The Life of Allaamah Sayyid Badee ud deen Shah ar-Raashidee as-Sindhee – by Allamaah Abdullaah Naasir Rehmaanee
16 f 07 at 10:38 pm (Seerah / Biographies)
The Compilation of Hadeeth – Allaamah Abdul Ghafaar Hassan Rehmaanee
1 f 07 at 2:23 pm (Hadeeth, Seerah / Biographies)
Al-Allamah Abdullah Ghaznawi
17 f 07 at 1:50 am (Seerah / Biographies)
Taraajim Ulama Ahlul Hadeeth
Al-Allamah Abdullah Ghaznawi
By Al – Allamah Ibraheem Meer Sialkoti
Translated by: Abu Handhala
His name:
He was the Al- Allamah, the Mujahid, the caller of Tawheed and Sunnah Muhammad Abdullah Ghaznawi bin Muhammad rahimullah.
His Birth:
He was born in a pious family of Ghazni, Afghanistan. His father and grandfather were named Muhammad and they were known for their taqwa and righteousness in the area where they lived.
His Education:
His main teacher was Shaykh Habeebullah Qandaharee who was renowned for piety and knowledge in Ghazni. Shaykh Abdullah Ghaznawi read hadith books under his tutelage. It was he who advised Shaykh Abdullah Ghaznawi to read “Taqwiyatul Eemaan” of Shah Ismaeel Shaheed Rahimullah. This book had a profound effect on him and motivated him to raise the call for tawheed and uproot shirk in his area. Upon reading hadith books especially Saheeh Bukharee, he rejected the hanafi fiqh in issues which were against authentic ahadeeth. Then onwards he started praying in accordance with the Sunnah in that he started performing raful yadain regularly and offered prayer at its correct timings found in hadeeth books, contrary to the Hanafi timings which were a bit late.
His Dawah Of Tawheed And Exile:
Most of his daroos and speeches revolved around Tawheed and the rejection of shirk, innovation and the blind following of madhabs. Hence, the majority of the people in his hometown and scholars went against him and started creating problems and hurdles in his dawah. Some people made complaints to the ruler of Kabul Dost Muhammad Khan. The prominent scholars who asked the ruler to punish him were Khan Mullah Durrani, Mullah Mashki and Mullah Nasrullah Lobani. All of them were staunch blind followers of the Hanafi madhab. Resultantly, the ameer of Kabul asked the Shaykh to leave his area.
The Shaykh then left his home in Ghazni and traveled to many areas like Sawat, Hazara, Punjab, and finally reached Delhi. Upon reaching Delhi he found the Muhaddith of the era, the imam of Dawah Tahweed and Sunnah, Shaykh-ul-Qul Allamah Syed Mian Nazeer Hussain Muhadith Dhelwee rahimullah. He read under him for some years and completed his studies and got an ijaazah of teaching hadith from him. During his stay in Delhi, he was known for his taqwa and khushoo in prayer. Referring to him, Syed Mian Nazeer Hussain Dhelwee said, “Abdullah got the knowledge of hadith from us and he taught us how to pray.” This is because once he was praying in a mosque and suddenly a part of the ceiling collapsed, however, it didn’t disrupt his prayer and when he was asked about this his reply was that he wasn’t aware of what was happening in his surroundings.
In 1857, he traveled to Punjab and stayed there for a few years before going back to Daira Ismaeel Khan thinking that ameer of Kabul might change his verdict. However, in a few days the ameer of Kabul sent him a letter asking him to leave the area. So he traveled to another location known as Nawa which was also under the control of the same ameer. The ameer didn’t let him stay there either so he left the area and migrated to mountains of Yagistan and started calling the local people to tawheed. The scholars of Nawa didn’t like this so they attacked the Shaykh’s house with an army . They burnt his home, caused injuries to the muwahideen and tried to kill the Shaykh. Nevertheless, some local people and those who accepted his call defended him. They let the Shaykh move from the area with his family. This was the most difficult period in his life. He traveled through the mountains with his family and wherever he stopped he would call the people towards tawheed. However, the blind followers always created problems for him.
In the mean time, the ruler of Kabul passed away and his son Sher Ali Khan became the ruler. Shaykh thought that the situation may have changed so he returned to his hometown Ghazni. The same scholars again forwarded their complaints to the new ameer. The ameer ordered the Shaykh to leave. Fortunately, a rebellion caused Sher Ali to flee from Kabul to Harat and afterwards Muhammad Afzal took control of Kabul. The scholars didn’t stop from their venomous attacks on the Shaykh and asked the new ameer to punish him. So the Shaykh and his sons got arrested by the warlord Muhammad Omar Khan. However, Omar Khan was very impressed by the manners and the upholding of Shariah by the Shaykh and his sons. So he asked the Shaykh as to why these people were against him and the Shaykh replied by saying, “How can I stop myself from calling people towards tawheed and sunnah. This impressed the warlord and he wrote a letter to the ameer of Kabul saying that, “I arrested this man and fulfilled your order. He seems to me to be a pious and upright man and detests dunya. What is your order now?”
The ameer asked the warlord to send the Shaykh to Kabul. So he sent him to Kabul with armed men. Mulla Mashki and Mulla Nasrullah who were primarily responsible for the exile of the Shaykh asked the ameer to punish him as his kufr was established and that there was no need to do new research. So the ameer and scholars issued a command for him to be flogged. The Shaykh and his sons were ruthlessly beaten in public and the ruler’s men would beat him by whips. They were made to sit on a donkey and sent around the streets of Kabul. The ameer then put him and his family in prison where they spent two years.
In due time, Afzal Khan died and Azam Khan took over as the ameer of Kabul. He released the Shaykh but forced him to move to Peshawer. His two students accompanied him in this journey.
Shaykh stayed in Peshawer for quite some time and then moved to Amritsar where he
spent the rest of his life teaching ahaadith.
His Death:
He died in Rabiul Awwal 1298H and was buried in Amritsar.
His Sons:
He left behind twelve sons and most of them contributed significantly towards the Dawah of Ahlul Hadeeth especially his son Shaykh Dawood Ghaznawi who organized Dawah Ahlul Hadeeth in India and then Pakistan. His sons Shaykh Abdul Jabbar and Shaykh Muhammad were prominent scholars of their time.
Allaamah Muhammad Basheer Sehsawaanee
14 f 07 at 4:56 pm (Seerah / Biographies)
Taraajim Ulama Ahlul Hadeeth
Allaamah Muhammad Basheer Sehsawaanee
1250H-1326H (1834ce – 1908ce)
By Abu Khuzaimah Ansaari
He is Muhammad Basheer bin Hakeem Muhammad Badr ud deen Sehsawaanee
He is not in need of any introduction, he is the renowned scholar, the muhaddith, the jurist, the debater, the treacher, the muftee, the admonisher and speaker
Born in 1250h in Sehsawaan but due to his fathers work who was a doctor in his early years he resided in Lucknow and this is where he received his early education on the guidance of his father. He was just 10 years old when his father died, thereafter he retuned to his native area of Sehsawaan with his mother
In Sehsawaan he began to study under Shaikh Sayyid Ameer Hussain and later returned to Lucknow and studied with the Scholars of Farangi Mahal especially Shaikh Hidaaytullah Raampooree.
He then travelled to Allaamah Imaam Sayyid Muhammad Nadheer Hussain Muhaddith Dehlawee with whom he studied hadeeth, fiqh and tafseer and also obtained chains for ahadeeth. He also obtained (isnaad) chains of hadeeth from Allaamah Shaikh Hussain bin Muhsin Ansaari al-Yemanee.
For a period of time he remained a professor of Arabic and Faarsee in an Agra College and in the evenings he would teach Quraan and Hadeeth and conduct lessons at his house. Later at the request of Allaamah Shaikh Nawaab Siddeeque Hasan Khaan in 1295H/1878ce he was appointed as a teacher in Madrassah Shaah Jahaaniyyah in Bhopaal and he remained here for sometime.
Later he moved to Dhelee and taught in the many Ahlul Hadeeth institutions.
The Allaamah was a excellent debator and very sharp Alhamdulillah. When the disbeliever the hanafee Mirzaa Ghulam Qadiyaanee challenged Allaamah Sayyid Nadheer Hussain Dehlawee for a debate however as Allaamah Nadheer Hussain was occupied due to some circumstances so he asked Allaamah Sehsawaanee to have a written debate with Mirzaa Qaadiyaanee Hanafee. Hence this took place and the debate was concerning the living of the Messiah, when Mirzaa Qaadiyaanee was unable to answer and counteract the evidence of Allaamah Sehsawaanee, he said he had to go to the train station to pick up his father in law, Mirzaa Ghulam Qadiyyanee hanafee never set foot in Dhelee again.
Allaamah Sehsawaanee was an exceptional orator, he gave circles in explanation of the Quraan for years in Dhelee and many scholars of that time would sit in these circles.
From his well known Students
Shaikh Ahmadullaah Muhaddith Partaabghadhee
Shaikh Abu Sa’eed Sharf ud Dehlawee
Shaikh Muhammad Ismaa’eel Ansaari Sehsawaanee
Shaikh Sayyid Iqtidaar Ahmad Sehsawaanee
His works include
Siyanatal Eemaan Aan Waswasah ash-Shaikh Dahlaan
al-Burhaan al-A’ajaab Fee Fareedhah Umm al-Kitaa
Ayaam an-Nahr
Al-Qaul al-Mahmood Fee Radd Jawaaz as-Sood
Risaalah Fee Ithbaat al-Ba’eeyah al-Maraujah
Risaalah Mukhtasar al-Qaul al-Muhkam Fee Ziyaaratal Qabr al-Habeeb al-Mukarram
Risaalah al-Qaul al-Mansoor
Itmaam al-Hajjah A’la Man Awjab az-Ziyaarah Kal-Hajjah al-Ma’aroof bah as-Sa’ee al-Mashkoor
Al-Haq as-Sareeh Fee Hayaat al-Maseeh
A’laam al-Ahbaar Wal-Ehlaam Ann Deen Endal Islaam
The Shaikh whilst in Dehlee fell ill and passed away in 1326H/1908ce, he is buried next to Allaamah Sayyid Ahmed Nadheer Hussain, his teacher in the graveyard in Shaideepoorah
al-Allaamah Abu Tayyib Muhammad Ataaullaah Haneef Bhojiyaanee
13 f 07 at 5:00 am (Seerah / Biographies)
Taraajim Ulama Ahlul Hadeeth
al-Allaamah ash-Shaikh
Abu Tayyib Muhammad Ataaullaah Haneef Bhojiyaanee
By Abu Khuzaimah Ansaari
First published 1st Ramadhaan 1428 / 12th September 2007
This is a series of biographies of the Scholars of Ahlul Hadeeth. They have been summarised in order to facilitate availability to readers, however what follows (soon Inshallaah) will be detailed biographies.
The Statements of the Scholars in praise of him
Shaikh Aasim Abdullah al-Qaryootee said, “Defender of the Sunnah, al-Muhaddith, al-Faqeeh, the worshipper, the pious and righteous, al-Imaam al-Allaamah Abu Tayyib Muhammad Ataaullaah Haneef bin Mian Sadr ud deen Hussain al-Bhojiyaanee”
Shaikh Zubair Alee Za’ee said in his book on Jarh Wat-Ta’deel titled Anwaar as-Sabeel, “I Heard ash-Shaikh al-Imaam Abu Muhammad Badee ud deen Raashdee (say) Thiqah (trustworthy), hujjah (evidence), Imaam, pious, righteous and a faqeeh.”
Abaa al-Qaasim Muhibbullaah Shaah ar-Raashidee said, “My Shaikh is thiqah from amongst the Thiqaat (trustworthy from amongst the trustworthy ones), teacher, there are few people like him in this era.”
What status of this Imaam and his level of trustworthiness as affirmed by the thiqat of the Balad (trustworthy one of the country) Allaamah Muhibullaah who said (thiqah minath-thiqaat) in comparison to the thiqah(ness) of the one from Birmingham.
Shaikh Aasim al-Qaryootee also said “he was from the Major scholars of Ahlul Hadeeth of Pakistaan.”
He Shaikh Qaryootee also said, “Many scholars of the Kingdom of Saudia Arabia have praised from the likes of Shaikh Hammaad al-Ansaari and Shaikh Doctor Muhammad Amaan (al-Jamee).”
Fadheelatush-Shaikh Saaleh al-Luhaydaan Chief justice of Saudia Arabia said, “Al-Allaamah al-Ustaad Muhammad Ataaullaah.”
Shaikh Zubair Alee Za’ee also said, “narrated to me Abu al-Waleed Khaalid bin Fathee al-Filasteenee who said, “Informed me Abdul-Hameed al-A’raaqee that I heard Salman ask Shaikh Badee ud deen ar-Raashidee concerning Ataaullaah Haneef, he said (ie Badee ud deen), “a man Allaah granted knowledge and action and good manners.”
He was born in the village of Bhojiyaan in the district of Amritsar in India in the year 1908ce
His Teachers
He received his early education from Abdul Kareem Bhojiyaanee and from the likes of the established Ahlul Hadeeth scholars of the local vicinity, the renowned and learned Shaikh Faidhullaah Khaan and his son the esteemed Shaikh Abdur Rahmaan Bhojiyanee whom he studied books of hadeeth like Buloogh al-Maraam, Mishkaat al-Masaabeeh and books of Sarf and Nahw. Both teachers had great impact on him and his education as the Shaikh affirmed himself
He then travelled to Delhi in the year 1924ce and studied with ash-Shaikh al-Allaamah Abdul Jabbaar Khandailwee one of the foremost students of al-Imaam al-Allaamah al-Hujjah, the hadeeth master, Abdur Rahmaan Mubaarakpooree, with him he studied the 6 books of hadeeth and Jalalain, he also got Ijaazah from the Shaikh for the 6 books and Muwatta Imaam Maalik.
Whilst in Delhee he also studied with yet another hadeeth master and scholar, the Allaamah the Imaam Abu Saeed Sharf ud deen Dehlwee (from the teachers of Imaam Badee ud deen Shah Raashidee as-Sindhee) books such as Muwatta Imaam Maalik and Sharh Nukhbatul Fikr.
Thereafter the Imaams quest and thirst for knowledge was not quenched and he immediately travelled to Ghondlanawla a district of Gujranwala in Pakistaan and studied with another Hadeeth Master, the Haafidh the Imaam al-Allaamah Muhammad Muhaddith Ghondalwee with whom he studied numerous books on various sciences and subjects.
Also included from amongst his teachers were Shaikh Amanullaah, Shaikh Ataaullaah Lakhwee and the Imaam the Muhaddith Abu Turaab Muhammad Abdul-Tawaab al-Multaanee. From these Shaikhs he attained many ijaazahs an chains reaching back to the Messenger of Allaah (Sallaallahu Alayhee Wasalam) via Imaam Shawkaanee and Shaikh Shaah Waleeullaah Dehlawee and others.
Until 1932ce his travelling to and forth from various shaikhs in search for knowledge, he continued this jorney until he returned his home village of Bhojiyaan where he started to teach in the madrassah of his esteemed teacher Shaikh Abdur Rahmaan by his request.
Up until 1947ce he remained in India engaging in various dawah activities, in teaching and admonishing the people in his sermons and lectures and campaigning heavily in the expulsion of the British from India. He then migrated to Pakistan and began his work and dawah efforts in spreading the message of adhering Quraan and Sunnah with a strong emphasis on Tawheed and Aqeedah.
In Pakistan he established a book shop Maktabah Salafiyyah in Lahore where he began to buy and sell books and later publish. The Shaikh had a great interest in books especially old books that were hard to find so much so that he would sacrifice is own personal needs in order to acquire books whether new or old, hence over the years he accumulated many books and this became his treasure which he would later republish or re edit.
In 1980-1981 he established another institute Daar ad-Dawah as-Salafiyyah which had 4 functions, one was for scholarly research on books, editing and publishing them, a week magazine al-E’itisaam which the Shaikh started in 1949 and, a library and classes teaching children Quraan.
Other than this his participation and positions he held were numerous and extensive in terms of his teaching posts and many of the teaching institutes he established.
His Students
The Shaikh had hundreds of students, some of them,
Shaikh ul-Hadeeth Muhammad Ishaaq
Shaikh Azeez ur Rahmaan Lakhwee
Shaikh Muhammad Yahyaa Azeez Meer Muhammadee
Qadhee Muhammad Aslam Fairozpooree
Shaikh Sayyid Abu Bakr Ghaznawee
Shaikh Muhammad bin Ismaa’eel Salafee
Shaikh Muhammad Yoonus Atharee
Shaikh Ma’een ud deen Lakhwee
Shaikh Muhammad Ishaaq Bhatti
Shaikh Haafidh Salaah ud deen Yoosuf
Shaikh Muhammad Suliamaan Ansaari
Shaikh Muhammad Saadiq Khaleel
Shaikh Saif ur Rahmaan al-Falaah
Shaikh ul-Hadeeth Muhammad Alee Jaanbaaz
Shaikh Muhammad Sulaimaan Bhojiyaanee
Shaikh Khudaa Baksh Bhojiyaanee
Shaikh Basheer Ahmad Bhojiyaanee
his son Shaikh Ahmad Shaakir
and many many more
Shaikh Dr. Aasim Abdullaah al-Qaryootee said, “those who were honoured by having Ijaazah (for books of hadeeth) from the Shaikh were,
Shaikh Alee Hasan Abdul Hameed al-Halabee and
Dr Masaa’id ar-Raashid
And myself (meaning Shaikh al-Qaryootee)
The Shaikhs had numerous works, his explanations, his notes, introductions, those he republished, his articles in many of magazines and newspapers.
His works
His well known work is his explanation of Sunan an-Nasaa’ee known as,
Ta’leeqaat as-Salafiyyah A’la Sunan an-Nasaa’ee
Faidh al-Wadood Fee Ta’leeq A’la Sunan Abee Dawood 2 parts
Checking of Itihaaf an-Nabiyyah Feemaa Yahtaaj Ilayhee al-Muhaddith Wal-Fiqiyyah of Shaah Waleeullaah Dehlaweenots
Notes on Juzz Qiraa’h Khalf al-Imaam of Imaam Bukhaari
Notes of Ibn Hajr’s Tabaqaat al-Mudalliseen
A biography of Imaam Shawkaanee
A book on Dua
Unpublished notes on Buloogh al-Maraam
A refutation of grave worship
Rad’a al-Anaam Aan Muhdathaat A’ashir al-Muharram al-Haraam
Checking an notes to Tanqeeh ur-Ruwaah Fe Takhreej Ahadeeth al-Mishkaat
Unpublished Al-Iktifaa Bi-Tafseer al-Istiwaa Laa Bit-Ta’weel al-Istiwaa
Checking and notes on al-Itibaa of Qaadhee Ibn Abil Izz al-Hanafee for the first time
Notes on Usool at-Tafseer of Ibn Taymiyyah
Notes to Akmal al-Bayaan
His work on al-Eeqaaf Fee Asbaab al-Ikhtilaf of Muhammad Hayat Sindhee
Notes on the biographies of Abu Haneefah, Ahmad bin Hanbal and Ibn Taymiyyah
A detailed treatise in defence of Musnad Imam Ahmad
His introduction to, “The Position of Jaamaat Islaami on Hadeeth” of Allaamah Ismaa’eel Salafee
The Events of Karbala
Notes on al-Fauz al-Kabeer Fee Usool ast-Tafseer, letters and al-Balaaqg al-Mubeen of Shaah Waleeullaah Dehlawee
And many many more.
The Shaikh the Imaam al-Allaamah died in 1987ce in Lahore in Pakistaan. May Allaah reward the Shaikh for his work and service to this ummah and may he grant him a high rank and status on the day of judgement. Ameen
Al-‘Allaamah Ihsaan Ilaahee Dhaheer
10 f 07 at 12:17 am (Seerah / Biographies)
Al-‘Allaamah Ihsaan Ilaahee Dhaheercompiled by Abu Hibbaan & Abu Khuzaimah Ansaarifirst published 2001His Birth
He studied in Jaamia Islaamiyyah Gujranwala and Jaamia Salafiyyah Faisalabaad. He then started teaching and giving weekly Khutbahs up until he left for Saudia Arabia. He studied in Jaamia Islaamiyyah Madeenah Munawwarah and graduated from the department of Sharee’ah. He returned to his country and pursued further education and received degree classifications of M.A.’s in Arabic, Islaamic Studies, Urdu and Faarsee. He was taught by some of the major scholars of this century which include, He was incharge of the weekly editorial ‘Ahle-Hadeeth’. The people of innovation raised false allegations of murder against him, which he was free of and he had to bear these trials and stay in jail for a while. Then be began to give the weekly khutbahs in the large central mosque in Lahore called Cheenyawaalee, people far and wide would come to listen to him. Then he established his own editorial called ‘Tarjumaan al-Hadeeth’. His works include books on the Shee’ah religion and a book on the Bareilwis, Qaadiyaanees and two books on Soofism and many more. They are: He died on 30th March 1987 after spending 22 hours in Riyaadh. Ash-Shaykh al-Imaam al-Allaamah Abdul Azeez Ibn Baaz (rahimahullaah), whilst crying abundantly, led his funeral prayer in Riyaadh. It was one of the most historical funerals ever prayed in Riyaadh that included countless scholars and students of knowledge. The second funeral prayer was prayed in the Prophets Mosque, led by the Imaam of the Mosque and people in their thousands attended and prayed his funeral prayer. He is now buried in the graveyard of al-Baqee’ al-Gharqad in Madeenah. |
‘Allaamah Shaikh Badee-ud-Deen Shah as-Sindhee ar-Raashidee
10 f 07 at 12:12 am (Seerah / Biographies)
‘Allaamah Shaikh Badee-ud-Deen Shah as-Sindhee ar-Raashidee |
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His Birth and Lineage
He is Sayyid Badee-ud-Deen Shah Ibn Ehsaanullaah Ibn Rashidullaah Shah Ibn Rasheed-ud-Deen Shah Ibn Muhammad Yaseen Shah Ibn Muhammad Raashid Shah ar-Raashidee al-Hussainee. He was born on 10th July 1925 corresponding to 1342H in Gowt Fadlullaah Shah (Present day Gowt Old Peer Jhandah) Province Haalaa, District Hydrabaad Pakistan.
His Education
He memorised the Qur’aan in three months and he memorised the whole of Soorah Noor on a camel Journey.
He studied:
- ‘Arba’een an-Nawawee’,
- ‘Bulugh al-Maraam’,
- ‘Mishkaat’,
- Kutub as-Sittah,
- ‘Muwatta Imaam Maalik’,
- ‘Muwatta Imaam Muhammad’ and,
- Parts of ‘Sharh Ma’anee al-Aathaar’ of at-Tahaawee
In Fiqh he studied up to ‘Hidaayah’ and in the Usool of Fiqh up to ‘Talweeh’, up to ‘Sharh Jaami’ in Nahw and a small part of ‘Abdul Ghafoor’. In Sarf he studied all the books.
His Teachers
Some of his teachers were:
- Shaykh Muhammad Ismaa’eel Ibn Abdul Khaaliq al-Afghaanee Sindhee,
- Shaykh Muhammad Madanee,
- Shaykh Muhibullaah Shah Raashidee (Older Brother)
- Abu Muhammad Abdul Haqq Bhawalpooree al-Muhaajar Makkee,
- Abul Wafaa Thanaaullaah Amritsari,
- Muhaddith Abdullaah Raupooree,
- ‘Allaamah Abul Ishaaq Naik Muhammad,
- The Muhaddith of his time, al-Allaamah Abu Sa’eed Sharf-ud-Deen Dehlwee
His Efforts in Da’wah and Trials
Due to the oppression by the people he was forced to move to a village called New Sa’eedabaad. Here the Shaykh established Madrassah al-Muhammadiyyah, and began to teach Saheeh al-Bukhaaree and Tafseer Ibn Katheer. During his life he destroyed a number of graves and had numerous discussions with the people of innovation.
Once the Shaykh was invited to a village to deliver some lectures. The Shaykh, as usual, would deliver his lecture on Tawheed and adherence to the Sunnah and refutation of the evidences of the people who are engaged in shirk. The Shaykh, due to his oracy granted by Allaah, convinced and influenced many people; some of whom were from adjoining villages.
One adjoining village had a grave where the people, especially the women, used to go for worship and other acts of shirk. So some of the people of this village, influenced by the Shaykh, invited him to their village to deliver some lecture’s. So the caretakers of the grave and other village dwellers, engrossed in grave worship, threatened the Shaykh with death threats and attempted to hurt him. Nevertheless the Shaykh continued. When the people realised he would not leave, they all sat down behind a wall and listened attentively to every word of the Shaykh and the Shaykh enlightened the people of the reality of shirk and its consequences and the benefits and the importance of Tawheed. After the Shaykh left, all the village dwellers said everything Badee-ud-Deen has said is correct.
There was another village in which a man claimed visions of a famous saint, so he made a false grave and started worshipping it. Eventually a weekly gathering was established. As news of the grave spread, people from far and wide would come for worship and offerings. So one day the Shaykh went and advised the person but he would not listen, so the Shaykh recited the verse,
“And look at your ilaah (god), to which you have been devoted. We will certainly burn it, and scatter its particles in the sea. Your Ilaah (God) is only Allaah, the One (Laa ilaaha illa Huwa) (none has the right to be worshipped but He). He has full knowledge of all things.” [Soorah Taahaa (20):97-98]
So the Shaykh, himself, and his companions demolished the grave to the ground. So the people of innovation lodged a complaint with the government, but their case did not succeed as the grave worshippers could not prove the existence of a real grave at that place. And many similar incidences of this nature occured with the Shaykh during his life.
Then, upon the request of Daar al-Hadeeth Makkah he taught there for one year. Then upon the request of Shaykh Abdullah Ibn Humaid Raaes Majlis al-Qadhaa al-A’la he taught in the Haram for a number of years.
During his stay there he was asked on numerous occasions to deliver lectures and sermons against the people of innovation, who were spreading their innovations in Makkah. One such incident was during the days of Muharram. The Shee’ites from Iran, Pakistan and India would set up stalls in the names of their Imaams. The Shaykh delivered extensive lectures for two full days in refutation of them after which a single stall was not set up.
The Shaykh also delivered lectures in the Prophets Mosque which were full of the radiant light of the Qur’aan and the Sunnah on issues of Tawheed, Sunnah, Shirk, Innovations, Customs and Practices. However this hurt some of the people of desires who complained to the government that he (Badee-ud-Deen) was misguiding the people and hence he should be prohibited from delivering lectures. So the government sent some representatives to listen to the lectures of Shaykh Badee-ud-Deen. When they returned they said to those people of desires,
“Whatever he says is with evidence from the Book and the Sunnah, so we cannot restrict him.”
In the same year the Shaykh would deliver lectures after the Asr prayer, on the loudspeaker, in the Prophets Mosque.
Then he moved to Makkah and resided there. As usual he would deliver lessons on Sunan Abu Daawood, Usool al-Hadeeth and Asmaa ar-Rijaal after Fajr everyday in Masjid al-Haram. And after the Maghrib prayer he would teach Saheeh al-Bukhaaree and Tafseer Ibn Katheer.
During his life the Shaykh was invited to many countries to propagate the Deen of Islaam. He travelled to the State of Aa’maan, U.A.E., Kuwait, England, the U.S.A and other countries.
His Students
His students number many, especially in Pakistan, some of the more well known are:
- Shaykh Muqbil Ibn Haadee al-Waadi’ee al-Yamanee,
- Shaykh Rabee Ibn Haadee al-Madhkaalee,
- Shaykh Abu Usaamah Saleem Ibn Eid al-Hilaalee, who obtained Ijaazah from him,
- Shaykh Alee Hasan al-Halabee
- Shaykh Alee Aa’mir Yamanee,
- Shaykh Umar Ibn Muhammad Ibn Abdullaah Ibn Subayal,
- Shaykh Abdul Qaadir Ibn Habeebullaah as-Sindhee,
- Shaykh Abdur Rabb Ibn Faidhullaah al-Pakistanee,
- Shaykh Abdullaah Naasir Rehmaanee,
- Shaykh Shams-ud-Deen Afghaanee,
- Shaykh Hamdee Abdul Majeed as-Salafee Araaqee,
- Shaykh Aasim Abdullah al-Qaryootee al-Urdanee,
- Shaykh Waseeullaah Abbaas,
- Shaykh Zubayr Alee az-Zaa’ee,
- Shaykh Muhammad Moossa in Africa,
Also his three sons:
- Shaykh Sayyid Muhammad Shah Raashidee,
- Shaykh Sayyid Noorullaah Shah Raashidee,
- Shaykh Sayyid Raashdullaah Shah Raashidee, and many more
His Works
His works number over two hundred and fifty that were written in Arabic, Urdu and Sindhee. Some of them are:
In Arabic:
- Sharh Kitaab at-Tawheed (Sageer) of Ibn Khuzaimah
- Tafseer al-Qur’aan al-Kareem al-Musmaa Bil Intinbaat al-A’jeeb Fee Ithbaat at-Tawheed Min Jaam’e Ayaat al-Kitaab an-Najeeb
- Tahdheeb al-Aqwaal Feeman Lahu Tarjamah Fee Adhaar al-Bara Minar Rijaal.
- Al-A’ajoozal Hidaayah al-A’ajooz.
- Wasool al-Alhaam Lasool al-Islaam.
- Munjid al-Mustajeez Lirawaayah as-Sunnah Wal-Kitaab al-Azeez.
- Juz Manzoom Fee Asmaa al-Mudalliseen.
- Jalaa al-Ainain Bitahqeeq Rawayaatal-Bukhaari Fee Juz Raf al-Yadain.
- Al-Qaul al-Lateef Fil Ahtajaaj Bil Hadeeth ad-Daeef.
- Sareeh al-Muhmad Fee Wasl Ta’leeqaat Muwatta Imaam Muhammad.
- al-Ajaabah Ma’a al-Asabah Fee Tarteeb Ahadeeth al-Bayhaaqee A’la Masaneed as-Sahabah.
- At-Taweeb al-Hadeeth Tareekh al-Khateeb.
- Shuyookh al-Imaam al-Bayhaaqee.
- al-Jawaab ad-Dalaat An Masalah ath-Thalaath.
- al-Atwaam al-Mar’ashah Fee Bayaan Tahreefaat Ahlur Raee al-Mudhishah.
And many more.
In Urdu:
- Tawheed al-Khaalis.
- Ittibaa as-Sunnah.
- Tanqeed as-Sadeed Bir Rasalah Ijtihaad Wat Taqleed.
- Nishaat Al-Abd Bijahr Rabana Walakal Hamd.
- Tareekh Ahlul Hadeeth.
- The Imaams Aqeedah should be Correct.
- The Methodology of Ahlul Hadeeth and Taqleed.
And many more.
In Sindhee:
- The Prayer of the Prophet.
- al-Waseeq Fee Jawaab al-Watheeq.
- at-Tanqeed al-Madhboot Fee Tasweed Tahreer al-Maboot.
- Tawheed ar-Rabbaanee Ya’nee Sachee Musalamaanee Parts one and two.
- At-Tafseel al-Jaleel Fee Abtaal at-Ta’weel al-A’leel.
- Tameez at-Tayyib Minal Khabeeth Bajawaab Tuhfaatal Hadeeth
He was a master in language and a prolific writer. He wrote a book, in Arabic, called Wasool al-Alhaam Lasool al-Islaam without a single full stop.
His Death
The great Imaam departed from us in January 1996 (1416H). May Allaah have mercy upon him. Ameen.
Imaam Abu Eesaa at-Tirmidhee
10 f 07 at 12:08 am (Seerah / Biographies)
A Dream Of Imaam Abdul Azeez Ibn Abdullaah Ibn Baaz
9 f 07 at 7:54 pm (Seerah / Biographies)
A Dream Of Imaam Abdul Azeez Ibn Abdullaah Ibn Baaz
Shaikh Muhammad Roomee, who is a professor in Riyaadh’s Training college and is also considered a Shaikh in interpreting dreams in Saudia Arabia, Said,
“One year ago I visited Shaikh Ibn Baaz and whilst I was with him he asked me to interpret a dream he had. Imaam Ibn Baaz said, “I saw in a dream that I was with the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) on a mountain with another man. Then the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) left the mountain and led the prayer in his Masjid.”
So I (ie Muhammad Roomee) interpreted his dream according to a hadeeth of the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) that the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) was on Mount Uhud with some of his companions and Mount Uhud began to move. So the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) said, “Oh Uhud Calm down, A Prophet, A Siddeeq (a beloved friend) and a Shaheed (martyr) are standing on you.”
So the Shaikh shook his head at my interpretation and started to cry and said, “Khayr Inshallaah
Lifting the blame from the Imaams series part 12 – Abdul Qaadir Jeelaanee part-1
9 f 07 at 7:39 pm (In Defense of Ahlul Hadeeth, Seerah / Biographies)
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Raful al-Laa’imah Aanil Ai’mah Series- Part 12 In Defence of The Imaam, Shaikh Abdul-Qaadir Jeelaanee (d.561H) (Rahimahullah) Part 1CompiledSeries compilers and Trans: Abu Hibbaan & Abu Khuzaimah Ansaari IntroductionAhlul-Bid’ah Waz-Zaigh have attributed all sorts of heretical and innovative beliefs to Shaikh Abdul-Qaadir Jeelaanee, more so in our times especially by the soofee’s of the world, the bareilwee’s the deobandee’s. Some of these individuals have distorted and misinterpreted the teachings of the Shaikh in as much portraying the shaikh to be from amongst the propagator’s of Soofism, Wahdatul-Wajood, Fana, Baqa and Wahdatash-Shahood and other heretical beliefs. These individuals from Zaytuna institute in California, the translator of the reliance of the traveler and their foot soldiers are all upon this, this is their way and this what they propagate. So we humbly ask them show us the uniformity of your beliefs and the beliefs of Shaikh Abdul Qaadir Jeelaanee. His Life (Summarised) Shaikh Abdul-Qaadir Jeelaanee’s full name is Abdul-Qaadir bin Abee Saaleh Abdullah bin Jankee Daust al-Jailee (al-Jeelaanee). His kunyah was Abu Muhammad and his title’s were Muhi ud deen and Shaikh ul-Islaam. (Siyar A’laam an-Nabula (20/439), al-Bidaayah Wan-Nihaayah (12/252). Fawaat al-Wafyaat (2/373), Shadhraat adh-Dhahab (4/198). Imaam Sama’anee referred to him as Imaam al-Hanaabillah (Imaam of the Hanbalee’s) (Dhail A’la Tabqaat al-Hanaabillah (1/291) of Ibn Rajab) The author of Shadhraat traced his lineage to Hussain bin Alee (Radhiallaahu Anhuma) and he was born in 471H and according to some 470H in the place of Jeelaan. (Siyar A’laam an-Nabula (20/439). Imaam Dhahabee mentioned he came to Baghdaad in his childhood. (Siyar A’laam an-Nabula (20/439). His Teachers and Students Haafidh Dhahabee mentioned the following as his teachers. Qaadheee Abu Sa’eed Makhramee, Abu Ghaalib (Muhammad bin Hussain) Baqalaanee, Ahmad bin Muzaffar bin Saus, Abu Qaasim bin Bayaan, Ja’afar bin Ahmad Siraaj, Abu Sa’ad bin Khasheesh, Abu Taalib Yoosufee and others. (Siyar A’laam an-Nabula (20/440). From his students Imaam Dhahabee has mentioned, Abu Sa’ad Sama’anee, Umar bin Alee Qurashee, Shaikh Muwaffiq ud deen ibn Qudaamah (the author of the monumental book, Lu’matul Ei’tiqaad), Abdur-Razzaaq bin Abdul-Qaadir and Moosaa bin Abdul Qaadir (both are the sons of the Shaikh), Alee bin Idrees, Ahmad bin Mu’tee Abu Hurairah, Muhammad bin Laith Wastaanee, Akmal bin Mas’ood Haashimee, Abu Taalib Abdul-Lateef bin Muhammad bin Qabeetee and others. (Siyar A’laam an-Nabula (20/440). After learning the Shaikh began to admonish and cultivate the people with sincerity. As a result Allaah aided him and put much blessing in his work and his circles and his admonishes became very famous, to the extent that the rulers of the time would also participate in his circles aswell as major people of knowledge of his time. The affect of the Shaikh’s admonishing was such that many a people repented for their sins and mistakes. (Siyar A’laam an-Nabula (20/441). Haafidh Ibn Katheer said, “After he came to Baghdaad he started seeking knowledge of hadeeth and Fiqh from Abu Sa’eed Makhramee Hanbalee. Abu Sa’eed had a small institution, which he handed over to Shaikh Abdul Qaadir. In this institution the Shaikh would deliver lectures of knowledge and would admonish the people, many people benefited from him.” (al-Bidaayah Wan-Nihaayah (12/252). The Shaikh died in 561H and the age of 90. (Siyar A’laam an-Nabula (20/450) The Shaikh authored a number of books (which will be quoted from) however many books are also attributed to him which he himself did not write and it is these books which Ahlul-Bid’ah have utilized in disparaging the Shaikh and his Aqeedah. Al-Ghuniyyah ut-Taalibeen This the Shaikh’s most famous work and his beliefs, his way and ideology are mentioned in this book. Its proper name chosen by the Shaikh as al-Ghuniyyah ut-Taaliben Tareeq al-Haqq. However some latter people (from the Soofiyyah) have denounced this book and denied it to be a work of the Shaikh on the account of its contents. So in order to repel this fallacy, Haajee Khaleefah said, “al-Ghuniyyatuh ut-Taalibeen Tareeq al-Haqq is the work of Abul-Qaadir Jeelaanee who died in 561H.” (Kashf adh-Dhanoon (2/121). Haafidh Ibn Katheer and Shaikh ul-Islaam Imaam Ibn Taymiyyah have mentioned this to be the book of Shaikh Abdul-Qaadir Jeelaanee (al-Bidaayah Wan-Nihaayah (12/252), Majmoo Fatwaa (5/15). He also wrote Fatooh al-Gayb, Fath ur-Rabbaanee Wal-Faidh ar-Rehmaanee and a number of other works. The Shaikhs Belief’s and Teachings. From the works of the Shaikh his belief’s and teaching were the same as Ahlus-Sunnah Wal-Jama’ah. The Shaikh said, “My belief’s are the belief’s which were upheld by the Companions and the (Salaf us-Saaleh) Pious Predecessors.” (Siyar A’laam an-Nabula (20/442). Similarly he would also instruct and advise others to adhere to this madhab and the belief of the companions and Salaf us-Saaleh, he would say, “Upon you is Ittibaa (following and obeying) and not innovation and upon you is the madhab of the Salaf as-Saaleh and this is the straight path you should firmly adhere to.” (al-Fath ur-Rabbaanee (p.35) He also said, “It is upon the believer to follow and obey the Sunnah and those upon the Sunnah, the Jama’ah. The Sunnah is what the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) declared to be Sunnah and the Jama’ah is that, which the companions are agreed upon.” (al-Ghuniyyah (1/165).. Concerning Eemaan. There are differences in the Issue of Eemaan between Ahlus-Sunnah and the deviated sects. Shaikh Abdul-Qaadir explained Eemaan just as Ahlus-Sunnah described it. He said, “We believe Eemaan is the statement of the tongue, the affirmation of the heart and action of the limbs, it increases with obedience and decreases with disobedience. It is strengthened with knowledge and weakened with ignorance…” (al-Ghuniyyah (1/135). Concerning Tawheed. The Shaikh said concerning Tawheed ar-Raboobiyyah and Tawheed al-Uloohiyyah, “The soul is inclined to obey its creator because The Rabb is his creator and master and it (the soul) is dependent in worshipping its Rabb.” (Fatooh al-Gayb (pg.21) He also said, “The person who wishes to enter into Islaam, it is obligatory upon him that he must first say the Shahadah that None has the right to be worshipped except Allaah and Muhammad (Sallalahu Alayhee Was-Sallam) is his Messenger. He must also dissociate himself from all the other religions other than Islaam and believe in the oneness of Allaah with his heart.” (al-Ghuniyyah (1/13). Concerning Asmaa Was-Sifaat The Shaikh said, “In regard to this we do not leave the Book and the Sunnah. We recite the verses and the narrations and have faith in them and we leave the kayfiyyah (howness-of these) attributes to Allaah.” (al-Ghuniyyah (1/125). The Shaikh has refuted the deviated sects on their beliefs of the attributes of Allaah in detail in his book (al-Ghuniyyah (1/125-140) so please refer to it. Concerning The Qur’aanShaikh Abdul-Qaadir said, “Our belief is the Qur’aan is the speech of Allaah, the holy book and it is revelation which was revealed upon the Messenger of Allaah (Sallalahu Alayhee-Wasallam) by Jibraa’eel.” (al-Ghuniyyah (1/125-140). In Refutation of Shirk and Innovations. The Shaikh was a firm propagator of Tawheed and a destroyer of Shirk and innovations as was evident from his statements. Some of them are, 1. “Man should supplicate to Allaah, praise and glorify him, then send salutations upon the Messenger of Allaah and then finally ask Allaah for his needs.” (al-Ghuniyyah (1/92). 2. “It is unlawful to swear by anyone other than Allaah so if someone wishes to swear then let him do so by Allaah only or otherwise let him remain silent.” (al-Ghuniyyah (1/92). 3. “When you visit the graves then do not put your hands on them or kiss them as this is the habit of the jews, nor sit on the graves or rest against them. Then ask Allaah for your needs.” (al-Ghuniyyah (1/91). 4. “Follow and obey and do not innovate. Agree with the religion and do not differ, obey and do not disobey, have sincerity and do not do Shirk. Accept Allaah as one and do not turn away from him. Ask Allaah and do not ask others. Ask him for help and do not anyone else for help. Have reliance and trust in him and do not have reliance in anyone else.” (al-Fath ur-Rabbaanee (pg.151). 5. “The whole creation is dependent upon him and helpless without him. No can benefit or harm you…” (Fath ur-Rabbaanee (pg.89). Shaikh ul-Islaam Imaam Ibn Taymiyyah On Shaikh Abdul Qaadir. It also appears the Shaikh was an upholder of the Salafee Aqeedah as he has in his al-Ghuniyyah refuted and censured all the deviated sects from the Shee’ah Rawaafidh, Murjee’ah, Qadariyyah, Jahmiyyah, Karamiyyah, Mu’tazilah and others. The only one left are the Ashaabul Hadeeth or Ahlus-Sunnah and it is this group of people the Shaikh informed the people to adhere to. Shaikh ul-Islaam in his refutation of the deviated sects, and he has a recognized status in this, used the statements of Shaikh Abul-Qaadir as supports and witnesses. (see Majmoo Fataawa (5/85), (10/455, 524, 548), (11/604). So if there were any problems with the Aqeedah of Shaikh Abdul-Qaadir then Shaikh ul-Islaam Ibn Taymiyyah would have most definitely indicated or clarified them. Rather, we see the contrary to this as he refers and addresses Shaikh Abdul-Qaadir al-Jeelaanee as, The Major Shaikh, ash-Shaikh, the Imaam, One of the Imaams and so on. (see Majmoo Fataawa (5/85), (11/604). |
Lifting the blame from the Imaams series part 9 – Abu-Hurairah part-6
9 f 07 at 7:22 pm (In Defense of Ahlul Hadeeth, Seerah / Biographies)
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Raful al-Laa’imah Aanil Ai’mah Series- Part 9 In Defence of The Sahaabee al-Jaleel The Faqeeh, The Mujtahid, The MuhaddithAbu Hurairah(Radhiallaahu Anhu) Part 6 Compiled Series compilers and Trans: Abu Hibbaan & Abu Khuzaimah Ansaari Saleem bin Aswad said, “Once I came to Madeenah and met Abu Ayyoob Ansaari (Radhiallaahu Anhu) who was narrating from Abu Hurairah. I said to Abu Ayyoob, “Oh Abu Ayyoob you are narrating from Abu Hurairah when you yourself sat in the company of the Messenger of Allaah (Sallalahu Alayhee Was-Sallam). So Abu Ayyoob said, “Without doubt Abu Hurairah heard from the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) which we did not hear and so the ahadeeth I did not hear from the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) it is highly beloved to me that I narrate them from Abu Hurairah.” (ar-Radd al-Qayyum A’la Mujrim al-Atheem (pg.294) of Hamood bin Abdullaah) Ubayy ibn Ka’ab Ansaari said, “Abu Hurairah had a lot of courage and he would ask the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) the things we would not have had the courage to ask.” (Tirmidhee (2/224), al-Bidaayah Wan-Nihaayah (8/107), al-Asaabah (7/204), Fath ul-Baaree (1/225) Once a person came and asked Abdullaah ibn Abbaas (Radhiallaahu Anhuma) a question and at that time Abu Hurairah was also present. So Ibn Abbaas addressed Abu Hurairah and said, “Please answer him the issue is very difficult.” (Siyar A’laam an-Nabula (2/437), Tahdheeb ut-Tahdheeb (12/266). Once a person came to Zayd bin Thaabit (Radhiallaahu Anhu) and asked him a question so Zayd bin Thaabit said, “Do not let go of Abu Hurairah.” (Siyar A’laam an-Nabula (2/437), Tahdheeb ut-Tahdheeb (12/266). Muhammad bin A’maarah bin Hazm mentions that once he had the opportunity in going to a gathering in which the major companions were also sitting and Abu Hurairah was reciting ahadeeth to them. When one of the companions would forget a word of a hadeeth they would ask Abu Hurairah. I found out from that day that Abu Hurairah was a great memoriser of hadeeth from all the companions. (Fath ul-Baaree (1/225). A’amash narrates from Saaleh as-Samaan who said Abu Hurairah was the biggest preservers of hadeeth from all the companions. I do not mean Abu Hurairah was the most virtuous from all the companions rather I want to say he was the companion who preserved the most hadeeth from all the companions. (Tadhkirratul-Huffaadh (1/34), Ibn Aasaakir (47/486). Imaam Shaafi’ee said Abu Hurairah was the Haafidh of hadeeth of his time. (Tadhkirratul-Huffaadh (2/31). Allaamah Dhahabee said Abu Hurairah was a vessel of knowledge and had a lofty status amongst the Imaams who issued verdicts. (Tadhkirratul-Huffaadh (2/28). Imaam Bukhaari said Abu Hurairah benefited from 800 companions of knowledge, he was the biggest preserver of hadeeth in his time. (Tahdheeb ut-Tahdheeb (12/26), al-Bidaayah Wan-Nihaayah (8/103), Ibn Aasaakir (47/483). Haafidh Ibn Abdul Barr said Abu Hurairah was the biggest preserver of hadeeth from amongst the companions of the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) (al-Esteeya’aab Fee Ma’arifatul-Ashaab (4/315). Haafidh Ibn Hajr said Abu Hurairah was a bigger preserver of hadeeth then the narrators of his time and no one from amongst the companions had such a treasure of hadeeth as Abu Hurairah did. The scholars of hadeeth agree on many of his narrations from amongst the companions. (Asaabah (2/204), Tahdheeb ut-Tahdheeb (12/266). Imaam Ibn Taymiyyah said Abu Hurairah was the renowned memoriser of hadeeth from amongst all the Ummah and he would narrate ahadeeth in the exact manner he would hear them. (ar-Radd al-Qayyum A’la Mujrim al-Atheem (pg.260). Haafidh Ibn Qayyim in agreeance with his teacher Imaam Ibn Taymiyyah said Abu Hurairah without doubt was the preserver of the Ummah and the ahadeeth he narrated from the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) are authentic. (ar-Radd al-Qayyum A’la Mujrim al-Atheem (pg.260) Haafidh Ibn Katheer said Abu Hurairah was an example of memorization, firmness, honesty, trustworthiness, worship and righteous actions. He narrated many ahadeeth and he is counted amongst the companions who preserved ahadeeth. (al-Bidaayah Wan-Nihaayah (8/110). The famous historian Ibn E’maad al-Hanbalee said Abu Hurairah was a worshipper and the one who remembered abundantly. Similarly Allaah had gifted him with excellent manners. He was one the Ameer of Madeenah. He was a great Haafidh of hadeeth amongst the companions and narrated many ahadeeth. (Shadhraat adh-Dhahab (1/63). The next statement is a somewhat of a decisive statement from a great Imaam. In it he indicates and implicates the hanafee’s of these horrendous crimes of accusing the companions of being non-faqeeh’s and at the same time he refutes the one’s who think they are hanafee. So the people with any understanding will know (which Imaam) he is referring to. So the Muhaddith, the faqeeh, the Mujtahid and the Imaam Abu Bakr Muhammad bin Ishaaq Ibn Khuzaimah (d.311H) writes, “The people who do not accept the hadeeth of Abu Hurairah are those people whose hearts Allaah has made blind and they are unable to understand the meanings of this hadeeth. From the groups of people who deny the hadeeth of Abu Hurairah are, (1) The Jahmiyyah wa Mu’attilah Sect (2) Khawaarij (3) Qadariyyah (4) The Juhala (the ignorant ones) And the juhala are those people who although are jaahil (ignorant) still consider themselves to be jurists. Such people when they see some of the ahadeeth of Abu Hurairah are contrary to their madhab they reject them and begin to raise all kinds of objections on Abu Hurairah and when they find some that conform to their madhab, they accept them. (Mustadrak (3/513) Conclusion The defence of this great Sahaabee is endless aswell as his life and his favour upon the Muslims up until Yaum al-Qiyaamah. Up until Ahlul-Bid’ah Wal-Zaigh remain the attacks and allegation upon these illustrious companions will also remain especially from the hanafee’s. May Allaah grant us the Tawfeeq and Quwwah in defending them. Ameen. |
Lifting the blame from the Imaams series part 8 – Abu-Hurairah part-5
9 f 07 at 7:19 pm (In Defense of Ahlul Hadeeth, Seerah / Biographies)
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Raful al-Laa’imah Aanil Ai’mah Series- Part 8 In Defence of The Sahaabee al-Jaleel The Faqeeh, The Mujtahid, The MuhaddithAbu Hurairah(Radhiallaahu Anhu) Part 5By ash-Shaikh Muhammad Ra’ees Nadwee (Shaikh ul-Hadeeth, Jaamia Salafiyyah, Banaaras) From Al-Lamhaat Ilaa Maa Fee Anwaar al-Baaree Minuz-Zuloomaat Series compilers and Trans: Abu Hibbaan & Abu Khuzaimah Ansaari Abu Hurairah (Radhiallaahu Anhu) was originally from the land of Yemen and was from the great tribe of Daus, the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) said “Eemaan is in Yemen, Fiqh is in Yemen and wisdom is in Yemen.” (Saheeh al-Bukhaari, Saheeh Muslim and Ahmad) So this hadeeth shows the virtue of Eemaan, jurisprudence and wisdom of the people of Yemen. Hence no one with correct intellect and sound disposition can deny the companion, Abu Hurairah from Yemen had the abilities of jurisprudence or wisdom and his virtue and respect in this. One ahadeeth states, “Abu Hurairah had knowledge.” (Mustadrak (3/509), in another hadeeth the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) said, “Abu Hurairah is the one with Wisdom in this Ummah” (Kunz al-A’maal (5/217), al-Esteeya’aab (1/8). The Qur’aan says, “He grants Hikmah to whom He pleases, and he, to whom Hikmah is granted, is indeed granted abundant good. But none remember (will receive admonition) except men of understanding.” (Soorah al-Baqarah:269) Abu Hurairah according to the statement of the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) had juristic abilities and wisdom from Allaah and the people of knowledge have also mentioned the meaning of Hikmah to mean juristic abilities and knowing the Prophetic Sunnah. (See al-Jaam’e al-Ahkaam al-Qur’aan (20/230) Abu Hurairah (Radhiallaahu Anhu) was from the Arab tribe of Daus and the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) said, “I can only accept the gift of the people from the tribes of Qurashee, Ansaari and Dausee.” (Abu Dawood, Nasaa’ee Tirmidhee with Tuhfatul-Ahwadhee (4/379-380, also see Musnad Ahmad with the Footnotes of Allaamah Ahmad Shaakir (13/97), Jaam’e Ibn Wahb (pg.57), Musnad Humaidee (2/454) and the chain is authentic) This hadeeth also shows the virtue of Abu Hurairah, however due to bigotry and narrow mindedness an individual is deprived of insight and sight which causes him to be deprived of knowing and understanding the truth. It is narrated in Saheeh al-Bukhaari, Muslim and Musnad Humaidee (2/453) that Tufail bin Umar Dausee (Radhiallahu Anhu) said to the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) curse the Daus tribe so the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) said, “Oh Allaah guide the Daus.” (Asaabah Fee Ma’ariftus Sahaabah of Haafidh Ibn Hajr in the mentioning of Tufail (2/225) Imaam Sama’anee mentions that Jaabir (Radhiallaahu Anhu) narrated the companion Tufail bin Umar ad-Dausee came to Makkah in the beginning period of Islaam and said to the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) “Oh Messenger of Allaah (Sallalahu Alayhee Was-Sallam) my tribe in Yemen is like a castle so make Hijrah and come there with me.” Insaab of Sama’aanee (2/401-402), Saheeh Muslim, Mustadrak (4/76), Musnad Abee Awaanah (1/47). These narrations also establish the virtue of the tribe of Abu Hurairah. The tribe of Daus is a branch of the tribe of Azd. (Tabaqaat Khaleefah bin Khayaat (pg.814) and the tribe of Azd also has much virtue. (Tuhfatul-Ahwadhee With Tirmidhee, Chapter al-Manaaqib) The uncle Abu Hurairah, Sa’ad bin Abee Dhabaab was the king of the Daus tribe when he became muslim the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) made him the Ameer of the tribe and after the demise of the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) he maintained this position during the period of the leader of the believers, Abu Bakr and Umar (Radhiallaahu Anhuma). (Ktaab al-Amwaal (pg.496) of Abee Ubayd, Musannaf Ibn Abee Shaybah (3/143), Musnad Ahmad (4/79), Taareekh al-Kabeer of Bukhaari (2/46 Q2). Many families of the Daus tribe accepted Islaam and offered to help the Messenger of Allaah (Sallalahu Alayhee Was-Sallam). (ad-Difa’ah An Abee Hurairah (pg.18-21) The mother of Abu Hurairah Ameenah bint Safeeh bin Haarith was also a woman of the Daus tribe. (al-Ma’arif of Ibn al-Qutaibah (pg.277) she was also a female companion of the Messenger of Allaah (Sallalahu Alayhee Was-Sallam). Abu Hurairah’s father, Sakhar according to the narration of ibn al-Kalbee was a companion (Fath ul-Baaree (9/164), however ibn al-Kalbee is weak. However Abu Hurairah’s maternal uncle Sa’ad bin Safeeh (Radhiallaahu Anhu) was from the bravest men of the Daus tribe and he was also a companion. (Tabaqaat Ibn Sa’ad (4/325) and Asaabah) Abu Hurairah mentioned himself his name in the days of ignorance used to be Abdush-Shams (cited by Ibn Khuzaimah with an authentic Chain) and the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) changed it and named it Abdur-Rahmaan or Abdullaah. (Tahdheeb ut-Tahdheeb and al-Esteeya’aab in the biography of Abu Hurairah). The Messenger of Allaah (Sallalahu Alayhee Was-Sallam) also chose this kunyah (ie Abu Hurairah) for him. (al-Mustadrak (3/506) with an authentic chain). The reason for this Kunyah was that he used to like small cats and a cat in arabic is known as hirrah and its plural is Hurairah (see Jaami at-Tirmidhee). Abu Hurairah was also the Khaleef of Abu Bakr. (see Kitaab al-Kunaa of Daulaabee (1/61). Abu Hurairah became Muslim in the beginning of Islaam but he migrated in 7H with about 70 families and at that time Abu Hurairah was about 30 years old. Abu Hurairah Accepting Islaam Haafidh Ibn Hajr has mentioned in Asaabah that the well known chief of the tribe of Daus Tufail binUmayr (Radhiallaahu Anhu) came to Makkah in the beginning of Islaam and met the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) after which he accepted Islaam. (Assabah, Tabaqaat Ibn Sa’ad (1/353), Mustadrak (3/259). After having accepted Islaam he returned to his land of Yemen and started spreading the message of Islaam and invited his tribe to Islaam. So Abu Hurairah was the only person who accepted Islaam and thereafter the other people started to accept Islaam. (Asaabah (2/225-226), Tabaqaat Ibn Sa’ad) We find from this narration Abu Hurairah became Muslim in the beginning of Islaam however he saw the Messenger of Allaah in 7H when he the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) was in the battle of Khaybar. For detals see Anwaar al-Kaashifah of Allaamah Mu’allimee al-Yamaanee (p.144 and p.204) and the notes to Insaab by Mu’allimee also.) So the conclusion is Abu Hurairah had accepted Islaam in the beginning. Imaam al-Maghaazee Imaam Muhammad bin Ishaaq narrates, Abu Hurairah was from the most respected and virtuous member of the Daus tribe.” (Footnote to Insaab and Mustadrak (3/506) The Love of The Messenger of Allaah (Sallalahu Alayhee Was-Sallam) For Abu Hurairah (Radhiallaahu Anhu) The Messenger of Allaah (Sallalahu Alayhee Was-Sallam) loved Abu Hurairah a great deal. Once the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) said to Abu Hurairah, “Ask me for something from the wealth.” Abu Hurairah replied, “Of Messenger of Allaah (Sallalahu Alayhee Was-Sallam) I only ask you to teach me some of the knowledge Allaah granted to you. So the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) spread the shawl of Abu Hurairah on the ground and began to recite something over it. When he had finished he said, “Take your shawl and keep it with you.” Abu Hurairah said, “From that day I did not even forget one letter of the hadeeth.” (Tadhkirratul-Huffaadh, the meaning of this is also narrated in Bukhaari, Muslim, Nasaa’ee and others and Hilyatul-Awliyaa (1/381). It is reported authentically that Abu Hurairah said to the Messenger of Allaah (Sallalahu Alayhee Was-Sallam), “Supplicate for me that Allaah makes me and my mother beloved to his beloved believer. So the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) supplicated for him. Abu Hurairah said, “Whoever sees or hears about me, he begins to love due to the blessing of the supplication of the Messenger of Allaah (Sallalahu Alayhee Was-Sallam). (Saheeh Muslim, Tabaqaat Ibn Sa’ad (3/54-55 Q2), Hilyatul-Awliaa) So loving Abu Hurairah is a sigh of Eemaan therefore do the hanafee’s love Abu Hurairah more or the people of Rayy (opinion) especially Imaam Abu Haneefah? Once Abu Hurairah was ill and was sitting in a corner of the Prophets Masjid, the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) searched for him and when he found him he put his hand on his chest and supplicated for him and Abu Hurairah recovered. (Sunan Abee Dawood (1/502) with an authentic chain). This shows the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) loved Abu Hurairah greatly. Similarly Abu Hurairah also greatly loved the Messenger of Allaah (Sallalahu Alayhee Was-Sallam), he said to the Messenger of Allaah (Sallalahu Alayhee Was-Sallam), “Oh Messenger of Allaah when I see you I feel very happy and joyous and my eyes water.” (Musnad Ahmad (3/323), Mustadrak (4/160), Majma’a az-Zawaa’id (9/363) with an authentic chain). After the death of the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) when Abu Hurairah would narrate ahadeeth he would faint due to the great love he had for the Messenger of Allaah (Sallalahu Alayhee Was-Sallam). (Jaam’i Tirmidhee with a Hasan chain), Mustadrak (1/418), Kitaab az-Zubd (pg.159) of Ibn al-Mubaarak) Abu Hurairah would also refer to the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) as his best friend. (Saheeh al-Bukhaari, Musannaf Ibn Abee Shaybah (2/408). A jurist of the hanafee madhab (ie an individual of the people of Rayy (opinion) was once degrading Abu Hurairah (Radhiallaahu Anhu) and was saying he was not a jurist and his narrations are not to be accepted, when suddenly a serpent (snake) started to chase him and only stopped chasing him once he repented. (See Siyar A’laam an-Nabulaa (2/444) of Dhahabee, Taareekh al-Islaam (2/337) also of Imaam Dhahabee, Tuhfatul-Ahwadhee Sharh Tirmidhee, Baab Maa Jaa Fee Fadhal at-Tahoor (1/11) from Aa’ardhatul-Ahwadhee, Hayaatul-Haywaan of Damairee and Difa’ah Ann Abee Hurairah (pg.480). Ibn Umar (Radhiallaahu Anhuma) said, “Oh Abu Hurairah you are from the biggest scholars amongst the companions.” (Jaam’i Tirmidhee, Asaabah and Esteeya’aab) However the hanafee jurists of Ahlur-Rayy after all this claim, one of the companions who spent the most time with the Messenger of Allaah (Sallalahu Alayhee Was-Sallam) was a non-Faqeeh and the hadeeth narrated by him, which oppose the hanafee principles will not be accepted and according to Kawthari his hadeeth (ie Abu Hurairah’s) and of other such companions will not be accepted in contradiction to the Qiyaas (analogical reasoning) of Abu Haneefah. To be continued…Inshallaah |
