the Grand Mosque of Makkah with hundreds of followers in 1979, and held it for several days, after which the senior scholars allowed force to be used in the sacred site of the Kaýbah in order to regain it. The Saudi National Guard subdued them about two weeks later after much blood was shed and casualties were lost on the part of the rebels and the Saudi army. The remaining dissidents that were captured were later beheaded. Shaikh Al-Albaanee (rahimahullaah) mentioned this Juhaymaan in his book as-Saheehah (5/872), saying: ýýAnd like the followers of the Saudi Juhaymaan, who caused the fitnah in the Grand Mosque in Makkah at the beginning of the 1400ýs (Hijree). He claimed that the awaited Mahdee was with him and sought from those present in the Mosque to give him bayýah (allegiance). Some of the simple-minded, heedless and evil people followed him. Then Allaah put an end to their fitnah after they had shed much of the Muslimsý blood.ý

[3] Translatorýs Note: It must be re-emphasized here that this statement comes from the second edition of his autobiography, which was printed in 1999. Since then these numbers have continued to increase, such that in present times, the Shaikh’s school, which is now taught and supervised by Shaikh Yahyaa Al-Hajooree has around 1000 students and 500 families, all praise be to Allaah.

[4] Translatorýs Note: These quotes are from the book Nubdhah Mukhtasarah of Shaikh Muqbilýs daughter Umm ýAbdillaah (pg. 46}

Source: Tarjamah Abee ýAbdir-Rahmaan (pg. 16-29, with minor abridgement) [2nd Edition; 1999]
Translation: al-ibaanah.com