Category Archives: The Scholars

The salaf and Fasting

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillah

Ammaa ba’d

With this the beginning of this blessed month of Ramadhaan, and this period of good and mercy, We remind of that which the salaf of this umma were upon from fasting and other acts of worship in this month, that it may be a form of encouragement for us this ramadhaan and those that are to come, if Allah blesses us with life.

Abdur Rahmaan Ibn Ahmad Ad Daaraani said:

The key to the dunya is in being full, satiated and content. While the key to the hereafter is in hunger (I.e due to fasting). The origin of good in the dunya and the hereafter is in the fear of Allah. Indeed Allah gives his dunya to those who he loves and those he does not love. Hunger (i.e. fasting and its reward) is a treasure preserved with him, that he does not give except to the one he loves specifically. For me to give up a morsel from my late meal (i.e. due to fasting) is more beloved to me than for me to eat it and stand in prayer from the beginning to the end of the night

(Collected by Abdur Razzaaq As San’aani in Al Musannaf 3/307)

Abu Dardaa said:

If it were not for three things I wish not to remain in the dunya:

1. Placing my face down in prostration to my creator across the alternation of the day and the night, preparing for the (true) life to come

2. Experiencing thirst during the hottest part of the day (due to fasting)

3. And Sitting with a people who select and choose their words (i.e. are careful with their speech) the way fruit is selected

(Collected by As Suyooti in Ad Duril Manthoor 6/648)

Ibn Mas’ood – Radhiyallahu anhu said:

Fasting is a barrier like the barriers used in war

(Collected by Abdur Razaaq As San’aani in his Musanaf 4/307)

Ubaid Ibn Umair said:

It used to be said that when winter comes Oh people of the Qur’aan, the nights are long for your prayers, and the days are short for your fasts, so capitalise!

(Collected by Ibn Abi Shaibah in his Musannaf 7/172)

Upon the authority of Hishaam Ibn Urwa ibn Zubair who said that his father used to fast consistantly except for Eid al Fitr and Eid Al Adhaa and he died while he was fasting!”

(Siyar a’laamin nubalaa 4/436)

Yahya ibn Ma’een said Ghundar (Muhammad ibn Ja’far al Hudhali 293 H) turned to me one day and said “Do you know that for the last fifty years I have fasted one day and broke my fast the next! (referring to the fast of Daawood)”

(Siyar A’laamin Nubalaa 9/101)

Wallahu A’lam

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Is it from the manhaj of the Salaf to gather the mistakes of a person? – Shaikh Rabee’ – Hafidhahullah

Bismillahi Wal Hamdullillah Was Salaatu Was salaamu ‘alaa rasoolillahi

Ammaa ba’d:

Question:

Is it from the manhaj of the salaf to gather the mistakes of an individual and then make them apparent in an authorship for people to read?

Answer:

Subhaanallah! This is a statement made by the people of innovation for the purpose of protecting their bid’ah, protecting their books, protecting their methodology and protecting the people they venerate.

Yes! Allah and his messenger have mentioned much of their (affairs) of misguidance, and have gathered the statements of the Jews and the Christians and have critisised them in many Qur’anic verses.

Similarly Ahlus Sunnah, from the dawn of their history to this day have spoken about Jahm ibn Safwaan and Bishr Al Mirreesi and have enumerated their innovations and misguidance. They have (likewise) gathered the statements of the people of the (deviant) sects and have critisised them, so who has made this haram?

This is from the compulsory affairs if the people may be misguided by his many innovations and you were to gather them in one place and warned against them and named him, then may Allah reward you with good!

You, in doing so, would have carried out a great good for Islaam and the Muslims

Taken from: Ajwibatu Fadheelatish Shaikh rabee’ Ibni Haadi Al Madkhali As Salafiyah ‘alaa as’ilati Abi Rawaaha Al Manhajiyah (The salafi responses of The noble shaikh Rabee’ Ibn Haadi Al Madkhali to the manhaji questions of Abi Rawaaha As Salafi)

The Salaf, their brotherly love for each other and advise concerning friendship

Bismillah Wal Hamdullillah Was Salaatu Was Salaamu ‘alaa Rasoolillahi

Ammaa ba’d

After the end of the successful Birmingham Winter Conference 2011, and the feeling of brotherly love felt by all, we mention here something from the narrations of the salaf concerning how they loved each other for the sake of Allah and enjoyed each others company for indeed it is a great blessing that these feelings of love due to the Sunnah continues to be experienced by Ahlus Sunnah til this very day! Wa Lillahil Hamdu ‘Alaa Ni’amihi!

Upon the authority Abdah Bint Khalid who said: Khaalid Ibn Mi’daan would rarely lay down to sleep except that he would express his desire to see the messenger of Allah – Sallallahu ‘alaihi wa Salam – and his companions from the Muhaajireen and the Ansaar. Then he would name them (Khaalid ibn Mi’daan did not meet the Messenger but he did meet and take from companions, from the Abu Umaamah and others) and he would say: “They are my essence and a part of me, and my heart feels affection for them, I have long yearned to see them (Oh Allah) Hasten taking my soul” he would do so until sleep overcame him while he was saying that.

(Collected by Imaamudh Dhahabee in ‘Siyar ‘alaamun Nubalaa’ 4/539)

Al Qaasim ibn Muhammad: “Indeed Allah has placed in a Righteous dutiful friend that draws towards you, what he hasnt placed in a undutiful relative that turns away from you

(Collected by Imaamudh Dhahabi in ‘Siyar A’laamin Nubalaa’ 5/43)

Upon the authority of Ibnil Fudhail who said: “I went to visit Abu Ishaaq As Sabee’ee after he lost his sight. So I said: “Do you know who I am? He said: “Fudhail? So I said: “Yes!” So he said to me: “Verily, By allah I love you! and were it not for me being shy of you i would kiss you” then he pulled me to his chest (and hugged me) then said: “Al Ahwas narrated to me upon the authority of Abdullah who said  (concerning the statement of Allah) “If you were to give in Charity All that is on earth you would not be able to unite their hearts but Allah has united them” (Suratul Anfaal Vs 63) “This verse was revealed concering those who love each other (For the sake of Allah)”

(Collected by Imaamudh Dhahabi in ‘Siyar A’laamin Nubalaa’ 5/378)

Upon the authority of Imaamul Auwzaa’ee (who lived in Shaam, the area of Syria) who said: “Qataadah wrote to me from Basrah (Modern day Iraaq) saying: “Even though our lands have caused a separation between me and you, the uniting factor of Islaam brings us together

(Collected by Imaamudh Dhahabee in ‘Siyar A’laamin Nubalaa 7/121)

Upon the authority of Imaamush Shaafi’ee who said: “He is not your (true) brother if you need to use diplomacy with him

(Collected Imaamudh Dhahabee in ‘Siyar A’laamin Nubalaa 10/98)

Upon the authority of Imaamush Shaafi’ee also who said:” The sign of a (true), friend is that he is a friend to the friend of his friend

(Collected by Imaamudh Dhahabi in ‘Siyar A’laamin Nubalaa 10/99)

Upon the authority of Bashaar Ibn Moosaa Al Ijlee who said: “Tomorrow is a blessed appointment! Ibn Ma’een and I have a meeting!”

(Collected by Imaamudh Dhahabi in ‘Sityar A’laamin Nubalaa 10/582)

Yunus Ibn Abdil A’laa said: “I heard As Shaafi’ee say: Oh Yunus! Total refrainment from the people brings about their animosity, while freely mingling with them attracts evil companions, so be between total refrainment and free mingling

(Collected by Imaamudh Dhahabi in ‘Siyar A’laamin Nubalaa 10/89)

Yunus As Sadfi said: Imaamush Shaafi’ee said to me: “You have no means of safety from people (and in a version ‘pleasing all of the people is a goal you will not achieve) , so find those who are most beneficial to you and cling to them

(Collected by Imaamudh Dhahabi in ‘Siyar A’laamin Nubalaa 10/42)

Al Ma’moon said: “People are of three types:

1 – One that is like food, and are a necessity

2 – One that is like Medicine, one needs them during times of illness

3 – One that is like an illness, despicable in every circumstance”

(Collected By Imaamudh Dhahabi in ‘Siyar A’laamin Nubalaa 10/283)

Wallahu A’lam

Wa Sallallahu ‘alaa Nabiyinaa Muhammad

From the Benefits of the Sittings of Knowledge

Bismillah Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa Ba’d:

Since many of our brothers are here in the Birmingham Dawra we remind of the following hadeeth that mentions one of the fruits of attending sittings of knowledge.

Upon the authority of Sahl Ibn Handhalah – Radhiyallahu ‘anhu who said: “The messenger of Allah – Sallallahu ‘Alaihi was Salam said: “A people do not sit together remembering Allah and then rise from their place of sitting, except that it is said to them: “Rise! For indeed Allah has forgiven your sins and has turned your evil deeds into good ones!”

(Collected by At Tabaraani and declared ‘Saheeh’ by Shaikh Albaani in ‘Saheehul Jaami’ (5610))

We ask Allah that he blesses all attendees with this khair

Wa Sallallahu Alaa Nabiyinaa Muhammad

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Imaam Abu Haneefah weak in Hadeeth?!

Bismillahi Wal Hamdullillah was Salaatu Was Salaamu ‘alaa Rasoolillahi

Ammaa Ba’d:

A few articles ago i discussed an issue related to the four rak’aahs after ishaa carrying the reward of lailatul Qadr and a weak hadeeth was mentioned. Shaikh Al Albaani clarified that the reason for its weakness was the presence of Imaam Abu Haneefah in its chain of narration. A question that arose after that was: ‘But is Abu Haneefah weak in Hadeeth?!’

In order to clarify the issue i quote here the research of Shaikh Al Albaani concerning the affair:

Shaikh Al Albaani mentions rahimahullah :

“I mentioned back there (Under hadeeth 397) that Abu Haneefah has been declared weak (by the scholars of Hadeeth ) in Hadeeth. In order to bring clarity to this I say:

I mentioned there that Abu Haneefah – Rahimahullah – was declared weak due to his memory by (Imaam) Al Bukhaari (Imaam) Muslim, (Imaam) Nasaa’I and Ibn ‘Adi and others from the Imaams of Hadeeth. So I will mention here the quotes from the Imaams (of Hadeeth) i have indicated and others from whom this statement has authentically come. That the reader may be upon clarity in the affair and so that none can claim about what we mentioned there (i.e that he is weak in hadeeth) that this is Ijtihaad (i.e. his personal conclusion based upon his own analysis) from me, rather it is itibaa’ (pure following) of the people of knowledge, understanding and specialism. Allah the Mighty and Exalted has stated “

“Ask the people of Knowledge if you do not know” (Suratul Nahl Vs 43)

And he has said:

“Ask of it one who is well aquainted”  (Suratul Furqaan Vs 59)

  1. Imaamul Bukhaari said in ‘Taareekhul Kabeer’ (4/2/81) ‘Sakatoo ‘Anhu’ (this statement of Imaamul Bukhaari literally means: ‘they remained quiet about him’ That is in reference to the Imaams of Hadeeth. But this statement if it comes from Imaam Bukhaari then it means that they left narrating from him since Imaam al Bukhaari was well known to be subtle in his statements of Jarh. Imaam Ibn Katheer mentions: “If Imaamul Bukhaari says about a narrator ‘Sakatoo ‘anhu’ or ‘Feehi Nadhr’ (Lit: his affair is dubious) then he (the narrator) is at the lowest level ( of trustworthiness) as far as he is concerned, due to the fact that he was subtle with his disparaging statements” ikhtisaar ‘Uloomil Hadeeth p89. AH)
  2. Imaam Muslim mentioned in ‘Al Kunaa Wal Asmaa’ (1/31ق) “He is unstable (Mudtarib) in hadeeth and doesnt have many Authentic hadeeth
  3. Imaam An Nasaa’ie mentions at the end of ‘Ad-Du’afaa’ Wal Matrookeen’ (p57): “He is not strong in hadeeth and he makes many mistakes even though his narrations are few
  4. Imaam Ibn ‘Adee in ‘Al Kaamil’ (2/403):”He has some sound hadeeth but the majority of what he narrates are erroneous narrations, with mistakes in wording and additions in their chains of narration and their texts. He (also) makes Mistakes when quoting the names of the narrators and the majority of that which he narrates is like this. None of his narrations are authentic other than a little more the ten, while he actually narrates some three hundred hadeeth, some of them popular, while some are strange narrations but they are all narrated in this fashion. This is because he is not from Ahlul Hadeeth (the people of hadeeth), thus one should not transmit from an individual of this description in hadeeth”.
  5. Imaam Ibn S’ad mentions in his ‘Tabaqaat’ (6/256): “He was ‘Dae’eef (weak) in hadeeth
  6. Imaam Al Uqailee mentions in ‘Ad Du’afaa’ (The weak Narrators): “It was narrated to me from Abdullah ibn Ahmad who said:”I heard my father (Imaam Ahmad) say: ” The Hadeeth of Abu Haneefah are weak
  7. Imaam Ibn Abee Haatim mentioned in ‘Al Jarh Wat Ta’deel’ (4/1/450): “It was narrated to me from Hajaaj ibn Hamzah who said we were informed by ‘abdaan ibn Uthmaan who said i heard Ibn Al Mubaarak say: “Abu Haneefah was ‘Miskeen’ (A pauper) in hadeeth
  8. Imaam Abu Hafs Ibn Shaaheen said:” As for abu haneefah then he possesed in the knowledge of fiqh that which can not be denied, though he was not pleasing in Hadeeth…”
  9. Imaam Ibn Hibbaan stated: “He was a man who used to debate (ie in issues of knowledge) and he was apparently pious, though hadeeth was not his fortḗ. He narrated some one hundred and thirty hadeeth with isnaad (chains of narration), he has no other hadeeth in the dunya but them and he erred in one hundred and twenty of them! He either reversed the chain of narration or he changed the text of the hadeeth to the extent that the hadeeth was not recognisable. So since his errors have overcome his instances of correctness, one should leave relying upon him in narration”.
  10. Imaam Ad Daaraqutni mentions in his ‘Sunan’ a narration from Abu Haneefah who narrates from Moosaa ibn abee Aa’isha who narrates upon the authority of Abdullah ibn Shadaadf rom Jaabir – Radhiyallahu anhu who attribute to the Messenger – Sallallahu Alaihi wa Salam (the statement): “Whoever has an Imaam then the recitation of the Imaam is recitation for him” then Imaam Ad Daaraqtni states after it (P 123): ” No one narrates it from Moosaa ibn Abee Aa’isha other than Abu Haneefah and Al Hasan ibn ‘Umaarah and they are both weak”.
  11. He was mentioned by Imaam Haakim in ‘Ma’rifatu ‘Uloomil Hadeeth’ (Imaam Haakim’s book concerning the Science of Hadeeth) alongside a group of Narrators from the era of the Atbaa’ut Taabi’een (Successors of the Successors of the Companions) and the period after them, whose ahadeeth were not used in the Books of Authentic Hadeeth, he then sealed that with his statement (P256): ” Everyone we have mentioned here is well known as a narrator, but they are not considered among the precise, trustworthy memorisors”.
  12. Al Haafidh Abdul Haq Al Ashbeeli mentions in ‘Al Ahkaam’ (2/12ق) the hadeeth of Khaalid ibn Alqama from Abdu Khairin from Ali concerning his wudhoo (salaallahu alaihi wa Salam: “He wiped his head once” then he states at the end of it: ” This is how the trustworty memorisors have narrated it from Khaalid. It has also been narrated from Khaalid by Abu Haneefah who narrates: “then he wiped his head three timesbut Abu Haneefa is not relied upon due to his weakness in Hadeeth
  13. Ibnil Jawzi mentions him in his book ‘Ad Du’afaa wal Matrookeen’ (the Weak and abandoned Narrators)(3/163) and he narrates the statements of Imaam An Nasaa’ie and others who have previously been mentioned declaring him weak. He also narrates from At Thowri (Imaam sufyaan Ath Thowri) that he said: “He is not Trustworthy” and from An Nadhr ibn Shameel who said: “He is abandoned in Hadeeth
  14. Imaamudh Dhahabee mentions in ‘Dewaan Ad Dhu’afaa'(1-2/215ق): ” An Nu’maan Al Imaam – Rahimahullah Ibn Adee said: The majority of that which he narrates is an error or has in it incorrect alterations of words or has incorrect additions in them, though he does have some good ahaadeeth. Imaamun Nasaa’ee said: “He is not strong in Hadeeth and he makes many errors and mistakes even though his narrations are few” Imaam Ibn Ma’een said: “Do not pen down his hadeeth”. This narration from Ibn Ma’een means that with him Abu Haneefah is considered among the weak narrators, which explains that the statement that has come from Al Haafidh (ibn Hajr) in ‘Tahdheeb’ wherein Ibn Hajr narrates that Ibn Ma’een declares him trustworthy, is not the only statement that Ibn ma’een has made concerning him. The reality is that the opinions of Ibn Ma’een about the imaam are at variance. On occasions he declares him trustworthy and on other occasions he declares him weak as in this narration. On other occasions he says in that which ibn Muhriz narrates from him in ‘Ma’rifatur Rijaal (1/6/1): “Abu Haneefah was ‘Laa Ba’sa bihi’ (This is a term used by the scholars of hadeeth to refer to one whos ahaadeeth may be written down for the purpose of analysis and comparison with the ahaadeeth of the other Imaams not sole reliance upon them) and he did not used to lie” and he said on another occasion: ” Abu Haneefah as far as we are concerned is from the people of truthfulness, he was not accused of lying” (Shaikh Albaani continues): “There is no doubt with us that Abu Haneefah is from the people of truthfulness! but that is not sufficient for us to rely upon his hadeeth until (the state of) his precision, integrity and memory is added to that, and this is what is not established for him – Rahimahullah rather that which is established is the opposite, as is seen from the testimonies of the aforementioned Imaams. And they are those who one will not go astray if he holds on to their testimonies and follows their statements. This though, does not affect in any way the station of Abu Haneefah – Rahimahullah in his deen and his piety and his fiqh as some of his staunch followers wrongly presume (and misunderstand). For how many a Jurist, Judge or righteous, upright individual has been criticised by the scholars of Hadeeth in that which concerns their memory or them not being precise, but that does not affect their deen or known uprightness, and this is an affair that is not hidden from those who busy themselves studying the biographies of the narrators…”

(See Silsilatul Ahaadeeth Ad Dha’eefah: 1/661-666)

Wallahu ta’aalaa A’lam

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A beneficial sitting with Shaikh Rabee’ ibn Haadi

Bismillah was salaatu was salaamu ‘alas rasoolillahi

Ammaa Ba’d;

Alhamdullillah I have not long left the house of our Shaikh rabee’ ibn Haadi Al Madkhali – Hafidhahullah – he had a sitting with students of knowledge from various countries around the world who have come for Hajj from Libya, Yemen, Algeria and elsewhere.

The gathering was full as usual and our shaikh made dua for those who had performed Hajj that Allah accept it from them.

He went on to advise concerning a number of affairs. He spoke about fitna, Taqwa, and Tawassul among other things.

The shaikh’s health seems good considering the ailments he has alhamdullillah and he appeared almost as vibrant as he was when I used to study with him in the 90’s in Madina.

I spoke to him after his admonition, he greeted me and I conveyed the salaam of the people of Sunnah in the Uk to him.

He replied to the salutations and then said ‘May Allah reward you brothers immensely due to your loss of Daawood then He said ‘Inshallah he is from the shuhadaa! (martyrs)

I remember him saying in the past about Daawood: ‘I love him more than I love my own son!’

May Allah continue to preserve our Shaikh Rabee-us Sunnah, one of the vanguards of the manhajus Salafi in our time

May Allah have Mercy Upon Shaikh Abdullah

Bismillah Was Salaatu was Salaamu ‘alaa Rasoolillahi

Ammaa Ba’d:

In a few hours Salaatul Janaaza will be performed over one of the last remaining students of the great scholar Shaikh Abdur Rahmaan ibn Naasir As Sa’dee Rahimahullah.

Hearing of his death brings to mind the occasion as a student in Madina, travelling from Madina to Riyaadh to meet him (among other scholars) some thirteen or so years ago.

Since Allah made it easy for me to travel to Riyaadh (which was a feat for students in Madina at that time being some 800 or so kilometres from Madina) i used the opportunity to meet and sit with as many of the scholars of the region as i could.

I remember entering upon him in his study and being introduced to him and seeing an old white haired man of relatively short stature surrounded by professors and older students of knowledge each holding various advanced books concerning different branches of knowledge reading them to him.

One reading to him concerning furooq (the science which concerns the branches of knowledge that are apparently the same but have subtle differences) another reading to him from Al Mughnee of Ibn Qudaamah, another comparing the speech of Ibn qudaamah with similar statements from another Imaam, another taking notes, a fourth seeking clarity from the sheikh concerning a quoted issue and so on and i remember thinking that the lost of such an Aalim would be a great loss indeed upon the Ummah, one of the few carriers of the legacy of Shaikh Abdur Rahmaan ibn Naasir As Sa’dee Rahimahumallah.

His death is a reminder to us of the closeness of the hour Allahul musta’aan

As students of knowledge and people of sunnah we mourn his loss and we ask Allah to have mercy upon him, to forgive him and to raise his station in Jannah

was Sallallahu ‘alaa Nabiyyinaa Muhammad wa ‘alaa aalihi wa sahbihi Ajma’een

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