Salafus-Saaliheen سلف صالحين

Translated from: http://www.ajurry.com/TarjamaFozan.htm

A brief biography of the Shaikh, the Allaamah, Saalih bin Fawzaan al-Fawzaan

His lineage:

He is the Noble Shaikh, the Doctor: Saalih bin Fawzaan bin Abdullah, from the people of ash Shamaasiyyah and al Wadaa’een, from the tribe of ad Dawaasir

His upbringing and studies:

He was born in the year 1354 Hijree (calendar) and his father died when he was young, so he was raised by his family. He learned the Noble Qur’an, reading, and writing from the Imam of the Masjid in his area who was a skillful reciter and the Noble Shaikh: Hamood bin Sulaymaan at Tilaal – who was later appointed judge in the town Dariyah in the area of Qaseem.

The Living Scholar Saalih Fawzaan

Click here to reach the E-book

The Shaikh’s Life in His Own Words E-Book

His Name, Lineage and Birth:
He was Abu Khaythama Zuhayr bin Harb bin Shadaad An-Nasaa'ee [With a fat-ha on the Noon (An "a" after the "n"). This is an ascription to a city that was near Khuraasaan, called Nasaa. People from there ascribe themselves to it with "Naswee" also]. He was a great Haafidh, reliable in narration and firm in memory. He was born in the year 160H.

His Teachers:
He narrated Hadeeth from many scholars, the likes of Sufyaan bin 'Uyaynah, Hushaym bin Basheer, Yahyaa bin Sa'eed Al Qattaan, 'Abdur-Rahmaan bin Mahdee, Wakee' and many others.

His Students:
Similarly, many scholars narrated from him, such as Al Bukhaaree and Muslim, the latter of who reported so many Hadeeth on his authority that they number past a thousand. [This includes his son, Abu Bakr, Ahmad bin Abee Khaythama, may Allaah have mercy on him. He was from Baghdad. He authored the book At-Taareekh Al Kabeer.

Ad-Daraqutnee said about him: “He was reliable and trustworthy.” Al Khateeb Al Baghdaadee said: “He was a reliable scholar, a precise Haafidh, knowledgeable of the history of people and the narrations of poetry. He studied Hadeeth under Ahmad bin Hanbal and Ibn Ma’een. He died in the month of Jumaada Al Oolaa, 289H at the age of 94 years.]

Scholar's Praise for Him:
The scholars agree unanimously upon his reliability and trustworthiness (in the field of Hadeeth).

Ibn Hibbaan (rahimahullaah) said of him: "He was precise and accurate in memory - from the peers of Ahmad and Yahyaa bin Ma'een."

Al Khateeb Al Baghdaadee (rahimahullaah) said in his Taareekh Baghdaad (8/482): "He was reliable, trustworthy, possessed good memory and was precise."

His Death:
He died in the year 234H, may Allaah have mercy on him.

Source:
From Imaam Al Albaanee's verification/checking of Abu Khaythamah's treatise Kitaab-ul-'Ilm (pg. 3). [This complete book has been translated into English]

Produced by Al-Ibaanah.com

{Note: Slightly modified from the original. What is between […..] are translator’s footnotes which have been added to the text for fluency}
taken from:http://www.islaam.ae/index.php?option=com_content&view=article&id=98&Itemid=64

Imaam An-Nasaa’ee

His Name and Birth:
His name was Mohammad Amaan bin ‘Alee Jamee ‘Alee, and he would go by the nickname Abu Ahmad. He was born and raised in Ethiopia in the district of Harer, town of Taga Tab. According to his official documents, he was born in 1349H.

His Early Studies:
The Shaykh grew up in the town of Taga Tab (Ethiopia) where he learned the Nobel Qur’aan. After completing the Qur’aan he began studying the books of Fiqh according to the Madh-hab of Imaam Ash-Shaafi’ee (rahimahullaah). He also studied Arabic in his town with Shaykh Mohammad Ameen Al Hareree.

He then left his hometown as was the custom of the inhabitants of that area, and moved to another town where he met with a man who would become his colleague in seeking knowledge and migrating to Saudi Arabia, Shaykh ‘Abdul Kareem. So the ties of Islamic brotherhood were formed between the two of them. After meeting, they would go together to study under a teacher called Shaykh Moosaa under whom they studies Nadham-uz-Zuhd of Ibn Raslaan. They then studied the text of al-Minhaaj under Shaykh Abaadir. While in this town, they learned several disciplines of Islamic knowledge.

The pair then had a desire to travel to the land of Makkah to seek knowledge and fulfill the obligation of Hajj. So they left from Ethiopia and headed for Somalia where they boarded a ship and headed for Aden (Yemen). There they experienced many hardships and perils on both land and sea, but they continued on to Hudaidah by foot and fasted the month of Ramadan there.

They then departed for Saudi Arabia and passed through Saamitah and Abi ‘Areesh until they got permission to enter Makkah, which they walked to on foot. While in Yemen, some teachers warned them against the Salafee Da’wah, calling it “Wahhabee”.

His Studies while in Saudi Arabia:
After the Shaykh performed Hajj in 1369H, he began to seek knowledge in the study circles held in the precincts of Masjid-ul-Haraam. There, he learned from Shaykh ‘Abdur-Razzaq Hamzah (rahimahullaah), Shaykh ‘Abdul Haqq Al Haashimee (rahimahullaah), Shaykh Muhammad bin ‘Abdillah As-Sumaalee and others.

While in Makkah, he came to know Shaykh ‘Abdul ‘Azeez bin Baaz (rahimahullaah) and accompanied him in his journey to Riyadh when the Educational Institute was opened. This was in the early seventies (i.e.1370H).

Some of the colleagues he studied with while undergoing secondary studies at the Educational Institute was Shaykh ‘Abdul Muhsin Al ‘Abbad and Shaykh ‘Alee bin Mahnaa, former judge in the Central Courthouse of Madeenah. At the same time, he would attend the many circles of knowledge in Riyadh.

He also benefited and was influenced by the (former) Muftee, the great scholar of Jurisprudence and Principles, Shaykh Mohammad bin Ibraaheem Aali-Shaykh (rahimahullaah).

He would stick closely to Shaykh ‘Abdur-Rahmaan Al Ifreeqee (rahimahullaah), as well as Shaykh ‘Abdul ‘Azeez bin Baaz (rahimahullaah), whose vast knowledge and noble manners he was able to absorb.

In Riyadh, he studied under Shaykh Mohammad Al Ameen Ash-Shanqeetee (rahimahullaah) and the Muhaddith, Shaykh Hammaad Al Ansaaree (rahimahullaah).

He was also greatly influenced by Shaykh ‘Abdur-Razzaaq Al ‘Afeefee, even in his manner of teaching. Likewise, he benefited from and was influenced by Shaykh ‘Abdur-Rahmaan bin Naasir As-Sa’adee (rahimahullaah), since they would write letters to each other. However, it should be known that he did not study under Shaykh As-Sa’adee. He also learned under Shaykh Mohammad Khaleel Harraas (rahimahullaah), whom he was greatly influenced by, and Shaykh ‘Abdullah Al Qar’aawee (rahimahullaah).

His Scholastic Accreditation:
He completed his secondary studies at the Educational Institute in Riyadh, then joined the College of Sharee’ah and obtained his diploma in 1380H. He then received the equivalent of a Masters Degree in Sharee’ah from the University of Punjab (Pakistan) in 1974 and thereafter a Doctorate’s Degree from Daar-ul-‘Uloom in Cairo.

His Scholarly Status and the Scholars Praise for him:
The Shaykh held a high status amongst the people of knowledge and virtue as they would mention good things about him and rely on him. In fact, reliance upon his knowledge and Creed reached the point that when he was a student in Riyadh, and his teacher Shaykh ‘Abdul ‘Azeez bin Baaz, saw his superiority and enthusiasm for knowledge he referred him to Shaykh Mohammad bin Ibraaheem (rahimahullaah), which resulted in him being appointed a teacher at the Educational Institute in Saamitah in the district of Jaazaan.

What also proves the trustworthiness of his knowledge and Creed and his high regard amongst the scholars was the fact that when the Islamic University in Madeenah opened, he was appointed to teach in it after being selected by Shaykh ‘Abdul ‘Azeez bin Baaz (rahimahullaah).

In a letter written (no.64) by the former Muftee of the Kingdom of Saudi Arabia, Shaykh ‘Abdul ‘Azeez bin Baaz (rahimahullaah), on 1/9/1418H, said about him: “He is known to me for possessing knowledge, virtue, a good Creed, and activeness in Calling to Allaah and warning against innovations and misconceptions. May Allaah forgive him, grant him an abode in Paradise and keep his progeny upright. And may He gather us, you and him in the abode of His honour. Verily, He is All-Hearing and All-Near.”

Shaykh Saalih Al Fawzaan said: “...Indeed, the students and those who hold various type of higher degrees are many, but there are only a few from whose knowledge and personality you could truly benefit from. Shaykh Mohammad Amaan was one of the few rare scholars who employed their knowledge and efforts in order to benefit Muslims and guide them by calling them to Allaah upon knowledge.This was via the classes he would give while at the Islamic University and the Prophet’s Masjid as well as during excursions he would undertake inside and outside of the Kingdom in order to give lessons and lectures on various topics. He would call to Tawheed and propagate the correct Creed, and he would direct the Muslim youth towards the methodology of the pious Predecessors (Salaf as-Saalih) while warning them about destructive principles and deviant calls.

Whoever did not know him personally should get to know him by way of his beneficial books and numerous tapes, which consist of a deluge of the great amount of knowledge and immense benefit he possessed.”

Shaykh ‘Abdul Muhsin ‘Abbaad said: “I came to know Shaykh Mohammad Amaan bin ‘Alee Al Jamee when he was a student in the Educational Institute in Riyadh and then when he was a teacher at the Islamic university of Madeenah in the secondary level and then in the university level. I knew him to have a good Creed and following a safe course. He dedicated himself to clarifying the Creed upon the beliefs of the Predecessors and to warning against innovations by way of his classes, lectures and writings. May Allaah forgive him, have mercy on him and grant him an immense reward.”

Shaykh Mohammad bin ‘Abdil Wahhaab Marzooq Al Banna (rahimahullaah) said about him: “He, may Allaah have mercy on him, was upon good, which we love, such as good manners, sound Creed and pleasant companionship. I ask Allaah to shower him with His Mercy, grant him an abode in Paradise, and gather us together there as brothers upon thrones facing one another."

Shaykh ‘Umar bin Mohammad Fullaata (rahimahullaah) said: “In general, he may Allaah have mercy on him, was honest in speech, immense in his ascription to the beliefs of Ahlus-Sunnah, and strong in his desire to call to Allaah through words and action. He was reserved in speech, strong in clarifying, and quick to get angry when Allaah’s laws were violated. The gatherings he would hold in the Prophet’s Masjid, the books he would distribute, the travels he would undergo speak on his behalf.

I accompanied him one time on a journey and what a great friend he was! He himself accompanied the scholar Mohammad Al Ameen Ash-Shanqeetee, may Allaah have mercy on him, author of Adwaa-ul-Bayaan and other books, on a journey and also served as a good companion for him. A journey is that in which the true nature of a man becomes revealed. He would not flatter others, nor would he be hypocritical. He would not argue or dispute with others. If the proof was with him, he would openly proclaim it. And if the opposite of what he adhered to became apparent to him, he would take on that view and recant from his prior position. This is the common practice of the believers as Allaah says: "The only saying of the faithful believers when they are called to Allaah and His Messenger to judge between them is that they say: ‘We hear and we obey!’ Such are the successful.” [Surah An-Noor: 51]

I call upon Allaah as a witness to the fact that he, may Allaah have mercy on him, fulfilled many times over his duty of serving the Religion and spreading the Sunnah of the chief of messengers (i.e. Prophet Mohammad). As a result he encountered much harm and was subjected to plots and conspiracies, but he did not give in nor was he dissuaded from his goal until he met Allaah. The last words he uttered were the testimonies of Laa Illaha illa-Allaah and Muhammadur-Rasoolullaah."

Shaykh ‘Umar Fullaata (may Allaah have mercy on him) also said: “I came to know Shaykh Mohammad Amaan bin ‘Alee Al Jamee, may Allaah have mercy on him, from a long time ago, after he came to this country (of Saudi Arabia) seeking knowledge, searching for good and looking to learn the Creed of Ahlus-Sunnah wal Jamaa’ah.

I met him in 1372H in the home of our teacher, example, and fatherly figure, Shaykh ‘Abdur-Rahmaan bin Yusuf Al Ifreeqee, may Allaah have mercy on him and us, in Riyadh, since he would spend a lot of time with him and benefit from him. When I asked about him I was informed that he had come from Saamitah where he would teach and participate in examinations in the Educational Institute and faculties under the Aali-Shaykh family.

What caused me to notice him at that time was his vigour, zeal, superiority and great concern for speaking the pure Arabic language as well as his ability to explain clearly some of the problematic Fiqh issues, which show that he was well versed student of knowledge.

Not much time passed since then when it was conveyed to me that our teacher, Shaykh ‘Abdur-Rahmaan Al Ifreeqee, presented him with the opportunity of becoming part of his family by way of him marrying his wife’s sister. So based on this, the ties between them became strengthened and the connection and love between them increased.”

Dr. Mohammad Hamood Al Waa’ilee said: "I began my acquaintance of the Shaykh in 1381H when this noble country of Saudi Arabia first opened the Islamic University of Madeenah. He was one of the first to teach there and I was one of his students. He was from a number of teachers that would give their students special attention, which was not restricted to just that of a student-teacher relationship in class.

He would devote a great amount of attention in most of his classes to the Creed of the Pious Predecessors, may Allaah have be please with them, and would not let any opportunity pass in which he would not explain its status and high position. This was the same whether his lessons were on Creed or on other subjects.

When he would discuss the Creed of the Pious Predecessors and attempt to implant it into the souls of his students – a majority of who came from all places abroad – he would speak with profound experience and knowledge of this Creed, as he had tasted its sweetness and treaded its path, to the point that those listening and watching him would feel as though their hearts would become soft with love and affection for it.

He would undergo journeys in order to spread the Call and teach outside of the kingdom of Saudi Arabia. He would not let any occasion or opportunity pass without clearly explaining the loftiness, purity and nobility of this Creed. Anyone who reads the books and treatises that he wrote will come to realize the truth of his Call.

I attended the deliberation of his doctorate’s dissertation in Dar-ul-‘Uloom, which falls under the University of Cairo in Egypt. In most of his research, he strove to clarify the purity of the Creed and the soundness of the methodology of the Pious Predecessors. His academic persona became apparent throughout the discourse in his ability to expose the falseness of every methodology that deviated from the methodology of the Pious Predecessors…"

Dr. Mohammad bin ‘Abdir-Rahmaan Al Khumayyis wrote: “The noble Shaykh Mohammad Amaan bin ‘Alee Al Jamee, may Allaah have mercy on him, from what I knew about him, was from the strongest at defending and calling to the Creed of the Pious Predecessors. He would defend it in books, lectures and seminars. And he was strict in refuting those who opposed the Creed of the Pious Predecessors.

It is as if he sacrificed his entire life for this Creed in terms of learning it, teaching it, instructing it and calling to it. He realised the importance that this Creed has on the life and uprightness of a human being. And he acknowledged the danger that innovations which opposed this Creed have on the livelihood of society and individuals. So may Allaah have mercy on him and forgive him and all of the muslims.

His Books and Writings:
The Shaykh authored several books and delivered many lectures and classes, which were transcribed and published before and after his death. Below is a list of some of his most famous and highly regarded works:

1. As-Sifaat-ul-Illaahiyyah fil-Kitaab was-Sunnah an-Nabawiyyah fee Daw’-il-Ithbaat wat-Tanzeeh [The Devine Attributes in the Qur’aan and Prophetic Sunnah in light of Affirming and Absolving] This is one of the larger books of the Shaykh, which is highly beneficial in its subject.
2. Adwaa ‘alaa Tareeq as-Da’wah ilal-Islaam [Illuminations upon the Path of Calling to Islaam] This book consists of a number of lectures he gave, which affirm the Creed of the Salaf, present the status of the Call to Islaam in Africa, discuss the problems faced by the Call and the Callers in current times and their solutions, and provide a refutation of the Sufees.
3. Al Muhaadarah ad-Difaa’iyyah ‘an-is-Sunnah al Muhammadiyyah [ A Lecture in Defence of the Sunnah of Muhammad] The source of this book was a lecture he delivered in 1383H in Sudan in which he refuted the atheist Mahmood TaHa.
4. Haqeeqat-ud-Dimuqratiyyah wa annahaa laisat minal-Islaam [The Reality of Democracy and a Clarification that it is not from Islaam] The source of this treatise was a lecture he gave in 1412H.
5. Haqeeqat-ush-Shooraa fil-Islaam [The reality of Shooraa in Islaam]
6. Al ‘Aqeedat-ul-Islaamiyyah wa Taareekhuhaa [The Islaamic Creed and its History] An excellent treatise on the formation of groups that deviated with regards to Creed throughout the history of Islaam.
7. Nidhaam-ul-Usrah fil Islaam [The Structure of the Muslim Family] A short treatise which was originally a lecture he gave in Africa.

Many of the lessons and classes the Shaykh would give explaining classical works on Creed and Jurisprudence were also transcribed and published on the Internet and in book format. Amongst these works are his explanations of Tajreed-ut-Tawheed of Al Maqreezee, Thalaathat-ul-Usool of Mohammad bin ‘Abdil Wahhaab, Shuroot-us-Salaah of Mohammad bin ‘Abdil Wahhaab, Al Usool-us-Sittah of Mohammad bin ‘Abdil Wahhaab, Al ‘Aqeedat-ut-Tadmuriyyah of Ibn Taimiyyah, Al Qawaa’id-ul-Muthlaa of Ibn ‘Uthaymeen and more.

His Students:
Many students studied under him to the point that it is difficult to confirm their amount due to their large number. However, from the most outstanding of them are:

1.Shaykh Dr. Rabee’ bin Haadee ‘Umayr Al Madkhalee;
2.Shaykh Zayd bin Haadee Al Madkhalee;
3.Shaykh Dr. ‘Alee bin Naasir Al Faqeehee;
4.Shaykh Dr. Mohammad Hamood Al Waa’ilee;
5.The Muhaddith, Shaykh ‘Abdul Qaadir bin Habeebullaah As-Sindee, may Allaah have mercy on him;
6.Shaykh Dr. Saalih bin Sa’ad As-Suhaymee;
7.Shaykh Dr. Ibraaheem bin ‘Aamir Ar-Ruhaylee;
8.Shaykh Dr. Bakr bin ‘Abdillaah Abu Zayd;
9.Shaykh Dr. Falaah Isma’eel, teacher in the Islaamic University of Kuwait.

His Salafee Creed:
What proves that the Shaykh was upon a sound Salafee Creed was the fact that he would teach from the classical books of Creed from the Pious Predecessors, such as: al Waasitiyyah, al Fataawaa al Hamawiyyah al Kubraa, at-Tadmuriyyah, Sharh al ‘Aqeedat-ut-Tahaawiyyah of Ibn ‘Abdil ‘Izz, al Eemaan, Thalaathat-ul-Usool, Fat’h-ul-Majeed, Qurratu ‘Uyoon-ul-Muwahhideen, al Usool-us-Sittah, al Waajibaat-ul-mutahattimaat, al Qawaa’id –ul-Muthlaa and Tajreed-ut-Tawheed of Maqreezee. These lessons were recorded and are widely available in cassette form. He would explain some books several times such as Thalaat-ul-Usool.

Some of his Noble Characteristics:
1. His Mixing Little with People: He, may Allaah have mercy on him, was known to mix little with people unless it was for good. So as a result, most of his time and his days would be reserved. His manner of doing this was well known since he would go out from his home to work in the Islaamic University, then return home, then go to the Prophet’s Masjid to give classes there after ‘Asr, after Maghrib, after ‘Ishaa and after Fajr. He would continue to follow this schedule up until he was bedridden when is illness worsened.

2. His Reserved Tongue: He, may Allaah have mercy on him, was also reserved in speech. He would not speak ill, throw blame or backbite others. In fact, he would not allow anyone to back bite others while in his presence nor would he permit anyone to convey gossip and people’s defects to him.

If any student of knowledge fell into error, he would request the tape or the book (containing the error) and would listen or read it. If it became apparent to him that it was in fact an error, he would fulfil his requirement of advising that person.

3. His Forgiving Nature and Forbearance: He would react to those who treated him badly by displaying forbearance and forgiveness.
Many times people would come up to him on the street or while in the Prophet’s Masjid and ask for his forgiveness for speaking bad about him and attacking his honour, and he would say to them: “I hope Allaah will not cause anyone to enter the Hellfire because of me.”

He would also pardon those who sought to destroy his reputation, saying: “There is no need for anyone to come to me to seek my forgiveness, for I have already forgiven everyone.” And he would request those in his gatherings to convey this from him.

4. His concern and care for his Students: He, may Allaah have mercy on him, from those who gave special attention to his students, which would not stop with end of his classes. He would attend their special functions, ask about their situations, take care of some of their needs, and help them out with some of their family problems or some of the hardships of life that they encountered. In general, he would make use of his money, reputation, and time in order to assist those students of his that were needy.

His Salafee Creed:
What proves that the Shaykh was upon a sound Salafee Creed was the fact that he would teach from the classical books of Creed from the Pious Predecessors, such as: Al Waasitiyyah, Al Fataawaa Al Hamawiyyah Al Kubraa, At-Tadmuriyyah, Sharh Al ‘Aqeedat-ut-Tahaawiyyah of Ibn ‘Abdil ‘Izz, Al Eemaan, Thalaathat-ul-Usool, Fat’h-ul-Majeed, Qurratu ‘Uyoon-ul-Muwahhideen, Al Usool-us-Sittah, Al Waajibaat-ul-mutahattimaat, Al Qawaa’id–ul-Muthlaa and Tajreed-ut-Tawheed of Maqreezee. These; lessons were recorded and are widely available in cassette form. He would explain some books several times such as Thalaat-ul-Usool.

His Sickness and Death:
During the last part of his life, he was stricken with a terminal illness to the point that he was bedridden for almost a year. But he endured it with patience and forbearance.

On a Wednesday morning, on the 26th of Sha’baan 1416H, his soul returned back to its Creator. His funeral prayer was held on that day after Dhuhr and he was then buried in the Baqee’-ul-Gharqad Cemetery in Madeenah. A large group of people were present at his funeral including amongst them many scholars, judges and students of knowledge. His death put the ummah at a loss, since they were now lacking a great hard-working scholar, may Allaah grant him a spacious abode in Paradise.

Sources of his Biography:
Refer to the biographical account of the Shaykh written by his student, Mustafaa bin ‘Abdil Qaadir Al Fullaanee on 3/5/1419H as found in the book: 'The Islaamic Creed and its History' (pg.5-22) with alterations and additions.

[Taken from the book 'An Explanation of The Conditions, Pillars and Requirements of Prayer' by Al Ibaanah Publishing.]

Shaykh Mohammad Amaan Al Jaamee

His Name, Kunyah, Nickname and Lineage:
He was the noble Imaam, the Haafidh, the Critic, Zayn-ud-Deen ‘Abdur-Rahmaan bin Ahmad bin ‘Abdir-Rahmaan bin Al Hasan bin Mohammad bin Abil Barakaat Mas’ood As-Salaamee Al Baghdaadee (due to his place of birth), Al Hanbalee (due to his Madh-hab), Ad-Dimashqee (due to his place of residence and death).

His Kunyah was Abul Faraj, and his nickname was Ibn Rajab, which was the nickname of his grandfather who was born in that month (of Rajab).

His Birth and Upbringing:
He was born in Baghdad in 736H and was raised by a knowledgeable family, firmly rooted in knowledge, nobility and righteousness. His father played the greatest role in directing him towards the beneficial knowledge.

His Teachers:
He learned and took knowledge from the greatest scholars of the Ummah during his time. In Damascus, he studied under:

1. Ibnul Qayyim Al Jawziyyah,
2. Zayn-ud-Deen Al ‘Iraaqee,
3. Ibn An-Naqeeb,
4. Mohammad bin Isma’eel Al Khabaaz,
5. Dawood bin Ibraaheem Al ‘Ataar,
6. Ibn Qaadee Al Jabal
7. Ahmad bin ‘Abdil Haadee Al Hanbalee.

In Makkah, he heard from:
8. Al Fakhr ‘Uthmaan bin Yoosuf An-Nuwayree.

While in Jerusalem, he heard from:
9. Al Haafidh Al ‘Alaa’ee.

In Egypt, he heard from:
10. Sadr-ud-Deen Abul Fath Al Maydoomee,
11. Naasir-ud-Deen bin Al Mulook.

The Educational Positions he was appointed to:
Ibn Rajab devoted himself to knowledge and spent all his time in researching, writing, authoring, teaching, working in the field of knowledge and issuing legal rulings. He was given a teaching position in the Hanbalee School in 791H but then it was taken from him. During the lifetime of his father, he was appointed the Halaqah (study circle) on Tuesday in the Central Masjid of Banu Umayyah. This was after the death of Ibn Qaadee Al Jabal, may Allaah have mercy on him, in 771H.

His Students:
Students of knowledge turned to Al Haafidh Ibn Rajab (rahimahullaah) to learn under him, benefit from his knowledge and hear his narrations. This was since he was an Imaam in the Science of Hadeeth – both in reporting and investigating. The reason for this was because he spent such a large portion of his time engrossed in that subject that he wasn’t known except through the Hadeeth. There was no one found that was more proficient in it (during his time) besides him.

From the most famous of his students were:
1. Abul ‘Abbaas Ahmad bin Abee Bakr bin ‘Alee Al Hanbalee, known as Ibn Ar-Risaam [d. 884H],
2. Abul Fadl Ahmad bin Nasr bin Ahmad, the Muftee of the lands of Egypt [d. 844H],
3. Dawood bin Sulaymaan Al Mawsilee [d. 844H],
4. ‘Abdur-Rahmaan bin Ahmad bin Mohammad Al Muqree,
5. Zayn-ud-Deen ‘Abdur-Rahmaan bin Sulaymaan bin Abil Karam, well known as Abu Shi’ar,
6. Abu Dharr Az-Zarkashee [d. 846H],
7. The Judge ‘Alaa-ud-Deen Ibn Al-Lahaam Al Ba’alee [d. 803H],
8. Ahmad bin Sayf-id-Deen Al Hamawee.

The Scholars’ Praise for Him: [This section was added to the translation for additional benefit.]
Ibn Qaadee Shuhbah said of him in his biography, as is stated in Al Jawhar-ul-Munaddad (pg. 48): “He read and became proficient in the various fields of science. He engrossed himself with the issues of the (Hanbalee) Madh-hab until he mastered it. He devoted himself to the occupation of knowledge of the texts, defects and meanings of the Hadeeth. And he withdrew himself in seclusion in order to write.”

Ibn Hajr said of him in Inbaa-ul-Ghamr: “He was highly proficient in the scientific disciplines of Hadeeth in terms of the names of reporters, their biographies, their paths of narration and awareness of their meanings.”

Ibraaheem bin Mohammad Ibn Muflih said of him: “He was the Shaykh, the great scholar, the Haafidh, the one who abstained from the worldly life. He was the Shaykh of the Hanbalee Madh-hab and he wrote many beneficial books.”

His Creed:
Ibn Rajab (rahimahullaah) treaded the Manhaj of the Salaf with regard to the issues of Eemaan and acquiring knowledge. And he supported it and defended it from the false arguments of the opponents. His books are loaded with that. And he wrote some treatises specifically on this topic such as his book ‘Bayaan Fadlu‘Ilm-is-Salaf ‘alaal-Khalaf.’ However, there can be found traces of Sufism in his books, may Allaah protect him from inclining towards it’s dangerous paths, due to what Allaah has given him from vast knowledge of the Narrations and a clear Salafee Methodology.

His Madh-hab with regard to the Subsidiary Issues:
In Fiqh, he (rahimahullaah) followed the Madh-hab of the venerable Imaam, Ahmad bin Hanbal, may Allaah have mercy on him. He is counted as being one of the major scholars of the (Hanbalee) Madh-hab, and of those who were highly proficient in it. What provides evidence for this is his book: ‘Al Qawaa’id Al Kubraa fil-Furoo'’ for this is one of his most prominent works on the subject of Fiqh, which shows his vast knowledge on the intricate details of Fiqh issues. This is such that Al Haafidh Ibn Hajr said in his book Ad-Durar: “He did excellent work in it.” And Ibn Qaadee Shuhba and Ibn Muflih said: “It indicates his complete knowledge of the (Hanbalee) Madh-hab.”

And in Kashf-udh-Dhunoon it states: “It is a book from the marvels of this time. And it is such that he sought to explain much in it. Some claim that he found the scattered principles of Shaykh-ul-Islaam Ibn Taymiyyah and gathered them together, but that is not the case. Rather, he, may Allaah have mercy on him, was above that. This is what was stated.”

Al Haafidh Ibn Rajab, may Allaah have mercy on him, was deeply attached to the works of Shaykh-ul-Islaam Ibn Taymiyyah, for he would issue legal rulings according to them and would constantly reference his books. This is since he served as a student under Ibnul Qayyim Al Jawziyyah, the most outstanding student of Shaykh-ul-Islaam Ibn Taymiyyah, may Allah have mercy on all of them. But in spite of this, he (rahimahullaah) wasn’t a blind follower or a fanatical adherent (to his teacher). Rather, he would review, authenticate, verify and follow the evidences.

His Written Works:
Al Haafidh Ibn Rajab, may Allaah have mercy on him, was considered one of the most able and famous scholars in his time at writing. Thus, he has numerous and beneficial works on the subjects of Tafseer, Hadeeth, Fiqh, History and Raqaa’iq (Heart-Softening Material). Amongst his books are:

On Tafseer and Qur’aanic Sciences:
1. Tafseer Surah Al Ikhlaas,2. Tafseer Surah Al Faatihah,
3. Tafseer Surah An-Nasr,
4. I’raab Al Basmalah,
5. Al Istighnaa bil-Qur’aan,

On Hadeeth and Its Sciences:
1. Sharh Jaami’ At-Tirmidhee,
2. Sharh ‘Ilal At-Tirmidhee,
3. Fath-ul-Baaree bi-Sharh Saheeh Al Bukhaaree,
4. Jaami’-ul-‘Uloom wal-Hikam fee Sharh khamseena Hadeethan min Jawaami’-il-Kalim, which is the source for this book,

He also has a collection of treatises in which he explains individual hadeeth, such as:
5. Sharh Hadeeth: Maa Dhi’baani Jaa’iaan ursilaa fee Ghanam… [English: The Craving for Wealth and Status],
6. Ikhtiyaar Al Awlaa fee Sharh Hadeeth Ikhtisaam Al Mala Al A’alaa,
7. Noor-ul-Iqtibaas fee Mishkaat Wasiyyat-in-Nabee Libn ‘Abbaas,
8. Ghayaat-un-Nafa’ fee Sharh Hadeeth Tamtheel-ul-Mu’min bi-Khaamat-iz-Zara’,
9. Kashf-ul-Kurbah fee Wasfi Haali Ahlil-Ghurbah [English: Alleviating Grievances in Describing the Condition of the Strangers], And many others.

On Fiqh:
1. Al Istikhraaj fee Ahkaam-il-Kharaaj,
2. Al-Qawaa’id-ul-Fiqhiyyah,
3. Kitaab Ahkaam-ul-Khawaateem wa maa yata’alaqu bihaa,

On Biographical and Historical Accounts:
1. Adh-Dhayl ‘alaa Tabaqaat-il-Hanaabilah,
2. Mukhtasar Seerah ‘Umar bin ‘Abdil ‘Azeez,
3. Seerah ‘Abdul Malik bin ‘Umar bin ‘Abdil ‘Azeez,

On Heart softening Material and Admonitions:
1. Lataa’if-ul-Ma’aarif feemaa Li-Mawaasim-il-‘Aam min Al Wadhaa’if,
2. At-Takhweef min An-Naar wat-Ta’reef bi-Haali Daar-il-Bawaar,
3. Al-Farq bayna An-Naseehah wat-Ta’yeer [English: The Difference between Advising and Condemning],
4. Ahwaal Ahlil Quboor,

His Death:
Al Haafidh Ibn Rajab, may Allaah have mercy on him, passed away on a Monday night, the fourth of Ramadaan, 795H. He died while in Damascus in a land, which was called Al-Humayriyyah, in a garden area he used to rent. His funeral prayer was performed the next day and he was buried in the Baab As-Sagheer graveyard next to Shaykh Abul Faraj Ash-Sheeraazee.

Source:
‘Eeqaadh-ul-Himam’ an abridgement of ‘Jaami’-ul-‘Uloom wal-Hikam’ (pg. 8-11)

Produced by Al-Ibaanah.com

[Slightly modified for clarity]

Al Haafidh Ibn Rajab Al-Hanbalee

His Name, Lineage and Place of Birth:
His name was Abu Ahmad, ‘Abdur-Razzaaq bin ‘Afeefee Ibn ‘Atiyyah An-Noobee. He was born in Shanshoor, a town in Egypt in the year 1323H.

His Studies and Quest for Knowledge:
He was raised in a family of knowledge, and began his first and secondary level studies in his town of Shanshoor, based on the Azhar curriculum. When he finished this, he moved to Cairo and underwent his advanced studies at Al-Azhar University, graduating from it in 1351H, obtaining the highest degree. During this time in Cairo, he met and learnt under the well known scholars, Ahmad Shaakir and Haamid Al Fiqqee.

After obtaining his degree, he continued on to specialize in the branch of Fiqh and Usool al Fiqh, and obtained his degree in Fiqh Al Maalikee and Usool in 1355H. Thereafter, he continued his studies and obtaining of knowledge by taking from the books of the scholars and studying and examining them.

Those who lived and interacted with him described him as having knowledge like that of an encyclopaedia, with diverse intellectual capacities and being versatile in all of the sciences of Islaam.

His Positions and Religious Duties:
He worked as a teacher in the educational institutes of Al-Azhar in Egypt in 1356H, and during this time he checked and verified the book Al-‘Uluww of Imaam Adh-Dhahabee.

He would also hold classes throughout the Masaajid of that country.

Then he moved to Alexandria, where he participated in building Masaajid and teaching the people.

He was selected to be Vice-President of Jamaa’at Ansaar As-Sunnah Al Muhammadiyyah in 1365H, and then served as its President in 1379H.

In 1368H, he made Hijrah to the lands of the Haramayn in Saudi Arabia, after being invited by Shaykh Mohammad bin Ibraaheem Aali-Shaykh [d.1389H] who had heard good news about him and was impressed by him.

While in Saudi Arabia, he taught at the Daar At-Tawheed Centre in Taa’if. After two years of teaching there, he moved to ‘Unayzah to teach at the Educational institute in 1370H. Then in the last part of Shawwaal 1370H, he moved to Riyadh to teach in its Educational Institutes, under the supervision of Shaykh Mohammad bin Ibraaheem Aali-Shaykh.

He was then given a teaching position in the Colleges of Sharee’ah and Arabic Language in Riyadh at the time of their inception.

Then he was appointed as the principle for the Highest Institute of the Judiciary in the year 1385H.

In 1391, he was appointed President of the Committee of Islamic Research and Fataawaa, and he was also made a member of the Council of Senior Scholars. He served in this position until he passed away, may Allaah have mercy on him. He served in this Committee of Senior Scholars along with Shaykh Ibn Baaz, who acted as Head of the Committee, Shaykh ‘Abdullaah bin Qu’ood and Shaykh Abdullaah bin Ghudayyaan.

He was put in charge of supervising a number of knowledge-based treatises, such as Doctorate dissertations and theses for obtaining the Masters Degree.

He would give many study circles in which he taught the Tafseer of the Qur’aan. These classes were held in the Masjid of Shaykh Mohammad bin Ibraaheem in Riyadh. Afterward, his classes were moved to his home.

He would lead the people in prayer in the Masjid that was adjacent to his home. He would also give educational classes and religious admonitions from time to time in that Masjid.

In addition to this, he would participate in functions and seminars, such as giving classes during the times of Hajj.

His Students:
The most famous of his students are:

1. Shaykh ‘Abdul-‘Azeez bin ‘Abdillaah Aali-Shaykh
2. Shaykh ‘Abdullaah bin ‘Abdir-Rahmaan Al-Ghudayyaan
3. Shaykh ‘Abdullaah bin Hasan Al-Qu’ood
4. Shaykh Saalih Al-Luhaydaan
5. Shaykh Saalih bin Fawzaan Al-Fawzaan
6.Shaykh Mohammad Amaan Al Jaamee

His Attributes and Characteristics:
The Shaykh, may Allaah have mercy on him, was very wise when it came to Calling and Teaching the people. He would make Hajj every year since he made Hijrah to Saudi Arabia. He was very kind, generous, and humble.

He was extremely patient in times of affliction and he would constantly devote himself to praising and extolling Allaah. Examples of his patience, was when he was afflicted by hemi-plegia; which was a paralysis of half of his body in 1376H, and then again in 1413H, but he was patient and hopeful and afterwards Allaah cured him from it. Also, three of his children died during his lifetime. His son Ahmad ‘Aasim died during a war in 1973 CE. He received the news with patience and hoping for Allaah’s reward. Then his son, ‘Abdullaah, died in 1403H while in Jeddah.

His Family and Children:
The Shaykh married a righteous woman from a pious family in Alexandria, with whom he had several children: He had eight children – five of which were male and three of which were female. Three of his sons preceded him in dying, as has been mentioned.

His Role in Da’wah:
The most beloved of the scholarly books to the Shaykh was: al-Mustasfaa of Al-Ghazaalee, al-Muwaafiqaat of Ash-Shaatibee and al-Qaamoos al-Muheet of Al-Fayrooz Abaadee.

His main concern was geared towards teaching, educating, instructing and giving fatwa, all which lead to his not having time to write books and treatises. He once told a questioner: “I did not see many new things in the books of recent times, rather just a repetition of what was written in the past, except for the books of Shaykh-ul-Islaam Ibn Taimiyyah, rahimahullaah, for you will find in his works, much knowledge that was not covered by those before him.”

In spite of this, he authored, verified and commented on several books, such as:

1. Mudhikkirah at-Tawheed (A Study Guide on Tawheed), which is a beneficial treatise based on dictations that were taken from him in his classes at the University;
2. A verification and commentary of the book Al Ihkaam fee Usool-il-Ahkaam of Al-Aamadee;
3. A commentary of At-Tadmuriyyah of Ibn Taimiyyah;
4. Comments to the book At-Tabookiyyah of Ibn-ul-Qayyim;
5. Comments to the book Alfiyyah of Al ‘Iraaqee;
6. What indicates the vastness of his knowledge and the precision of his insight and the comprehensiveness of his intellect are those notes, which are small in size but great in value, which he placed in the margins of Sharh Al ‘Aqeedah At-Tahaawiyyah of Ibn Abil ’Izz Al Hanafee in which he mentions references to his explanation of the books of Shaykh-ul-Islaam Ibn Taimiyyah and his student Ibn Al Qayyim.

The Scholar’s Praise for Him:
His status amongst the scholars was well known. This was why he was appointed President of Jamaa’at Ansaar as-Sunnah in Egypt, during the time of its glory and prestige. His reputation reached beyond his homeland of Egypt, which is why Shaykh Mohammad bin Ibraaheem Aali-Shaykh, may Allaah have mercy on him, invited him to the Kingdom of Saudi Arabia. And King ‘Abdul ‘Azeez would attend his weekly lectures every Thursday.
Imaam Al Albaanee described him as: “One of the distinguished scholars and one of the few amongst them whom we saw possessing the character, manners, gentleness and understanding of the scholars.”

He also said: “I met him on several occasions during the time of Hajj. Sometimes, I would listen to his knowledge-based answers to questions posed to him by Hajj participants seeking a fatwa from him, on various subjects. His responses were precise, all indicating his in-depth understanding and apparent following of the methodology of the Salaf As-Saalih.”

Shaykh ‘Abdul ‘Azeez bin ‘Abdillaah Aali-Shaykh said of him: “The Shaykh is one of the distinguished elite who played a large part in educating the generations.”

Shaykh Saalih Al Fawzaan said: “He was the Shaykh (teacher) of the teachers and a role-model for the Salafee scholars of this time. So he is owed credit, after Allaah, by every student in this generation that graduated in Islaamic studies.”

Shaykh Mohammad Lutfee As-Sabbaagh said: “By Allaah, I have not met a scholar the likes of him in terms of his vast research, precise knowledge and good memorization.”

His Death:
The Shaykh started becoming weak by 1411H and had to be admitted into the hospital by 1415H. He stayed there until he passed away on a Thursday morning, with only five days remaining for the end of Rabee’-ul-Awwal 1415H (1/9/1994). His funeral Prayer was held in the Central Masjid of Riyadh, after the Jumu’ah Prayer. His former student, Shaykh ‘Abdul ‘Azeez Aali-Shaykh led the Muslims in the funeral prayer, may Allaah have mercy on him.

Source:
'Al Asaalah' (Issue 13/14, pg.32-34) with additions from Sahab.net

Shaykh ‘Abdur-Razzaaq Al ‘Afeefee

His Name:
He was the great scholar, the Shaykh, Mohammad Al Ameen ibn Mohammad Al Mukhtaar bin 'Abdil Qaadir Al Jaknee Ash-Shanqeetee. His compound name was Mohammad Al Ameen, just like the name of his father (i.e. Mohammad Al Mukhtaar), which was the common practice of naming in their lands.

His Birth and Lineage:
He was born in 1325H in the region known as Shanqeet, which is the eastern part of the state of Mauritania, which lies on the (eastern) coast of the Atlantic Ocean, south of Morocco and Algeria and north of Senegal.

His lineage traces back to Ya'qoob bin Jaakin, the forefather of the large tribe, known as the Jaknees. The lineage of this tribe traces back to Himyar.

His Educational Upbringing:
He was born in a household of knowledge consisting of men and women that were learned. His mother was the daughter of his father's paternal uncle (i.e. his father's female cousin). So he studied under his maternal uncles, his maternal cousins and their women, the basic aspects of knowledge and the sciences of the Qur'aan.

He completed his studies in various subjects of the Religion under the senior scholars of his land, such as the subjects of Tafseer, Hadeeth, Fiqh, Usool, Nahw, Sarf, Balaagha and more.

He adhered to the Maalikee Madh-hab without blindly following it and being fanatical about it. In fact, he followed the evidences with regard to the religious rulings.

His Work and Entrance into the Hijaaz Region:
After finishing his studies of the various subjects of the Religion, he worked as a teacher and as a judge in family jurisdiction. So people in dispute would go to him and he would make his judgment between them. His rulings and verdicts were carried out and enforced by everyone, even the government of his country at that time.

In the year 1367H, he went to Saudi Arabia to perform the Hajj and began to teach there in the Prophet's Masjid. The people in charge of this Masjid became acquainted with him and sought for him to remain in the Haramayn (vicinity of Makkah and Madeenah) so that he could teach and provide general benefit. The students that often frequented his classes on Tafseer of the Qur'aan in the Prophet's Masjid were many, the most famous of whom were: Imaam Ibn Baaz, Bakr Abu Zayd and 'Atiyyah Muhammad Saalim, the one who completed Imaam Ash-Shanqeetee's great work Adwaa-ul-Bayaan, after his death.

In 1371H, he was called to teach in the educational institutes and colleges of Riyadh. Then he moved to Madeenah to teach in the Islamic University there. Among the students he taught while in the Islaamic University of Madeenah was Shaykh Rabee' bin Haadee Al Madkhalee, may Allaah preserve him.

His Written Works:
He has authored some books, which include:

1. Adwaa-ul-Bayaan fee Tafseer-il-Qur'aan bil-Qur'aan - printed [This is his tremendous voluminous work on Tafseer of the Qur'aan]
2. Al-Mudhakkirah fee Usool-il-Fiqh - printed [A small treatise on the Principles of Fiqh]
3. Adab Al-Bah-th wal-Munaadhara - printed [Etiquettes for Researching]
4. Alfiyyah fil-Mantiq Daf'u Eehaam Al-Idtiraab 'an Ayaat-il-Kitaab - printed
5. Man'u Jawaaz Al-Majaaz - printed
6. Mandhoomah fil-Faraa'id [A Book on the Laws of Inheritance]
7. Furoo' Maalik - a poetic text
8. Sharh 'alaa Maraaqee As-Sa'ood - a dictation he made to his students
9. Sharh 'alaa As-Sullam - a dictation he made to his students
10. Ansaab-ul-'Arab - a poetic text
11. Manaahij wa Diraasaat li-Ayaat-il-Asmaa was-Sifaat - A transcribed lecture he gave in the Islamic University on the 13th of Ramadaan, 1382H.

His Death:
The Shaykh died on the forenoon of Thursday, the 17th of Dhul-Hijjah, 1393H. His death occurred in Makkah on his return from Hajj. He was buried in the Mi'alaa graveyard and his funeral prayer was held at Masjid Al Haraam after the Dhuhr prayer of that same day. Shaykh 'Abdul-'Azeez bin 'Abdillaah bin Baaz prayed over him, along with all the other Muslims that attended, may Allaah have mercy on him.

For his Biography, refer to Al-A'alaam of Az-Zirkilee (6/45), Al-Manhal (the Dhul-Hijjah Issue of 1393H: pg. 982), and Mashaaheer 'Ulamaa Najd (pg. 517-520 & 540-543)

Source:
Sayyid bin 'Abbaas Al-Julaymee / His Checking of the book 'Manaahij wa Diraasaat li Ayaat-il-Asmaa was-Sifaat' (pg. 4-6)

Produced by Al-Ibaanah.com

Imaam Ameen Ash-Shanqeetee

His Name, Lineage and Birth:
He is ’Ubayd bin ’Abdillaah bin Sulaymaan Al Hamdaanee Al Jaabiree. The tribe of Jaabir is from the Harb tribe of the Hijaaz. He was born in the village of Faqeer near the Far’ valley in the city of Madeenah in the year 1357AH. In the year 1365AH, he moved with his father to Ma’ad Ad-Dahb.

His Early Studies:
There he began his learning and studying. In the year 1374AH, he moved to Madeenah and due to family reasons he stopped studying for a period of time. In 1381AH, he studied at Daar Al Hadeeth in Madeenah, then he continued at the Ma’hadul-’Ilmee (Center). He entered the Sharee’ah college at the University. He graduated from there in the year 1392AH with excellent grades. He came first in his group of students in Madeenah of Knowledge.

His Teachers:
As for his teachers then all of them have grace after Allaah in educating, cultivating and having the correct understanding of the religion of Allaah. From amongst his teachers at Daarul-Hadeeth in Madeenah are:

1. Shaykh Sayfur-Rahmaan bin Ahmad;
2. Shaykh ’Ammaar bin ’Abdillaah;

His teachers at the Ma’hadul-’Ilmee (Center):
3. Shaykh ’Abdullaah bin ’Abdul ’Azeez Al Khudayree;
4. Shaykh ’Awdah bin Talq Al Ahmadee;
5. Shaykh Dakheelullaah bin Khaleefah Al Kulaytee;
6. Shaykh ’Abdur-Rahmaan bin ’Abdillaah bin ’Ajlaan [He is presently teaching in the Haram Al Makkee];
7. Shaykh Mohammad bin ’Abdillaah Al-’Ajlaan;

His teachers at the University of Madeenah:
8. Al ’Allaamah Muhaddith Hammaad bin Mohammad Al Ansaaree;
9. Al ’Allaamah Muhaddith ’Abdul Muhsin Al ’Abbaad;
10. Shaykh Aboo Bakr Al Jazaa‘iree;

His work:
* He used to be the Imaam in Masjid Sabq in Madeenah from 1387AH till 1392AH.
* He was a teacher at an intermediate school in Jeddah called ’Umar bin ’Abdul ’Azeez from 1392H till 1396H.
* He was a caller at the Da’wah Center in Madeenah and would take charge when the head was away from 1396AH till 1404AH.
* He was a teacher at the University from 1404AH to 1st Rajab 1417AH.
* Then he retired according to the retirement age in the law. During his stay there, he studied for and obtained a Masters degree in Tafseer.

His Character and love of Ahlus-Sunnah:
The Shaykh is very kind to his students, accepts people from all over the world to his house to ask questions and to benefit. He spends most of his time teaching either at his local masjid, his house, over the phone to the students in the Prophet's Masjid, and over the internet. Last year, the Shaykh mentioned that he has about fifteen lessons a week. His care and concern for spreading knowledge and teaching the books of the scholars of Ahlus-Sunnah is very apparent. The Shaykh travels inside and outside the Kingdom for da’wah even though he cannot see. I have never heard him complain once about his loss of sight. Rather, he has excelled in what Allaah has given him in terms of his knowledge, memory and understanding of this religion.

The Shaykh also has a good sense of humour. He takes a lot of interest and care with his family, always providing for them and taking time and effort to please them. The Shaykh has a lot of love for children and plays with them and also teaches them, maashaa‘ Allaah.

He loves Ahlus-Sunnah and particularly always asking about his brothers from the scholars around the Kingdom and elsewhere. Last year (1425AH), he met Shaykh Muhammad ’Abdul Wahhaab Al Banna in the Haram in Makkah and they both hugged each other. Shaykh Mohammad Al Banna cried when he saw Shaykh ’Ubayd for the love he had for him and invited the Shaykh to his house for dinner.

Scholars Praise for him:
The scholars continue to praise Shaykh ’Ubayd Al Jaabiree and recognise his knowledge and understanding maashaa‘ Allaah.

Shaykh Saalih Al Fawzaan was asked about Shaykh ’Ubayd Al Jaabiree and he said take benefit from him as he is known to be from the scholars.

Other elder scholars such as Shaykh Dr. Saalih As-Suhaymee, teacher in the Islsamic University of Madeenah and likewise teacher in the Prophet's Masjid has much love for the Shaykh and praises his knowledge and understanding.

Likewise, Shaykh Rabee’ bin Haadee advises the students to benefit from his knowledge and his understanding.

He said recently, "benefit as much as you can, my son, for I am now 72 years old and I do not know when my time will come…"

As to those who have spoken ill of him from the hate mongers, he said, "You do not expect innovators to put out flowers in front of you, dont worry about what they say, tread this path, the path of knowledge for the Prophet (sallallaahu 'alayhi wa sallam) was not free from being insulted."

And he said, "knowledge without wisdom is destruction. It is upon the callers to have knowledge and wisdom and this comes from sitting with the scholars."

Recently he sent a letter to Shaykh Saalih Al Fawzaan thanking him for his efforts after reading an article of the Shaykh on being upright.

His books:
1. Tayseerul-Ilaah bisharh adilatish-shuroot laa ilaaha illallaah (Printed).
2. Tanbeeh Dawil ’Uqool As-Saleema ilaa Fawaa'id Mustanbata minas-Sitatil-Usool al-Adheemah (Printed by Daar Al Bukhaaree).
3. Imdaad Al Qaaree bi Sharh Kitaab At-Tafseer min Saheeh Al Bukhaaree (Printed in four volumes).
4. Sharh Muntaqa bin Jaarood (not completed).
5. Fath Al-’Aliyil-A’laa bi sharh Al Qawaa'id Al-Muthlaa (Printed).
6. Itihaaful-’Uqool bisharh Thalaathatil-Usool. (Printed and translated into English)
7. Qawaa'id al Fiqhiyah of Abdur-Rahmaan As-Sa‘deea.

Books under publication:
1. Haiyatul-Mubtadi bi sharh Mandoomat-al-Qawaa‘id Al Fiqhiyah.
2. Rasaa‘il Al Jaabiree fid-Da’wah ilal-Jama’aat As-Salafiyyah fi Tahdeer Ath-Thowra Fikriyyah.
3. At-Tuhfatul Jaabiriyyah fi Mulakhas Al ’Aqeedatis-Salafiyyah.
4. Radd ’Ala ’Alee Jiffrey (the Soofee who is currently spreading shirk amongst Muslims). Printed.

His recent lessons in Masjid Nafa’ bin ’Aamir in Madeenah:

Sha’baan 1425H:
# Saheeh Sunan Abee Dawood – Kitaabus-Sunnah.
# Meemiyyah of Al Haafidh Al Hakamee.

Ramadaan 1425H:
# Buloogh Al Maraam – Kitaabus-Siyaam.
# Majaalis Ramadaan from Shaykh Ibn ’Uthaymeen.

Shawwaal 1425H:
# Bahjat Quloob Al-Abraar by Shaykh ’Abdur-Rahmaan As-Sa’adee.
# Buloogh Al Maraam – Kitaabul-Hajj.

Muharam 1426H:
# Buloogh Al Maraam – Kitaabut-Tahaarah (completed in Rabee’-ul-Awwal 1426AH).
# Saheeh Sunan Ibn Maajah – Introduction (completed in Rabī’ al-Awwal 1426).
# Qawaa‘idul-Fiqhiyyah of ’Abdur-Rahmaan Sa’adee (completed in Rabī’ al-Awwal 1426AH).

Safar 1426H:
# The Four Principles – Qawaa‘id Al-Arba’a (completed).

Rabee‘ Al-Awwal 1426H:
# The Three Fundamentals – Usool Ath-Thalaatha.

He has also completed thereafter:
# Kitaab-ut-Tawheed by Imaam Mohammad bin 'Abdul Wahhaab twice in four years.
# Muqadima-tul-Qayriwaaniyyah of Ibn Abee Zayd Al Qayriwaaniyy
# Usool As-Sunnah of Imaam Ahmed
# Sharh Lumat Al-I'tiqaad of Ibn Qudaama by Shaykh Ibn Uthaymeen
# Al-Lu'-Lu' wal Marjaan - Kitaab-ul-Eemaan, Tahaarah, Salaah
# Al Adab Al Mufrad - 22 sittings.
# Riyaadh-us-Saliheen – first fifteen chapters.
# Minhaajus-Salikeen of Shaykh Abdur-Rahmaan As-Sa'adee – All of the chapters on worship.
# Shurootus-Salaah of Imaam Mohammad bin 'Abdul Wahhaab. (The conditions of the prayer).
# As-Sunnah of Imaam Al Marwazee

Currently, the Shaykh is teaching:
# Al 'Aqeeda-tul-Waasitiyyah and
# Minhaaj As-Saalikeen - Kitaab-ul-Buyoo' (Book of Buying and Selling)

Source:
This biography originally appeared on the website Sahab.net but had mistakes. I read it to Shaykh ’Ubayd and this is the corrected version with the approval of the Shaykh himself, may Allāh protect him. ('Abdul Illaah Lahmaamee).

Here is a link to the origin of biography of the Shaykh (hafidhahullaah) by his student; our brother and teacher 'Abdul Illaah Lahmaamee:
http://www.markazmuaadh.com/main_pag...d=3&subcatid=2

[Slight modification for abaption by Zubayr Abbasi]

taken from:

Shaykh 'Ubayd Al Jaabiree

His Name and Lineage:
He was Mohammad bin Idrees bin Al 'Abbaas bin 'Uthmaan bin Shaafi' bin Saa'ib bin 'Ubayd bin 'Abd-Yazeed bin Haashim bin Al Muttalib bin 'Abd-Manaaf bin Qusay bin Kilaab bin Murrah bin Ka'ab bin Lu'ayy bin Ghaalib. The Imaam, the Scholar of his time, the Protector of Hadeeth, the Faqeeh (jurist) of the religion; Aboo Abdillaah Al Qurashee then Mutallabee Ash-Shaafi'ee Al Makkee, Al Ghazzee by birth, a relative of the Messenger of Allaah and a son of his uncle, as Muttalib is the brother of Haashim who is the father of 'Abdul-Muttalib.

His Birth and Early Years:
There is an agreement that the birth of the Imaam was in Ghazzah, his father died whilst still at a young age, so Mohammad grew up as an orphan living with his mother. She feared illness upon him so she took him back to his homeland whilst he was two years of age.

Nasr bin Makkee said that Ibn 'Abdil Hakam said that Ash-Shaafi'ee said to me, ‘I was born in Ghazzah in the year 150 Hijrah and my mother took me to Makkah when I was two years of age.’

Al Haafidh Ibn Hajar mentions in At-Tahdheeb: Ibn Abee Haatim said, my father narrated to us that he heard 'Amr bin Sawaad say: Ash-Shaafi'ee said to me, ‘I was born in the city of 'Asqalaan, so when I was two years old, my mother took me to Makkah and I had a great desire for two things - for archery and for seeking knowledge. So I took up archery until I would hit on target ten out of ten shots that I would fire’’- ('Amr bin Sawaad said) but he remained quiet concerning knowledge, so I said to him, ‘By Allaah, you have acquired a greater amount by way of knowledge than that of archery.'”

So he grew up in Makkah, whilst at the same time taking up archery, such, that he surpassed his contemporaries in it, and began shooting correctly at the target nine out of every ten arrows fired.

He also began the study of Arabic and of poetry and likewise began to excel in them and became renowned. Then he became greatly attracted to Al Fiqh, such that he would be the lead in it for the people of his time.

His Teachers:
Adh-Dhahabee says, ‘he took knowledge from his country from the likes of:
1. Muslim bin Khaalid Az-Zanjee - the Mufti of Makkah,
2. Sufyaan bin 'Uyaynah,
3. 'Abdur-Rahmaan bin Abee Bakar Al Mulaykah,
4. Fudayl bin 'Iyaad and a number of others.’

Those he Narrated from:
Al Haafidh says, ‘he narrated from:
1. Maalik bin Anas,
2. Ibraheem bin Sa'ad,
3. Ad-Daawardee,
4. 'Abdul-Wahhaab Ath-Thaqafee,
5. Ibn 'Ulayyah,
6. Ibraheem bin Mohammad bin Abee Yahyaa,
7. Hishaam bin Yousuf As-San'aanee and others.’

His Studies:
Adh-Dhahabee says, Ahmad bin Ibraheem At-Taa'ee Al Aqtaa said, Al Muzanee narrated to us that he heard Ash-Shaafi'ee say, ‘I memorised the Qur'aan whilst I was still seven years of age, and I memorised Al Muwatta when I was ten years of age.’

Humaydee said, I heard Ash-Shaafi'ee say, ‘I used to be an orphan living with my mother, but she did not have enough (money) to suffice what was needed to give to my teachers, so my teacher used to allow me to stand in for him over the children when he was away, so I could gain a reduction from him.’

From Ash-Shaafi'ee that he said, ‘I came to Maalik (bin Anas) when I was thirteen years of age (Adh-Dhahabee says this is how it has been said but what is apparent is that he was twenty three years of age), so I went to the son of one of my uncles who was the governor of Al Madeenah, so he spoke to Maalik, so he said to him find someone who will read to you so I said I will read, so I used to read upon him, and sometimes he would have mentioned something during the course of it that had passed, so he would ask me to repeat it, so I would repeat it from memory. So it was as if that would amaze him, then I asked him concerning an issue and he answered to it, then I asked him again concerning another issue so he said, “you would love to become a judge” (i.e due to his enthusiasm for these issues).’

His Worship:
From Mohammad bin Bishr Al Akaree and other than him who said, Ar-Rabee' bin Sulaymaan narrated to us saying, ‘Ash-Shaafi'ee used to divide the hours of the night. So in the first third of it he would write and in the second part he would pray and in the last third he would sleep.’’

Dhahabee says, ‘I say all three of his actions are considered worship, as long as the intention is present.’

Zakariyyah As-Saajee said Mohammad bin Isma'eel narrated to us saying Husayn Al Karabeesee narrated to me saying, ‘I stayed with Ash-Shaafi'ee for a night, so he would pray for about a third of the night, so I would not see that he would exceed reading more than fifty verses, but if he increased, then he would read a hundred verses, and he would not come across a verse relating to mercy except that he would ask Allaah (for it) and he would not come across a verse relating to a form of punishment except that he would seek refuge (from it) and it was as if both hope and longing as well as dread had been gathered together for him.’

His Stance against Innovation and Innovators:
* Mohammad bin Yahyaa bin Aadam said Ibn 'Abd-Al Hakam narrated to us saying I heard Ash-Shaafi'ee saying, ‘if the people truly knew of what is found in Al Kalaam (theological rhetoric) and innovations, then they would flee from it just as they would flee from a lion.’

* 'Abdullaah bin Ahmad bin Hanbal reports saying, I heard Mohammad bin Dawood saying: ‘It has not been recorded that during the whole lifetime of Ash-Shaafi'ee, that he spoke from anything relating to innovated desires, nor was anything of the sort ever attributed to him, nor was he ever known for it, even though he had severe hatred for the people of Kalaam (rhetoric) and innovation.’

* From Ibn Abee Haatim who said, Yunus narrated to us saying, I said to Ash-Shaafi'ee, ‘our companion Al-Layth says, “If I saw a person of desires walking upon water I would not take from him.” So he said, ‘rather he fell short, if I saw him walking in thin air I would not take from him.’

* Az-Za'faraanee and others said we heard Ash-Shaafi'ee say, ‘My verdict concerning the people of Kalaam is that they should be whipped with Jareed (palm branches stripped of their leaves), then they should be mounted onto camels, and paraded throughout the district and that it be called out: 'this is the reward for those who abandoned The Book and The Sunnah, and turned their attention instead to Kalaam.’

* Zakariyyaa As-Saajee said Ahmad Ibn Al 'Abbaas An-Nasaa'ee narrated to us saying, I heard Az-Za'faraanee saying, that I heard Ash-Shaafi’ee saying, ‘I have never had a dispute with anyone over the issue of Kalaam except once, and even from that I seek the forgiveness of Allaah.’’

* Mohammad bin Ishaaq bin Khuzaymah said, I heard Ar-Rabee' saying, ‘whilst Ash-Shaafi'ee was advising Hafs Al Fard, Hafs said, “The Qur'aan is created.” So Ash-Shaafi'ee replied to him, “you have disbelieved in Allaah the Great.”’

* As-Saajee said, Ibraheem bin Ziyaad Al 'Ubalee narrated to us, saying I heard Al Buwaytee saying, I asked Ash-Shaafi'ee, ‘Should I pray behind a Raafidee?’ So he said, ‘No, do not pray behind a Raafidee, nor behind a Qadaree, nor behind a Murji'ee.’ So I said: ‘describe them to us’, so he said, ‘whoever says “that Eemaan is only in statement”, then he is a Murji'ee, and whoever says, “Aboo Bakr and 'Umar were not Imaams”, then he is a Raafidee, and whoever attributes Will (decree) to himself, then he is a Qadaree.’

* Az-Zubayr bin 'Abdul-Waahid said: 'Alee bin Mohammad informed us in Egypt, saying, Mohammad bin 'Abdil-illaah bin 'Abdil-Hakam said, ‘after Ash-Shaafi'ee debated Hafs Al Fard he acquired a great hate for Kalaam, and he used to say, “By Allaah, for a Scholar to issue a verdict, and then it be said about him, that the scholar has made a mistake, is better for him, than that he should speak with something and it be said of him: Zindeeq (evil heretic), and there is nothing more hateful to me than Kalaam and its people.”’

His Intellect:
* 'Alee bin Mohammad bin Abaan Al Qaadhee said, Aboo Yahyaa Zakariyyaa As-Saajee narrated to us, saying Al Muzanee narrated to us saying, ‘If there was anybody that could bring out my innermost conscience, and that which is related to the perilous belief I had with regard to the issue of Tawheed, then it would be Ash-Shaafi'ee. So I went to him, and I found him in Masjid Misr, so I knelt down on my knees in front of him and said, “there has come to my mind an issue with regards to Tawheed, and I know that nobody has the knowledge which you have, so what do you have?’(i.e with regards to this issue)”, so he became angry, then said, “do you know where you are?”, so I said, “yes.” He then said, “this is the place where Allaah caused Fir'awn (Pharoah) to drown. Has it ever reached you that the Messenger of Allaah commanded us with asking of such an issue?” I said, “no” then he said, “did the Companions ever speak about it?” I said, “no”, he then said, “do you know how many stars there are in the heavens?” I said, “no”, to which he said, “taking anyone of those stars into account do you know its type? Its height? Its setting? Or from what materials it was created?” I said, “no” so he said, “so how then, is there something from the creation that you can see with your naked eye that you have no knowledge of, and yet you speak concerning the knowledge of its Creator?!”

Then he asked me about an issue relating to Wudoo, and I erred with regards to answering it, so he himself answered it from four different angles, and I did not even answer the like of any of them, thereafter he said something that you are dependent upon five times a day - you leave off knowledge regarding it, and you burden yourself with the knowledge of the Creator, if there comes to your mind the like of that, then return to Allaah, and to His saying the Most High: "And your Lord is One, there is nothing worthy of worship other than Him, He is Ar-Rahmaan Ar-Raheem. Indeed there in the creation of the heavens and the earth." [Al Baqarah: 163-164]

So he proved through the creation, that there is a creator, so do not burden yourself with knowledge that your 'Aql (intellect) cannot reach’. He said (i.e al-Muzanee): 'So I repented from that.'

*Ibraaheem bin 'Alee Al 'Aabid informed us in his book, that Zakariyyah Al Albaa and others informed us, saying, 'Abdul-Awwal bin 'Eesaa informed us saying, Shaykh-ul-Islaam Aboo Isma'eel Al Harawee informed us, saying, Ya'qoob benefited me, and this is something which I copied from his own handwriting, that Aboo 'Alee Al Khaalidee informed us, saying, I heard Mohammad Ibnul Husayn Az-Za'faraanee saying, I heard 'Uthmaan bin Sa'eed bin Bashaar Al Anmaatee say, I heard Al Muzanee say, ‘I used to look into Kalaam before Ash-Shaafi'ee came, so when he came, I went to him, and I asked him about an issue from the issues of Kalaam, so he said to me, “do you know where you are?” I said, “yes, in the Masjid of Al Fustaat”, so he said to me, “you are in Taraan, ('Uthmaan said, and Taraan is a place on the Red sea, a ship is barely able to survive its waters)”, so he asked me about an issue in Fiqh, so I answered it, then he entered into it something which distorted my answer, so I answered again, then he entered something into it which again distorted my answer, such, that every time I would answer with anything, he would distort it somehow, then he said to me, “this is the Fiqh which contains The Book and The Sunnah, and the statements of the people (scholars), the likes of these things can enter into them, (and distort them) so how about speaking with regards to the Lord of the Creation, in which there is much erring to be found”. So I abandoned Kalaam, and turned my attention instead to Al Fiqh.’

*Harmalah said, ‘Ash-Shaafi'ee was asked concerning a man who had a date in his mouth, then said, “if I swallow it (the date) then my wife is to be divorced, and if I spit it (the date) out, then my wife is to be divorced”. So he (Ash-Shaafi'ee) replied, “he should eat half of it and spit the other half out.”’

His Fearfullness of Allaah:
* Az-Zubayr bin 'Abdul-Waahid said, Mohammad bin 'Aqeel Al Firyaanee narrated to us saying, Al Muzanee or Ar-Rabee' said, ‘We were with Ash-Shaafi'ee one day, when there came to him a Shaykh who was wearing a woollen garment, and he had in his hand a staff, so Ash-Shaafi'ee stood up for him, and straightened out his clothes, the Shaykh then gave Salaam and sat down. So Ash-Shaafi'ee began looking at the Shaykh out of awe of him, at which point the Shaykh said, “can I ask?” So he (i.e Ash-Shaafi'ee) replied, “ask”, so he said, “what are the proofs that we use in the religion of Allaah?”

So he said, “the Book of Allaah”, so the Shaykh said, “and what else?”, he replied, '”he Sunnah of Allaah's Messenger”, so he said, “and what else?” so he replied, “{the agreement of the Ummah”. The Shaykh said, “from where have you taken the aspect of the agreement of the Ummah?” So Ash-Shaafi'ee began thinking deeply, after which the Shaykh said, “I give you three days (to think about it), so either you come with a proof for what you said from the Book of Allaah, or otherwise you should repent to Allaah.” So the colour on Ash-Shaafi'ee's face changed, then he (Ash-Shaafi'ee) got up and left and he did not come out of his house until the third day between Dhuhr and 'Asr. While at the same time his face, and his hands and his legs looked swollen, and he looked sickly, so he sat down, and it was not long before the Shaykh arrived, who gave Salaam and sat down, then said, “where is my requirement?” so Ash-Shaafi'ee said, “yes, I seek refuge with Allaah from the Shaytaan the accursed, Allaah The Most High says: "And whomsoever opposes the Messenger after the guidance has become clear to him, and he follows a path other than the path of the believers, then we shall leave him to that which he turned to" [An-Nisaa': 115]. So he would not burn this individual for going against the path of the believers, except that it was an obligation (i.e which he left out).” So the Shaykh said, “you have spoken truthfully”, then he stood up and left. So Ash-Shaafi'ee said, “I read the Qur'aan each day and night three times until I decided upon it.”’

Scholar’s Praise for him:
*Al Haarith bin As-Surayj said, I heard Yahyaa Al Qattaan saying: 'I make supplication to Allaah for Ash-Shaafi'ee I specify him in it.’

*Aboo Bakr Khallaad said, 'I make supplication to Allaah for Ash-Shaafi'ee at the end of my prayer.’

*Mohammad bin Haroon Az-Zanjee said, 'Abdullaah bin Ahmad narrated to us saying, ‘I said to my father, “what kind of man was Ash-Shaafi'ee? As I have heard you make a great amount of supplication for him”, so he said, “O My son, he used to be like how the sun is for the earth, as a vitality for the people, so is there for any of these two a successor or from the two any like?”’’

*Qutaybah bin Sa'eed said, 'Ash-Shaafi'ee is an Imaam.'

*Al Maymoonee said, I heard Ahmad bin Hanbal saying, 'There are six individuals for whom I make supplication for in the last part of the night, one of them is Ash-Shaafi'ee.'

*Ahmad bin Hanbal said, in varying chains of narration from him, 'Indeed Allaah destines for the people at the head of every one hundred years someone who will teach them the Sunan. Someone who will remove from the Messenger of Allaah any lies attributed to him, so when we looked at the end of the first one hundred years and there was 'Umar bin 'Abdil 'Azeez, and at head of the second one hundred years there was Ash-Shaafi'ee.'

*Aboo Thawr Al Kalbee said: 'I have not seen the like of Ash-Shaafi'ee, nor has he seen the like of himself.’’

*Ayyoob bin Suwayd said: 'I never thought that I would live to see the like of Ash-Shaafi'ee.’’

*Yoonus As-Sadafee said, 'I have not seen anybody more perfect in intellect than Ash-Shaafi'ee, I had a debate with him one day regarding an issue, thereafter we parted. Then he met me again, so he took me by the hand then said, "O Abaa Moosaa, can it not be that we remain brothers even if we differ in an issue.”’’’’

*I say (Dhahabee): 'This is a proof of the completeness of the intellect of this Imaam, and his understanding of his own soul, as the contemporaries (equals/peers) do not cease to differ.'

*Ma'mar bin Shabeeb said, I heard Ma'moon saying, 'I put Mohammad bin Idrees to test in everything, and I found him at the end of it to be undivided.'

*Dawood bin 'Alee said, I heard Ibn Raahawayh (Ishaaq bin Raahawayh) saying, ‘I never knew that Ash-Shaafi'ee was at this distinction, if I had known of it, I would never have left him.’

*Aboo Dawood As-Sijistaanee said, ‘I do not know Ash-Shaafi'ee to have made a single error in Hadeeth.’

*Ibraheem bin Abee Taalib Al Haafidh said, ‘I asked Abaa Qudaamah As-Sarikhsee concerning: Ash-Shaafi'ee and Ahmad, and Abee 'Ubayd, and Ibn Raahawayh, so he said, “Ash-Shaafi'ee is the most perceptive of them.”’

*'Abdullaah bin Naajiyah Al Haafidh said, I heard Ibn Waarah saying, ‘I came back from Egypt, so I went to Ahmad bin Hanbal, so he said to me, “did you copy out the books of Ash-Shaafi'ee?” I said, "no" so he said, “you were neglectful, we did not know the general (principles) from the specific ones, nor did we know which Hadeeth were abrogated from those Hadeeth which abrogate others, all this we did not know, until we sat with Ash-Shaafi'ee.” So that inspired me to return to Egypt, after which I began writing them out.’

*Mohammad bin Ya'qoob Al Farajee said, I heard 'Alee Al Madeenee saying, 'Upon you are the books of Ash-Shaafi'ee.’

*Aboo Bakr As-Sawma'ee said, I heard Ahmad bin Hanbal saying: ‘The companion of Hadeeth can never become quenched by the books of Ash-Shaafi'ee.'
’
*Ahmad bin Salamah An-Naysaabooree said, 'Ishaaq bin Rahawayh married a women whose husband had died, but he had possessed the books of Ash-Shaafi'ee, he (Ishaaq) did not marry her except for those books.'

*Aboo Moosaa Ad-Dareer was asked regarding the books of Ash-Shaaf'ee as to how they became so widespread amongst the people, so he said, ‘Allaah chose him for His knowledge, then He raised him.’

*Ishaaq bin Raahawayh was asked how it was that Ash-Shaafiee authored all those books yet his age was not very much, so he said, ‘Allaah gathered for him his 'Aql (intellect), despite the shortness of his age.’

His Sayings:
*Ash-Shaafi'ee said, ‘Knowledge is what benefits, knowledge is not what is merely memorised.'

*Aboo 'Alee bin Hakamaan said, Ahmad bin Mohammad bin Haaroon Al Hamadaanee Al 'Adl narrated to us, that Aboo Muslim Al Kajjee narrated to us saying, Al Asma'ee narrated to us from Ash-Shaafi'ee, that he said, ‘The core of knowledge, is steadfastness, and its fruit is security, and the core of cautiousness is contentment, and its fruit is tranquillity, and the core of patience is to be resolute, and its fruit is triumph, and the core of actions is ability, and its fruit is success, and the goal in each and every affair is truthfulness.'’

*Aboo Thawr said, I heard Ash-Shaafi'ee say, ‘It befits the Faqeeh (jurist), that he should place some soil onto his head out of humbleness to Allaah, and out of thanks to Allaah.’

*Ar-Rabee' said, Ash-Shaafi'ee said to me, ‘If the Fuqahaa (jurists and people of knowledge) are not the Awliyaa (loyal and devoted ones) of Allaah, then Allaah has no Walee.’

*Hurmulah said, I heard Ash-Shaafi'ee say, ‘I would love that all the knowledge that I have learnt, that I should teach the people, so that I would get the reward, and they would not praise me for it.’

*It has been reported through two chains from Ash-Shaafi'ee, that he said, ‘If I see a man the companions of Hadeeth, then it is as if I am seeing a companion of the Prophet, may Allaah reward them with all good, they protected for us the Asl (origin/foundation), so they have excellence over us.’

*Yoonus bin 'Abdil-A'laa said, Ash-Shaafi'ee said to me, ‘Pleasing the people is a goal you will never reach, and there is no way to ensure security from them, so upon you be that which will benefit you, then adhere to that.’
’
*From Ash-Shaafi'ee that he said, ‘The sign of a true friend, is that he behaves to the friend of his friend as a friend.’
’
*From Ash-Shaafi'ee that he said, ‘The most elevated of people in status, are those who do not recognise from themselves any status, and those of them who possess the most excellence are those who do not see their excellence.’

His Madh-hab:
*From Ash-Shaafi'ee who said, ‘If you see in any of my books that which is contradictory to the Sunnah of the Messenger of Allaah, then speak with that, and leave alone what I said.’

*Al Humaydee said, 'Ash-Shaafi'ee narrated a Hadeeth one day, so I said to him, "are you going to take that? (i.e as a means of practice)”, so he said, "did you see me coming out from a church, or do you see upon me a Zunnaar (the waist belt of the Christians and Magians) that I should hear a Hadeeth from the Messenger of Allaah and that I should not speak with it?!"’’

*It has been narrated that he said, ‘If a Hadeeth is proven to be authentic, then it is my Madh-hab, and if the Hadeeth is proven authentic, then throw my saying against the wall.’

*Ar-Rabee' said, I heard him (Ash-Shaafi'ee) say after a man had said to him, ‘do you take this Hadeeth O Abaa Abdillaah?’, so he said, ‘when I narrate a Hadeeth from the Messenger of Allaah, which is an authentic Hadeeth, and that I do not take it, then you should bear witness that my 'Aql (intellect) has gone.’

His Death:
Al Haafidh says in At-Tahdheeb: Ibn Abee Haatim said, ‘'Abd Al-Hakam narrated to us, saying that Ash-Shaafi'ee was born in the year 150H, and died in the last day of Rajab in the year 204H more than one person have written historical accounts of him, and his outstanding virtues and excellence are very many.

Ibn Abee Haatim and Zakariyyaa As-Saajee and Al Haakim and Al Bayhaqee and Al Harawee and Ibn Asaakir and others have gathered them.

Taken from:

Siyar A’laam An-Nubalaa of Imaam Adh-Dhahabee, publisher: Mu’asasa Ar-Risaalah [Vol. 10, Pg: 5-99]

Tahdheeb At-Tahdheeb of Al Haafidh Ibn Hajar Al ‘Asqalaanee, publisher: Hindiyyah Hyderabad - Deccan [Vol. 9, Pg: 25-31]

[Taken and adapted from SalafiPublications.com]

Imaam Ash-Shaafi'ee

His Name and Lineage:
He is the Shaykh, Al ‘Allaamah, the Muhaddith, Rabee' bin Haadee bin Mohammad 'Umayr Al Madkhalee from the tribe of Mudaakhala, a well-known tribe in the Jaazaan district in the southern part of the Kingdom of Saudi Arabia. This is one of the tribes of Banu Shabeel. Shabeel was Ibn Yashjab bin Qahtaan.

His Birth:
He was born in the village of Jaraadiyah, which is a small village to the west of the town of Saamitah, close to three kilometers away from it. Now, the village is connected to that town. He was born in the year 1351H, towards the last part of the year. His father passed away almost a year and a half after his birth, so he was raised and brought up in the house of his mother, may Allaah have mercy on her. She supervised him and took charge of raising him in the best possible manner, and she taught him good characteristics, such as honesty and trustworthiness and to be motivated about making the prayers. She would make him go pray, while under the supervision of his paternal uncle.

His Educational Upbringing:
When the Shaykh reached the age of eight, he joined the study circles of the village. There, he learned proper handwriting and recitation (of the Qur'aan). From those who taught him handwriting, were Shaykh Shaybaan Al 'Areeshee and Al Qaadee Ahmad bin Mohammad Jaabir Al Madkhalee. He also learned under a third person, called Mohammad bin Husayn Makkee from the town of Sibyaa'. He studied the Qur'aan under Shaykh Mohammad bin Mohammad Jaabir Al Madkhalee, as well as the subjects of Tawheed and Tajweed.

Afterwards he studied in the Salafee School of Saamitah. From the teachers whom he studied under in this school, were: the knowledgeable, Shaykh Naasir Khaloofah At-Tiyaash Mubaarakee (rahimahullaah) who was a famous scholar from the major students of Shaykh Al Qar'aawee (rahimahullaah). He studied the books Buloogh Al Maraam and Nuzhat-un-Nadhr of Al Haafidh Ibn Hajr under him.

Then he joined the Educational Institute in Saamitah after that, and there he studied under a number of noble Mashaayikh, the most famous of whom, generally speaking, were: Shaykh Haafidh bin Ahmad Al Hakamee - the well-known great scholar (rahimahullaah) and his brother, Shaykh Mohammad bin Ahmad Al Hakamee. He also studied under the great scholar, the Muhaddith, Ahmad bin Yahyaa An-Najmee, may Allaah preserve him, and the Shaykh, the 'Allaamah, Dr. Mohammad Amaan bin 'Alee Al Jaamee (rahimahullaah). He also studied under the Shaykh, the Faqeeh Mohammad Sagheer Khameesee the book Zaad Al Mustaqni' with regard to the subject of Fiqh. And there are many others whom the Shaykh studied under, such as in the subjects of Arabic Language, Literature, Eloquent Speech (Balaaghah), etc.

In the year 1380H, upon finishing his allotted time, the Shaykh graduated from the Educational Institute of Saamitah. In the beginning of the year 1381H, he joined the Faculty of Sharee'ah in Riyadh and stayed there for a period of one or two months. Then the Islaamic University of Madeenah opened, so he moved to Madeenah and joined the Islaamic University's Faculty of Sharee'ah. He studied there for a length of four years and graduated in the year 1384H with a grade of Mumtaz (Excellent).

The teachers whom he studied under in the Islaamic University:
1. The Shaykh, the 'Allaamah, the former Chief Muftee of the Kingdom of Saudi Arabia, 'Abdul 'Azeez bin 'Abdillaah bin Baaz (rahimahullaah) under whom he studied Al 'Aqeedah At-Tahaawiyyah.
2. The 'Allaamah, the Muhaddith, Shaykh Mohammad Naasir-ud-Deen Al-Albaanee (rahimahullaah) under whom he studied the subject of Hadeeth and its chains of narration.
3. The Shaykh, the 'Allaamah, 'Abdul-Muhsin Al-'Abbaad, under whom he studied the subject of Fiqh for three years, with the book Bidaayat-ul-Mujtahid.
4. The Shaykh, the 'Allaamah, the Haafidh and Mufassir, Mohammad Al Ameen Ash-Shanqeetee, author of the book Adwaa-ul-Bayaan, under whom he studied the subjects of Tafseer and the Principles of Fiqh for four years.
5. Shaykh Saalih Al 'Iraaqee, under whom he studied 'Aqeedah (Creed).
6. The Shaykh, the Muhaddith, 'Abdul Ghaffaar Hasan Al Hindee, under whom he studied the Science of Hadeeth and its terms.

After graduating from the Islaamic University of Madeenah, he worked as a teacher in one of the learning institutes of the Islaamic University for a while. Then he joined the Department for Higher Studies at Umm Al Quraa University, where he continued his studies, obtaining his Masters Degree in the subject of Hadeeth in 1397H, by having completed his dissertation, which is well known as ‘Between the two Imaams, Muslim and Ad-Daaraqutnee.’

Then in the year 1400H, he obtained his Doctorate Degree from Umm Al Quraa also, with the grade of Mumtaz (Excellent). And this was because of his checking of the book ‘An-Nukat 'alaa Kitaab Ibn as-Salaah’ of Al-Haafidh Ibn Hajr (rahimahullaah).

After that, he went back to working as a teacher in the Islaamic University (of Madeenah) in the Faculty of Hadeeth, where he taught Hadeeth and its Sciences. He became head of the Department of Sunnah in the Department for Higher Studies several times. Now, he currently holds the position of chair-holding professor.

His Attributes and Characteristics:
The Shaykh, may Allaah preserve him, is distinguished by his great humbleness in front of his (Muslim) brothers, students, questioners and visitors. He is humble with regard to his household, his clothes and his means of transportation – not liking to have luxury in any of these things. He is also always joyful and with a cheerful countenance. He doesn't fatigue his students with too much talk. And his gatherings are always filled with readings in Hadeeth and the Sunnah and warnings against innovation and its people, to the extent that a person that doesn't know him well or mix with him may think to himself that the Shaykh doesn't preoccupy himself except with doing this! He loves the Salafee Students of Knowledge and he is polite to them and treats them kindly. And he strives to assist them with their needs as much as he is able to, both physically and financially. His home is always open to the students of knowledge, to the point that not one day passes that he is able to eat his breakfast or lunch or dinner by himself. And he inquires about his students and assists them and shares with them.

He is among the persistent and enthusiastic callers to the Qur'aan and the Sunnah and the Creed of the Salaf. Many in these times cannot equal his great zeal and passion for the Sunnah and the Creed of the Salaf. And in our time, he is from those who are defending this methodology of the Salaf as-Saalih, day and night, in hidden and in open, without letting the accusations of the critics censure him, for the sake of Allaah.

The Scholar's Praise for him:
In a tape entitled ‘Al-Muwaazanaat: A modern-day Innovation’, the late Imaam Al Albaanee (rahimahullaah), praised Shaykh Rabee', saying:

"And in brief, I say that the Carrier of the Flag of (the science of) Al-Jarh wat-Ta'deel today, in this present time, and rightfully so, is our brother, Dr. Rabee'. And those who refute him do not do so with knowledge at all. And the knowledge is with him. And even though I have told him often that if he would only be softer in his manners, which would be more beneficial for the masses of people, whether they are with him or against him. But as for with respect to knowledge, then there is absolutely no grounds for criticizing him, except for that which I have mentioned just now that there is some severity in (his) manners. But as for the saying that he is not fair, then this is a statement that carries no weight. No one says such a statement except for one of two people - either he is ignorant, so he must learn, or he is biased and following his desires. So this person, we have no recourse with regard to him, except to supplicate to Allaah to guide him to the Straight Path."

In the tape ‘Questions from Sweden’, Imaam Ibn Baaz (rahimahullaah) was asked about Shaykh Rabee' and responded:

"Indeed, Shaykh Rabee' is from the scholars of the Sunnah - (and then he mentioned Shaykh Mohammad Amaan Al Jaamee with him and said) - the two of them are known to me for their knowledge and virtue."

In a cassette entitled ‘Al 'Uthaymeen's Meeting with Rabee' Al Madkhalee and Muhammad Al Imaam’, Shaykh Mohammad bin Saalih Al 'Uthaymeen (rahimahullaah), said when asked: "There is a question concerning the books of Shaykh Rabee'?"

"It is clear that this question is in no need of my response, for as Imaam Ahmad was once asked about Ishaaq bin Raahawayh - may Allaah have mercy on them all - so he said: 'The likes of me is asked about Ishaaq? Rather Ishaaq should be asked about me!' I have already spoken at the start of my talk about what I know of Shaykh Rabee', may Allaah grant him success. And I still insist until now on what I stated then. And his coming here and his talk in which he informed me of what he did - no doubt - are from the things that only increase a person in his love for him and his supplicating for him."

His Books:
His books are many, all praise be to Allaah. The Shaykh has written on many important and required topics especially that of refuting the people of innovation and desires in these times, in which the rectifiers are few and the troublemakers are many. His books include:

1. ‘Between the two Imaams, Muslim and Ad-Daaraqutnee’ (It is a large volume, which was his Master's Dissertation);
2. ‘Remarks on the book of Ibn As-Salaah’ [Verification] - This was printed in two volumes and was his Doctorate's Dissertation;
3. A Verification of the book ‘Al-Madkhal Ilaas-Saheeh’ of Al Haakim - The first volume of this book was printed;
4. A Verification (checking) of the book ‘At-Tawassul wal-Waseelah’ of Ibn Taimiyyah - In one volume;
5. ‘The Methodology of the Prophets in Calling to Allaah’ (Translated and printed in English);
6. ‘Methodology of Ahl-us-Sunnah wal-Jamaa'ah in Criticizing Men, Books and Groups’;
7. ‘The Categorisation of the Hadeeth into Saheeh, Hasan and Da'eef between the actuality of the Muhadditheen and the falsification of the Blind followers’ – A Refutation of 'Abdul Fattaah Abu Ghuddah and Muhammad 'Awaamah;
8. ‘Exposing Al-Ghazaalee's stance on the Sunnah and Its People’;
9. ‘Preventing the Aggression of the Disbelievers and the Ruling for Seeking Assistance from Non-Muslims’;
10. ‘The Status of Ahlul-Hadeeth’ (Translated and printed in English);
11. ‘The Methodology employed by Imaam Muslim in Arranging his Saheeh’;
12. ‘Ahlul-Hadeeth are the Victorious and Saved Group' - A Discussion with Salmaan Al 'Awdah;
13. ‘A Study of the Prophetic Hadeeth’;
14. ‘Shedding Islamic Light on the Creed and Ideology of Sayyid Qutb’;
15. ‘Sayyid Qutb's Revilement of the Companions of Allaah's Messenger’;
16. ‘Protection against the Dangers that are found in the Books of Sayyid Qutb’;
17. ‘The Decisive Border between the Truth and Falsehood’ - A Discussion with Bakr Abu Zayd;
18. ‘The Reckless Hazards of (Mahmood) Al-Hadaad’;
19. ‘Clarity in Defending the Sunnah’
20. ‘One Group (Jamaa'ah) not many Groups (Jamaa'aat) and One Path not Several’ - A Discussion with 'Abdur-Rahmaan 'Abdul Khaaliq;
21. ‘Noble Support in (writing) a Concise Reply’;
22. ‘The Condemned Form of Fanaticism and its (Evil) Effects’
23. ‘Clarifying the Corruption of the Standard used to Measure’ - A debate with a hidden hizbee (sectarian);
24. ‘Warning of the Falsehoods in Tawdeeh Al Maleebaaree’;
25. ‘A Refutation of the Falsehoods of Moosaa Ad-Duwaysh’
26. ‘Annihilating the Fabrications of 'Abdul-Lateef Bashmeel’
27. ‘The Onslaught of Salafee Blazing Meteors against the Khalafee encampments of 'Adnaan ('Aroor)’;
28. ‘Advice is a Collective Responsibility in Da'wah Work’ - This was printed in the magazine ‘At-Taw'eeyat-ul-Islaamiyyah’;
29. ‘The Qur'aan and the Sunnah - their effect, their status, and the need for them in establishing education in our schools’ - Printed in the 16th Issue of the Islaamic University Magazine;
30. ‘The Islaamic Ruling concerning the one who reviles Allaah's Messenger or criticizes some part of His Message’ - This is an article that appeared in the Kuwaiti newspaper Al-Qabs (Issue 8576) on 9/5/1977;

The Shaykh has other books that we did not mention here. We ask Allaah to assist him in completing the good and to grant him the ability to do what He loves and is pleased with. Surely, Allaah has power over that and He is Able to do it

Source:
'The Scholars’ Praise for Shaykh Rabee’' Maktab Al Idreesi, Yemen. [E-Book]

Produced by Al-Ibaanah.com

Shaykh Rabee’ Al Madkhalee

It was reported on the authority of Hassan Al Basree (Rahimahullah), who was one of the scholars from the Ta’bieen:

There was a prostitute who had a third of the beauty of Adam (Alaihis salam). She would not allow anyone to have sexual relations with her unless it was for 100 dinars. There was a slave boy who saw her one day and her beauty amazed him so much that he went and worked and toiled with his own two hands until he collected 100 dinars. So he went to her and said: “Your beauty amazed me so much that I went and worked and toiled with my own two hands and immediately collected 100 dinars!” So she said to him: “Enter!” So he entered and to his amazement she had a bed made of gold. He said: “So I sat on her bed and she said to me: “Come on!” So when he sat between her legs he remembered his standing in front of Allah!! His heart began to tremble and quiver and he said to her: “Let me leave and you can keep the money!!” She said to him: “What is wrong with you?! You were the one who said that you saw me and my beauty amazed you so you worked and toiled hard and quickly with your bare hands until you collected 100 dinars and now that you have the ability to take what is rightfully yours this is what you do?!!! “

So he said: “I am afraid of Allah and my standing in front of Him! I was once the most hated person to you (because he was a poor slave) and now you are the most hated person to me!” (because he now realizes the sin she is allowing him to commit) So she said: “If you are honest in what you say, then you are the only husband for me!” So he said: “Let me leave!” So she said: “No! Not until you marry me?!” So he said: “No! Not until you allow me to leave!” So she said: “If you leave and I go out in search of you, do you promise that if I find you, you will marry me?” So he said: “Perhaps!” So she let his garment go, he left and returned to his city. She set out in search of him remorseful and repentant for what she had done until she found the city where he resided. She asked around town about his whereabouts and she was directed towards where he lived. So someone said to him in passing:

إن الملكة قد جاء!
“The queen has come!” (He said this because her clothing and demeanor spoke that of a queen)

So when he saw her he cried so profusely and began to gag and gasp for air (as he never expected to see her again and now to his amazement, believed that she was a queen!) and he died while falling into her arms! So she said:

أما هذا فقد فاتني فهل له من قريب؟
“As for him, I have lost this one! Does he have any relatives?

So it was said to her:
له أخ فقير!
“He has a brother but he is poor!”

So she said with all candor and sincerity:

فأتزوجه حبا لأخيه!
“Thus I will marry him because of my love for his brother!!” (keep in mind they still believe that she is the queen!)

So she married him.

Translator’s Note: This narration is taken from a book called Hilyat ul Awliyaa by Abu Nu’aim Al Asbahani (Rahimahullah) and it is a book filled with narrations about amazing events during the time of the Salaf. Some of these narrations may not be authentic or we may not know the authenticity of them, however the scholars use them in the realm of what is called At Targheeb wat Tarheeb (i.e. encouragement (to be obedient to Allah) and discouragement (from disobedience to Allah) and they have stipulated 4 conditions for using these narrations and I will provide them below for the reader’s clarification:

The First: The narration can not be used to establish and/or substantiate a legislative Islamic ruling. As the Islamic rulings in Islam are established and/or supported by authentic unequivocal and concrete texts from the Qur’an, Authentic Sunnah and the Ijma’a (i.e. Consensus) of the Sahabah and the Salaf us Salih (i.e. Righteous Predecessors)

The Second: The narration can not be attributed to the Prophet (Sallahu alaihi wa salam) or the narrator unless the Isnad (i.e. chain of narrators) is affirmed by those scholars who are proficient in that respective field. So thats why the scholars will say when narrating these types of narrations “It was reported….” Or “it was mentioned about…” but they will never say such and such said.

The Third: The class of the narration has to be clarified when quoted so as not to mislead the reader and/or listener to believe that it is authentic if it is not authentic.

The Fourth: It can only be used in the realm of what the scholars call At Targheeb wat Tarheeb, as it was mentioned before.

Translated by Abu Az Zubayr Shadeed Muhammad on the 1431H./1/4 corresponding to Dec. 19 2009 in the city of Riyadh, the Capital of Saudi Arabia.

A Woman’s Strong Determination to Repent